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THE HIGHER DEGREES
HANDBOOK by J.S.M. Ward PREFACE. In attempting to give an outline
sketch of the various degrees in Freemasonry in a book of this description, I am faced by
many difficulties, not the least of which is how to write in an interesting way about
degrees, which many of my readers have not taken, without giving away more than is
permissible. One of my reasons for writing this
book is to encourage Brethren to take these "Advanced Degrees." We still meet
Brethren who say that there is nothing beyond the Craft worth taking. As one who has taken
all the degrees for which he is qualified, I can state from personal experience that, with
one or two small exceptions, practically all the degrees are of the greatest value. Of course, my readers must bear in
mind that a Brother gets out of Masonry in proportion to what he brings into it. If he
approaches it with a keen intellectual mind, based on a reasonable amount of study of the
meaning of symbolism, he naturally will learn far more than if he approaches it merely
from the point of view of a man who knows a good dinner when he eats one, and cares
nothing about the meaning of the ceremonies which take place in the Lodge Room. In conclusion I must express my
indebtedness to Messrs. Toye & Co. for the loan of the blocks which illustrate this
book. J.S.M.W. CONTENTS
CHAPTER 1. HISTORICAL SURVEY. The early history of the so-called
"Higher Degrees" is even more obscure than that of the Craft, and in consequence
a tendency has grown up to regard them as "Manufactured" during the 18th
century. In my opinion this is too hasty a conclusion, for some of these degrees at any
rate bear every evidence of antiquity, and contain that wisdom which has been handed down
from generation to generation. The third degree clearly
foreshadows a subsequent degree, wherein the lost s...s will be finally recovered, in fact
without such a degree the whole of the Craft ceremonies would be meaningless. Moreover, as
we shall show later, the most important Higher Degrees use Sns. of great antiquity, which
have been clearly handed down from ancient days in precisely the same way as have our
Craft Sns., of which full evidence has been given in the History Handbook. There is also
documentary evidence to show that the legends of some of these degrees were well known by
our medieval ancestors, and actually incorporated in the Ancient Charges. As, for example, the two pillars which were set up
before the flood, survived that deluge, and were subsequently re-discovered by masons. This legend forms the theme of the 13th degree of
the A. and A. Rite which is called the Royal Arch of Enoch. The earliest printed references to
any of the Higher Degrees are to the Royal Arch in 1741, and to the Royal Order of
Scotland in 1743, when it was in such a vigorous state of health that it had a Provincial
Grand Lodge in London, with at least two Chapters under its control. The Higher Degrees appear to fall
into three main groups:-(1) Those that extend the story of the Craft; (2) Those which
purport to restore the lost S..s; and (3) The Chivalric Degrees. With regard to the first group two tendencies seem
to have been at work during the 18th century. The
one being to cut out of the Craft various parts of the legend, and the other being to
enlarge certain incidents referred to in the Craft stories, add picturesque detail, and
evolve out of them a new degree. My own
conviction is that the root matter of nearly all the Higher Degrees comes from traditions
and legends cherished by our medieval predecessors. There is no doubt that all our
rituals, the Craft included, underwent considerable revision during the 18th century. In the case of the Craft Degrees a considerable
amount of excision was necessitated by the alteration of the clause in the constitution
which changed Masonry from a Christian to a non-Christian basis. This process of excision
of all Christian references was not completed until the time of the Treaty of Union, in
1813, and one example for England will suffice. Dunckley,
in the second half of the 18th century, declared that the "Blazing Star" meant
the star at Bethlehem which guided the wise men to the infant Christ. In Scotland to this day there still survives a
distinct reference to the Christ in the Craft Degrees, for the V.S.L. is opened by the
D.C. with a quotation from the opening verse of the gospel of St. John, - "In the
beginning was the Word," - whilst the Lodge is closed with the following quotation
from the same source, "And the Word was with God." Now this clearly indicates
the existence of a Christian explanation of the lost S..s which, though no longer
countenanced in the Craft Degrees in England, survives in such degrees as the Rose Croix. We thus see that anything
Christian was eliminated from the lower degrees, and this explains the probable origin of
some of the Higher Degrees. At the same time,
the general style of our Craft Rituals has been altered.
Apparently in early days the actual part taken by the candidate during the
ceremony was comparatively small, and the bulk of the work consisted of lectures, some
parts being by question and answer, while other parts contained various legends connected
with the Order. Gradually the tendency arose
to make the candidate take a more active and dramatic part in the ceremony, and in order
to do this legends and incidents which did not immediately connect with the main theme
began to be dropped. These parts were prized
by the older members, and rather than see them perish they made them into side Degrees,
nor are we justified in assuming that they invented the Sn..s to go with these degrees. In
the Royal Order of Scotland to-day the bulk of the ceremony consists of questions and
answers put by the M. to the Wardens, and include the giving of S..ns at certain points in
the catechism, which S..ns, however, are not specifically taught to the candidate. No doubt when similar portions were cut out and
became Christian degrees the Sns. went with them, and naturally became tests to prove that
a Brother had taken this new Side Degree, which was nevertheless in reality very ancient. A characteristic example of a
degree which has been cut out of an existing craft degree is the Mark, which was almost
certainly part of the ceremony of a F.C., although no doubt it has been amplified since it
started on its independent career. On the
other hand some of the intermediate degrees of the A. and A Rite, such as the Knights
Elect of Nine, are merely amplifications of incidents dismissed in a few words in the
Craft ceremony. The Knights Elect of Nine
relates in dramatic form the apprehension of one of the criminals. To an entirely different order
belong degrees like the Royal Arch, the Royal Order of Scotland, and the Rose Croix. Each of these in its own way claims to be the
completing degree, in which the lost s..s are discovered.
The explanation in the case of the last two is Christian, in the case of the
R.A. non-Christian, whilst their survival indicates the existence of two diametrically
opposed traditions. The Christian Degrees
represent the solution put forward in Medieval times, whereas the R.A., though now
overlaid with Jewish matter taken from the O.T. in the 18th century, has still within it
traces of a tradition which goes right back to pre-Christian times, and clearly comes in
part from Egypt, and in part from India. The third group claim to carry on
the teaching of the Chivalric Orders of the Middle Ages, and contain evidence of a
mystical tradition which was not entirely orthodox. A
characteristic example of these degrees is the Knights Templar. With regard to these Chivalric
Degrees, it may at first sight appear difficult to justify the claim of a building guild
to be linked in any way with the proudest Order of Chivalry known to exist in the Middle
Ages, but those who hastily brush away this tradition ignore certain salient features of
the Templar organisation. The Templars
contained at least three sections, or sub-orders, within their ranks, i.e., the Knights
themselves, the Templar Priests, and the so-called Serving Brethren, among whom were many
Masons. When the Order was suppressed
thousands of Knights escaped the general persecution, and simply disappeared from history. How did they do it, and what became of them? The
most reasonable explanation is that they disguised themselves as Serving Brothers and Lay
Brothers of the Temple, and were shielded by these humbler members of their own Order, who
entirely escaped persecution. I have gone
into this question at great length in "Freemasonry and the Ancient Gods," and
will therefore content myself by saying here that there was undoubtedly a link between
Masonry and the Templars, which is quite sufficient to explain a partial survival of
Templar Rites among the Masonic Brotherhood. The
Templars certainly had a mystical teaching very similar to that enshrined in Freemasonry,
and traces of it can still be detected in the present rituals of the Masonic Knights
Templar, despite the fact that they have been considerably revised in the last half
century . CHAPTER 11. THE MARK DEGREE. Those of my readers who have
already studied the first three Handbooks of this series will realise that the true S..s
of a M.M. are not restored to them. The real
S.. which was lost was comprehension of the Nature of God, and our Third Degree quite
clearly indicates that, despite popular beliefs, we shall not be able to comprehend God as
soon as we are dead. The Craft degrees, in
short, take us through birth, life and death, and shadow forth the Creative, Preservative
and Destructive sides of the Deity. The majority of the other degrees either deal with
what befalls a man after death, or else endeavour to explain, or fill in, certain gaps in
that historic narrative which is the allegorical basis of the Craft Degrees. The Mark degree in part belongs to
the latter group, and is in reality the completion of the Second Degree. Unquestionably a Brother should receive his Mark
when he becomes a F.C., and the degree itself still shows strong operative influence. It
is ruled by Mark Grand Lodge, which meets and has its offices at the Temple in Great Queen
Street, next door to the Connaught Rooms. All who love the Higher Degrees owe a debt of
gratitude to Mark Grand Lodge, which has acted as Fairy Godmother to many of the Higher
Degrees which were left stranded after the Treaty of Union in 1813. Indeed, in many cases it has more or less taken
them under its wing, and in consequence we shall have to refer again and again to the fact
that the Grand Body which rules a particular degree has its Head Quarters at "Mark
Mason's Hall." The Mark Degree has its own
regalia and a special jewel, and perhaps our younger Brethren will be glad of the warning
that, with the exception of the R.A., no jewels of the Higher Degree may be worn in a
Craft Lodge. The jewel of the Mark Degree
consists of a keystone, made usually of white cornelian, on which are engraved certain
mystic letters, the meaning of which are revealed to members of the Degree. It is suspended from a blue and red ribbon. The
aprons and collars are also made of blue and red silk. The teaching of this Degree is
largely an amplification of the Second, and tells of education and reward for labour. It also contains a dramatic warning against
attempting to obtain wages to which we are not justly entitled, and there is a Messianic
hint in the fact "That the stone which the builders rejected has become the headstone
of the corner." Incidentally the stone is a keystone, hence the origin of the jewel
of the degree. Several facts lead us to suspect
that at one time the Degree may have been more pronouncedly Christian than it is to-day. We know that it was flourishing as far back as
1760 in Lodges attached to the Ancients, who were unquestionably strongly pro-Christian. The legend as now given relates to
a period in the building of the Temple previous to the tragedy, although there is abundant
evidence to show that as late as the time of the formation of Mark Grand Lodge, 1856, many
Mark Lodges in the North had a somewhat similar legend to that now used, but associated it
with the second Temple instead of with the first. Mark therefore, is, or should be,
really part of our Craft system, and in Scotland Craft Lodges still have the power to
confer it, and constantly do so. In that
country it is a necessary qualification for the Excellent Master which itself is an
essential qualification for the Royal Arch. We
shall refer to the Excellent Master more fully when we come to the Royal Arch, but it is
desirable to point out that in Scotland Royal Arch Chapters also have the right to confer
the Mark Degree, if a candidate has not already taken it in his Craft Lodge. The Mark, as we have said, is the
completion of the Second Degree, and in itself contains what are practically two degrees,
namely, Mark Man and Mark Master. There has
been much learned controversy as to whether the Mark Master was at one time conferred on a
man as soon as he received his Second Degree. Since
it is impossible at the moment to decide when the Mark Degrees arose in their present
form, all we can say definitely is that so far as documentary evidence goes, i.e., back to
1760, it appears as if there were always the Degrees of Mark Man and Mark Master, and that
although at any rate in theory, Mark Man might be conferred on a F.C., Mark Master seems
always to have been restricted to Master Masons. In
modern times both Mark Degrees are conferred together, and always on a M.M., although the
Mark ritual throughout emphasises the connection with the Second Degree. THE ARK MARINER. The Mark Degree, or Degrees, also
have associated with them, but in a separate "Lodge," the Royal Ark Mariner
Degree. This appears to be old
"Operative" work, probably built up in the 18th century by genuine operative
masons in the North of England, anxious to have some way of distinguishing a real
"Working" mason from a "Speculative." The same explanation probably
brought into existence the Degree of St. Laurence the Martyr, of which more anon. The Ark Mariner legend relates to the Deluge, and
is taken direct from the Bible. The most
interesting features are the use of a stone, instead of the V.S.L., on which to take the
Ob.. The reason for this is explained in the ritual, but it may be that we have here a
survival of the old custom of swearing on a stone altar, which was the earliest form of a
binding oath. There is also some interesting
work with a triangle, but in the main it must be confessed that there is not much really
deep teaching in the Degree. It is, however,
quite a pretty little Degree, and has many ardent supporters. It is under the direct rule of Mark Grand Lodge. CHAPTER III. THE HOLY ROYAL ARCH OF JERUSALEM. The Mark completes the Second
Degree, but to the youngest Master Mason it must be obvious that a further degree is
needed to complete the Third Degree. The genuine S..s were lost; but
were they never re-discovered? Moreover, since they were known to three people, why could
not the two survivors have appointed a successor and given him the lost S..s? The Royal
Arch sets out to give at any rate one answer to the question - "What were the Gen.
S..s of a M.M.?" Briefly, it is a lost W., but that
W. conveys in symbolism a most interesting and illuminating explanation of the nature of
God. Indeed, the teaching of the Craft may be summed up by saying that it teaches a man
his duty to his neighbour, whereas the "Arch" instructs him in his duty towards
God. What is the nature of God therein
depicted? It is a trinity, but not the Christian Trinity; it is more like the Hindoo
Trinity of Creator, Preserver, and Destroyer. It
also clearly indicates the union of Body, Sou l, and Spirit, and shows that by that Union
we become united with God. Thus, in its very essence the Royal Arch is supremely mystical,
and teaches of the Beatific Vision. The legend deals with the
"Discovery" of the lost S..s at the re-building of the Temple after the return
from the Captivity. It will thus be seen that
the "Setting" of the degree is from the Old Testament, and this fact must be
noted, for there is another explanation of the "Lost Word" which is given in
some of the other "Higher" degrees, namely, that the "Lost Word" is
Christ, the Logos. But we have not yet obtained an
answer to the very natural question, "Why could not the other two, who knew the S.,
appoint a successor?" The full exoteric explanation, and also how it was that the S.s
came to be deposited in a place of security is given in one of the "Cryptic
Degrees," to which we shall refer later in this book.
Briefly however, three persons were necessary in order to convey it, but in
reality, of course, this is symbolism, and implies that Body, Soul and Spirit must be in
union before they can fully comprehend the Divine Trinity.
While, on the one hand, no living man, trammelled by the bonds of the flesh,
can really comprehend the nature of God, nor even do so immediately after death, for our
souls will not yet be sufficiently evolved, on the other, hand it is clearly taught that
our body does not completely perish, but is rather transmuted, even as St. Paul himself
says will take place at the day of judgment. This
is no doubt a very profound dogma and difficult for us to understand, but if we can
realise the fact that matter as well as Spirit is in its original a manifestation of God,
and therefore a part of Him, we shall perceive that Matter also is indestructible,
although its form may change. This fact is
perfectly well recognised by modern science. In the original form of the Royal
Arch, which still survives in Bristol, in Scotland, and in America, the Candidate must
pass through four veils, which correspond to various spiritual states of existence which
lie beyond the grave, each being a little nearer to the Divine Being than was the previous
one. The four Veils are coloured respectively
Blue, purple, red and white, and at each Veil the Candidate is challenged by a
"Guardian of the Veil" who demands of him the W. and Sn. of the previous Veil. This ceremony in Scotland forms a distinct degree
known as the Excellent Master, and the Jewel thereof is a pentacle set with brilliants,
which jewel, of course, represents, among other things, man and his five senses. The penal
S. of this degree is of great antiquity, and is made by Vishnu when in the form of the
Lion Incarnation. Vishnu descended to earth
to overthrow an evil giant which was oppressing the world, and slew him by disembowelling
him. In Scotland no English Royal Arch Mason
can be admitted to a Scotch Chapter unless he previously receives the Degree of Excellent
Master, which degree he cannot receive unless he has first taken the Mark. The Passing of the White Veil is
really an integral part of the Arch ceremony, and the Sn. corresponding to the S.s of the
other Veils is one well known to English Royal Arch Masons.
It is only after having passed this barrier that the candidate is enabled to
obtain the real S.s of an M.M., the ceremony being very similar to our own Royal Arch. In other words, it is only when we have passed
through various spiritual stages of existence that we shall at length be able to
comprehend the nature of God. The deletion of
the Veils from our ceremony has tended to obscure this important lesson in the English
form of the R.A. A slightly different lesson is
taught us by the fate of our predecessor in the Craft.
He could not have revealed the S. even if he had wished to do so, for it was
an experience, and therefore could not be communicated by words to any living man. We cannot go into a detailed explanation of this
deeply mystical ceremony in a book of this nature, but a brief explanation of a certain
vault which plays a prominent part therein is essential.
Like all symbols in Freemasonry it has several meanings, but the two most
important are (a), the underworld, or the grave into which man descends at death, and from
which his Soul ultimately ascends to realms of Light. (b) The Mystical interpretation is
that it is the M.Ch., that dark recess of the Soul, where dwells the Divine Spark. The jewel of this degree depicts
quite clearly the nature of God. The Double Triangle within the Circle and the Point
therein, which is represented by the All-Seeing Eye, is the age-old symbol for God. The triangle within the Circle represents the
Spirit within the Circle of Infinity, and is peculiarly associated with God the Creator. R.A. Masons will perceive the significance of this
fact in connection with the Altar. The Point
within a Circle, among the Hindoos, stands for Paramatma, the All-pervading , the Source
and End of All. The triangle with the point
downwards is the symbol of rain (water) and represents the preservative side of God
(Vishnu), while the triangle with the point upward represents fire, whose flames go up to
Heaven, and is therefore the emblem of the Destructive, or rather the transformative, side
of God (Shiva). This great symbol was sacred to Babylonian, Egyptian and Jew, and had to
each the same inner meaning. It is also
sacred to the modern Hindoo, and was so to the ancient Mex ican, and indeed is one of the
most venerated symbols in the world. It will thus be seen that the
jewel of the R.A., far from being a mere ornament, contains in itself a summary of the
sublime teachings of that degree; the more so as it also has a triple tau. With regard to
the tau cross, we have already shown in our earlier handbooks that in its origin it was a
Phallic symbol representing the Creative power. We
shall remember also that we make a tau cross every time we receive the S.s in the Craft
Degrees. Thus the M.M. has himself made the
triple tau. It is also worth reminding our
readers that only those who have passed the chair and actually ruled a Lodge are entitled
to wear three tau crosses on their aprons. As a Phallic symbol it became an
emblem of the Creator, and also, in time, of our animal passions, which must be trampled
under foot if we are to advance in Spiritual knowledge.
By the time we have reached the Arch, symbolically this has been done, and
we are reminded of this by the Union of these three taus beneath the triangles, emblems of
the spirit. Moverover, though this is
essentially a non-Christian degree we cannot forget that there were three Crosses on
Calvary. The presence of the triple tau,
after the experience we have had of it in the Craft, shows how carefully each degree leads
on to the next, and it also conveys this important lesson.
Each degree in the Craft taught the evolution and purification of (1) the
body; (2) the soul; (3) the spirit. These
three, now in perfect union, rest under the Shadow of the Supreme Being depicted by the
Double Triangles. Thus the presence of the
tau crosses teaches us that Man will ultimately rest in the Presence of the King of Kings. In fact the Royal Arch is full of
interesting symbolism: the colours of the regalia, red and purple, the shape of the altar,
the position of the three Principals, all convey important lessons, but we cannot spare
the space in a small Handbook like this to enlarge further on this degree. Nevertheless,
one cannot omit pointing out that as in the Craft the W.M. represented the Spirit, the
S.W. the Soul, and the J.W. the Body, so do the corresponding officers in the R.A.,
although here they are no longer separated, but are side by side, and in all cases act as
one. The reason for this is that the R.A. depicts that sublime state wherein Body, Soul
and Spirit are truly one, and are at Peace in the Presence of God now properly
comprehended. Our readers will thus perceive
that no Craft Mason can consider he has fulfilled his duty as a Mason, until he has taken
the Royal Arch, for he has not recovered those lost S..s which he has promised to try and
find. The regalia includes apron and a
sash of purple and red. CHAPTER VI. THE CRYPTIC DEGREES. The Cryptic Degrees are four in
number and are ruled by a Grand Council of their own which, however, in reality is in
close alliance with Mark Grand Lodge, whose Hall is their Head Quarters. They are "The Most Excellent
Master," "The Royal Master," "The Select Master," and "The
Super-Excellent Master," and their legends bridge the gap, historically, between the
first Temple and its destruction. The
"Most Excellent Master" must not be confounded with the "Excellent
Master" which is worked in Scotland and is really the "Passing of the
Veils" in the Royal Arch, although it is kept separate and given first. Its Legend, therefore, is associated with the
Second Temple, while the "Most Excellent Master" on the contrary deals with the
completion and dedication of the first temple. The
apron, which is seldom worn, is white edged with purple, and there is a purple collar. The colour refers to the grief felt by the
Brethren for the loss of the third Principal, whose chair is vacant. The most striking feature in the Lodge room is a
small replica of the Ark of the Covenant. In
theory the qualification for the "Most Excellent Master" is only Mark, but as it
is always followed by the "Royal Master," for which the Qualification is Mark
and Arch, in practice the Cand. must hold both these degrees. The Royal Master is a most
interesting degree, for it shows how the R.A. S..s came to be deposited in the place in
which they were subsequently found. Though
H.A.B.'s chair was vacant in the "Most Excellent Master," in the Royal Master he
is the chief character, and his disquisition on the subject of "Death" is one of
the most beautiful pieces of ritual in Freemasonry. The apron in this degree is black,
edged with red, but it is seldom worn. The
three Principals, however, wear robes similar to those worn by the same officers in the
R.A. The "Select Master,"
unlike the preceding degrees, has a special jewel of its own, namely a silver trowel
within a triangle of the same metal, which is suspended from a black collar edged and
lined with red. The apron is white, edged
with red and gold, and is of a triangular shape, but in England neither it nor the jewel
are usually worn. In Scotland the jewel of
the Cryptic Degrees combines the triangle and the trowel, whereas in England we wear the
Jewel of the "Super-Excellent Master" to represent all four degrees. The "Select Master" is
supposed to be held in a crypt (hence the name "Cryptic Degrees") which is the
same crypt in which the S..s of the R.A. were at a later date discovered. The legend is similar to that of one of the
degrees of the Ancient and Accepted Rite, and relates how a well known mason employed by
K.S. accidentally intruded into this crypt when K.S. and H., K. of T., were present. The
intruder was subsequently pardoned, but the O.G. who should have prevented his entry, was
punished in his place. This is undoubtedly an old legend which crops up again in a third
degree, namely, the "Grand Tyler of K.S." one of the Allied Degrees. Its
symbolic meaning is that those who push their occult investigation beyond reasonable
limits, and without the assistance and protection of more experienced investigators, run
serious risks. The "Super-Excellent
Master" is short and not very interesting, but it brings the story of the first
Temple down to the time of its threatenened destruction and so bridges the gap between the
"Most Excellent Master" and the R.A.. The lesson taught is unswerving loyalty to
Jehovah. The colour of this degree is
crimson, and a crimson collar should be worn. In
practice, however, this is worn only by members of the Grand Council. The Jewel of these degrees is a white enamel
triangle with the point downwards, that is, the triangle of the Preserver, and is as a
rule the only regalia worn. The most interesting part of this
degree is a carpet on the floor with the following design thereon. Inside a square is a circle, within which is a
triangle pointing towards the West, and within the triangle is the C. of the C. on which
rests an altar, and on the altar is the ark of the covenant. As the "Floor" design is not adequately
explained, the following will be of use. The triangle pointing West is the
symbol of the Preserver, and has been adopted as the jewel of all these degrees in
England, and it certainly denotes the underlying principle of the series. (1). The "Most Excellent
Master" teaches us that despite the loss of the chief architect God preserved the
work of the Temple and it was duly completed. (2). The "Royal Master"
tells us how the R.A.S..s came to be preserved. (3). In the "Select
Master" the over zealous friend of K.S. was preserved from the dire fate which
threatened him. (4). In the "Super-Excellent
Master" we are shown how God preserved a remnant of the people because they preserved
their faith in Him. The triangle within a square
denotes the Descent of the Spirit into Matter, while the Circle symbolises Infinity -
whence the Spirit comes. The point links the
Infinite with the emblem for the All-Pervading - it also refers to each individual
"Ego." The whole symbol, therefore, means
that God the Preserver descended from Eternity, and entering into Matter became flesh, and
He is one with the All-Pervading. It is
therefore a most sacred emblem, and the fact that the Ark of the Covenant stands on the C.
shows that the New Dispensation arises out of the old, and the Prophetic reference to this
fact is emphasised by the real g. which should remind us of Him Who died upon the Cross. Thus this degree has a Messianic, esoteric
meaning, often overlooked by t hose who have taken it. CHAPTER V. THE ALLIED DEGREES. Under this heading are grouped a
number of different degrees having little in common.
In theory the Grand Council which meets at Mark Masons' Hall controls a
large number of degrees, including five which are androgamous, but in practice they only
work six degrees. At Newcastle-on-Tyne, however, the Time Immemorial Council also works
one or two others, including the Royal Arch Knight Templar Priest, a highly mystical and
beautiful ceremony. The six degrees worked in London
are not restricted to Christians, and the only qualifications are Mark and Arch. This is despite the fact that St. Laurence the
Martyr and the Knights of Constantinople are clearly Christian degrees. Most of these degrees are of secondary importance,
but the Red Cross of Babylon and the High Priest are old and important. The degrees are as follows:- (1). St. Laurence the Martyr. The
Jewel is a gridiron, and it is quite possible that it is to this fact that we owe the
ribald tales current in the outside world as to what befalls a man at his initiation into
Freemasonry. The legend of this degree in
reality has nothing whatever to do with Freemasonry, and is well known to every student of
Medieval legends of the Saints. The lesson
taught is that of fortitude. This degree appears to be a piece of old Operative ritual
brought from Lancashire, and originally worked up into a degree in order to enable a
genuine "Working mason" to distinguish other Operatives from "These
newfangled Speculatives." (2). The Knights of Constantinople
is associated with the Emperor Constantine, and inculcates the useful lesson of universal
equality. The Jewel is a cross surmounted by
a crescent moon, hardly a happy choice, for it suggests the triumph of the Crescent over
the Cross. (3). The Secret Monitor is very
similar to the first degree of the Secret Monitor as worked by the Grand Conclave, and is
associated with David and Jonathan. Its presence among the Allied Degrees bears testimony
to an unfortunate split which occurred during the early years of the organisation of the
Grand Conclave of the Secret Monitor. It is
the only degree in English Freemasonry which is under the control of two entirely distinct
bodies. The Jewel is a "Hackle"
suspended from a crown, and on the ribbon above the jewel is a bow. (4). The Grand Tyler of King
Solomon relates the story of the accidental intrusion of a F.C. into the secret vaults
where K.S., K.H. of T., and H.A.B. were met in consultation. The legend is very similar to that related in the
"Select Master" though there are interesting variations, in particular.
"The Period" of the legend being earlier. The
Jewel is the triangle of the Preserver, point downwards, with certain Hebrew letters
engraven in gilt upon a black enamel background. All these degrees are interesting,
but can hardly be called really important, whereas the next two stand in quite a different
category. (5). The Red Cross of Babylon is
undoubtedly old, and the sixteenth degree of the A. and A. Rite also bears on the same
theme, while similar incidents likewise occur in the Royal Order of Scotland. The Degree
in historical order follows, and is closely associated with, the Royal Arch and the
rebuilding of the second Temple, and in Scotland is actually controlled by the Supreme
Royal Arch Chapter. It has many interesting
details, but its outstanding feature is the crossing of the Bridge. This, although transformed into a physical and
historical bridge, undoubtedly symbolises something quite different. We are here in the region of eschatology and are
being told what befalls a man after death. In
all the great religions of the world there is a tradition that sooner or later after death
the soul must cross a certain "Bridge." Clearly this "Bridge" means
the passing from one state of existence in
the world beyond the grave to another, and indicates a further advancement of the Soul
away from earth conditions and towards God. The Japanese, Chinese, Parsees, Mahomedans,
and Medieval Christians, all speak of this bridge. For
example, the Parsees say that the mourners must rise at dawn on the third day after the
death of their friend and pray for him, for at that hour he comes to the bridge which he
must cross to reach Paradise. The bridge
spans the gulf of Hell, and in the middle of the Bridge the Soul will be met by a female
form. If his life has been good this form
will be that of a beautiful woman who will lead him into Paradise, but if his life has
been evil it will be a hideous hag who will meet him and fling him from the bridge into
the bottomless pit. In England this bridge was called
"The Bridge of Dread," and is depicted in a twelfth century fresco at Chaldon
Church, Surrey, where it is shown as if built like a saw.
Among those attempting to cross it is a Mason with his tools in his hand. It is also spoken of in an old Lancashire dirge
which relates what befalls the Soul of the dead man immediately after it has left its dead
body. "When thou from hence away art
passed Every night and alle; To whinny-muir thou comest at last And Christ receive thy
soule." "From whinny-muir when thou
mayest pass Every night and alle; To'Brig of Dread' thou comest at last And Christ receive
thy soule."
The exoteric lesson of the degree
is "Great is Truth," but the hidden reference to the Bridge of Testing which the
soul must pass on its journey towards Paradise is the most striking feature. The Jewel is
two crossed swords on a dark green background of enamel. (6). The High Priest, unlike the
other degrees, can only be conferred on a mason who has been a 3rd Principal in a R.A.
Chapter. It deals with the Priesthood "after the Order of Melchisedic," and the
jewel is the triangle with the point upwards, on which is imposed a mitre. Briefly then the Allied Degrees
link the Old Testament with the New, and the most important are the Red Cross of Babylon
and the High Priest, although the other four are not without interest. The Rose Croix of Heredom is now
regarded as the 18th Degree of the A. and A. Rite, whose total number of degrees is 33, in
reference to the 33 years of our Lord's Life. In practice, however, only the 18th, 30th,
31st, 32nd and 33rd are worked in full in England, and the last three are but sparingly
conferred. In America all the intermediate
degrees are worked, i.e., 4th to 33rd inclusive, but in England the 4th to the 17th are
merely conferred by name. The 18th is worked
in full, but the 19th to the 29th inclusive are similarly conferred by name only. The qualification for the 18th is
one year a Master Mason, and for the 30th it has usually been Prelate or M.W.S., the
latter being the title of the ruler of a Rose Croix Chapter. The 18th degree is a highly mystical degree and
full of the deepest interest, and in England is restricted to professing Christians. In the U.S.A. and on the Continent of Europe,
however, it is not usually regarded as Christian, and non-Christians can become members. One school of Masonic research has prepounded a
theory that the Rose Croix was originally Roman Catholic, and invented by the Jacobites.
Personally, I have, after very careful search, been unable to find any evidence in support
of this view, and frankly I cannot conceive of any conscientious Roman Catholic taking
part in the ceremonies. It seems more probable that the
degree is due to Rosicrucian influence, and the earliest historic evidence we can find of
these mystics shows that they were Lutheran, but it is quite probable that they inherited
an earlier tradition. There appear to be
references to Rosicrucian doctrines in Dante, and the Commacine Masons carved the Rose and
Compasses over their Lodge door at Assisi in the opening years of the 15th century. Moreover, the ancient Aztecs who likewise
venerated the cross had a very similar Rite with the same Sn..s and many of the same
incidents. Finally, we cannot ignore the fact that Henry Adamson, M.A., in "The Muses
Threnodie" written in 1636, says:- "For we are Brethren of the
Rosie Cross, We have the Mason's Word and Second Sight:"
It indicates, however, Rosicrucian
influence on Freemasonry long before the rise of the Jacobite movements, and is in a poem
describing Protestant Perth. To revert to the 18th degree as we
know it to-day, we find it has four distinct sections.
The first consists of the conferring by name of the intermediate degrees,
and the other sections form the Rose Croix Degree itself.
It is a highly mystical piece of symbolism, and expresses the passage of Man
through the Valley of the Shadow of Death accompanied by the Masonic Virtues F.H. and C..
It ends with his final acceptance into the abode of Light, life and Immortality, and with
his recovery of the L.W. The Badge is twofold; on one side
it is black, having in its centre a red calvary cross; on the other side it is white,
edged with rose colour; on the apron itself is embroidered a Pelican feeding its young,
while on the flap is a triangle within which are certain Hebrew Characters. There is a collar which is
similarly two faced; on the reverse it is black with three red crosses, and on the front
rose pink, richly embroidered. Among the
symbols depicted are the crown of thorns and the serpent holding its tail in its mouth,
the emblem of Eternity. The jewel which is
suspended from the collar is a golden compass extended to an angle of 60 degrees,
surmounted by a celestial crown. On the one
side is a scarlet cross within the compasses, and beneath it a Pelican feeding its young. On the reverse the cross is silver, with a silver
eagle rising towards the heavens, and on both sides at the joint of the compasses is a
rose. Despite its present Christian
setting it appears that this degree in its main details is a very ancient ceremony. All its essential features are found in the Bora
Ceremony of the Australian Aborigines, one of the most primitive races still living. In India and China the Sns. of this degree are
associated with God the Preserver. In Ancient
Egypt certain parts of the Book of the Dead cover the same ground and show the same Sns.
in use. The Ancient Aztecs in Mexico appear
to have had practically the same ceremony, as already stated, and some of the Sns. which
they make have survived among the Red Indians to this day.
In Medieval Europe we find constant examples of the use of the two principal
Sns. employed, as for example at Coire Cathedral, - in both 12th and 15th century work, -
in a fresco at Basle, painted in the opening years of the 16th century, and in a 17th
century panelled room now in the Engadine Museum at St. Moritz. Moreover, a certain Sn. associated with the 9th
degree of the A. and A. Rite which indicates sorrow is also found side by side with these
Rose Croix Sns. in every one of the above mentioned cases in Europe. Facts like these
cannot be brushed aside lightly, and preclude us from accepting the view that the Rose
Croix was invented in the 18th century. Indeed,
the Mexican Codices, which practically show the complete ceremony, are at least two and a
half centuries earlier than the date at which it has been suggested that this degree was
invented. THE GRAND ELECT KNIGHT KADOSH The other name for this, the 30th
degree, is Knight of the Black and White Eagle. In Latin Countries it is strongly Templar
in tone, and has acquired a sinister significance because in some of the rituals the duty
of avenging the Death of Molay, and the other slaughtered Knights Templars, is taught in a
dramatic way. Since the chief culprits
responsible for the slaughter of Molay and his Knights were Philip, King of France, and
Clement, the Pope, this fact is stated to have been utilised to teach the Cands . that
King and Church are the oppressors of the People. Probably
this inner meaning is by no means so universally applied on the Continent as anti-masonic
writers pretend, but in any case the English Ritual has been purged of any such idea, if
indeed it ever possessed it. The degree is an elaborate one,
necessitating three chambers and an ante-room when worked in full, and only the Supreme
Council itself can confer it. The regalia,
which may be worn in Rose Croix Chapters, consists of a broad black sash suspended from
the left shoulder, the point fringed with silver bullion, and on it are embroidered the
emblems of the degree. These are an eagle
soaring towards the sun, holding the Anchor of Hope in his talons; on the extremity is the
banner of England and Wales, which is on a red ground three golden lions; this is crossed
by the banner of the Supreme Council, and below it is a red cross formed of four tau
crosses, usually called the Cross of Jerusalem. The breast jewel is a cross pattee
in red enamel, with the number "30" upon a blue enamel ground in the centre. From a collarette of black ribbon with a silver
edging is hung a black double spreading-eagle, surmounted by a crown, and holding a sword
in its claws. The word "Kadosh" is
Hebrew, and means "separated" or "consecrated." The remaining three
degrees of the Ancient and Accepted Rite are but sparingly conferred, and take the place
to a large extent of Grand Rank in other, degrees. It will be many years before the
young mason attains to these exalted heights, and therefore any detailed description even
of the regalia is hardly necessary in a Handbook of this nature. As soon, however, as he becomes a Rose Croix mason
he is certain to have an opportunity of seeing from time to time members of these exalted
degrees, and learning from them as much as he is entitled to know before they are
conferred upon him. The Ancient and Accepted Rite as
now organised derives its authority from the charter granted to it in 1845 by the Supreme
Council of the Southern Jurisdiction of the U.S.A., but the Rose Croix, Kadosh, the 28th
degree, and several other intermediate degrees were fully established and at work in the
18th century, as historic records show, although how much further they date back is still
a matter of dispute. With regard to the intermediate
degrees it is a mistake to assume that they are of no value or interest. They vary considerably in merit, but such degrees
as the Royal Arch of Enoch, with its clear indication of Rosicrucian influence, and the
account of the discovery of one of the Ancient Pillars inscribed with old time learning,
(mentioned in the Ancient Charges), is worthy of careful study, and the same is true of
several of the other degrees. For this reason
I strongly urge all Rose Croix Masons to attend the annual festival of King Edward VII. Rose Croix Chapter of Improvement, which is held
in the Spring each year at Mark Masons' Hall, when two of the intermediate degrees are
rehearsed in full. This then is the Ancient and
Accepted Rite; a great Rite undoubtedly, which is full of mystical lore, and sets out to
show its members that the quest of the lost word ends, not at the Temple at Jerusalem, but
on Mount Calvary. CHAPTER VII This Order rules two degrees, the
Harodim and the Rosy Cross. The Harodim is
conferred in a body called a Chapter, and so in this Order a Chapter is below a Lodge. In practice, however, these two bodies are the
same. The Royal Order has many peculiar
features, and it is impossible to do it justice in one chapter of this book. Firstly, we may note that the
Order is unique in that it has one governing body for the whole world, and is the only
English Masonic body of which this is true. Grand
Lodge must always meet in Scotland. Qualifications, as laid down by
the Grand Lodge in Scotland, is five years a Master Mason, but the Metropolitan Provincial
Grand Lodge in practice will only admit members of the 30th degree of the Ancient and
Accepted Rite. London Masons, who have not
attained to that degree, must therefore go to the Provincial Grand Lodge of the Southern
Counties, which meets at Windsor. These degrees are of great
antiquity, and, personally, I consider them the greatest of all our masonic degrees. They are not so dramatic as certain others, such
as the Order of the Knights Templar, but they have a unity of purpose and an ancient
ritual which is full of the most profound mystical teaching. It is in curious old Border verse,
for the most part, and from internal evidence would appear to ante-date our present form
of even the Craft degrees, though it clearly presupposes their existence. From historical records we know
that these "Scotch" degrees were at work in 1743 in London, for there is a
record of a Provincial Grand Lodge in London, having at least two Chapters under its
control, at that time. The mere fact that there were at
least two Chapters of Harodim at work at this date precludes the possibility of the Order
having come into existence in 1743, and the fact that it had to travel from Scotland, and
then establish itself and spread in London, justifies us in considering that it can hardly
be later in origin than the date of the formation of the Craft Grand Lodge of Scotland
itself, which was in 1736. Seven years is, I
consider, far too short a time to allow a new degree to spread from Scotland to London and
establish itself firmly therein, but if we take this date we shall see that the Royal
Order takes precedence in antiquity of any high degree.
But, in view of these facts, we cannot dismiss lightly the evidence of Henry
Adamson's metrical description of Perth, "The Muses Threnodie," written in 1638,
practically a century earlier, in which he writes :- "For we are brethren of the
Rosie Cross We have the Mason's Word, etc." Note. - He uses the phrase
"Rosie Cross," the exact title of the 2nd degree of the Royal Order, and adds
that "We have the Mason's Word." Now the Royal Order purports to
give its members the lost "Mason's Word." Therefore, if language means
anything, it means that the brethren of the Rosie Cross claimed to have the true Mason's
Word, a claim still made by the Brethren of the Rosy Cross of the Royal Order. My firm conviction is, therefore,
that Adamson, who was a M.A. and a clergyman, was a member of the Royal Order of Scotland,
and since the style and language of the ritual fits in with this period, or with one even
earlier, I consider that the Royal Order goes back to that period at least. In connection
with this it is well to remember that the first record of the initiation of a speculative
into Freemasonry in England is on the 20th May, 1641, when Robert Moray, "General
Quartermaster of the armie of Scotland," was initiated at Newcastle by members of the
Lodge of Edinburgh, who were with the Scottish Army, which had entered England in arms
against King Charles. Moreover, Moray, was
"Protector" of Vaughan, the famous 17th century Rosicrucian. If
therefore beyond the Craft lay a Rosicrucian Masonic Order, which could only be entered by
those who had first qualified as Freemasons, then we can see an excellent reason why
Moray, who was clearly interested in Mysticism in general, and Rosicrucianism in
particular, should trouble to be initiated into a Lodge despite the fact that the Army of
which he was Quartermaster-General was actually on a campaign. Incidentally, these facts go clean
counter to the theory still held by a few students that the Royal Order was Jacobite.
Indeed, the closer one studies this Order the less grounds can one find for this view. In such a case one would naturally
look for some reference to the Martyr King himself. Be
it noted this could have been done with perfect safety, for in the Prayer Book of the
Established Church of England there was, during the Eighteenth Century, a special service
in memory of Charles, King and Martyr. Thus
the inclusion of reference to the White Rose, or Charles the Martyr, could easily and
safely have been worked into this ritual. Secondly, let us consider the
teaching of the degree. Both the Old and the Young Pretender were Roman Catholics; we
should therefore expect that either there would be traces of Roman Catholic teaching in
the ritual, or at least that care would be taken to avoid anything that would be in direct
opposition to the faith of the hero of the Jacobites.
Yet, on looking into the ritual, we find certain most significant omissions. There is no mention of the "Holy
Catholic" Church, nor of the "Communion of Saints," both relies of medieval
days left standing intact in the Episcopal Churches of Scotland and of England, but
further, the ritual goes out of its way to declare we shall obtain salvation through
Christ only, thus hitting at the doctrine of the Intercession of the Saints, and even says
that our salvation is by Faith alone. Now this is just one of the
particular points of cleavage between Protestantism and Catholicism, for the latter always
has maintained the necessity of faith being proved by good works. Salvation by faith alone was one of the
outstanding tenets of the Presbyterians, and shows clearly that the ritual in its present
form is Presbyterian, and emphatically so. Would men who were inventing a
degree to foster the Jacobite cause go out of their way to insert phrases which must wound
their hero, and many of his loyal supporters? This aspect is further emphasised
by the fact that among all the paraphernalia employed in the degrees there is neither
cross nor crucifix, although we find them in other Masonic High Degrees. The omission must be deliberate, for from the
nature of the ritual these emblems might well have been employed.
Against these facts, no word in
the ritual of a pro-Jacobite nature can be adduced, and so I can see no reason for
claiming these degrees were made up to help the Jacobites. The degrees themselves are highly
mystical, and take the candidate from the Master Mason stage, through the Old Testament,
over the "Bridge," onto the second Temple, and finally trace Christ's life and
death, and show that He is the L.W. . There are clear traces of that
outlook on life which is called "Rosicrucian," and so they are good argument for
those who claim that Rosicrucianism did influence Freemasonry. Keeping strictly to the Royal Order, we find in it
the root matter of many of our Higher Degrees, and it is possible that some of these have
been elaborated out of incidents passed over beliefly in the Royal Order rituals. As some guide I will indicate
references to ideas which were probably subsequently developed further, though it is but
fair to add that the alternative also is possible, namely, that these degrees also already
existed, and had contributed to the ritual of the Royal Order, instead of having simply
evolved from them. These are Royal Arch,
Mark, Red Cross of Babylon - the latter very clearly - Templar and Rose Croix. In addition there are many sections entirely
unrepresented elsewhere in Masonry. The ritual works mainly by
question and answer, as in the Craft lectures, but one significant ritual practice
deserves particular mention. At certain times
the Brn. travel the reverse way of the Sun. This
is correct, for they are then supposed to be in the region of the D - d, and popular
tradition has always taught that the ghosts of men go reverse of the Sun. The Tower too is most significant,
and calls to mind a somewhat similar building described in the Mystical and
"Chimycal" Marriage of Christian Rosy Cross, translated by W. Bro. Waite. The Sns. used in this degree are
many in number, and every one is of great antiquity and can be found in various parts of
the world associated with Heathen Gods and ancient Rites of Initiation. The actual Sn. of the Harodim is to be seen in
the ancient Aztec manuscripts, and is shown in a scene on a vase found at Chama, Mexico. This scene clearly depicts a cand. being initiated
into a Mexican Rite, and being taught the Sn.. The case is certainly not later than 1500
A.D. and was only dug up a few years ago . In
India the Sn. of Harodim is associated with Vishnu the Preserver. In Ancient Egypt it is
shown on a fresco from Thebes dated about 1500 B.C., fragments of which are in the British
Museum. Numerous examples could be quoted
from Medieval work in Europe, for example in the 17th century panelled room known as the
"Audience Chamber of the Visconti-Venosta," which is now in the Engadine Museum
at St. Moritz, to which we referred in the previous chap ter. This room also shows examples of the Sn. attached
t o the Rosie Cross degree, and, in the corners of it are figures making the Drinking Sn.
Of the Royal Order of Scotland. These figures
are arranged in pairs as if answering each other. Perhaps, however, the most
significant fact of all is that the ritual of the Hung Society in China, known also as the
Triad Society, or the Society of Heaven and Earth, is almost precisely the same in its
main incidents as the ceremonies of this Scotch Order. The regalia of the Order is fairly
elaborate. It consists of a Garter, star and
two sashes, one red for the Harodim, and one green for the Rosy Cross, and an elaborate
apron of white, edged with bands of red and green. Each candidate receives . . .
which is supposed to show his characteristic virtue, and which, as a rule, is spelt
without any vowels. This must suffice for the Royal
Order, though it deserves far more space. CHAPTER VIII. The Knights Templar carry on the
tradition of the Medieval Order, and may be regarded as teaching the Christian life in
action. How far there is any historical
connection between the Masonic Order and their Medieval predecessors is a question on
which Masonic students are at variance. The
writer considers that a strong probability exists that there is a definite connection, and
has given his reasons at considerable length in "Freemasonry and the Ancient
Gods." It is not proposed to go fully
into this controversy in this book, since its purpose is to indicate, so far as is
permissible, the meaning of the Degrees, rather than their history. Certain facts, however, deserve to be placed on
record: (1) That in England, and still
more in Scotland, the Order, though nominally suppressed in 1307 et seq., did not suffer
the merciless slaughter of its members which fell upon them in France. Moreover, owing to
the fact that Scotland was in open revolt against Edward II., who was supposed to rule it,
enforcement of the edicts against the Knights was quite impossible. (2) That certain branches of the
Order - e.g., in Spain and Portugal - unquestionably survived, merely adopting a new name. (3) The Charter of Transmission
claims to carry on the succession in France. That
Charter now hangs in Mark Masons' Hall, and if it were generally accepted as genuine it
would practically settle the matter. The fact
that it anathematizes the Scotch Templars, if it is genuine, would indicate a separate
organisation of the survivors in Scotland, and therefore explain whence Scotch and English
Templary derive. (4) The undoubted fact that not
only many Knights, but also the whole of the Templar Priests and lay Brothers, some of
whom were Masons, were not even imprisoned, points to another possible line of descent. Be that as it may, the Ritual
worked to-day, though it has been revised several times in recent years, contains many
curious features which would indicate considerable antiquity. At Bristol a man may not take the
Rose Croix unless he is a Templar, and this supports the theory of those who believe that
originally the Rose Croix was the inner working of the Templars. The Royal Order of
Scotland also shows clear indications of a connection with Templary, both in the legend of
its foundation and in the use of a certain word common to both Orders, and used in no
other Degrees. In view of the fact that the Royal
Order has its Knightly Degree of the "Rosy Cross," these points are of special
significance. Is it then not probable that
Bruce, by the foundation of this new Order, thus rewarded these Templars and restored to
them the Knighthood which by the abolition of the old Order had lapsed? The Ritual as used to-day has
undergone drastic revision recently. To give but one example, there appears no doubt that
the altar in the East is a modern innovation, beautiful though it is. Formerly there was only a sepulchre, and there are
still a few preceptories where the old Ritual is permitted. Even in the modern Ritual members will recollect
that they took the O. at the sepulchre, which significantly is in the C., and not at the
East. This is a matter of great
importance as we shall see in a moment. In Scotland the Degree is divided into Novice,
Esquire, and Knight. In England there are still three points corresponding to these
Medieval divisions, though the fact is rather slurred over.
If we recollect (a) The Robe marks the Novice; (b) The Tunic marks the
Esquire; (c) It is only the Knight who is invested with the Mantle; we shall perceive that
the Ritual still bears witness to these three stages. The Cup of Remembrance in the
U.S.A. is still drunk from an unusual resectable, and is emphatically the Cup of Mystical
Death. The Ritual of the Knight Templar,
as we know it to-day, has obviously an exoteric and an esoteric meaning. The exoteric lesson, and a very good lesson too,
is that the Christian soldier must have ever before his eyes in his struggle with the
world the precepts of the Master - Christ. He
must be a good soldier of Christ outside the doors of Temple; he must uphold truth and
justice, defend the weak, and set a fine example of chivalrous conduct in his daily life. In short, he must not only profess Christian ity
but really live it. It will thus be seen that a
candidate would need to be a Christian, even if he was not definitely called upon to
defend the Christian faith - which he is. But
within this sound practical lesson there lies a high mystical message. We are taught of the Lamb who was mystically slain
before the beginning of the world. We enter
as a pilgrim striving to escape from the worldly spirit.
We dedicate ourselves to Christ at the C., that is to say, in the hidden
recesses of our souls. In that hidden place our past life
of sin lies dead, even as the earthly body of the Redeemer lay in the tomb. Therefore, on it we dedicate ourselves, finding
that over our dead past rises, as it were, the figure of The Crucified. Armed with the weapons of the
Spirit we go forth on our spiritual journey, and after long and painful travels return
victorious from our conflict with the spiritual foes of man. Note the symbolical three years, corresponding
with the three years of Christ's life of ministry on Earth. But after action must come penance
and meditation, and above all we must meditate, not merely on physical death, but still
more on that greater mystery, the mystical death; and being thus prepared, we must offer
our sacrifice. Nay, more, we must be marked
with the sign of His sacrifice, but in Christian mysticism we are taught that the true
mystic must spiritually crucify himself, even as the Great Master physically suffered on
the Cross, and this is the mystical death. Is that last incident in the life of the mystic
forgotten in the Ritual of this great Order? Think it over, Brother Knights. This is veiled language, and as
far as is permissible, I have endeavoured to indicate that Masonic Templary has a great
mystical lesson. There are countless small
points in the Ritual which support this view, but for obvious reasons I have omitted them,
e.g., the gradual investiture of the candidate indicates the acquisition by degrees of
certain spiritual qualities. THE KNIGHTS OF MALTA. If we regard the Knights Templar
as one Degree we find that the Order has two, or possibly three Degrees in all. After the K.T. comes the Mediterranean Pass. It is now, practically, merely a passing Degree
leading to the Malta, but it has a significance of its own.
The sign, to begin with, is undoubtedly old.
Major Sanderson found the same sign in use among the Yaos in Central Africa,
and it was also known and venerated by the Arabs. In
view of the tradition connecting the Mediterranean Pass and the Malta Degrees with the
Arabs, this fact is obviously significant. Nor,
esoterically, can we ignore the importance of the serpent in connection with a mystical
journey, and in like manner "The Sea" is a phrase well known among mystics to
imply certain spiritual facts, and is always said to lie beyond the mystical resurrection. To make myself clear to
non-mystical readers, let me add that mystical death and resurrection are well recognised
stages in the development of the soul of the man who, while still in the body, is striving
to reach spiritual union with God. St. Paul
says that he died daily in Christ. When we reach the Hall in which
the degree of Malta is to be worked, we pass certain emblems which we are told indicate
birth, life, death, resurrection and ascension. These
are a symbolic summary of our whole Masonic career from the time we entered the Craft till
the time we axe finally made a Knight of Malta. Further, resurrection is a new birth
which, in itself, presupposes a new life, and in the mystical world we must, like St.
Paul, be prepared to die daily in Christ. The Malta, then, is a Degree of
mystical, not physical resurrection, and the fact is emphasised by the linking up of the
symbolical acts with the true history of the old Knights of St. John of Malta. The symbols on the table should be studied with
this key, particularly that of the galley which bore the souls to safety though it
perished itself. Our body must one day die,
but if we have lived aright it will bring our souls in safety to the "Islands of the
Blest." This is true whether viewed mystically, or in regard to life in the world of
action. The Sns. used in this Degree are
certainly old, and the Pen. Most peculiar and significant.
It could hardly have been invented in the 18th century. The Sn. in the Templar degree is shown in the room
of the Visconti Venosta to which we have already referred, and in the same room are to be
seen figures making the Sn. of the Knights of Malta. The colour of the Templar robes
are white with a red cross, i.e., the "Blood of the Lamb," in which we have
washed and become thereby as white as snow. But
those of Malta are black, with a white cross: out of the black night of the Soul, out of
the darkness of mystical death, the cross of Salvation rises, no longer a cross of
suffering, but one of resplendent glory. CHAPTER IX. THE REMAINING DEGREES. There still remains another Order
of Christian Chivalry and its outstanding feature is that it is the only Order open to
English masons which avowedly sets out to give a Christian interpretation of the Craft and
Royal Arch. The degrees which constitute this
Order are:- (a) The Knights of the Red Cross
of Constantine, and (b) The Knights of St. John and
the Holy Sepulchre. Like the Knights Templar this
Order has its Head Quarters at Mark Masons' Hall. The Knights of the Red Cross of
Constantine teach us the well-known story of how Constantine came to be converted, but the
Lecture contains a most interesting reference to the Roman College of Architects, whom I
personally regard as the direct ancestors of the Comacine Masons, from whom Freemasonry
descends. I must admit, however, that I
should require fairly strong evidence to convince me that Constantine himself was a member
of one of the Collegia. But in any case this degree is
merely a stepping stone to the really great degree of the Knights of St. John and the Holy
Sepulchre. This degree appears to have
consisted once of three degrees and even now has at least three "points," in it,
though these may be interpreted as corresponding to novice, esquire, and knight. The ceremonies are solemn, dramatic and of deep
mystical significance, but their most striking feature is an attempt to explain the Craft
and Royal Arch Ceremonies in a Christian sense. While not prepared to admit that
this is the only, or even the original inner meaning of these degrees, I do consider that
the interpretation given is of a most interesting and instructive nature, and if we
realise that all through the middle ages Freemasonry was avowedly Christian, and demanded
of its members belief in the essential doctrines of the Church, we shall see that this
interpretation is deserving of very great respect. Since those desirous of obtaining
this interpretation can do so by joining these degrees, no good purpose would be served in
disclosing the points interpreted, beyond saying that the Architect of the Temple is
identified with Christ, and the various incidents in the history of our hero are similarly
interpreted in the light of the Christian story. The
outstanding fact, however, is that here we are definitely told that our ceremonies have a
secret inner meaning and this is the only degree in English Freemasonry, of which I am
aware, which does endeavour to give the meaning of the Craft and Arch. The degrees enumerated up to this
point are all that can be called strictly masonic which are open to the average English
Freemason, but there are several quasi-masonic Orders, or Societies as they are usually
called, which for all practical purposes are masonic, since they require a masonic
qualification, and like other Masonic degrees work a ritual with special secrets. These we will now consider. QUASI-MASONIC DEGREES. The Secret Monitor which works
under the Grand Conclave is one of the best known of these Societies, only Master Masons
are admitted, and there are two degrees and a Chair degree.
Attached to it is the order of the Scarlet Cord, which has no less than
seven degrees. The real object of the Secret
Monitor is to strengthen the bonds of Brotherhood and enforce the principle that a Brother
should, whenever possible, help another Brother. The
Conclaves often do possess more warmth than the average London Lodge , but there is not
much inner meaning in the ceremonies and no very valuable lessons will be learnt from
them. Of quite a different type is the
Soc. Ros. in Anglia. This, like the Secret Monitor, admits none but Master Masons, and its
rulers are eminent members of the Craft. There
are nine degrees and the higher ones are said to be conferred only for merit. The Order always has a Lecture at each of its
meetings on some abstruse subject. The Soc.
Ros., as it is affectionately called by its members, claims to have the same objects as
the Medieval Rosicrucians, and it seems probable that there is some historical connection. It is, however, not the only body which puts forth
this claim, even in England, but these are in no sense Masonic. The Soc. Ros. is also linked with
the Illustrious Order of Light which works only at Bradford, at present, and with another
Order. It is not so much that these orders are under the control of the Soc. Ros. as that
the leading spirits in each are closely associated with the Soc. Ros. and that the members
of the Orders are derived only from that Society. CONCLUSION. Thus it will be seen that
practically all the degrees in Freemasonry have a definite lesson to teach, and an inner
meaning to their ceremonies. Some, no doubt,
are more important than others, degrees but the man who has never gone beyond the Craft
has still much to learn. He has made no real
effort to recover that which was lost, and therefore has signally failed to make a daily
advancement in Masonic, knowledge. If he has
not time to take all the degrees, at least let him try to complete his second degree
bytaking the Mark, and obtain one answer to the question of what was lost, by taking his
Royal Arch. If he has done this, and has gone
no further, let him still avoid saying "I don't think much of the Higher
Degrees" Until he has taken them he is in no position to form any kind of opinion,
and after he has done so I feel sure that he will no longer speak slightingly of some of
the greatest mysteries of this or any Age.
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