-
Articles/Ads
Article The Ritual. ← Page 2 of 2 Article THE RELIGION OF FREEMASONRY. Page 1 of 1 Article The Qualifications of our Members. Page 1 of 1
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
The Ritual.
promised reproduction , a reminder that the previous chapter is devoted to the consideration of the lectures , and that we are purposely reversing the order of their position in Bro . Whymper ' s work .
The Religion Of Freemasonry.
THE RELIGION OF FREEMASONRY .
CHAP . Y . —THE RITUAL . * 8 gfej $ - \ OME objection may bo taken to our separating the Ritual b ?** l from the Lectures , and placing these first , when consider-| pj ing Masonic principles as displayed in Lodge teaching . i < iw 3 § l The division is of no serious importance , the Lectures are a species of commentary , more or less authoritative , on the Ritual
—and their precise wording has never been considered so rigidly necessary as verbal exactitude in delivering the Ritual of the Degrees . Our former Crand Master , the Duke of Sussex , himself gave expression to this view . We have a right then in dealing with the Ritual , which we have not when considering the Lectures , to attach the highest significance to the precise language employed .
We should not hold ourselves justified in deeming of supreme importance a mere word in the Lectures , whereas we maintain that it is justifiable to weigh every word of the Ritual in the nicest balance attainable . We are aware of the doubts and questions which may be raised from the existence of several Rituals , and will accordingly attempt to confine our arguments to points regarding
which dispute can hardly arise . Holding the belief that there has been a wanton disregard of propriety , if not a criminal contempt for truth and honesty , in the publication of alleged Rituals by individual brethren , we are ourselves compelled to speak somewhat enigmatically in this chapter , as we are barred from stating , with anything approaching
distinctness , what arc the exact words of our Rituals . \\ c trust , nevertheless , that our quotations will be intelligible to brethren without our resorting to such compromising precision . In passing , we may remark that we are of the number who believe , with all respect , that the Grand Lodge might , at the present time , well consider the advisability of issuing some form of ritual , or appoint
somebody to carry out this duty . The want of such a guide has given an opening for misconduct on the part of unscrupulous brethren . The Ritual of Freemasonry comprises the details of the ceremony of reception in the various degrees , together with the primary exoteric display and the primary esoteric explanation , of the
symbolism of the Order . In these explanations suihcient information is supposed to be afforded the Brother to enable him to continue the esoteric teaching on the lines thus laid down . The definition of Freemasonry itself , as given in the ritual is , that it is a peculiar system of morality which is veiled in allegory and illustrated by symbols . The early manner in which working Masons emblemised
the tools of their handicraft is preserved in the Ritual . There can be little doubt that it was this peculiar symbolism which first induced non-Operative Brethren to join the Societ , y , and it is easily comprehensible that a body of artisans would be nattered by their quaint conceits being deemed worthy of attention , and be quite willing to throw open their doors , wherever it was possible to do so
without violating any principle . A similar symbolism is familiar to any person who has resided long in the East , and who has made himself acquainted with the habits of the people . Wo have no intention of raising fanciful theories regarding the Oriental origin of any of our ceremonies , but we cannot but express surprise that Eastern customs have not
received more Masonic attention . AVe believe they explain to some extent the avidity with which natives of India grasp the symbolism based on the working tools of Freemasonry ; they are perfectly unconscious why the symbology appeals to thim—it is the counterpart of their daily life . An exceedingly common sight is to sec a native groom touch the hoof of the horse in his charge before
commencing his daily work . Similarly , a carpenter will , as a first dutj ' , touch and salute his tools , 01 some one of them , with an evident respect ( his salute is in the ordinary Eastern manner ) before he begins his work . Western culture is perhaps unable to enter into the spirit of symbolism which induces the Eastern mind to thus deal with material things . Not far removed from this
custom is that of the Mahommedan when undertaking any new enterprise . Even an ordinary tailor will say "Bismillah" before he puts a stitch into a garment . There are so many brethren in India who are more fitted to deal with this subject than ourselves , that we merely note it in passing ; but that much of our emblemogy was usual amongst the Chinese at least as long ago as the time of
Confucius , the following extract will show" What a man dislikes in his superiors , let him not display in the treatment of his inferiors : what he dislikes in inferiors , let him not display in the service of his supariors : what he dislikes in those who are before him . let him not therewith precede those who are behind him : what he dislikes in those who are behind him . let him
not therewith follow those who are before him ; what lie dislikes to receive on the right let him not bestow on the left ; what he dislikes to receive on the left , let him not bestow on the right . This is what is called the principle with which , as with a , measuring square , to regulate one ' s conduct - " * The tools , with which an ordinary mason would prepare stones
for a material building , are in Freemasonry used to illustrate that high morality with should be exercised by the speculative Mason in preparing his mind as a temple fitted for the reception of divine truth . Whilst one tool is to be considered as denoting the incisive force of education , another represents conscience , and so on . There can be little doubt this symbolism is exceedingly ancient . ( To be continued ') .
The Qualifications Of Our Members.
The Qualifications of our Members .
COMMUNICATED . | | 30 be admitted to the mysteries and privileges of ancient HI lH ^ ree-Masonry it is ( should be ) , above all things necessary II H that candidates have <; qualifications . " These are so well jfe-j-j known to our brethren that it is unnecessary , here , to recapitulate them . In this connection we would , however , draw attention to the following rule in our Book of Constitutions : —
" Great discredit and injury having been brought upon our antient and honourable fraternity from admitting members and receiving candidates without due notice being given or enquiry made into their characters and qualifications , and from passing and raising masons without due instruction in their respective degrees
it is declared to be specially incumbent on all members of Lodges to see that particular attention be paid to these several points . " From a long and intimate acquaintance with the inner working of many private lodges , we can only say that the latter clause of this salutary rule is practically a dead letter , and is much more honoured in the breach than in the observance .
As a general rule , brethren present at a ballot for new members vote , so to speak , blindly , accepting for some reason or another the fact of the candidate being well proposed and seconded as a guarantee that he is a fit and proper person to be allowed to enter the ranks of our order ; thus ignoring entirely the incumbency which the rule tells us rests on every member to make due enquiry
into character and qualifications . " To enable members to carry out this injunction , we are strongly of opinion that a strict observance to Rule 18 i should be rigidly enforced , that is to say , a candidate should be proposed and seconded at one regular lodge , and ballottcd for at the next regular lodge . As a general rule , we believe that the proposal , & c , ballot and initiation take place at one
and the same meeting , which seems to us not only in direct opposition to said rule , but also to act more or less detrimentally as regards possible observance of the preceding one . If our various private lodges were to carefully carry out in its integrity this Rule 18 ., it is our opinion that great good would accrue to the Craft in general , and each individual lodge in particular .
Passing on to the consideration of another section of our subject , we would draw attention to the peculiar system that obtains in appointing various lodge officers . It appears to be an accepted rule that preferment should always be the effect of seniority in a lodge . This is , of course , right , per se , always iiravided that the brother so preferred is fully qualified to carry out the duties of his
office ; if , however , such unfortunately be not the case , it is against rule so to prefer him , as we are distinctly enjoined " that preferment should rather come from merit or ability . " Of course many would say , having been members of a particular lodge for a term of years , " It is very unfair to pass us by and put a younger ( Masonicallyj brother over our heads . " But really , if such should be the case ,
who is at fault . ' Lodges of Instruction exist all over the country , and if the older member of any lodge fails to avail himself of this means of gaining the necessary knowledge , he has no one but himself to blame and is not entitled to expect to go forward an ignoramus ( which would and does bring ridicule upon a lodge ) in face of a younger brother who has devoted time and brain power
to the acquisition of the ritual and who would be a credit and ornament to it . This point is worth the consideration of our W . M . ' s . Naturally they desire to appoint the best workers in their ranks to office , but in the majority of cases dare not do so for fear of the storm they would evoke from the brother passed by and his friends in the lodge , and which , in many instances , might cause the break
up of the lodge itself . Thus , in order to promote peace and harmony , the W . M . very often stultifies himself by appointing as his officers brethren whose Masonic qualifications ( we had almost written the prefix ills ' ) so far as working is concerned , he despises . Can a greater farce be enacted than , say , the appointment to the office of Organist of a brother who is unable to read a line of music ? Yet
this is done under the plea " Seniorcs priores . " And again , to place in the chair of K . S ., as Master , simply because , by rotation , he should occupy it , a brother ( estimable in every other respect though he may be ) who is so deficient in knowledge of the ritual and working as to be obliged to vacate his seat in favour of a more able brother , whenever aught
but the . barest routine is required of him , is , we say , wrong ; and in its very grotesqueness turns our beautiful ceremonial to little better than farcical comedy . False sentiment is allowed to oust , very detrimentally , strict observance of rules , and the body corporate suffers where it ought to gain . Slipshod , halting , vacuous working is bad for all . Perhaps the day will come when candidates ( by
rotation or otherwise ) will be required , as obtains in some lodges , to pass an examination before a Committee of Skilled Past Masters , before they are allowed to occupy any chair or working office in the particular lodge with which they happen to be identified . This would operate in a salutary manner , and put an end to that which in many cases is a scandal to the craft ; at the same time doing away
with any diffidence the Master of a lodge might , to some extent naturally feci in departing from the beaten track which he has seen his predecessors tread , and ( if that is necessary ) completely exonerate him from any reflections which could be made upon his action in so far as appointment of officers is concerned . It may be urged against this system that , were it in vogue in our
lodges , some brethren would never hold oilice at all . Well , perhaps they would not ; but why then should they be allowed to do so under present arrangements ? The very statement itself appears to us to carry its own condemnation . No ; the days of red tape routine should be past for ever . Depend upon it , the theory of " the survival
of the fittest" is far more than a mere empty form of words ; in like manner the principle of the " induction of the fittest" will have to be made an initial consideration in our masonic lodges if they wish to arrive at anything like the high standard of excellence we belieye they one and all aspire to . { To be continued ) .
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
The Ritual.
promised reproduction , a reminder that the previous chapter is devoted to the consideration of the lectures , and that we are purposely reversing the order of their position in Bro . Whymper ' s work .
The Religion Of Freemasonry.
THE RELIGION OF FREEMASONRY .
CHAP . Y . —THE RITUAL . * 8 gfej $ - \ OME objection may bo taken to our separating the Ritual b ?** l from the Lectures , and placing these first , when consider-| pj ing Masonic principles as displayed in Lodge teaching . i < iw 3 § l The division is of no serious importance , the Lectures are a species of commentary , more or less authoritative , on the Ritual
—and their precise wording has never been considered so rigidly necessary as verbal exactitude in delivering the Ritual of the Degrees . Our former Crand Master , the Duke of Sussex , himself gave expression to this view . We have a right then in dealing with the Ritual , which we have not when considering the Lectures , to attach the highest significance to the precise language employed .
We should not hold ourselves justified in deeming of supreme importance a mere word in the Lectures , whereas we maintain that it is justifiable to weigh every word of the Ritual in the nicest balance attainable . We are aware of the doubts and questions which may be raised from the existence of several Rituals , and will accordingly attempt to confine our arguments to points regarding
which dispute can hardly arise . Holding the belief that there has been a wanton disregard of propriety , if not a criminal contempt for truth and honesty , in the publication of alleged Rituals by individual brethren , we are ourselves compelled to speak somewhat enigmatically in this chapter , as we are barred from stating , with anything approaching
distinctness , what arc the exact words of our Rituals . \\ c trust , nevertheless , that our quotations will be intelligible to brethren without our resorting to such compromising precision . In passing , we may remark that we are of the number who believe , with all respect , that the Grand Lodge might , at the present time , well consider the advisability of issuing some form of ritual , or appoint
somebody to carry out this duty . The want of such a guide has given an opening for misconduct on the part of unscrupulous brethren . The Ritual of Freemasonry comprises the details of the ceremony of reception in the various degrees , together with the primary exoteric display and the primary esoteric explanation , of the
symbolism of the Order . In these explanations suihcient information is supposed to be afforded the Brother to enable him to continue the esoteric teaching on the lines thus laid down . The definition of Freemasonry itself , as given in the ritual is , that it is a peculiar system of morality which is veiled in allegory and illustrated by symbols . The early manner in which working Masons emblemised
the tools of their handicraft is preserved in the Ritual . There can be little doubt that it was this peculiar symbolism which first induced non-Operative Brethren to join the Societ , y , and it is easily comprehensible that a body of artisans would be nattered by their quaint conceits being deemed worthy of attention , and be quite willing to throw open their doors , wherever it was possible to do so
without violating any principle . A similar symbolism is familiar to any person who has resided long in the East , and who has made himself acquainted with the habits of the people . Wo have no intention of raising fanciful theories regarding the Oriental origin of any of our ceremonies , but we cannot but express surprise that Eastern customs have not
received more Masonic attention . AVe believe they explain to some extent the avidity with which natives of India grasp the symbolism based on the working tools of Freemasonry ; they are perfectly unconscious why the symbology appeals to thim—it is the counterpart of their daily life . An exceedingly common sight is to sec a native groom touch the hoof of the horse in his charge before
commencing his daily work . Similarly , a carpenter will , as a first dutj ' , touch and salute his tools , 01 some one of them , with an evident respect ( his salute is in the ordinary Eastern manner ) before he begins his work . Western culture is perhaps unable to enter into the spirit of symbolism which induces the Eastern mind to thus deal with material things . Not far removed from this
custom is that of the Mahommedan when undertaking any new enterprise . Even an ordinary tailor will say "Bismillah" before he puts a stitch into a garment . There are so many brethren in India who are more fitted to deal with this subject than ourselves , that we merely note it in passing ; but that much of our emblemogy was usual amongst the Chinese at least as long ago as the time of
Confucius , the following extract will show" What a man dislikes in his superiors , let him not display in the treatment of his inferiors : what he dislikes in inferiors , let him not display in the service of his supariors : what he dislikes in those who are before him . let him not therewith precede those who are behind him : what he dislikes in those who are behind him . let him
not therewith follow those who are before him ; what lie dislikes to receive on the right let him not bestow on the left ; what he dislikes to receive on the left , let him not bestow on the right . This is what is called the principle with which , as with a , measuring square , to regulate one ' s conduct - " * The tools , with which an ordinary mason would prepare stones
for a material building , are in Freemasonry used to illustrate that high morality with should be exercised by the speculative Mason in preparing his mind as a temple fitted for the reception of divine truth . Whilst one tool is to be considered as denoting the incisive force of education , another represents conscience , and so on . There can be little doubt this symbolism is exceedingly ancient . ( To be continued ') .
The Qualifications Of Our Members.
The Qualifications of our Members .
COMMUNICATED . | | 30 be admitted to the mysteries and privileges of ancient HI lH ^ ree-Masonry it is ( should be ) , above all things necessary II H that candidates have <; qualifications . " These are so well jfe-j-j known to our brethren that it is unnecessary , here , to recapitulate them . In this connection we would , however , draw attention to the following rule in our Book of Constitutions : —
" Great discredit and injury having been brought upon our antient and honourable fraternity from admitting members and receiving candidates without due notice being given or enquiry made into their characters and qualifications , and from passing and raising masons without due instruction in their respective degrees
it is declared to be specially incumbent on all members of Lodges to see that particular attention be paid to these several points . " From a long and intimate acquaintance with the inner working of many private lodges , we can only say that the latter clause of this salutary rule is practically a dead letter , and is much more honoured in the breach than in the observance .
As a general rule , brethren present at a ballot for new members vote , so to speak , blindly , accepting for some reason or another the fact of the candidate being well proposed and seconded as a guarantee that he is a fit and proper person to be allowed to enter the ranks of our order ; thus ignoring entirely the incumbency which the rule tells us rests on every member to make due enquiry
into character and qualifications . " To enable members to carry out this injunction , we are strongly of opinion that a strict observance to Rule 18 i should be rigidly enforced , that is to say , a candidate should be proposed and seconded at one regular lodge , and ballottcd for at the next regular lodge . As a general rule , we believe that the proposal , & c , ballot and initiation take place at one
and the same meeting , which seems to us not only in direct opposition to said rule , but also to act more or less detrimentally as regards possible observance of the preceding one . If our various private lodges were to carefully carry out in its integrity this Rule 18 ., it is our opinion that great good would accrue to the Craft in general , and each individual lodge in particular .
Passing on to the consideration of another section of our subject , we would draw attention to the peculiar system that obtains in appointing various lodge officers . It appears to be an accepted rule that preferment should always be the effect of seniority in a lodge . This is , of course , right , per se , always iiravided that the brother so preferred is fully qualified to carry out the duties of his
office ; if , however , such unfortunately be not the case , it is against rule so to prefer him , as we are distinctly enjoined " that preferment should rather come from merit or ability . " Of course many would say , having been members of a particular lodge for a term of years , " It is very unfair to pass us by and put a younger ( Masonicallyj brother over our heads . " But really , if such should be the case ,
who is at fault . ' Lodges of Instruction exist all over the country , and if the older member of any lodge fails to avail himself of this means of gaining the necessary knowledge , he has no one but himself to blame and is not entitled to expect to go forward an ignoramus ( which would and does bring ridicule upon a lodge ) in face of a younger brother who has devoted time and brain power
to the acquisition of the ritual and who would be a credit and ornament to it . This point is worth the consideration of our W . M . ' s . Naturally they desire to appoint the best workers in their ranks to office , but in the majority of cases dare not do so for fear of the storm they would evoke from the brother passed by and his friends in the lodge , and which , in many instances , might cause the break
up of the lodge itself . Thus , in order to promote peace and harmony , the W . M . very often stultifies himself by appointing as his officers brethren whose Masonic qualifications ( we had almost written the prefix ills ' ) so far as working is concerned , he despises . Can a greater farce be enacted than , say , the appointment to the office of Organist of a brother who is unable to read a line of music ? Yet
this is done under the plea " Seniorcs priores . " And again , to place in the chair of K . S ., as Master , simply because , by rotation , he should occupy it , a brother ( estimable in every other respect though he may be ) who is so deficient in knowledge of the ritual and working as to be obliged to vacate his seat in favour of a more able brother , whenever aught
but the . barest routine is required of him , is , we say , wrong ; and in its very grotesqueness turns our beautiful ceremonial to little better than farcical comedy . False sentiment is allowed to oust , very detrimentally , strict observance of rules , and the body corporate suffers where it ought to gain . Slipshod , halting , vacuous working is bad for all . Perhaps the day will come when candidates ( by
rotation or otherwise ) will be required , as obtains in some lodges , to pass an examination before a Committee of Skilled Past Masters , before they are allowed to occupy any chair or working office in the particular lodge with which they happen to be identified . This would operate in a salutary manner , and put an end to that which in many cases is a scandal to the craft ; at the same time doing away
with any diffidence the Master of a lodge might , to some extent naturally feci in departing from the beaten track which he has seen his predecessors tread , and ( if that is necessary ) completely exonerate him from any reflections which could be made upon his action in so far as appointment of officers is concerned . It may be urged against this system that , were it in vogue in our
lodges , some brethren would never hold oilice at all . Well , perhaps they would not ; but why then should they be allowed to do so under present arrangements ? The very statement itself appears to us to carry its own condemnation . No ; the days of red tape routine should be past for ever . Depend upon it , the theory of " the survival
of the fittest" is far more than a mere empty form of words ; in like manner the principle of the " induction of the fittest" will have to be made an initial consideration in our masonic lodges if they wish to arrive at anything like the high standard of excellence we belieye they one and all aspire to . { To be continued ) .