Province of East Lancashire A Dialogue between Simon, a Town Mason, and Philip, a Travelling Mason A presentation of a Masonic Catechism c1740
A Dialogue between Simon, a Town Mason and Philip, a Travelling Mason A presentation of a Masonic Catechism c1740 PRES 1: Good evening brethren and welcome to a very unique evening. Whilst we are setting up the room, we can perhaps take the opportunity for a few moments explanation prior to the introduction-proper. PRES 2: We will shortly transport you to an England of 270 years ago, of a Masonry as early as 1724, only seven years after the formation in London from four existing Lodges of the first Grand Lodge at the Goose and Gridiron tavern in St Paul s Churchyard, London. PRES 1: 1724 was the year the first Lodges outside London were granted Grand Lodge Warrants to constitute at Bath, Bristol, Norwich and York. Interesting therefore that the dialogue we perform for you this evening came into being at the time of the new order. Perhaps a time when Masons were becoming conscious of their mobility as speculative Freemasons and therefore requiring an awareness of how they might seek each other out, might visit a concept we take for granted today. PRES 2: We will shortly deliver our presentation by candlelight and give you a sensation of Masonry of a by-gone age. A masonry practised in a room above a tavern; the light of a roaring fire flooding the room and exacerbating the shadows; bare floor boards washed and then marked out with white tape and pins; a floor cloth with ancient symbols accompanied by sketches made on the boards by the Tyler using charcoal and chalk. In the dark we would see a representation of the Ark of the Covenant and other furnishings. PRES 1: The smell of the wood-burning open fire fills a room already heavily scented by candles, of pipe tobacco, of ales and heavy wines, of roasted meats; the sound of horses and cart traffic permeates from outside and the noise, bustle and singing in the tavern below competes with the masons practising their gentle art. PRES 1: Welcome to 1724 England Brethren BOTH: Welcome to the new age of Freemasonry. PRES 3: The Dialogue between Simon and Philip is contained within the same Manuscript as The Whole Institution of Masonry (1724). It is one of several intriguing similar documents which provide a tantalizing jigsaw representing the history and origins of Freemasonry. It is very similar to several other Masonic Manuscripts of the 18 th century, but then resembles none of them in particular.
It appears to represent a conversation between two Masons, a sort of test presented in such a way as to suggest that a Mason might be expected to know the questions and answers by heart; an illustration of Masonic knowledge and working rather than a representation of any ceremony of part of such. In addition, it is accompanied by explanatory sections of accompanying notes which clarify or add additional detail to certain words or phrases used in the Dialogue. We will utilise the author s own explanations this evening as part of our presentation. PRES 4: So what is it? An early ritual book? A medium for the teaching of ritual? A tool for the handing down of underpinning Masonic knowledge and folklore? Possibly a story of how two men met as strangers and parted as brothers? Even, an example of how a brother should approach and even test the qualifications of another on first meeting? Or could it possibly have been used in the manner we deliver it this evening, a script for a presentation to Masons concerning masonry are we this evening like our forbears, about to play-out that dramatization again? Whatever historical or allegorical camp you fall into, it is fascinating to think that this evening you will experience the actual words and language of Masons of at least 270 years ago. PRES 3: Masonry demands that we speculate. Its longevity requires it. Human nature expects that we will reflect on its import. But it only exists now because Masons of the past have contemplated its meaning and formulated, developed and refined what we hear this evening and what we now practice. Our presentation this evening and hopefully, your deliberations concerning it, are in some small measure a contribution to a process of exploration, of invigoration, of considering our past, how it has formed our present and then speculating on how it will shape our future. PRES 4: Brethren. Come with us on a journey this evening as we retrace a voyage of self discovery which our forebears followed hundreds of years ago, to a destination who knows where or what it was called. Enlightenment? Knowledge? Self-improvement? We would suggest that the destination to which we travel is of lesser consequence when you consider the profundity of the journey and the capacity it has to enrich us; how it can make a good man a better one. And in being here this evening we ensure that the path to enlightenment will continue to be taken whilst there are masons tonight and on similar nights in years to come, who will take the time to retrace our steps, rediscover our knowledge, consider our interpretations, reinvent our journey and that of Simon and Philip and in doing so, make it their own.
PRES 1: What you will shortly hear, with the exception of some interjections by way of explanation, is the language of Freemasons of the 18 th century and which has not been changed in any way. PRES 2: Brethren, we present to you A dialogue between Simon, a Town Mason and Philip a Travelling Mason. PRES 1: Brother Inner Guard, please extinguish the lights *** Sir. I have just now received enclosed in a letter a piece of Paper in this form. Pray what do you mean by it? I am a Stranger, want company and hearing you was a Brother Mason made bold to summons you PRES 1: Next to the phrase piece of paper the Manuscript contained a drawing in the shape of a square and which the Sloane Manuscript of c1700 explained in this way: PRES 2 Another sign is by lending you a bit of paper cut in the form of a square on receipt of which you must come from what place or company soever you are in by virtue of your oath. PRES 1: It was also described in 1722/3 in The Freemason; a Hudibrastic Poem, ( Hudibrastic being a type of English verse) as follows: PRES 2: A man when he needs must drink, sends letters without pen and ink, unto some brother who at hand, and does the message understand, the paper s of the shape that s square, thrice folded with the utmost care. PRES 1: Do we hear in this simple description, the origins of what we now call a Summons? And are you a Mason? I am so taken to be by all Fellows and Brothers And how shall I know you to be a Mason? By Words, Signs, Tokens and Points of my Entrance. And what s the Word of a Mason? The word is Right. If it be Right give it me Right. I ll letter with you, if you please. Give me the first Letter and I ll give you the second. B O
A Z PRES 1: In our age, in our language, in our masonry the term the word is Right sounds unusual. The word provided to a mason at initiation, was and is still clearly BOAZ, but the use of an alternative word is possibly a subtle and purposeful substitute as a guard against those intruders and cowans to masonry. It is also a substitute which still has Masonic connotations as it is a theme which runs through our ceremonies; right bended knee, right hand upon the bible etc. The word BOAZ itself is taken from the 7 th Chapter, 1 st Kings, 21 st verse: PRES 2: And he set up the pillars in the porch of the temple and he set up the right pillar and called the name thereof BOAZ. PRES 1: In addition this verse and indeed the whole chapter were often read to the candidate after the obligation was taken; a sad loss from our ritual. The Word then is BOAZ, but as you are a Stranger to me, as I am to you. And we in good Policy are not to answer above three questions proposed, least we should be imposed on by a Pre tender. I ask you, what are Signs? Signs are all Squares, Angles and Perpendiculars. And what are Tokens? All Brotherly gripes on the hand by which Brothers distinguish one another. PRES 1: The notes that accompanied the Manuscript then make an interesting comment. It refers to the first knuckle joint of a brother s right hand as BOAZ the pillar. PRES 2: It explains further that the grip of a fellow craft is named after that second great pillar at a certain porch way or entrance and that it is also the word of a Warden. And what are points of your entrance? To Heal and Conceal the Secrets of a Mason. How was you admitted a Mason? By Three knocks on the Door the last at a double distance of time from the former and much larger. PRES 1: We now need to pause and look at not only the words but the form of the 17 th century ritual that the author of the Manuscript kindly explains. Hele and conceal occurs in most early catechisms and it is a term we are familiar with in our own ritual. Hele is nothing to do with hailing, as in saluting or calling, but is an old word meaning to cover or hide. It can be spelt hele, heel, or heal to hide, conceal or cover.
PRES 2: Of more interest is the description of the knocks on the door. The notes provided by the author state: PRES 3: At the door before you are admitted stands an Entered Prentice with a drawn sword to guard against droppers, as they call them, from Hearkening PRES 4: For in this they are very cautious and the question is frequently asked PRES 3: Is the House Tiled? PRES 4 If safe from hearing the answer is PRES 3: T is Tiled. PRES 4: If not or any person in company not a mason, Untiled PRES 3: And the Junior Prentice takes you by the hand and knocks three times at the door. The Master asks PRES 4: Who s there? And the Prentice answers PRES 3: One that has a desire to be made a Mason The Master replies PRES 4: Bring him in PRES 2: The 18 th century explanation continues: PRES 3: The reason for the three knocks is not known to Prentices but to the Master, which is from Hiram the Grand Master in Solomon s Temple. Being murdered by his three Prentices, and was dispatched by the third blow the last Prentice gave him and this because he would not discover the secrets to them PRES 1: The whole issue of the knocks, their number and most importantly, their significance have other possible explanations such as in the First Lecture: seek and ye shall find; ask and ye shall have; knock and it shall be opened unto you. Note also the last of the knocks on the door being the loudest, the most emphasised, thus stressing the importance of such during the third degree ceremony. Vitally, this is a good example of that important Masonic principle which demands that aspects of Masonry have more that one meaning, more than one import. Our duty is to reflect and moralise on them and in this respect, there is no one answer: my understanding, my interpretation may be just as valid as yours. The crux is finding our own personal import which ensures a vital thing: that the language of the 17 th century Mason has a message for the Mason in the 21 st century. The dialogue continues: What was the first question that the Master asked you when you was admitted? Whither it was of my own free will that I came thither to be made a Mason. I answered yes
What did you see before you was made a Mason? Nothing that I understood. What did you see afterwards? Three grand Lights What do you call them? The Sun, The Moon and the Master How do they Rule and Govern? The Sun the Day, the Moon the Night, the Master the Lodge, PRES 1: Here, we return to the author s explanation which gives a fascinating insight into the practicalities of 17 th century masonry: PRES 3: The Sun, the Moon and the Master is three large candles in large wooden candlesticks carved in all orders and placed in a triangular form upon the lodge PRES 2: Those Royal Arch Masons present may like to reflect on this point! He continues: PRES 4: The lodge is commonly made with white tape nailed to the floor round, as you see the letters E for East and S for South etc, are made of thin silver or tin very thin, and likewise the letter G at the top. In the new constituted lodges is a Quadrant, a Square, a pair of Compasses and plum line placed at the top of the Lodge. The officers of the Lodge stand upright in their proper places with their right foot making a square upon their left, their left hand hanging down in a perpendicular line, their right hand upon their left breast making a square with their fingers and thumb, with their white aprons on and gloves stitched on their right side. This is the Posture and great sign that will fetch any mason from the top of a house and is called the Posture of a Mason. Where stood your Master? In the East Why in the East? To wait the rising of the Sun to set the Men to their Work. Where stood the Wardens? In the West. Why in the West? To wait the Setting of the Sun and to discharge the Men from their labour. PRES 1: Many early catechisms contain a question concerning the number of lights in a Lodge and they vary considerably such as the Edinburgh Register House Manuscript which describes them as:
PRES 3: The sun the master and the square PRES 2: The Sloane Manuscript describes them as: PRES 4: The sun, the master and the square PRES 1: A Manuscript called The Grand Mystery says they are: PRES 3: Father, sun and Holy Ghost PRES 1: which is an interesting reference back to the Christian origins of Masonry and a time when Christian references were fundamental to the teachings and understanding of the Order. These were gradually removed in the ensuing years to intentionally make Freemasonry an order that encompassed all faiths, all beliefs, all men. The difficulty this then presents to the modern mason trying to get to grips with the meaning of Masonry, is that the feel of the ceremonies does on occasion still retain that Christian flavour and we can in reflecting on it s import be drawn into still doing so. PRES 2: And other interpretations can be found such as: PRES 4: The Sun, the Sea and the Level PRES 3: Sun, Moon and Master Mason PRES 1: And a final example from three other Manuscripts, including the Graham Manuscript which has no less than twelve lights! PRES 4: Father, Son, Holy Ghost, Sun, Moon, Master Mason, Square, Rule, Plum, Line, Mell, and Chisel PRES 2: We now continue and again, see if you can pick out another Christian reference 1 : Where stood the Fellow Crafts? In the South. Why in the South? To receive and Instruct all strange Brothers. Where stood the Entered Prentices? In the North to Heal and Conceal and wait of the Master. You say you see three great Lights, did you see no other Light? Yes one far surpassing Sun or Moon. What was that? The Light of the Gospel 1 Why was you made a Mason? For sake of the Letter G. What does it signify?
Geometry Why geometry? Because it is the Root and foundation of all Arts and Sciences. And pray how much money had you in your pocket when you was made a Free Mason? None at all PRES 1: The author now explains this important point which our present ceremony of initiation does not expand upon: PRES 3: This is a very cunning question to discover a Pretender because they dismiss you of all metal about you, as your money and your buckles from your shoes and give this reason for it: That at the building of the Temple, nothing of metal was heard. According to the 6 th Chapter, Kings 1, verse 7: PRES 4: And the House when it was in building was built of stone made ready before it was brought thither. So that there was neither hammer nor axe nor any tool of iron heard in the house while it was in building PRES 2: We now continue again and this time, note the similarities in our present ceremony And how was you made a Mason? Neither Naked nor Clothed, Standing nor Lying, Kneeling nor Standing, Barefoot nor Shod, but in due form. How is that Form? Upon my bare-bended knee with a pair of Compasses extended square in my Breast. And then and there I took the sacred and solemn Oaths of a Mason. Repeat your Oaths. I do Solemnly Vow and Protest before God and this Wor shipful Company that I will Heal or Hear, Conceal and never Reveal the Secrets or Secrecy of a Mason or Masonry that has been hereto fore or shall be here or hereafter disclosed unto me, to neither Man, Woman nor Child, neither print them, stamp them or Engrave them or cause them to be written stamped or Engraved upon anything Moveable or Immoveable or any other ways. Whereby the Secrets of a Mason or Masonry may be discovered. Upon the Penalty of my Heart plucked from my Left breast, my Tongue plucked from the roof of my mouth, my Throat cut, my Body to be torn to pieces by Wild Horses, to be buried in the Sands of the Sea where the Tide flows in 24 Hours, taken up and burnt to Ashes and Sifted where the four winds blow that there may be no more Remembrances of me. So help me God. Then the Senior Warden put me on a White apron with these words. I
put you on the Badge of a Mason, more Ancient and Honourable than the Knights of the Garter. I am satisfied you are a Mason by the Repeating of your Oath. If you please you may ask me what Questions you think proper I ask you where your Lodge was kept In the Vale of Jehosophat, out of the Cackling of a Hen, the Crowing of a Cock, the barking of a Dog. PRES 2: The Jews believe that the Messiah will arrive in Jerusalem from the Mount of Olives. Along the slope of this mount is the oldest continually used cemetery in the world. Graves date back as far as four thousand years. Tradition holds that the people buried here will be the first to rise when the Messiah comes. Many believe that this is the area prophesied by Joel as the "Vale of Jehosophat" and place of final judgment (Joel 3:2). Hence the Dialogue could be making reference for the need for it to be a place of tranquillity, of respect, reverence and awe. How high was your Lodge? As high as the Heavens and as low as the Earth PRES 2: Interestingly, the author clarifies this reference as follows: PRES 3: As low as the Earth as high as the Heavens because all Lodges were kept formerly in the open fields How many Pillars had your Lodge? Three What did you call them? Beauty, Strength and Wisdom. What do they represent? Beauty to Adorn, Strength to Support, And Wisdom to Contrive. PRES 1: Three other early Manuscripts also refer to Pillars. In the Dumfries No.4 Manuscript we find: PRES 3: How many pillars in your lodge? PRES 4: Ye square, the compass and ye bible PRES 2: In The Grand Mystery Manuscript: PRES 3: How many pillars? PRES 4: Two, Jachin and Boaz PRES 3: What do they represent?
PRES 4: Strength and Stability of the Church in all Ages PRES 1: And in Pritchard s exposure, Masonry Dissected, we have much similar as in this exchange: PRES 3: What supports a Lodge? PRES 4: Three Great pillars PRES 3: What are they called? PRES 4: Wisdom, Strength and Beauty PRES 3: Why so? PRES 4: Wisdom to Contrive, Strength to Support and Beauty to Adorn PRES 1: The final sequence of our Dialogue runs as follows: What Lodge are you of? Of the Right Worshipful Lodge of St. John's PRES 2: The Saint s John appear to Freemasons in several places in our Manuscript. Their use in our rituals has been questioned for many years. Looked at together, it is said that Saint John the Baptist and St. John the Evangelist serve to represent the balance in Masonry between zeal for the fraternity and learned equilibrium. The Saints John, stand in p e r f e c t p a r a l l e l h a r m o n y r e p r e s e n t i n g t h a t b a l a n c e. From a historical approach, The Saint John s festival is said to be a widely celebrated Masonic holiday in some parts of the world. Traditionally June 24th (or the summer Solstice) is taken to be John the Baptist s day, which is celebrated in many cultures around the world. According to McCoy s Masonic Dictionary, the Festival of St. John in summer is a duty of every Mason to participate in, and should serve to be a renewal and strengthening of fraternal ties and a celebration of Masonry from olden-times. It essence, functions as a connection between the past and the future. And finally, our Manuscript concludes: How many Signs has a Free Mason? Five What do you call them? Pedestal, Manual, Pectoral Guttural, Oral PRES 1: And we leave you with a thought concerning Simon s final question to Philip, which was: How many Signs has a Free Mason? Philip answers five and states they are Pedestal - Manual - Pectoral - Guttural - Oral. So what does he mean, what do these allude to and what do YOU think is their origin?
Is there some part of our current ceremonies that this still alludes to? Masonry should not just comprise one person speaking and the words simply washing over the remainder; neither should it comprise the simple repetition of text. There must also be a goal of understanding which comes from reflection, consideration and forming your own opinion on what Masonry was and is. So why not be bold, be adventurous, reflect on this simple question and form your own opinion on your own journey of Masonic awareness and fulfil your obligation, by doing as you promised and making that daily advancement. Martin Roche, 2008
Prepared by: THE EDUCATION COMMITTEE Freemasons Hall Bridge Street M3 3BT The lecture given herein has been reproduced with the kind permission of: WBro. Martin Roche Chairman of the Education Committee Who has given permission for the lecture to be given in Craft Lodges throughout the Province of East Lancashire. For further copies please contact your DISTRICT MENTOR