Every Freemason is taught about the building of the First Temple at Jerusalem by Solomon, King of Israel assisted by Hiram, King of Tyre and Hiram Abiff more than five thousand years ago. In fact, our very Ritual is based on this monumental undertaking. There are, however, some hints of the existence of certain symbols of Masonry even in earlier civilisations. It is also a well-known fact that Freemasonry as we know it now obtained its current shape and practice from the efforts of Englishmen in the last couple of centuries. So, how did Freemasonry reach England in the first place?

There are many versions of the answer that one comes across while reading various source materials. After referring to a number of them, I have concluded that Manly P. Hall (See "An Encyclopedic Outline of Masonic, Hermetic, Qabbalistic and Rosicrucian Symbolical Philosophy", published by The Philosophical Research Society, Inc., Los Angeles, 1971.) provides the most reasonable and likely explanation. I give below a summary of his findings along with some additional comments.

Henry VIII (b.1491, d.1547), the strong and willful monarch of Tudor England, is famous not only for his six wives and the way he went about marrying them, but also for his rejection of the Papal authority and the proclamation of the new Church of England with himself as the Head of the Church with the title "Defender of the Faith" - a title still borne by the current British monarch, Queen Elizabeth II. Henry VIII became entangled with the papacy over his wish to dissolve one of his marriages in order to remarry and get an heir, a considerable and understandable preoccupation. The quarrel provoked one of the most remarkable assertions of lay authority in the sixteenth century and one fraught with significance not only for England's future constitutional history, but also for this topic.

Many vested interests battled for supremacy in the period soon after this great upheaval. Dissolution of monasteries and some other ecclesiastical foundations and the sale of the property they had owned to buyers mainly drawn from among the aristocracy and gentry became commonplace. It was at this time that Henry VIII showed his foresight when he appointed John Leylande to go through the archives of the various religious institutions dissolved by the King and remove for preservation any books or manuscripts of an important character. Among the documents copied by Leylande was a series of questions and answers concerning the mystery of Masonry written by King Henry VI. In answer to the question, "How came Masonry into England?" the document states that Peter Gower, a 'Grecian', traveled for knowledge in Egypt, Syria, and every land where the Phoenicians had planted Masonry; winning entrance in all Masonic Lodges, he learned much, and returning, dwelt in Greece. He became renowned for his wisdom, formed a great Lodge at Groton, and made many Masons, some of who journeyed in France, spreading Masonry there; from France in the course of time the order passed into England.

To even the superficial student of the subject it must be evident that the name of Peter Gower, the 'Grecian', is merely an Anglicised form of Pythagoras; consequently Groton, where he formed his Lodge, is easily identified with Crotona. A link is thus established between the philosophic Mysteries of Greece and medieval Freemasonry. In his notes on King Henry's questions and answers, William Preston enlarges upon the vow of secrecy as the ancient initiates practiced it. On the authority of Pliny he describes how Anaxarchus, having been imprisoned in order to extort from him some of the secrets with which he had been entrusted, bit out his own tongue and threw it in the face of Nicocreon, the tyrant of Cyprus. Preston adds that the Athenians revered a brazen statue that was represented without a tongue to denote the sanctity with which they regarded their oath-bound secrets. It is also noteworthy that according to King Henry's manuscript, Masonry had its origin in the East and was the carrier of the arts and sciences of civilisation to the primitive humanity of the western nations.

Thus, one can conclude, with sufficient certainty that Freemasonry came to England fairly long ago and began making its presence felt as far back as the medieval ages. The Masons' guilds were originally restricted to stonecutters, but with the completion of the building of the cathedrals in the seventeenth century Europe, and especially in England during the Reformation, they admitted as members men of wealth or social status. The guilds thus became societies devoted to general ideals, such as fraternity, equality, and peace, and their meetings became social rather than business occasions. Four or more such guilds, called Lodges, united in London on June 24, 1717, to form a Grand Lodge for London and Westminster, which, within six years, became the Grand Lodge of England. This body is the "mother" Grand Lodge of Freemasons in the world, and from it all recognized Grand Lodges have been derived. A dispute arose between the Ancients and the Moderns. The Moderns based in London formed the Grand Lodge of England and the Ancients based in York formed the Grand Lodge of All England. The dispute was settled a few years later when both Grand Lodges settled their differences and formed The United Grand Lodge of England. Constitutions, which have evolved from the Ancient Tradition, style themselves "Free, Ancient and Accepted Masons" while those descended from the Moderns term themselves "Free and Accepted Masons". The Grand Lodge of All England was formed at York in 1725, that of Ireland at least by June of the same year, and of Scotland, in 1736. The York body came under the jurisdiction of the Grand Lodge at London later in the century. As a result of the patronage of the order by members of the nobility, the rising British mercantile class looked upon Freemasonry as an adjunct to social success, and the order became popular.

The above order is what most of us are familiar with as we all practice this legacy of the British Raj. Isn't it ironic that we have forgotten our own ancient arts and sciences, and, have been forced to practice the occidental version of the same, which has undergone innumerable mutations in the last few thousands of years? I pray that some day soon, the more erudite members of our fraternity take up the challenge of understanding the lost knowledge and genuine secrets and reveal the same to the rest of us.

In Symbolism of Colours in Craft Masonry the primary or first colour is White. Remember when we were Initiated the first colour referred to was white - I mean the colour of the apron we were invested with. We were also instructed "it will remind you of that purity of life and actions which should, at all times distinguish a Freemason". Hence, the basis of Freemasonry is Purity. Much later, we were informed, "The same trusty Fellow Crafts were ordered to attend the funeral clothed in white aprons and gloves as emblems of their innocence". Thus the colour white symbolises Purity and Innocence and has been chosen as the base or background on which Freemasonry develops further. All aprons have a white base or background with several colours added.

If white symbolises purity or innocence, then what should the diametrically opposite colour, Black symbolise? I call it the Excellence or Exalted plane of Freemasonry. Instead of even considering impurity or guilt, it very cleverly symbolises mourning experienced at the death of a Brother, or when he has been called to the Grand Lodge above. Hence, the next colour in Freemasonry is Black.

On the loss of a Brother, the Lodge is placed in mourning. The Summons is printed in black ink. The tables of the Master and the Wardens are covered with a black cloth. The Brethren wear black badges. The Festive Board is dispensed with, but the Obligatory Toasts are gone through, again reminding us that, irrespective of whatever calamity or distress we face in life, we have to necessarily go through our basic regular duties. The toast is given traditionally with old red wine, which is almost black in colour or, as in more recent times, with a Coke or Pepsi, which are also the same colours.

To digress a little, in the entire tenure of a Freemason, the apron states his rank or status in Freemasonry, and the collar, the duty he is attending to, at that particular time. Just as when you become a member of an institution or a club, you are given an identity card, so also in Freemasonry, the apron identifies you. The unique difference is that it progresses dynamically and adds several colours as you progress to reach greater levels in the institution. The collar, you remember, irrespective of your rank, clearly states the duties you are currently performing. These may change constantly. Hence, there is no caste, class or creed in Freemasonry but as the book says, "In every age monarchs themselves have been promoters of the art; have not thought it derogatory to their dignity to exchange the sceptre for the trowel." This is truly a distinguishing quality of a Freemason.

Your further progress in Masonry is symbolised by the colours Silver and Gold. When you have reached the stage of a Master Mason, the white apron has a border of silver-grey with two rosettes of silver-grey. I do not have to explain the status of silver and gold as symbols of wealth in our society. I wish to stress the difference that in Masonry, the colours silver and gold symbolise Masonic Wealth, which is knowledge attained through wisdom. In a larger perspective, it is the attainment of self-understanding.

As a next step, if you are officiating as an Officer of the Lodge, you are invested with a collar, again silver-grey in colour, appended with a jewel in silver, indicating your involvement and progress. As your participation and involvement proceed you come to the level of gold. This happens at the first instance when the Immediate Past Master is invested with a Past Master's Jewel, the first gold investiture a Mason is usually conferred with. Then he is further honoured with Regional Grand and Grand ranks, when his apron still has a white background, but now has embellishments in gold. So does his collar, with a jewel in gold. Remember, all his wealth, which is gained, is Masonic and, hence, knowledge of Masonry and its tenets are cardinal. Let us, each one of us; ponder on how to achieve this rank of silver and gold in Masonic knowledge and its tenets!

The colour Deep Blue symbolises Wisdom. Brethren, if you invite a few friends for dinner, you adorn your dining table with a cloth. This tablecloth gives importance to the objective of the evening. In a Craft Lodge no table, not even the Master's or the Wardens' tables or the Secretary's or Treasurer's has a cloth covering. The only table that has a tablecloth is the table on which the Volumes of Sacred Laws are placed. The colour of this tablecloth is Deep Blue. It signals that herein you will find all the wisdom in the world, the knowledge contained therein and the tenets you aught to practice. We, in the Indian Constitution, are many times more blessed, with five Volumes of Sacred Laws to study and assimilate.

I draw your attention to the colour of the cushions on which the candidates kneel for a prayer before we proceed with our ceremonies. It is Light Blue in colour. Then the cushion at the altar where he kneels again to take his solemn obligation is Deep Blue in colour. Even the Master-Elect takes his obligation on the same deep blue cushions. The silver and gold colours in a Regional Grand Lodge or the Grand Lodge apron and collar, are emboldened with a band of deep blue all around, further indicating the significance and importance that the colour deep blue symbolises Wisdom.

Last, but not the least, the Summonses of a Craft Lodge are printed on white paper with deep blue ink. This is a call to you to join an assembly based on purity, wherein knowledge and wisdom will be freely available. A call for you to absorb and enhance your Masonic Wealth increasingly, as you attend these meetings repeatedly!

It isn't hard, actually; it's mostly a matter of knowing how to do it, plus a lot of practice. This article is intended to impart some guidelines on how to do Good Ritual. It doesn't demand a lot of time, or any particular talent, just a little drive to do well. Read it and play with it. With some practice, you should be able to use these techniques to good effect in your Lodge. The course is specifically aimed at dealing with the longer speeches, but much of it is also relevant to shorter pieces; I commend it to junior officers.

This is adapted from a lecture that I worked up for my own Lodge; having done that, I figured I should try to spread these tips around for the common weal of the Craft. (Caveat: I do assume that you have some kind of cipher book, with encoded ritual. If your jurisdiction doesn't use this, you'll have to adapt these lessons.)

1: Figure out the Words

The first step of learning any ritual is to know what you're saying! This should be obvious, but is often overlooked, because Brethren are afraid to admit that they don't already know the right words. Don't be afraid to admit your own limits -- I've never met "anyone" who gets every single word right every time.

Start out by listening to someone say the speech, preferably several times. (You should be doing this the entire previous year, listening to your predecessor.) Listen carefully, and make sure you understand what's being said; ask questions if you don't. (After Lodge, of course.)

Next, go through your cipher or code book carefully, and see how much you can read. Mark words that you can't figure out, or that you're unsure of -- this is the point to catch any mistakes you may be making. Then call or get together with a Ritualist or a reliable Past Master, and talk through it, reading out of the book slowly. Have him correct any mistakes, and fill in the words you don't know. Take notes (preferably somewhere other than in the book), because you will forget the corrections as soon as you're on your own.

2: Understand the Speech

This step gets overlooked even more often than the previous one. Read through the ritual a couple of times, and make sure you really grasp it. Don't just know the words -- know what it's talking about. Find out who the characters being talked about are. Again, ask questions. Now, start trying to understand the speech structurally. Any ritual is made up of components, separate pieces that are linked together. For example, a section may be talking about symbols, with three paragraphs per symbol: concrete meaning, abstract meaning, and purpose. Figure out what these pieces are -- you'll use them later.

The next step is especially useful for long speeches -- visualize the speech. Any speech can be thought of in terms of movements, places, rooms, and stuff like that. Words are hard to remember in order; places are easy. The canonical example is the Middle Chamber Lecture, which walks through King Solomon's Temple. That's no accident -- that path is easily visualized, and makes a good example of how to learn ritual, which is probably why it is the first major speech an officer learns. This is why we use symbols in the first place: because they are easy to learn and internalize. Use them.

3a: Small-Scale Memorization

This is never anyone's favorite part; anyone can do it, but no one finds it simple. It's considerably easier if you do it right, though. Start out by reading the speech over and over. Don't move on to the next step until you can read it from the cipher quickly, without breaks or hesitation. Read it "out loud", when you get the chance. This step is particularly important and skipped more often than any other. Don't skip it -- this is how you get your brain and mouth trained to the words. It may sound silly, but it really matters -- the mental pathways used to talk are distinct from those used to read.

Now, start trying to learn sentences. Just sentences. Read the first word or two of the sentences, then try to fill in the remainder from memory. Don't fret if you can't do it immediately; it will probably take at least 5 or 10 times through before you're getting most of the sentences. You'll find some that are hard -- hammer those ones over and over (but don't totally neglect the rest while you do so). Again, get to the point where you're doing reasonably well on this, before going on to the next step.

3b: Large-Scale Memorization

Once you've got most of the sentences, try to move on to paragraphs. Again, some will be easy and some hard. Try to understand exactly why this sentence follows that one -- in most cases, the Ritual does make sense. An individual paragraph is almost always trying to express a single coherent thought, in pieces; figure out what that thought is, and why all the pieces are necessary. Keep at this until you're able to get most paragraphs by glancing at the first word or two, or by thinking, "Okay, this is the description of truth," or something like that.

Finally, start putting it all together. This is where the structural analysis in Step 2 gets important. You visualized the speech, and figured out how it hooks together; use that visualization to connect the paragraphs. Make sure you have some clue why each paragraph follows the one before. In almost every case, the next paragraph is either a) continuing this thought, or b) moving on to a related thought. In both cases, you can make memorization much easier by understanding why it flows like that. Convince yourself that this paragraph obviously has to follow that one, and you'll never forget the order.

4: Smoothing It Out

You're now at the point where you've got pretty much all the sentences down, and most of the paragraphs, and you're able to get through the whole thing only looking at the book a few times. Now, start "saying" it.

When you're driving in the car; when you're alone at home; pretty much any time you have some privacy, try saying it all out loud, at full voice. Trust me, it sounds very different when you actually say it aloud. You'll find that you stumble more, and in different places. Some words turn out to be more difficult to pronounce than you expected. Try it a few times.

Start out by trying to do this frequently -- once, even twice every day. It'll be hard at first (and it's a real pain to pull out the cipher book while you're driving), but it'll gradually get easier. When you're starting to feel comfortable, slow down, but don't stop. Practice it every couple of days, then every week. Don't slow down below once a week. If you feel up to it, see if you can speed up your recitation. (But do not ever speed-talk the ritual in open Lodge -- that's for memorization and rehearsal only.)

5a: Mindset

Last part. You're now at the point where you pretty much have the Ritual memorized. Now, the trick is learning how to perform it well. Very nearly everyone has some amount of stage fright; us acting types often have it even worse than most. The trick to overcoming it is control of the nerves.

Now that you're comfortable reciting the Ritual, observe how you do it. By now, you're not thinking about it so much; your mouth is doing almost all the work, with the conscious mind simply making a few connections between paragraphs. That is the right state to be in. Think about how that feels, and learn it.

Before you go in to "perform", do some basic acting exercises. Take a few deep breaths; concentrate on not thinking. I think the ideal is a little light meditation, but it takes a fair bit of practice to be able to drop into that state on demand; for now, just worry about being calm. Being calm is far more important than anything else. If you're calm, you're unlikely to screw up too badly; if you're tense, you're far more likely to. Some people like to exercise the body a bit, to relax the mind; you should do what works for you.

5b: Acting

Now the final nuances, which separates merely competent ritual from the really good stuff. Now that you're able to let your mouth do all the talking, start listening to yourself. Think about the Ritual again, but don't think about the words, think about what it means. What are the important bits? Emphasize those. How could you use your body or hands to illustrate a point? Try talking "to" the person in front of you, not just "at" them -- looking them in the eye and making them get the point. You are teaching important lessons here; try to capture a little of the emotional intensity of that importance.

Think of your "performance" as a melding of two parts. Your mouth is providing the words, your mind and heart the emotion. Again, nothing beats practice. This is what rehearsal should really be for -- taking a dummy candidate in hand, and learning how to really get the point across. Don't fret if you find that you need to change "modes" now and then -- here and there you will need to think about the words briefly, when you change paragraphs or hit a hard sentence. That won't throw you, though, so long as you keep track of what you're saying; you've already figured out why each part leads into the next, and that will guide you when you stumble.

Conclusion

Don't expect to get all this down instantly; it takes most people a few years to really get good at it. Just try to advance yourself bit by bit. Learn the transitions and pieces first -- if you have that, you can get through the Ritual. Next time, work on memorizing more thoroughly. The time after that, work on getting it really smooth. After a while, you can build up to the point where you have the luxury to act. And at that point, you will find that you start doing the kind of ritual that Masonry is meant to have -- both moving and interesting, enough so that the candidate (who is, remember, the whole point) actually "learns" what you're saying, and what it actually means. And if you really do it well, you'll find that you come to understand the meaning of the Ritual a good deal better yourself...!

W.Bro. Mark Waks
Master, Hammatt Ocean Lodge - Saugus, MA
Mostly known on the Net as Justin du Coeur|

[Editor: An extra hint; smile when you speak of happiness, feel happy and your voice will adjust itself to suit - the same applies to other emotions - if you get the expression right the rest follows.

It is from the medieval European science of Alchemy that the first uses of the moon in the graphic and ritualistic manner that Masons are accustomed to derive their meaning. The Alchemists were a group of mystics who first appeared in the 12th century and were the forerunners of our modern chemists. They believed that with the proper mixture of chemicals and methods base metals such as iron and lead could be turned into gold and silver. Beyond this however, the Alchemists were true philosophers who used symbols and drawings extensively in their teachings and who insisted on strict secrecy from their initiates. Much of the graphic symbolism used in Masonry, such as images of the plumb, square, level, rough ashlar and perfect ashlar, was taken from Alchemical texts.

To the Alchemists, the moon was a symbol of the metal silver and was used to depict that substance in the obscure writings, which transmitted their secret formulae. One of the most prevalent images used by the Alchemists was the stylized drawing of the sun and the moon with human faces. These images are now associated with the Masonic Tracing Boards of England and monitors of such American Masonic ritualists as Jeremy Cross, who lectured in the Lodges of Vermont in 1815.

It is in the Craft Ritual and the structure of the Masonic Lodge itself that we must bring together all of the foregoing elements to give a true picture of the use of the moon in Masonry. In modern American Ritual the primary reference to the moon is as the second of the "Lesser lights," of Masonry. This modern usage follows from the early 18th century English Ritual reference to the Three lights of the Lodge being the "Sun, Moon and Master-Mason." In addition to these "moveable lights," there were also in these early English Lodge rooms three "fixed lights," which are described by some Masonic historians as three windows in the lodge room "to light men to, at and from their work." These three windows were later replaced with three candles located at the East, South and West corners of the lodge and situated before the Master, Junior Warden and Senior Warden, respectively. The reference to the Sun, Moon and Master of the Lodge as the three lesser lights of Masonry and their particular association with these three burning tapers and the associated officers was developed by the so-called Antient Grand Lodge which was active in England from the mid to late 18th century. The Antients, who apparently consisted of Masons hailing from Scotland and Ireland, were at odds with another faction of Masons in England, the so-called "Premier Grand Lodge." The ritual of the Premier Grand Lodge only referred to three "great" lights without the Antients' reference to the "lesser" lights. The fact that the Antients held to the above interpretation of the three lesser lights was particularly significant for American Masonry, as was their use of Deacons in their degree work, as we shall see.

In modern American Webb work ritual, the moon is referred to in the First Degree as one of the three lesser or moveable lights and is identified as the Biblical ruler of the night and as a reference of regularity for the conduct of the Master of the Lodge. In the higher symbolism of the Lodge, the moon has always been particularly identified with the Senior Warden in the West, thus following the Egyptian tradition associating the moon with this direction. This reference also corresponds to the recitation of the Senior Warden's duties in the lodge. Some Masonic philosophers have found this to be a fitting parallel for as the light of the moon is a mere reflection of the greater light of the sun, so the Senior Warden, the officer associated with the Doric pillar of Strength, is intended to be a reflection of the "light" of the Worshipful Master who is associated with the Ionic pillar of Wisdom. It is thus particularly significant that the messenger of the Senior Warden within the Lodge is the Junior Deacon who, as his jewel, wears the square and compasses enclosing the moon.

There is one other strong association of the moon with Masonry, which in many ways is more meaningful than all of the above. In the early eighteen hundreds when Masonry in Vermont was still a new venture, the Green Mountain State was a wild and unsettled place. It is difficult for us to imagine the thoughts and feelings of a nineteenth century Vermont Mason stepping into the bitter cold of a winter night after a Lodge meeting to pursue his travel homeward. For him, a trip of several miles at night after a Lodge meeting was a major undertaking where even the task of finding one's way was formidable. For this reason, many of these early Lodges in Vermont and other jurisdictions adopted the custom of holding their meetings during the week of the full moon. Hence, these Lodges became referred to as "Moon Lodges."

Following the phases of the moon was no trouble at all for the agrarian folk of the nineteenth and early twentieth centuries and the brilliant "lesser light," provided a beacon that guided our elder Brethren homeward along the dirt roads and beaten pathways of early Vermont. Thus, in 1817, 26 of the 40 lodges in Vermont were "Moon Lodges," with the bulk of the others being located in areas of higher population and presumably better lighting.

But alas, as with so many customs of old the advent of modern society and its technology has slowly driven the Moon Lodge to the status of a quaint anachronism. The invention of the automobile and street lighting together with the general decline of agriculture made the setting of Lodge meetings by the phases of the moon, rather than on a fixed day, a nuisance without purpose. Thus by 1979, of the 98 lodges working in the State of Vermont, only 8 still set their meetings by the phase of the moon. Hopefully, the few Moon Lodges left in Vermont will not surrender this old custom to base convenience. They serve as a reminder to modern Masons travelling home by the light of the moon that they are in essence following in the footsteps of their elder Brethren for whom the moon was a real as well as symbolic light.

Editor's Note: {Many years ago the MSA had a digest entitled "Moon Lodges." It is now out of print but we thought an excerpt from the minutes of a "Moon Lodge" might be of interest. The following excerpt is also amusing and we hope you enjoy it!}:

Walter H. Amende, Secretary of Cassia Lodge, No. 14, writes: Cassia Lodge, No. 14, U.D., held its first meeting at Albion, Idaho Territory, November 25, 1882, and received its charter in September, 1883. Albion is one of the oldest towns in Idaho and in early days was a way station on the stage route from Kelton, Utah, to Boise. At the time Cassia Lodge was organized, its jurisdiction covered a wide territory extending from 80 to 100 miles in all directions. The members having to come such long distances by horseback or wagon, was the reason for setting the meeting Saturday nights on or before the full moon. One of the Lodge's main social events each year in those early days was a dance or "Grand Ball." One such affair took place on February 14, 1887, and must have been quite an event, judging from the following Committees appointed: Arrangements, 3 members; Music, 3 members; Floor Committee, 4 members; Invitations, 6 members; Reception, 12 members. Entire families came to these dances. One time, as a joke, someone changed the coats and blankets on all the babies present. Most of the mothers picked up what they thought was their bundle and did not discover the mistake until they got home, possibly as far as 30 miles away. They all had to come back to Albion and find out whose youngster they had; quite a mix-up. One time there was a candidate for the M.M. degree who did not have his F.C. proficiency. Rather than have him go to a long distance home and wait till the next meeting, the members voted to waive the test and give him his M.M. degree that evening. Another time, in the long ago, a member joined under an assumed name and after a regular Masonic trial, it was voted by the Lodge that he must take all of the degrees over again under his right name. It did not state in the minutes of that meeting if he had to pay the fees again.

The Scottish Rite, sometimes called the "College of Freemasonry", uses extensive dramatic plays and allegory to emphasize the messages of its degrees. A Freemason, after viewing these dramas, will eventually attain the 32nd Degree in Scottish Rite Masonry. To a non-mason this may sound like the member is a high-ranking Mason, however, this would be a misconception. The highest degree in Freemasonry is the 3rd or Master Mason degree. Degrees as they relate to the Scottish Rite indicate the level of knowledge that a Master Mason has attained. It would be rather awkward to allude to a member as an Act 32 Mason. In the Scottish Rite, the 33rd degree, an honorary degree, is bestowed on members of the Scottish Rite who have given outstanding service to Freemasonry or to their communities.

In the Scottish Rite a Master Mason may become a member of three bodies - The Lodge of Perfection, The Rose Croix, and The Consistory.

2. The Royal Order of Scotland
The Royal Order of Scotland is an appendant body of the Scottish Rite. Membership in this body is by invitation only. The Order was established in London around 1741.

3. York Rite Masonry
The York Rite is the other concordant body of Freemasonry in which a Master Mason may proceed to supplement or amplify the Craft Lodge degrees, affording historical background on the work and meaning of Freemasonry.

In the York Rite, a Master Mason may become a member of 3 bodies - Chapter of Royal Arch Masons, Council of Royal and Select Masters, and Preceptory of Knights Templar.

The York Rite takes its name from the old English city of York. It is said that Athelstan, a British king, was converted to Christianity in York and that he granted the original charter to the Masonic guilds in that city nearly a thousand years ago. The York Rite is not a religion. Like the Craft Lodge, The Chapter and the Council are based upon the building of King Solomon's Temple. The Preceptory has a theme of Christian Chivalry.

4. The Order of the Red Cross of Constantine
The Order of the Red Cross of Constantine is a concordant body of York Rite Masonry. Membership in this body, established in England in 1865, is by invitation only.

5. The Ancient Arabic Order Nobles of the Mystic Shrine
There is no higher degree in Freemasonry than that of a Master Mason. However, for those men who would like to receive additional instruction and explanation regarding the allegory and symbolism learned in a Masonic lodge, the Scottish Rite or York Rite bodies elaborate on the basic tenets of Freemasonry. Only after a Master Mason is a consecrated Knight Templar in the Preceptory, or has achieved the thirty-second degree in the Scottish Rite, can he then petition to become a Shriner.

Shriners are distinguished by an enjoyment of life in the interest of philanthropy. The approximately 660,000-member organization has a buoyant philosophy, which has been expressed as "Pleasure without intemperance, hospitality without rudeness and jollity without coarseness." The most noticeable symbol of the Shrine is the distinctive red fez that all Shriners wear at official functions.

Shriners are men who enjoy life. They enjoy parades, trips, circuses, dances, dinners, sporting events and other social occasions together. Every effort is made to be sure a Shriner has a variety of activities from which he may choose. Furthermore, Shriners support what has become known as the " World's Greatest Philanthropy," Shriners Hospitals for Children.

Men from all walks of life and all levels of income find fun, fellowship and relaxation in their individual Shrine Clubs and Units. There are 191 Shrine Temples located in Canada, the United States, Mexico and the Republic of Panama.

6. The Grotto
The Grotto, a Masonically affiliated fraternal organization, is a social group for Master Masons, which was founded in 1889 at Hamilton, New York. It sprang from a series of informal meetings, where Master Masons gathered for relaxation and laughs.

There are Grottoes throughout the United States and Canada whose principle charity is the aiding of the cerebral palsy child.

The "trick" is that you take a string and tie knots in it to divide it into 12 divisions, the two ends joining. (The divisions must be correct and equal or this will not work.)

Then get 3 sticks -- thin ones, just strong enough to stick them into soft soil. Stab one stick in the ground and arrange a knot at the stick, stretch three divisions away from it in any direction and insert the second stick in the ground, then place the third stick so that it falls on the knot between the 4-part and the 5-part division. This forces the creation of a 3 : 4 : 5 right triangle. The angle between the 3 units and the 4 units is of necessity a square or right angle.

The ancient Egyptians used the string trick to create right angles when re-measuring their fields after the annual Nile floods washed out boundary markers. Their skill with this and other surveying methods led to the widely held (but false) belief that the Egyptians invented geometry (geo=earth, metry=measuring).

Thales the Greek supposedly picked the string trick up while traveling in Egypt and took it back to Greece. Some say that the Greek mathematician and geometer Pythagoras, described in Masonic lectures as "our worthy brother," also went to Egypt and learned it there on his own. In any case, it was he who supplied the PROOF that the angle formed by the 3 : 4: 5 triangle is invariably square and perfect. It is also said that he actually sacrificed a hecatomb that is a sacrifice of one hundred bulls, which ranked as the highest kind of religious offering, upon completing the proof.

How is this forty-seventh proposition the foundation of all Masonry, and what was the significance of the problem, which led to such a demonstration by the ancient philosopher?

The knowledge contained in this proposition is at the bottom of all systems of measurement and every mechanic at the present day makes use of it consciously or unconsciously, whether it be the land surveyor blocking out a township, or the gardener measuring out his tennis court, or the carpenter calculating the pitch of a roof. He may not know anything about geometry, but the "rule of thumb" by which he works has been deduced from this proposition. To the practical builder the knowledge is invaluable, and if we will carry ourselves back in imagination to a time when this knowledge was still unknown, we will realize that its discovery was an event of great importance in the history of architecture, an epoch-making event to be ranked with such modern discoveries as those of the law of gravitation, wireless TV or telephones, and space travel.

To the operative mason it affords a means of correcting his square, for if he wishes to test its accuracy he may readily do so by measuring off 3 divisions along one side, 4 divisions along the other, and the distance across must be 5 if the square is accurate. The knowledge of how to form a square without the possibility of error has always been accounted of the highest importance in the art of building, and in times when knowledge was limited to the few, might well be one of the genuine secrets of a Master Mason. The ancient temple builders in the long centuries before Christ were most punctilious in setting their temples due east and west. So exacting were they on this point that there was organized a set of men who, in modern phrase, would be termed experts or specialists, and whose sole duty it was to lay out the foundations of public edifices. They were called, in Egypt, harpedonaptae--meaning rope stretchers. They first laid out the north and south line by observation of the stars and the sun, and their next step was to get the east and west line exactly at right angles. This they secured by stretching a rope north and south divided into three parts in the proportion of 3, 4, and 5, (the Egyptian string trick again) fastening down the centre part by pegs, and then swing round the loose ends toward the west until they intersected and a right angled triangle was thus formed. These ancient temple builders, by means of the centre, formed the square, and the centre was a point round which they could not err. Here also is the obvious answer to the question why it is customary at the erection of all stately and superb edifices to lay the foundation stone at the north-east angle of the building.

The question arises, have we anything in our present ritual which might be relative in any way to this method of proving the square or obtaining a right angle without the possibility of error and which may have been connected with the instruction given in purely operative masonry.

The type of triangle most often used to demonstrate the 47th problem in Masonry is not the 3 : 4: 5 but the 1: 1 : square root of 2 form. The square and the cube, which are 1 unit on each side, are of great symbolic meaning to Masons. Therefore, the bisection of the square into a pair of 1 : 1 : square root of 2 triangles has important Masonic connotations. It is in this form that the Pythagorean theorem is most often visually encountered in Masonry, specifically in the checkered floor and its tessellated border, as a geometric proof on Lodge tracing boards, as the jewel of office for a Past Master, and in the form of some Masonic aprons.

To create a 1:1 square root of 2 right triangle, also known as an isosceles right triangle, you need a compasses and a straight edge -- familiar tools to the Craft, of course. On soft ground, use the compasses to inscribe a circle. Then use the straight edge to bisect the circle through the center-point marked by the compasses. Mark the two points where the bisecting line crosses the circle's circumference. Using the compasses again, erect a perpendicular line that bisects this diameter-line and mark the point where the perpendicular touches the circle. Now connect the three points you have marked -- and there is your 1 : 1 : square root of 2 right triangle.

To Freemasons, the first two points -- where you marked the crossing of the bisecting diameter through the circle's circumference -- can also be used to construct two further perpendicular lines. These are the two "boundary" lines of conduct sometimes symbolized on Masonic tracing boards by the Two Saints John and sometimes referred to as indicators of the Summer and Winter Solstices, whereon the feast days of those two saints occur.

We also have a fragment of great interest in the ceremony of opening the Lodge in the Third Degree. It is from the East and towards the West that one's steps are directed to find that which was lost, and it is with (by means of) the centre, that point round which a Master Mason cannot err. The opening catechism of the Third Degree fits so accurately the process of forming a perfect square as used by the rope stretchers of ancient Egypt that the belief forms in the mind that we have here a fragment of the old operative instruction preserved in the mosaic of speculative Masonry.

No wonder that Pythagoras sacrificed an hecatomb! No wonder that Anderson speaks of this proposition as the foundation of all Masonry! The only wonder is that modern Freemasonry has lost sight of the importance of this symbol.

Our consideration of the subject has brought us back again to the central point of modern Speculative Freemasonry--the knowledge of God--to which all our symbolism points. We seek it in the First Degree under the symbolism of Light; we strive to attain it in the Second Degree as the summit of all knowledge; we learn in the Third Degree that perfect knowledge is not to be attained on this side of the grave; but everywhere it is taught as the unifying bond of the Craft, cementing us as a common brotherhood with a common Father, even God--that God who ever lives and loves, one God, one Law, one element and one far-off divine event to which the whole creation moves.

"The lyf so short, the craft so long to lerne, Th' assay so hard, so sharp the conquering." -- Chaucer.

Many students regard the symbol of the point within a circle as belonging exclusively to the Third Degree; but if we go back to the 'Old Lectures' - current in the 1880's and even more recently - we find that this symbol enters into the explanation of the First Tracing Board, and further, is referred to in the 6th section of the 1st lecture. It figures on many of the old First Degree Tracing Boards, and the lectures tell us that "in all regular, well-informed constituted lodges, there is a point within a circle from which a Mason cannot err; this circle is bounded North and South by two grand parallel lines, the one representing Moses, the other King Solomon; on the upper part of the circle rests the V.S.L. which supports Jacob's ladder - the top of which reached to heaven."

The point within a circle is a remarkable emblem; but let us look first at the circle itself. The circle having neither beginning nor end, is a symbol of the Deity and of eternity and it follows that the compasses have been valued as being a means by which that perfect figure may be drawn. Everywhere in every age, the circle has been credited with magical properties and in particular has been thought to protect from external evil everything enclosed within it. Folklore contains countless instances of people, houses, places, threshed corn, etc., being protected by the simple means of describing a circle around them. The innocent child could be placed within a circle, in which it was thought to be safe from any outside malevolent influence. The virtues of the circle were also attributed to the ring, the bracelet, the ankle and the necklace, which have been worn from earlier times, not only as ornaments but also as a means of protecting the wearer from evil influences.

The completed emblem - the point within the circle - has been borrowed, consciously or otherwise from some of the earliest of the pagan rites, in which it represented the male and female principles and came in time to be the symbol of the sun and the universe. Phallic worship was common throughout the ancient world, simple people being naturally inclined to adopt as the foundation of their religion so great a mystery as the generative principle. The symbol came to be regarded as the sign of the Divine creative energy. Freemasonry adopted the symbol and easily gave it a geometrical explanation:

Q. What is a centre?
A. That point within a circle from which every part of the circumference is equally distant.
Q. Why with the centre?
A. That being a point from which a M.M. cannot err.

The ancient peoples in giving great religious prominence to phallic emblems apprehended no wrong in so doing. L.M. Child has said: "Reverence for the mystery of organised life led to the recognition of a masculine and feminine principle in all things spiritual or material . . .. the active wind was masculine, the passive or inert atmosphere was feminine . . . the sexual emblems conspicuous in the sculptures of ancient temples would seem impure in description, but no clean and thoughtful mind could so regard them . . . . . the ancient worshipped the Supreme Being as the Father of men and saw no impurity in denoting with phallic emblems the kinship of mankind to the Creator."

Some students hold that the point within the circle represented to the ancients the whole scheme of the universe, one point being the individual, or contemplator, and the circle the horizon.

"What is this world coming to, and when will it all end?" How often we hear that nowadays, frequently followed by, "Well, we can't do much about it," in a tone of resignation. Certainly there is sufficient restlessness, and trouble about to cause a feeling of despair. But history does record many examples of men and women, who buoyed up by a clear and definite goal in life, have overcome difficulties and changed conditions of the time and place.

By
M.E.Comp. Israel J. Herman
PFGP (1989), Supreme Grand Royal Arch Chapter of the State of Israel
Reprinted from The Israeli Freemason

The cave contains a number of different kinds of rock. The main type being white massif limestone, locally called "Melekeh," meaning "Royal." This stone is beautiful for building, and although not too hard, it does not flake off. Very large building blocks have been quarried from it. The opening of the cave consists of denser limestone, also white, locally called "Mizzi-helou," meaning "sweet" (that is "soft"). It is very easily worked, but cannot be used in large blocks. Likewise, there is also iron-containing limestone called "Mizzi-ahmar," meaning "red," and other harder stones, too hard for cutting, called "Mizzi-Yehudi," meaning "Jewish."

One of the methods for hewing the stones was to carve broad slits along the rock face, and to drive dry wooden wedges into them. Water was then poured over the dry wedges, so causing them to swell. The resulting pressure then cracked the stone along the slits. This primitive method of quarrying was quite effective, and traces of it can still be found in the cave.

The cave-quarry is quite close to the Temple Mount, and even, large stones could have been transported to the Temple construction site. Furthermore, it is known from the first book of Kings that it was forbidden to use any iron tools in the actual 'on site' construction of the Temple, nor was the sound of such permitted to be heard. This cave would be the ideal place for quarrying and dressing the stones for the Temple, while meeting with those requirements.

Josephus Flavius, in his book "Wars of the Jews" (against the Roman conquerors), refers to the cave as the "Royal Caverns." The name originating, as mentioned previously, from the "Melekeh" or "Royal" limestone quarried in it. This later led to their being called "King Solomon's Quarries." It should be possible to prove whether the stones used in the building of the Temple did actually come from these caves. At the moment, this is still an unproven tradition. What is known is that the stone structure in the cave is identical with that of stone remnants preserved from King Solomon's Temple.

This cave may really be King Solomon's quarries, anyway being a real quarry and in the vicinity of the Temple Mount. This cave has special meaning for Freemasons in general, and for Mark Master Masons and the Royal Arch in particular. Starting in the days of the British Mandate, the cave was used for the ceremony of Mark Master Masons. This was temporarily suspended between the years 1948-1968. The impressive ceremony of the consecration of the Supreme Grand Royal Arch Chapter of the State of Israel was carried out in the caves in the spring of 1969, and ever since then, the Mark degree has been performed in the caves on the average of once a year.

The Bible, both in the second book of Kings and in Jeremiah, tells us that King Zedekiah fled from the Chaldeans by night, by the way of the gate between the two walls, by the King's garden. But eventually, the Chaldeans overtook him in the plains of Jericho. Arising from this, the medieval commentators of the Bible, Radak and Rashi, mention the following legend: "There was a cave from the palace of Zedekiah to the plain of Jericho and he fled through the cave, and G-d caused a buck to walk on the roof of the cave and the Chaldeans followed the buck. When they reached the cave opening in the plain of Jericho, Zedekiah was emerging. They saw him and captured him." This is the reason that the caves are also called "Zedekiah's Grotto." At the present time, the caves end soon after the dripping spring. A legend says that these drops of water are the "tears" of King Zedekiah, which he shed while trying to escape from the Chaldeans. No other exit than the entrance opening is known today, let alone an underground route all the way to the plains of Jericho.

In the 10th century, the present Damascus Gate of the Old City of Jerusalem was called "the Gate of the Grotto." In the 15th century, the cave was used as a wool storehouse and called "the Cotton Grotto."

The cave opening was sealed by the Turks in about 1542, while rebuilding the walls of Jerusalem. The cave was accidentally rediscovered in the spring of 1854 by Bro. Dr. Barclay, an American physician, while on a walk with his sons and dog. The dog, on a fox's scent, started digging and entered the cave. Subsequently, Dr. Barclay explored the cave and later it was reopened.

During the British Mandate, large stones were quarried from the rock in the cave and sent to various countries to serve as cornerstones for newly erected Masonic Lodges.

Legends tell that when the Roman legions, under the command of Titus, placed Jerusalem under siege, the priests of the Temple hid Holy Utensils and Instruments of the Temple deep down the cave. If this is true, these treasures have yet to be discovered.

Bibliography
1. Jeremiah, 39:4-8; 52:7-8.
2. Ibid, Ibid. Rashi & Radak.
3. Kings I, 5:29; 6:35-38; 7:1.
4. Kings II, 25:4-5.
5. Josephus Flavius, Wars of the Jews, 4 sec. 2 (147) p 827.
6. Barclay J.T., City of the Great King, pp 458-468 (1857).
7. Sachs I., King Solomon's Quarries, (1968?) & refs. therein.
8. Barkai S., Haboneh Hahofshi, XLIII (1-2), p 11.

"I heard the most curious tale," began the New Brother seating himself beside the Old Tyler during refreshment.

"Shoot!" commanded the Old Tyler. "Friend of mine belongs to a Midwest Lodge. Seems they elected a chap to become a Member but when he took the Degree he stopped the work to ask for the Koran in place of the Bible on the Altar. Said he wanted the Holy Book of his faith, and the Bible wasn't it!"

"Yes, go on," prompted the Old Tyler. "What did they do?"

"The Officers held a pow-wow and the Master finally decided that as the Ritual demanded the 'Holy Bible, Square and Compasses' as furniture for the Lodge, the applicant was wrong and that he'd have to use the Bible or not take his Degree. And the funny part was that the Initiate was satisfied and took his Degree with the Bible on the Altar. I'm glad they have him, and not this Lodge."

"Why?"

"Why, a chap who backs down that way can't have very much courage; I'd have had more respect for him if he'd insisted and if he couldn't have his way, refused to go on with the Degree."

"All wrong, Brother, all wrong!" commented the Old Tyler. "The Mohammedan Initiate wasn't concerned about himself but about the Lodge. He showed a high degree of Masonic principle in asking for his own Holy Book, and a great consideration for the Lodge. This man isn't a Christian. He doesn't believe in Christ. He believes in Allah and Mohammed his Prophet. The Bible, to you a Holy Book, is to him no more than the Koran is to you. You wouldn't regard an obligation taken on a dictionary or a cookbook or a Koran as binding, in the same degree that you would one taken on the Bible. That's the way this chap felt. He wanted to take his obligation so that it would bind his conscience. The Master would not let him, because he slavishly followed the words of the Ritual instead of the spirit of Masonry."

"Masonry does not limit an applicant to his choice of a name for a Supreme Being. I can believe in Allah, or Buddha, or Confucius, or Mithra, or Christ, or Siva, or Brahma, or Jehovah, and be a good Mason. If I believe in a Great Architect that is all Masonry demands; my Brethren do not care what I name him."

"Then you think this chap isn't really obligated? I must write my friend and warn him-"

"Softly, softly! Any man with enough reverence for Masonry, in advance of knowledge of it, to want his own Holy Book on which to take an obligation would feel himself morally obligated to keep his word, whether there was his, another's or no Holy Book at all, on the Altar. An oath is not really binding because of the book beneath you hand. It is the spirit with which you assume an obligation, which makes it binding. The book is but a symbol that you make your promise in the presence of the God you revere. The cement of brotherly love, which we spread, is not material - the working tools of a Master Mason are not used upon stone but upon human hearts. Your Brother did his best to conform to the spirit of our usages in asking for the book he had been taught to revere. Failing in that through no fault of his own, doubtless he took his obligation with a sincere belief in its sacredness. Legally he would not be considered to commit perjury if he asked for his own book and was forced to use another."

"What's the law got to do with it?"

"Just nothing at all, which is the point I make. In England and America, Canada and South America, Australia, and part of the Continent, the Bible is universally used. In Scottish Rite bodies you will find many Holy Books; but let me ask you this; when our ancient Brethren met on hills and in valleys, long before Christ, did they use the New Testament on their Altars? Of course not; there was none. You can say that they used the Old Testament and I can say they used the Talmud and someone else can say they used none at all, and all of us are right as the other. But they used a reverence for sacred things."

"If you write you friend, you might tell him that the Ritual which permits a man to name his God as he pleases, but demands that a book which reveres one particular God be used, is faulty. The ritual of Masonry is faulty; it was made by man. But the spirit of Masonry is divine; it comes from men's hearts. If obligation and books and names of the Deity are matters of the spirit, every condition is satisfied. If I were Master and an applicant demanded any one or any six books on which to lay his hand while he pledges himself to us, I'd get them if they were to be had, and I'd tell my Lodge what a reverent Masonic spirit was in the man who asked."

"Seems to me you believe in a lot of funny things; how many Gods do you believe in?"

"There is but one," was the Old Tyler's answer, "Call Him what you will. Let me repeat a little bit of verse for you:
At the Muezzin's call for prayer
The kneeling faithful thronged the square;
Amid a monastery's weeds,
An old Franciscan told his beads,
While on Pushkara's lofty height
A dark priest chanted Brahma's might,
While to the synagogue there came
A Jew, to praise Jehovah's Name.
The One Great God looked down and smiled
And counted each His loving child;
For Turk and Brahmin, monk and Jew
Has reached Him through the Gods they knew.
"If we reach Him in Masonry, it makes little difference by what sacred name we arrive," finished the Old Tyler, reverently.

"You reached me, anyhow," said the New Brother, shaking hands as if he meant it.

By
The late Bro. Dr. R. T. HALLIDAY, Past Junior Grand Warden

Prisoners' Lodges were not uncommon in the era of the Napoleonic wars, and some of our old Scottish Lodges treasure interesting records and relics of these. But none attained the status of No.3976 (E.C.). The Lodge, although mainly a military one, was formed by naval, military and civilian brethren interned in Holland under the Hague Convention of 1917, and who had been prisoners of war in Germany. It was consecrated on 6th July 1918 at The Hague as No.118 of the Grand Orient of the Netherlands, and the name, Willem van Oranje, was chosen in memory of the Dutch Prince and Freemason who became King of England in 1689, and "in recognition of the hospitality afforded to British Freemasons by their Dutch brethren, without whose fraternal co-operation and sympathetic help the Lodge could not have existed."

At the time of its inception the project received the approval of the United Grand Lodge of England, and under the charter issued by the Grand Orient permission was granted to use the English ritual. A condition was that only British naval, military and civilian prisoners of war, released from belligerent countries for internment in Holland, should be admitted to membership of the Lodge, either as initiates or affiliates. The Founding Members numbered forty-one and these were drawn from the English, Irish, Scottish and Canadian Constitutions, and represented all ranks and branches of the Services. The first Master was a Lieut.-Colonel of an English infantry regiment; the first Chaplain an English civilian organist; the first Secretary a regimental Sergeant-Major of the Royal Field Artillery; and the first Treasurer a Captain of the Argyll and Sutherland Highlanders.

Seven were from Scottish Lodges at home and abroad, viz. Lodge Forbes, No.67, Rosehearty; St James Operative, No.97, Edinburgh; Victoria, No.363, Belgaum, India; St Mary's Caledonian Operative, No.339, Inverness; St Bryde, No.579, Uddingston; Naval and Military, No.848, Hong Kong; and Langside, Glasgow, No.955. The Langside
Brother, a Sergeant in the Cameron Highlanders, was Junior Deacon, while the St Bryde Brother, a Corporal in the same regiment, became the first Steward. The Rosehearty Brother was a Sergeant of the Gordon Highlanders.

The consecration ceremony was carried out by the Grand Master of the Netherlands and his Grand Officers in the Masonic Temple at The Hague which, with its furniture and fittings, was placed at the disposal of the Lodge. During the brief period of active work in Holland eighteen affiliates and twenty initiates were added to the roll of members. These included officers and non-commissioned officers of British, Indian, Canadian and Australian units. After the transfer from the Netherlands jurisdiction the first additions included a Colonel of the Scots Guards, a Colonel of the Royal Irish
Rifles and an English barrister-at-law.

The original laws of the Lodge were, like the Lodge itself, unique. The fundamental regulation was that only British prisoners of war were eligible for admission. W.Bro. Commander Fred Henderson, R.N., a Past Grand Deacon of England, translated the Dutch Constitution and Laws into English and placed this at the disposal of the new Lodge for its guidance. While in Holland the initiation fee was 60 francs, or 5 guineas, and the affiliation fee 10 francs, with a monthly subscription of one franc for all. Failing a satisfactory explanation, arrears of over one month resulted in expulsion. Members fortunate enough to be permanently leaving Holland were to be placed on an "absent members roll" at half dues, payable twelve months in advance. Each member of the Lodge not in office was to perform the duties of Tyler in turn. The Lodge was to meet monthly, and there was in addition a monthly Lodge of Instruction. The regular meetings were open by courtesy to members of the three local Lodges at The Hague and of that at Groningen. These by-laws were confirmed by the Grand Directorate at The Hague and had to be read in open Lodge at least once in every three months. In all respects the members were to conform to the laws of the Grand Orient, and it may be of interest to note that to each certificate of that jurisdiction there is appended this declaration: "The holder of this document declares it to be his wish that after his death it shall, if possible, be returned to the Lodge which issued it, and forbids any other use to be made of it."

After the general repatriation of prisoners of war in November 1918, on the cessation of hostilities, steps were taken by the members to continue the existence of the Lodge by a transfer to the English Constitution. The Grand Lodges concerned placed no obstacle in the way and a specially worded warrant of transfer was eventually granted on 7th April 1919 by H.R.H. the Duke of Connaught and Strathearn, Grand Master of England. On 14th July the dedication of the Lodge as No.3976 on the English roll was carried out by Brother Lord Ampthill, the Pro Grand Master, at Freemasons' Hall, London, assisted by Grand Lodge Officers. Several alterations were made in the regulations as a result of this transfer. The initiation fee was raised to ten guineas and the annual subscription to twenty-five shillings. The Absent Members Roll became a Foreign Members Roll for those serving outwith the United Kingdom, and with a modified contribution. A Steward's Fund subscription of twelve shillings per annum was added as a separate and compulsory contribution from each member for the entertainment of Lodge guests. The original restriction of membership would naturally result in the cessation of the Lodge by the efflux of time, but now membership became for ex-prisoners of war "and their direct descendants in the male line".

(The above article was written by Brother Halliday in 1929. The following information has now been supplied by the present Secretary of the Lodge, W. Brother T. R. Brazear.)

From time to time the Lodge Committee reviews the by-law regarding the admission of new members and, to perpetuate the Lodge, the qualification for membership is now much wider, although P.O.W.s and their descendants in the male line still have preference of entry. The Lodge flourishes due partly to the fees being kept at modest
levels, with reduced rates for country and foreign members, and to the resultant lowering of the average age of members. The Lodge meets on four Saturdays each year at Freemasons' Hall, Great Queen Street, London, and the members dine at the "Prince of Wales" in Drury Lane - a matter of a hundred yards distant.

The original aprons, made of hessian, and other Lodge effects made in the P.O.W. camp, are now on display in the Museum at Freemasons' Hall where they can be seen by any Brother who has the opportunity to call there. The jewels of the various offices, which were made in Holland in 1918, are worn at every meeting, and the original Dutch
Warrant is on display with the English Warrant - both are presented to initiates for inspection.

The better known of the present members include W. Brother Major-General R. L. Brown (formerly Chief Cartologist of the British Army); W. Brother Harry Gibbs, a famous boxing referee who was a P.O.W. in Poland (he is the Charity Steward and, as a former heavyweight boxer, his physique matches his kindness and persuasiveness with the Charity Column at the Festive Board); W. Brother Brian Wright is Lodge Almoner.