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November 2012 Issue #57 $7.95

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Happy ThanksgivingTWT LIGHT

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Brethren,

It is Thanksgiving time once again, believe it or not. Thetime of year where we give thanks to all that we arethankful for, people in our lives we love and who mean somuch to us.

As I reflect on this last year I think back on the rollercoaster ride I have been on. Many highs and many lows,twists and turns pulling me in all directions.

I am so grateful for my family and friends who have helped pick me up whenI needed it and supported me in times of need.

To all my Lodge Brothers, NJ Freemasonry, my Brethren from all over theworld who have shown time and time again that Freemasonry has noborders. You guys are my second family.

I am eternally thankful for the TWT writers who have contributedthroughout the year making the magazine a success in enlightening Masonsworldwide.

I am forever appreciative to all the supporters of TWT whether you have justfound us or have been a loyal reader for years. Without you we are nothing.

I truly hope you enjoy the November issue. The authors have all put in a lotof hard work making this excellent edition of TWT.

Your comments and questions are always welcome.

Until next time...

Cory Sigler, Cory Sigler, Editor In ChiefPast Master, Hawthorne Fortitude #200

The Working ToolsMasonic Magazine

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Staff

Editor in ChiefCory Sigler

Assistant EditorScott Schwartzberg

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The articles and opinions in The Working Tools Masonic Magazine (TWT)are not necessarily that of the Editor-Publisher. The author of any article orsubmission found in TWT does not represent the Grand Lodge or any AppendantBody of the Editor-Publisher. TWT is an Independent Masonic Magazine thatreports on current news and Information regarding Freemasonry and AppendantBodies of Masonry.

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The Working Tools is published monthly by Corsig Publishing & Cory Sigler, It is not affiliated with any GrandLodge. Letters or inquiries should be directed to Cory Sigler, Editor, at E-mail: [email protected] All let-ters become the property of the Working Tools. Photographs and articles should be sent to the attention of theEditor. Every effort will be made to return photographs but this cannot be guaranteed. Please include a self-addressed stamped envelope. The Editor reserves the right to edit all materials received.

Click on the page numbers toquickly jump to that page

Appendant Bodies York Rite 40Gregg Knott 41Barry Newall 42The Chinon Parchment 44

Scottish Rite 46S.R. Research Society 47P.D. Newman 48Matt Johnson 50

GeneralWord of the Month 8

Thanksgiving Proclamation 9

Masonic Did U know 10

This Month in History 12

Old Tyler Talks 13

Widows Son Cigars 14

Featured WritersDavid Browning 17

Robert L.D. Cooper 18

William Stephey 21

Kevin Wardally 22

Mohamad Yatim 23

Matt Johnson 29

Joseph Mascaro 30

Shawn Gorley 32

Paul C. Smith 33

Michelle Snyder 34

John Nagy 37

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This Months ContributorsScott Schwartzberg Raised in 2007 at USS New Jersey No. 62 in Cherry Hill, NJ, Scott is currently Marshall of BoyntonLodge No. 236, Boynton Beach, FL. He is one of the founding members of Boynton Lodge Esoteric Research Group (B.L.E.R.G.), amember of the SR Bodies at the Valley of Lake Worth, and YR Bodies of Ft. Lauderdale.

Matt Johnson is an active member of Pioneer Lodge #82 of Arizona and the Scottish Rite. He is the author of "The FreemasonConspiracy" available only at twtmag.com.

Dr. John S. Nagy is a Master Mason and author of the Building Series of Masonic Education books. His books and hisworkshops cover aspects of Masonry designed to Build Better Builders. You can find out more about him, his books and hisworkshops through his website at: http://www.coach.net

David Browning David Browning is a Master Mason and is installed as the Senior Deacon of Selma Lodge 320 in Selma, NorthCarolina. He is a Certified Lecturer and is currently serving as the District Deputy Grand Lecturer for the 16th Masonic District. Heresides with his wife and three children in NC.

Barry Newell Raised to Master Mason in 2006 in Oriental Lodge #60, Boise ID. WM in 2009. Served as Excellent High Priest forBoise Chapter #3, RAM, and currently sit as Illustrious Master for Idaho Council #1, Cryptic Masons. I also sit as Generalissimo forIdaho Commandery #1. I am also a member of the Order of the High Priesthood and the york Rite College. Member Scottish Ritesince 2011.

Jacob Lucas is interested in thehistory of the Craft and its ritual. Heis an officer in his Symbolic Lodge,as well as his Scottish Rite Valley andYork Rite Bodies. He providesMasonic Education at meetings.

Shawn M. Gorley Raised to MasterMason at Mountain Lodge # 281 inAltoona PA. He is a member of TheMasonic Society, The Philalethes andis a level one scholar in thePennsylvania Academy of MasonicKnowledge.

Kyle James Ferguson is a member of Union Lodge No. 291 in Scranton, PA & Kingsbury Lodge No. 466 in Olyphant, PA. He isalso a Royal Arch Mason, a Cryptic Mason, a member of the Allied Masonic Degrees, and a 32 in the AASR, NMJ where he isJunior Warden of the Keystone Lodge of Perfection in the Valley of Scranton. He is a member of The Masonic Society, a Level 1Scholar in the PA Academy of Masonic Knowledge, a Fellow of the Grand College of Rites, and is the author of a blog called ThePhilosophical Freemason (http://philosophicalfreemason.blogspot.com/).

Paul C. Smith P.M. of Rockingham Lodge No.76 in Candia, NH the Founding Master of GeneralCourt Lodge No. 1784 (Americas only special,legislative lodge) and is the Founding and CurrentMaster of Phoenix Lodge, U.D.; New Hampshiresfirst TO lodge. He is a trustee of NH MasoniCare andis currently serving as a Grand Steward. He is amember of The Masonic Society, the Scottish Rite,York Rite, AMD, SRICF, Royal Order of Scotland,SYRCNA and Order of Knight Masons.

Phillip Daniel Newman is a member of Tupelo Lodge, No. 318 (F.&A.M.), New Albany Chapter of R.A.M., No. 49, NewAlbany Council of R.&S.M., No. 3, Barney Trice Council of R.&.S.M., No. 48 (S.E.M.),New Albany Commandery of K.T., No. 29,Valley of Corinth, Orient of MS (A.&A.S.R., S.J.), MS College (S.R.I.C.F.)

Mohamad A. Yatim is a Past Master of Atlas Pythagoras Lodge No. 10 F&AM of the Grand Lodge of New Jersey. He is a 32o MSAScottish Rite Mason, member of the Valley of Northern New Jersey A.A.S.R. (N.M.J.) and a member of the Capitular, Cryptic, andChivalric orders of the York Rite. Wor. Bro. Yatim is the Grand Superintendent of the Allied Masonic Degrees of the United States ofAmerica for the State of New Jersey and is an active member in various other Masonic bodies.

William Stephey Jr. Is currently the Senior Steward of Ionic Lodge #31 Newport DE. Very active in both York Rite andScottish Rite Masonry, also he serves as Captain General, of St. Johns Commandery and is Master of Entrances on the Council ofSovereign Princes of Jerusalem in the Valley of Wilmington . His real treasures; however, are found in the love his Brothers haveshown him.

Michelle Snyder, is an author, speaker, columnist, and blogger. Her post-graduate degree is from the University of Wales. Shelives outside Boston where she teaches classes in symbology and works with a children's theater group. She is co-owner of WhiteKnight Studio with her husband Jay, a MM at Meridian Lodge in Natick, MA. Their work with Dr. Duncan-Enzmannstranslations of Ice Age Language is the subject of several books and seminars they produce. Michelles artwork, inspired by herlove of symbols, mythology, and folklore has appeared in galleries from Massachusetts to California. Michelle is also an officerin OES, Palestine 114. http://whiteknightstudio.blogspot.com/ http://www.whiteknightstudio.com/

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Whereas it is the duty of all nations to acknowledgethe providence of Almighty God, to obey His will, tobe grateful for His benefits, and humbly to imploreHis protection and favor; and Whereas both Houses ofCongress have, by their joint committee, requested meto recommend to the people of the United States aday of public thanksgiving and prayer, to be observedby acknowledging with grateful hearts the many andsignal favors of Almighty God, especially byaffording them an opportunity peaceably to establish aform of government for their safety and happiness:

Now, therefore, I do recommend andassign Thursday, the 26th day ofNovember next, to be devoted by thepeople of these States to the service ofthat great and glorious Being who is thebeneficent author of all the good thatwas, that is, or that will be; that we maythen all unite in rendering unto Him oursincere and humble thanks for His kindcare and protection of the people of thiscountry previous to their becoming anation; for the signal and manifoldmercies and the favorable interpositionsof His providence in the course andconclusion of the late war; for the greatdegree of tranquility, union, and plenty which we havesince enjoyed; for the peaceable and rational mannerin which we have been enable to establishconstitutions of government for our safety andhappiness, and particularly the national one now latelyinstituted for the civil and religious liberty with whichwe are blessed, and the means we have of acquiringand diffusing useful knowledge; and, in general, forall the great and various favors which He has beenpleased to confer upon us.

And also that we may then unite in most humblyoffering our prayers and supplications to the greatLord and Ruler of Nations and beseech Him to pardonour national and other transgressions; to enable us all,whether in public or private stations, to perform ourseveral and relative duties properly and punctually; torender our National Government a blessing to all thepeople by constantly being a Government of wise,

just, and constitutional laws, discreetly and faithfullyexecuted and obeyed; to protect and guide all sovereignsand nations (especially such as have shown kindness tous), and to bless them with good governments, peace,and concord; to promote the knowledge and practice oftrue religion and virtue, and the increase of scienceamong them and us; and, generally to grant unto allmankind such a degree of temporal prosperity as Healone knows to be best.

Given under my hand, at the city of New York, the 3dday of October, A.D. 1789.

NOTE:1

Shortly after the ThanksgivingProclamation was written, it was lost for130 years. The original document waswritten in long hand by William Jackson,secretary to the President, and was thensigned by George Washington. It wasprobably misplaced or mixed in withsome private papers when the US capitolmoved from New York to Washington,D.C. The original manuscript was not

placed in the National Archives until 1921 when Dr. J.C. Fitzpatrick, assistant chief of the manuscriptsdivision of the Library of Congress found theproclamation at an auction sale being held at an artgallery in New York. Dr Fitzpatrick purchased thedocument for $300.00 for the Library of Congress, inwhich it now resides. It was the first officialpresidential proclamation issued in the United States.

1. http://wilstar.com/holidays/wash_thanks.html

Brother George Washingtons

1789 Thanksgiving Proclamation

TWT

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Old Tyler Talks By Carl Claudy M L

TWT

How do you like it now you've been a member six months?"asked the Old Tiler.

"I am discouraged, " was the dejected answer of the New Brother.

"Tell me about it," suggested the Old Tiler, leaning his swordagainst the wall and shifting in his chair.

"Maybe I expect too much. My dad was a Mason and he alwaysthought a lot of it - he was a Past Master and a trustee. He talkedmuch about the friends he made in lodge and the spirit ofbrotherhood there, and how Masons helped each other. I havefound none of that. I come to the meetings and listen to thedegrees, of course, but the rest is all talk so far as I can find. Idon't know any one in lodge. I am not really a part of it - I justplay audience.''

"You remind me of a story," grunted the Old Tiler. "A chap cameto a wise man and said, 'I'm not popular. People don't like me.They leave when I come around. I like people; I don't like to beunpopular. What's the matter with me?'

"The wise man looked his inquirer over and then said, 'What doyou do when you are alone?'

" I don't do anything when I am alone,' was the answer, 'I amnever alone. I hate to be alone. It bores me. I bore myself. I haveto be with people to be happy.'

"The wise man smiled and answered, 'How do you expect not tobore other people if you bore yourself? The man who has noresources to interest himself, cannot interest others. Go, read,think, reflect, get an idea, a personality, a smile, a story, anaccomplishment learn something, do something, be something,amuse yourself, please yourself, interest yourself, and you canplease, interest and amuse others!' "

"You mean I find no brotherhood in lodge because I bring nobrotherhood to it?"

"You get it!" exclaimed the Old Tiler. "Masonry offers treasurefor her children who take it. But it has to be taken. She doesn'tstuff her treasures down your throat. Your father was a PastMaster. That means he gave years of service to the lodge. He wasa trustee so he was well known, liked, trusted. Men do not getwell known, liked and trusted by sitting in a corner listening.They get up and talk, get out and work, do something, serve theirfellows, to be known and liked. Your father brought rich treasuresof service, interest, ability to his lodge. His lodge gave him backhonor, responsibility, respect, love. You sit on the benches andlisten! We made you a Master Mason but only you can makeyourself a good one. We give you privileges - only you call enjoythem. We give you opportunities only you can use them. Wedid all we could for you. Now you must prove yourself.

"Many a man comes into the lodge expecting a special receptioncommittee, crowding around him at every meeting, saying how

glad it is to have him there. Many a man is disappointed. You hadour undivided attention as a candidate, as an Initiate, as aFellowcraft, and when we made you a Master Mason.

"Now it's your turn. We are through with your candidacy - youare now a part of the lodge. Every privilege has a duty attached.When you perform those duties, other privileges await you. If younever perform them, you will get no farther. The responsibility weassumed in approving you as a man worthy to be a Master Masonand sit with us must be shared by you. Your responsibility is to bea good lodge member. There are good Masons who are poorlodge members, but they are not the beloved ones. The belovedlodge member, like your father, finds labor and service and takeshis pay in the spirit of fraternity, in the love and admiration ofother men, in the satisfaction which comes from playing his part."

"But what can I do what is my first step?"

"You want to make friends in the lodge?"

"I surely do."

"Then be a friend! I am told that the Master read tonight thatBrother Robinson is ill. Go and see him. Old Willis is back atwork after being sick a year. Call him up and tell him you areglad. Hungerford just returned from the West. He is out of a joband wants help. Ask him to come see you. Maybe you can helphim, maybe you can't. But if a brother takes an interest in him, hewill be heartened and given courage. Ask the Master for a job hell use you, never fear. A sister lodge comes to visit us nextmonth. Offer your car to the chairman of the entertainmentcommittee. Bob always has trouble getting enough for hispersonal column in the Trestleboard; scout around, learn a fewthings, tell him them. I understand you play the piano. Offer yourhelp to the choirmaster when he needs someone to take theorganist's place. There are one thousand and one ways a chap canmake himself known and liked in a lodge. All you have to do islook for them."

"I see . . ."

"Not yet, you don't! But you soon will. When your eyes areopened you'll see the lodge as a mirror. Look at yourself in it andsee just what you are. And if the reflection is dejection,dissatisfaction, unhappiness, it is because those are you. Whenyou look in the lodge and see yourself happy, busy, well liked,giving service and taking joy in brotherhood as a return, you willknow that you are a real Mason, a real lodge member, a real sonto a father who learned that the secret of Masonic joy is to give,that it may be given back to you."

"I'll begin now! Don't you want to get a smoke? I'll stay on thedoor until you come back!''

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The story of The Widows Son Cigar begins in our MasonicLodge, located on the Connecticut border in Feeding Hills,Massachusetts. Many of the brethren here enjoy a good cigarand a few of them are quite knowledgeable about the subject.Although we often meet to enjoy cigars in other locations,Lodge functions remain one of our favorite venues. During afew of these meetings, we had discussed the possibility ofcreating a cigar just for our Lodge. We mused about placingthe Lodge name on a custom cigar band and making itavailable at our various gatherings, both as a display of Lodgepride as well as a mechanism to raise funds. Initial efforts tolaunch such a project proved to be problematic, so we began toexplore other alternatives. One of the brethren in our Lodge isa member of the family that owns The Connecticut ValleyTobacconist, which is a Cigar and Tobacco Shop located in theHazardville section of Enfield, Connecticut and frequented byseveral of our cigar-loving members. The Connecticut ValleyTobacconist produces a unique line of premium cigars namedBattleground, with each cigar in that line being named afteran American Civil War General. This theme corresponds withthe history of Hazardville itself, which was the home of TheHazard Powder Company, one of three chief suppliers ofgunpowder for the Union forces during the American CivilWar.

We decided to collaborate with The Connecticut ValleyTobacconist to see if theirassistance could help this projectbecome a reality. The original ideawe discussed was to use anexisting cigar within theBattleground product line,which could then have a customband applied. While discussingwhich cigar would best meet theneeds of the project, a differentapproach to this endeavor cameabout. Knowing that severalGenerals on both sides of theAmerican Civil War battlefieldwere Freemasons, the notion ofusing a Battleground cigarnamed after such a General wassuggested. The stories of how Freemasonry often bridged thefront lines of Americas greatest calamity are legend. Whatbetter a cigar to rally around than one which represents someof the strongest historical testaments to our Fraternity? Thefact that the brotherhood remained united while the countrywas divided speaks volumes of the sincerity and dedication toour obligations that we strive to keep alive and at the heart ofour connections to this day. Yet which General would providethe cigar-buying public,

as well as Freemasons, with a recognizable and positivereference to our Fraternity?

At that time, The Connecticut Valley Tobacconist was also inthe process of expanding their Battleground product offeringand it was proposed that one of the Generals chosen for thenew cigars could be such a person. Instead of using an existingGenerals band, we now had the opportunity to create a newone which would highlight this figure, as well as give a nod tothe Fraternity. Instead of creating a Lodge cigar, we nowfound ourselves designing a Masonic cigar which would be anexcellent way to promote both the Battleground cigar lineand Freemasonry itself. In searching for a General whose storywould reflect the ideals of our Fraternity, we referenced thebook entitled The Better Angels of our Nature: Freemasonryin the American Civil War by Michael A. Halleran. In theprologue of that text, we discovered the account of both aGeneral and a Freemason that was historically significant andwhich immortalized those values. We had found GeneralLewis Addison Armistead. A little research reveals manymyths about Armistead and the events surrounding his fatalwounding at Gettysburg, including stories of a Masonic sign ofdistress and that of a Masonic bible being given to a Unionofficer. In truth, the only event from that day which seems tobe historically substantiated is Armistead being referred to asa widows son. Halleran himself gives Armistead thatmoniker in the prologue of his book and thus, the Widows

Son Cigar was born.

We consulted with The ConnecticutValley Tobacconist in designing the cigarband and what would comprise thetobacco blend in the cigar itself. Aftermonths of tossing ideas back and forthand waiting for a test product, we at lastcame to a resolution on both. The cigarwill be officially unveiled at a dinner tobe held on October 12, 2012 at theMasonic Building, 475 Pine Street,Feeding Hills, MA 01030. There we willintroduce the Armistead cigar and give apresentation on his story and the MasonicFriend to Friend Monument at Gettysburgwhich immortalizes the legendary event

that occurred there during Picketts Charge. We lookforward to seeing you there. Details of the history of this cigar,the launch dinner and future orders can be had through thewebsites at www.TheWidowsSonCigar.com orwww.cvtobacco.com.

TWT

Introducing TheWidows Son cigar

By Bro. MichaelNemeth

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Why no Masonic Tartan?By Bro. Robert L.D. Cooper

Brother Robert L. D. CooperCurator, The Grand Lodge of Scotland Museum

and Library

When the Grand Lodge of Scotlandwas founded in 1736 there wereapproximately 100 lodges inexistence, scattered across Scotland.These were mainly stonemasonslodges, although there were a fewwith a mixed membership and atleast one that had no stonemasons atall as members.1 ScottishFreemasonry in the form of TheGrand Lodge of Scotland was

confronted with difficulty from the outset as it attempted toregulate the affairs of so many independent lodges. Indeed,support for the new body appeared to be lukewarm at best.All known lodges were invited to attend the inauguralmeeting held on 30 November 1736 in Edinburgh.2 Only33 attended or sent representatives to that meeting. Of those,12 decided not to pursue membership of the new body anyfurther and never became part of the Scottish Grand Lodgesystem.3 It was not until 1891 that the last of theseindependent lodges became a daughter lodge of the GrandLodge of Scotland.4 In order to be accepted as the governingbody, the Grand Lodge of Scotland had to compromise onmany issues, and it is those compromises which makeScottish Freemasonry unique in world Freemasonry.

The new Grand Lodge of Scotland granted a great deal ofpower to existing lodges - it could not do otherwise, as suchlodges preceded it by many years and already had suchpowers.5, 6 For this reason, lodges under the ScottishConstitution are independent, sovereign bodies in their ownright, and Grand Lodge has quite a different relationshipwith its daughter lodges than other Constitutions have withtheirs. That relationship, together with the culture andhistory of the Scottish people, has ensured that ScottishFreemasonry has a very different character from other formsof Freemasonry. Perhaps these are some of the reasons whyScottish Freemasonry is so attractive to men outwithScotland. 7

Lodges which had existed prior to the formation of the GrandLodge retained many of their local practices andtraditions, which usually differed from place to place. This isone reason why Scottish lodges have the right to devise theirown ritual within reason, of course! There is no such thingas a standard Scottish Masonic ritual, and in theory therecould be as many rituals as there are lodges, although inpractice lodges adopt an existing ritual and adapt it to suittheir aspirations.8 Given that all Scottish lodges had thisamount of independence before Grand Lodge, then lodgesfounded after 1736 expected - and gained - the same degreeof independence. This applied not only to lodges in Scotlandbut also to those in other parts of the world such as the UnitedStates of America and Canada where many Scottish lodgeswere established. Such local autonomy manifested itself notonly in wide variations of ritual but also had an effect on manyother aspects of lodge organization.9 The most obviousdifference is Scottish regalia, particularly aprons.

A lodge in one part of the country may have used red for itsaprons and other regalia, whereas a lodge on the other sideof the country may have used blue and orange. With nostandard colors imposed on daughter lodges, they continuedwith existing designs.10 For this reason, all Scottish lodgescan choose which color(s) to use for their regalia. The reasonsfor the choice of color might be obscure, but more often thannot there is a conscious decision taken by the foundermembers when choosing a particular color or combination ofcolors. For instance:

Lodge Tullibardine-in-the-East No. 1118 (Kuala Lumpur,Malaysia) chose Murray Tartan as this was the clan tartan ofthe Dukes of Atholl, and John George Murray, Marquis ofTullibardine, was Grand Master Mason at the time the lodgewas founded (1913). 11

Lodge Celtic No 291, founded in 1821, uses Royal Stewarttartan, and one of the lodges avowed intentions was topromote the wearing of tartan within the Scottish Craft. Thiswas a romantic - and late - reaction to the repeal of the Actof Proscription of 1746, which, among other things, hadbanned the wearing of tartan and the playing of bagpipes.12

The choice of a tartan for Scottish Masonic regalia can, likeother colors, be for a number of reasons but, because tartanis uniquely Scottish, several specific reasons for theirselection can be identified:

(Continued on page 11)

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The use of a clan tartan by a Lodgewhich is located in the clans area.

The use of the tartan of a particularFreemason, e.g. the Grand MasterMason at the time a Lodge was founded,or the clan tartan of the Founding Master.

The selection of a tartan for romanticreasons; for example, one associatedwith Bonnie Prince Charlie - the RoyalStewart tartan.13

The Founder Members of the lodge simply liked thecolors! 14

What becomes clear from this very brief investigation ofthe use of tartan by Masonic lodges is that Scottish lodgeshave never thought, nor wanted, to have a commonMasonic tartan. Instead, they have deliberately chosen touse existing tartans as this permits enormous choice. Thisis entirely in accordance with the Scottish mentality ofnon-standardisation - a peculiar concept in this worldof ever-increasing conformity and standardization. TheScottish Masonic mentality abhors this process ofstandardization - certainly within Freemasonry. That isnot a criticism of other Constitutions, but simply anobservation of the differences between Scottish Masonicpractice and that which pertains elsewhere. Scottishlodges revel in their differences, one from another, andthis is manifested visually by the color of regalia. Thechoice of colors, combinations of colors, and the use oftartan is sufficient evidence of this independence of mind.This independence in terms of Ritual, Regalia, Colors,Officers, and Symbolism does not mean that there is afundamental difference between Scottish Freemasonryand other forms of Freemasonry.15 As a colloquialScottish saying has it: It's the same but different. In otherwords, the whole world is out of step with Scotland - andwe are okay with that!

With Scottish lodges, not only in Scotland, enjoying theability to express their individuality at lodge level in termsof Regalia, Ritual and Regulation (the three ScottishMasonic Rs) the reader might well understand theScottish Masonic shudder at the thought of theinvention of a universal Masonic tartan, for that wouldherald the introduction of the kind of Masonicstandardization alien to Scottish Freemasonry.

Grand Lodge Tartan - Explanation

This splendid tartan is based on the colors asused by Grand Lodge since its inception in1736 as well as other

colors of Masonic and/or Scottishsignificance. The main colors are ThistleGreen and Gold. The minor colors are blueand black.

Green

Thistle Green was possibly chosen by theGrand Lodge of Scotland because the founder

members were inspired

by the Order of the Thistle (founded in 1687) - the highestOrder of Chivalry in Scotland. Thistle Green also remindsus of our national flower (some would say weed!) - theThistle, and the associated legend that an invading Vikingarmy went barefoot to sneak up on sleeping Scots. Whenthey stood on thistles the Scots were alerted and the Vikingswere defeated. Green is also the color of good luck.

Gold

The Grand Lodge of Scotland's motto is - 'In the Lord is allour Trust' and is reflected in the use of Gold in the tartan asthis color represents T.G.G..O.T.U. Gold also represents themasculine - entirely appropriate for an all male organization.

Dark blue

Dark blue is symbolic of wisdom and loyalty. The formerreminds us of Solomon and the latter he who is the mostprominent in our final ceremony. The color also serves toremind us of the main color of our national flag - the Saltire.

Black

Whilst recognizing that black is not a 'real' color, as such,it is used in the tartan because of its paramount symbolicimportance in the highest degree in Freemasonry - that of aMaster Mason. When wearing this tartan every Freemasonwill be constantly reminded of the lessons of the ThirdDegree and to regulate his thoughts and actions accordingly.Although this is the significance of black in this tartan blackalso has for Freemasons, the symbolic attributes of mystery,which is entirely appropriate for those who have beenInitiated into the Mysteries of Freemasonry.

Footnotes1. The Lodge at Aberdeen (1670) is an example of theformer, and the Lodge at Haughfoot (1702) an example of thelatter.


(Continued from page 10)

Why no Masonic Tartan?- Bro Bob Cooper

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2. St. Andrews Day - the Feast Day of the Patron Saint ofScotland.3. Most of these were stonemasons Lodges, with thenotable exception of the Lodge at Haughfoot (1702).4. The Lodge of Melrose St. John No.12.5. The Lodge of Aitchesons Haven (1599) is anotherexample of a lodge in recorded existence for almost 140years before the creation of the Grand Lodge of Scotland.6. There are a number of Scottish lodges which do not havea Charter (Warrant) because they existed prior to theformation of the Grand Lodge of Scotland.7.The Grand Lodge of Scotland has approximately 600daughter lodges furth of Scotland.8.This is also one reason why many commentators unfamiliarwith Scottish Masonic history and practice make some ele-mentary errors when writing on Scottish Freemasonry.9. Scottish lodges often have Office-bearers unknown inother Constitutions.10. Within reason, of course. Day-glo pink is definitely out!11. He later became the 8th Duke of Atholl.12. The Act was repealed in 1782, but the use of tartan withinScotland remained out of favour for many years after.13. Lodge Celtic No 291 almost certainly falls within thiscategory.14. There are numerous examples of Scottish lodges in manyparts of the world that have chosen the tartan for their regaliafor no other reason than the Founder Members liked thecolour combination.

15. It is not possible to discuss is this short article the differ-ences of Scottish Masonic symbolism, etc.

Robert L D Cooper is the Curator of the Grand Lodgeof Scotland Museum and Library and an Honorarymember of the Walter F. Meier Lodge of Research.

The views expressed in this paper are the authors aloneand do not necessarily reflect the views of the GrandLodge of Scotland or any other Masonic body of whichhe is a member.

About Bob Cooper

Brother Cooper has written several books onFreemasonry which are available on Amazon.comat:http://www.amazon.com/s/ref=la_B001JS6XV2_sr?sort=relevance&search-alias=books&field-author=Robert+L.+D.+Cooper

Roberts Latest Book The Red Triangle isavailable on Amazon.com at:

http://www.amazon.com/The-Red-Triangle-History-Anti-Masonry/dp/0853183325/ref=sr_1_1?s=books&ie=UTF8&qid=1339068205&sr=1-1


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All matter and energy is bound first by thought. Thissingle paraphrasing of a core hermetic principle isfoundational to the spirit and practice of western ritualtraditions. Freemasonry is one such venerable tradition.The hermetic ritual assumption states that ritual practiceexists to foster, through symbolism in language,movement and implement, an altered state of mind inwhich we may contact the higher forces extant at oncewithin and beyond ourselves; in this way our wordsbecome as keys cut for the sole purpose of unlocking ourtrue human potential.

However, these principles do not cease to be applicableupon stepping outside of the ritual chamber, circle orLodge room. Quite the opposite is found to be true uponexamination. The ritual setting exists to bring us to apoint of inner power, reason and self-sovereignty so thatwe may go forth from that sacrosanct demesne andpersist in that mindset, bringing it with us to all in whichwe may be involved. In this way the state ofconsciousness fostered in ritual, which for our purposeswe will refer to as the Magus State, becomes our generaloperating state and permeates our every word, thoughtand deed.

Words, thoughts and deeds are the three cardinalmanifestations of will, and they determine our effect onthe world around us and upon those we encounter. Ourintentions, in the realm of thought, shape our words andactions. In turn our words and actions influenceeverything around us, from the physical matter we shapeto the ideas and opinions we promote or foster in others.Thought, in this way, is a powerful and tangible force foraltering the world. If we wish to alter the world in themost positive way we must by necessity first change theway in which we think. We must foster the ideal mindsetfor reshaping our reality into the best of all conceivableworlds. Ritual exists in part to foster this frame of mind.

The question that arises is one of how to foster thisMagus State when not actively engaged in ritual practice.During ritual we are immersed in allegory andsymbolism designed to trigger the psychologicalawareness that allows us to begin the process of fosteringthat state of mind. However, upon that solid foundation itis for us and us alone to build the temple of ouractualized selves. Simple memorization and repetitionembeds into our subconscious minds the ancient wordsof our forebears. This subconscious underpinning ofvirtue, mystery and brotherhood paves the way for our

journey into that heightenedawareness. Our sacred oaths andprinciples are the pillars thatcomprise the gateway to thetemple of self. It is byproceeding through thathallowed archway that we enterour own sanctum sanctorum.

Of course, exactly how weresolve to step through that immaculate gate is a deeplypersonal matter. After all, we each relate to the realityaround us in different ways. Some are called to the studyof religious or philosophical ideas, whilesome others explore various crafts, sciences, or artsto commune with the higher notion of self. Someenjoy probing the depths of

film, television or literature to find the messagesreflected there. What is important, in my opinion, isthat we are engaged in active thinking. In striving tounderstand our wisdom increases. As such itbehooves us to think actively, critically and often.

In order to expand our thought processes andprogress further on our personal pathways I believe itis beneficial for us to foster in ourselves the will toparticipate in thought experiments. We may in thisway step outside of our comfort zones and trysomething new. New avenues of thought are notdifficult to find. Simply participating in an unfamiliaractivity is a walk into a new mode of thought. Whenwe learn to utilize the tools we receive in ritual tolook at familiar things from new angles we havebegun to reside in the Magus State. When we explorenew ideas, new events, new skills, when weexperiment with thought and experience, we may notalways enjoy it. We may not necessarily find a newpassion. However, we learn and expand ourexperiential base. We may set out to learn a new skilland fail. Though we may not readily recognize anytangible gain, our failures teach us lessons which ourtriumphs know not. When learning is the end youseek there is no way to fail.

Due to this I posit that it is essential to keep an openmind, explore new avenues of thought andexperience, ponder from unfamiliar angles andcultivate new modes of thought. This expandedawareness fosters


On Words, Deeds and IntentionsBy Bro Joseph R. Mascaro

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in us the ability to see the allegory and symbolism inall things, to see many facets of a single thought, andto think from the Magus State.

Allow me to share with you a personal experience witha thought experiment. I decided to go forward with thesupposition that the key to human ascension lies withinthe self on an indelible level and attempt to follow it toa logical conclusion. I posited that one could contactthe unconscious depths of the self and glean from thatprimordial state the knowledge necessary to transcendsupposed personal limitation. I decided to attempt thiscontact of the self through lucid dreams. I had read in apsychology text that lucid dreams could bepurposefully fostered through thought exercises andmeditation. Through such thought exercises I began toslowly foster the ability to dream lucidly. The essenceof my hypothesis was that, in a lucid state within thedreaming of my own subconscious, if I attempted tomanifest an object or action seen as the key to humanpotential my conscious mind would have no knownreference to manifest and so my unconscious would fillin the blank with a snippet of knowledge previouslyunknown to my waking self. As it turns out I appear tohave disproven my own hypothesis, to the best of mycurrent knowledge. However, the experience hastaught me many things which I will take with me intofuture experiments.

In my experience thought experiment is highlybeneficial. It allows us to open up new avenues ofthought and foster the ability to reside in the MagusState, seeing the symbolism in everyday occurrences.Even so simple a task as allowing ourselves todaydream uninterrupted for a time, away from theworries of the workaday world, can help us to blazenew trails in self-realization. It is in ritual where thedeep well of knowledge is filled within us. It is in ourindependent work that we see what surfaces within it.

Regardless of how one goes about doing so it isimportant to understand personal thought processes, toseek out new things, to dream improbable dreams andpush ourselves to unseen heights. Through introducingnew ideas and dreams into ourselves and refashioningfamiliar ones we understand how those thoughts effectthings through words and actions. Through these wordsand actions we can change the world. Throughfostering life in the Magus State, at the crossroad ofthought where the whole of the world becomes atemple in our minds, we can assure that our intentionsare always manifesting the most positive outcomespossible.


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Song of the BeeBee keeping is a prehistoric activity. In Spain, depicted ona wall, is an image of a human collecting honey, ca. 15,000BC. In Egypt there is an image of a beekeeper that datesto 1300 BC. Bee symbolism was associated with kingsuntil the discovery that the king-bee was a queen, afterwhich bees became linked to the Great Goddess,representing communal and mutualsupport, as well as fertility. A beehivedisplays an industrious gathering ofworkers, who toil with seeminglyendless energy. The bees wings andtheir ability to distill heavenly honeyfrom the fragrance of flowerscontribute a spiritual dimension to thebees symbolism. Honey is sweet yetbeneficial, a healer of wounds, and isassociated with ambrosia, the food ofgods. In Ireland bees produce the honey from which mead(the drink of immortality) is made, and are protected bylaw. To the Celts, the bee represents secret wisdom fromthe otherworld, and Celts refresh themselves with honey-sweetened wine. In Greek mythology bees are connectedto Zeus, who was born in a cave sacred to bees and wasnourished by honey.

Bees are associated with priestesses, prophets, poets, andphilosophers: the spiritual associations with bees link themto purity, inspiration, eloquence, and intellect. One legendtells of bees alighting on the lips of babes, granting giftsof eloquence and poetry to Pindar, Plato, Sappho, and St.Ambrose. Christianity considers that bees embody a sparkof divine intelligence, imparting symbolic property to thebuzz, or song, of the bees. The bees honey and songrepresent Christs sweetness and pain, mercy andjudgment. Here, the bee symbolizes the Christian, the hiverepresents the Church.

Bees are disciplined, and they collectively ensure thesurvival of their species, and thus symbolize the survivalof the human soul. An individual bee symbolizes thequickening power between heaven and earth. Carved ontombs, bees signify immortality. Because bees disappearfor three months of winter only to reappear in spring, theyhave become a symbol of resurrection. Plato declares thatthe souls of the dead are resurrected as bees. The Path ofthe Bees, a German expression, refers to the wind thatcarries the souls.

In antiquity the Great Mother was alsoknown as the Queen Bee; at Eleusis andEphesus her priestesses were called bees.Given the long history of feminineassociation, it is reasonable to concludethat the bee was later used as a cryptic symbol for thosewho still

worshipped the Great Goddess during the time when theChurch suppressed such ideas. Charlemagne had bees

embroidered on his royal robes. Napoleon alsohad bees on his robes, symbolizing cooperationand prosperity.

Bees are found in Masonic Symbolism. In TheEncyclopedia of Freemasonry (1917), AlbertMackey writes: The bee was among theEgyptians the symbol of an obedient people,because, says Horapollos, of all animals, thebee alone had a king. He goes on to explainthat Freemasonry has adopted the beehive asan emblem of systemized industry. One could

reflect upon this statement, considering that the bee doesnot have a king, but a queen who governs the hive. InProverbs 6 it is written that we should go to the bee, andlearn how diligent she is, and what a noble work sheproduces: whose labor kings and private men use for theirhealth. She is desired and honored by all, and, though weakin strength, yet since she values wisdom, she prevails. Ofthese verses Charles Hunt states: Here the bee is a symbolof female wisdom and the virtue of noble work (MasonicSymbolism, 1939). As we trace this symbol to its origin,it is associated with the activities and virtues of females,the goddesses and priestesses of antiquity, and Wisdom ofthe scriptures (also female). Given these historic uses, it islikely that the bee is indeed a symbol of the female, andperhaps in Masonic use, the Order of the Eastern Star.

Article 2012 Michelle Snyder, M. Phil., author,columnist, public speaker. Visit Michelles website andblog; her book, Symbology: Decoding Classic Images isavailable at Amazon.

The Symbologist By Michelle Snyder, OES

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The Coaches Coach: The Square of VirtueBy Bro. John Nagy

Vices, Superfluities and Virtues are intimatelyinterconnected. By Divesting yourself of Vices andSuperfluities, you Develop Virtues. By Developing Virtues,you Divest yourself of Vices and Superfluities. Dr. John SNagy

The Apprentice, through his Foundational Work, developsthe very Working Tools he shall need for his later Practice.One such Working Tool is the Square of Virtue. ThisSquare is developed with every well-directed Strike of hisCommon Gavel. Without such effort, his Square shall neverbe True.

Working Tools are not oftenthought of as being things thatreside within ones self. They arealmost exclusively represented asoutside constructions that must bemanually used. Untrained mindsmight come to believe that suchexternal instruments have nothingto do with the InternalWorkings of a man.

This thinking is most unfortunate. Too few men have an indepth understanding that these external representationssymbolize valuable human Characteristics. Developingthese Characteristics improves mens overall value andabilities. Men who internalize these Working ToolsTransform their very being.

The Square, and more specifically the Square of Virtue, issuch a Working Tool. It represents a multitude of things,concepts and ideals that are highly prized by those whoseek to Develop and Use it. It is Rendered in countlessforms and in endless ways. It is referred to strategically inmany interactions, Masonic and otherwise. Those skilled inits Use Apply it Masterfully to situations, behaviors andchoices. It is both a guide and rule. It is a Working Toolvery Worthy of Developing.

Development

The very thought of Developing a Working Tool is foreignto most men. Most men might think that Working Tools canor should be purchased for some reasonable price and thenapplied as needed. They are correct in their thinking whensuch working tools deal with external physical

concerns. They are mistaken though inthinking that Working Tools can bepurchased with anything other thanwell-directed Personal Work. Thisinternal Work is the only payment thatshall ever bring forth Working ToolsWorthyof Use. Men thinking otherwise shallbe forever at the mercy of their ownshortsightedness. Their Squares shallremain undeveloped.The Application of the Square of Virtue is not directed

toward external physical concerns. It isdirected toward inner concerns that arematters of the spirit.i To deal effectivelywith suchmatters, a complimentary spiritual WorkingTool must be Developed first before such aTool canever possibly be used.

How this Working Tool is Developedwould surprise those men who have nottaken the time to review its functions.

Functions

The Square of Virtue reveals what is Right in relation towhat is Virtuous. Morality might sufficiently describe theSquare in question if a man were asked for a suitablesynonym. Many more words could assist a man towardbetter understanding the breadth of its involvement.Looking at a typically offered definition of the word,Virtue, provides the following:

Virtue / Noun: 1. behavior showing high moralstandards: morality. 2. a quality consideredmorally good or desirable in a person. 3.conformity to a standard of right.4. a particular moral excellence. 5. a beneficialquality or power of a thing. 6. manly strength orcourage: valor. 7. a commendable quality or trait:merit. 8. a capacity toact: potency. ii

The Functions of Virtue can be astutely ascertained bycarefully Perpending its definitions. Virtue guides behavior.It improves people who practice it. Virtue standardizesjudgment. It benefits and it empowers. Virtue strengthensthose possessing it; it credits. Virtue manifests


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The Square of Virtue- Bro John Nagy

potency. Every one of theseFunctions is a direct result of

Virtue. It is these specific Functions that must be employedfor Virtue to exist within life.

Working Relationship

How does one manifest Virtue?

It might not occur to some men thatdeliberately Working upon themselvesin one area of their lives directly affectsother areas. This is understandable.There are men who create imaginary

walls around aspects of their lives in aneffort to keep more acceptable thingssegregated from their more unruly life elements. Theirresulting actions bring about a psychological disconnectfrom the very things that deplete them and therefore need tobe worked upon should they desire their lives to improve.

This compartmentalization breeds thinking thateventually gets violently disturbed when imaginary wallsdont hold up as presumed. When they tumble, Builders areusually left startled and reeling. They begin to see howintimately connected are the very things they made greateffort to keep separate. The Builders of such edifices maymake effort to rebuild these walls.

They may come to understand though that such a time is aperfect moment to reflect upon what new efforts could bemade toward Building themselves Better. When thisUnderstanding takes hold, Builders may also realize that thevery thing that they need to do to Build Virtue is to wieldanother Working Tool the Common Gavel.

Well-Aimed Wielding

It doesnt surprise those who have done the Work that theCommon Gavel is perhaps the best Working Tool employedto manifest Virtue. After coming to Understand what isImportant in life, the Common Gavel is fully engagedtoward Divesting that which is not.The efforts any man makes to do sorequires developing psychologicalmuscles that might not have beenexercised as rigorously as in earliertimes.

It takes conscious effort to wield thisWorking Tool. A sharp eye must bekept upon all that is important andsafeguarding the same while

discerning what remains superfluous. This requires aPrudent inner eye, a Temperate manner, a Judiciousapplication and enough Fortitude to fully bring about allnecessary Divestments. The orchestration of eachDivestment requires the earnest

and thorough development of each of theseCardinal Virtues and others. It is onlythrough the concerted efforts that menmake toward Divesting themselves ofunnecessary activities, habits, behaviors,thoughts and investments that they cometo realize a Virtuous life.

A Mans Square of Virtue is undevelopedwhen his Common Gavel goes unused.

Points to Perpend:1. How would your life change if your

Common Gavel was fully engaged?2. What Conscious steps have you taken to Wield yourCommon Gavel?3. On a scale from one to ten, with one being no trueeffort and ten being a full outassault how would you rate your Square of VirtueDevelopment effort?4. If you were to remain true to your Obligation, whatactions should you be taking next?

Footnotesi That unique quality of living creatures that is maintained,sustained, and nurtured by choices and behaviors.ii http://www.merriam-webster.com/dictionary/virtue


Dr. John S. Nagy is a Master Mason, Lodge Musicianand Masonic Education provider for his two Lodgesand for others who support his sharing. He is author ofthe Building Series of Masonic Education books. Hisbooks, Building Hiram, Building Boaz, BuildingAthens, Building Janus and Building Perpends, hisVideos The Coaches Coach: Building BuildersParts 1 & 2 and his Uncommon Masonic EducationWorkshops cover aspects of Masonry designed toBuild Better Builders. His materials are used to instructBlue Lodge, Scottish Rite and York Rite Candidates inSymbol Recognition, Understanding and Application.You can find out more about him,his books, his videos and his workshops through hiswebpage at:

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T here has been a great deal ofcontroversy of late concerning thesymbol of the skull and crossbones

and whether or not it should be regarded as a legitimate Masonicemblem. The present article is an attempt to demonstrate that theaforementioned symbol is indeed authentic in its Masonicassociation, for it both conceals and reveals genuine Mysteriespertaining to our Craft. Considering the fact that the skull andcrossbones continue to be a common addition to Chambers ofReflection and Third Degree Tracing Boards of many MasonicJurisdictions, as well as a prominent feature within the Templarceremony and Kadosh Degree of the York and Scottish Rite,respectively, it would seem to this author that the symbolslegitimacy is, if the reader will allow the parlance, a given. But,unfortunately, for many Masons the connection between theseemingly macabre emblem of the skull and crossbones and ourGentle Craft is one which remains obscured by what in allprobability are simply and understandably the shadows of theirown ill-founded fears and insecurities. For, the association of thesymbol of the skull and crossbones with notions of piracy andpoison has no doubt left many Masons desirous of distancingthemselves and indeed the Fraternity from the symbol underdiscussion and like emblems.

Memento Mori. It is natural to fear death, but we as Masons aretaught to view that inescapable moment not as something aboutwhich to dread, but rather as the motivating factor inaccomplishing our own work and duty as men and as Masons.

The particles [of the hourglass] runrapidly, and, for aught we know, withthe passing of one of them you or Ishall die. It is uncertain. We shouldnotneglect a moment, butdo allwe can do to the great end of beingreally happy. For we shall die, and inthe grave there is no working. There isno device, no knowledge, no pardonthere.

For this reason we are given a sobering reminder every time wehave the fortune to sit in Lodge during the Raising of a Fellow ofthe Craft to the Sublime Degree of Master Mason, or, conversely,during the Knighting of a Mason as a Templar or Knight Kadosh,that death is always near, and that it could come at any place andany time, regardless of the person or persons involved.

Be it in the Chamber of Reflection (in the Jurisdictions whereone is permitted or required), the Tracing Board of the MasterMason Degree, the Knighting ceremony of the Order of theTemple in the York Rite, or the Knights Kadosh Degree in theA.&A.S.R., S.J., that which stands as the primary reminder of thegrim truth that death is ever immanent is the chilling human skulland/or crossbones. However, the symbol also has an esoteric

application which is equally if not moreprofound in its relevance.

We shall begin our explication by firstfocusing on the Masonic significance ofthe deaths head or human skull. In hisbook Low Magick, Bro. Lon MiloDuQuette half-jokingly stated regarding the mechanism of ritualwork and ceremonial magic that [i]ts all in your headyou justhave no idea how big your head is. According to one 18thcentury Masonic expose, Bro. DuQuette is absolutely right. InSamuel Pritchards Masonry Dissected we encounter thefollowing dialogue:

Q. Have you any Key to [the Secretscontained in the Lodge]?A. Yes.Q. Where do you keep it?A. In a Bone Bone Box that neitheropens nor shuts but with Ivory Keys.Q. Does it hang or does it lie?A. It hangs.Q. What does it hang by?A. A Tow-Line 9 inches or a Span.Q. What Metal is it of?A. No manner of Metal at all; but aTongue of good Report is as goodbehind a Brothers Back as before hisFace.

-- N.B. The Key is the Tongue, theBone Bone Box the Teeth, the Tow-Line the Roof of the Mouth.

A similar exchange, appearing in the Sloane Ms., led historianTobias Churton to declare outright that indeed the Lodge is inthe head. This suggests that the Lodge, furniture, ornaments,and Officers may all have their reflection within the make-up ofman. Sufi-inspired Russian mystic G.I. Gurdjieff offered asimilar teaching. According to Gurdjieff, every man, not unlike aPerfect Lodge, has an internal sevenfold constitution which hetermed the Seven Men. This notion is not unlike the Theosophicalteaching concerning the septenary nature of the soul of man, aninterpretation which has, since the occult revival of the 19thcentury, consistently been extended by authors such as Manly P.Hall, J.S.M. Ward, and W.L. Wilmshurst to the seven Officerswhich constitute a Perfect Lodge.

[M]an, the seven-fold being, is themost cherished of all the Creatorsworks. And hence also it is that theLodge has seven principle officers,and that a lodge, to be perfect,requires the presence of


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seven brethren; though the deepermeaning of this phrase is that theindividual man, in virtue of his seven-fold constitution, in himselfconstitutes the perfect lodge, if hewill but know himself and analyze hisown nature aright.

More recently, in his formidable book Freemasonry: Symbols,Secrets, Significance W. Kirk McNulty applied a decidedlyJungian solution to the problem of Masonic ritual, placing theLodge, Candidate, & Officers squarely and neatly within theconscious and unconscious mind; that is, inside of the head.

The crossbones are also possessive of an intriguing Masonicapplication. In the guidelines provided by the Grand Lodge ofCO for implementing and conducting a proper Chamber ofReflection, Masons are informed that [t]he crossbones are also ahint at the pillars, the portico of man upon which he must standas he labors in the quarry. As Matthew C. Pelham, Sr.demonstrated in his thought provoking article A Search for MoreLight in the Symbolism of the Skulland Crossbones, the associationbetween the crossbones, whichthemselves are always constructedusing human femurs of thighbones,and the two Pillars of the Temple,stems no doubt from the verse inSong of Solomon which announcesin a moving hymn to Deity thatHis legs are as pillars. Still, thereis another similarity between thePillars of the Masonic Lodge andsomeones (or, more specifically,somethings) legs which is soabsolutely striking that I dare notfail to give it mention.

In the Greek myth of Jason and theArgonauts, the ship Argo sailed to Europa in Crete followingJasons legendary retrieval of the golden fleece. Upon the islandof Europa the Argonauts encountered a great metallic giant calledTalos, meaning sun or solar, which was cast wholly of solidbronze. His legs, on the other hand, while also made of bronze,were cast completely hollow, and one of them, it was said,contained a single vein through which flowed the divine ichor orgolden blood of the gods. The presence of the ichor within hisleg animated the giant, enabling Talos to perform the solefunction for which he was created; that is, to circumambulateEuropa three times daily in order to protect and guard the landfrom approaching pirates. If the reader will recall, the Pillars ofFreemasonry are also said not only to have been hollow and castfrom bronze, but according to some traditions within the Craft, itwas only one of them which contained the treasured archives ofFreemasonry, not unlike Talos peculiar legs, only one of whichwas possessive of the Olympic gods magical ichor. Lastly, it isnotable that scholar A.B. Cook interpreted the myth of Talos asbeing a veiled allusion to the Masonically-relevant lost-waxcasting method of metallurgy, thus bringing us back full circle to

the question of the legitimacy of the present symbol underscrutiny.

Regardless of the negative connotations which may surround theimage, the symbol of the skull and crossbones, whetherconsidered exoterically or esoterically, is absolutely possessiveof profound Masonic import. As we have demonstrated, theimage is suggestive of both mans mortality and, moresignificantly, initiation within the Masonic Lodge. We arehopeful that weve aided our more uncertain Brn. in laying asidesome of their underlying fears and insecurities concerning thismost curious but otherwise potent of Masonic emblems. For, thesymbol of the skull and crossbones points at once to theinevitable end of man, as well as to one of the means by whichhe might accept and come to peace with the knowledge andanticipation of such an ending: tried and true Masonic initiation.

Footnotes1. meaning Remember Death2 .Folger Ms. 1 3 Samuel Pritchards Masonry Dissected (1730) 4. Tobias Churtons The Golden Guilders: Alchemists,

Rosicrucians, and the First Freemasons, p.2225. Song of Solomon 5:15

ReferenceBlavatsky, H.P. The Secret DoctrineChurton, Tobias The Golden Builders:Alchemists, Rosicrucians, and the FirstFreemasonsCook, A.B. ZeusDe Hoyos, Arturo Committed to theFlames: The History and Rituals of aSecret Masonic Rite (with S. Brent Morris)De Hoyos, Arturo Albert Pikes EsoterikaDuQuette, Lon Milo Low Magick: Its AllIn Your HeadYou Just Have No Idea

How Big Your Head IsMcNulty, W. Kirk Freemasonry: Symbols,Secrets, SignificanceOuspensky, P.D. The Fourth WayPorter, Cliff The Secret Psychology ofFreemasonryPritchard, Samuel Masonry DissectedRuck, Carl A.P. Classical MythThe Holy Bible: Master Mason EditionWard, J.S.M. The Master MasonsHandbookZain, C.C. Ancient Masonry

Image on this page found at-http://www.mckim.nescotland.co.uk


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