IRISH MM HANDBOOK 23 June 2022

23 June 2022 A PERSONAL GUIDE INTO IRISH FREEMASONRY FOR THE NEWLY RAISED BROTHER (A MASTER MASON) OF Lodge Minangkabau No. 1199 FOR INFORMATION AND GUIDANCE ONLY (Mentoring Programme 3 of 3) Developed and Written by: W. Bro. Louis Edward Ruehlmann, Hon. PGSteward With significant guidance and support by: RW Bro. Thong Kean Sin, PPGM SEA W. Bro. Mupindra Singh, Worshipful Master Lodge Minangkabau No. 1199

PREFACE When writing this Mentoring booklet on Irish Freemasonry as practiced by the Grand Lodge of Ireland it was my personal goal to stay true to the Irish way, it’s unique Ritual, Laws and Constitution, traditions and practices. So it is with pleasure I present this booklet to our newly raised Master Masons. It may be interesting to note that during my researches while I found copious papers, articles on Scottish and English Masonry there was surprising little to be found on the Irish rituals, traditions and esoteric meanings. Perhaps us Irish Masons have these many years proved true to our obligation to never reveal ought of hidden points, secrets and mysteries of Ancient Craft Masonry. Or perhaps it is because the Grand Lodge of Ireland does not authorise the printing and publishing of our Ritual. This last sentence is not a strictly accurate statement. During the Grand Mastership of MW Bro Darwin Templeton (1992 - 2001) he authorized the printing of the full Irish Ritual, complete with Lectures. However, there was much opposition and disapproval from many in Grand Lodge. Then in July 2011 a full Ritual was circulated and finally in May 2015 an updated Ritual was authorized by the Grand Lodge of Instruction. It should be noted that in PGLSEA we have long had a printed Ritual. This was by courtesy of a 1930 GL Ruling: “The Grand Secretary for Instruction, on the authority of the Grand Master or his Deputy, may issue to Irish Lodges overseas, under adequate safeguards such detailed information on ceremonial as he shall consider desirable.” To say this booklet would not be possible without the advice and support from our Past Provincial Grand Master, Right Worshipful Brother Thong Kean Sin would be a grievous understatement. Our RW Bro Kean Sin has proved to be a most patient as well as a most consummate Irish Freemason, willingly contributing much of his time, invaluable guidance and expertise that can only come after years of practice, thoughtful research, and love for Irish Freemasonry. In fact, if this booklet is good for anything, it will have been that I have been able to record for posterity much of his brilliant insights as regards to Irish Freemasonry. There is no doubt in mind that you will not find another single reference related to Irish Freemasonry like it. To our Lodge Mentors and Master Masons remember, Education works two ways. The student must want to learn and improve his knowledge and ultimately become the better man for it. The teacher must not just educate but provide a safe environment and establish enthusiasm for Masonry. Without both working in unison all is for nought. Fraternal Regards, W Bro Louis Ruehlmann Lodge Minangkabau No. 1199 I.C.

Contents 1. WHAT DOES BEING A MASTER MASON MEAN........................................................... 5 2. MASONIC VISITATION ...................................................................................................... 6 3. THE RESPONSIBILITIES OF A MASTER MASON:......................................................... 6 4. LODGE ATTENDANCE: ...................................................................................................... 7 5. BALLOTING.......................................................................................................................... 7 6. FINANCIAL RESPONSIBILITIES ....................................................................................... 9 7. LODGE MEMBERSHIP ...................................................................................................... 10 8. THE RITUAL ....................................................................................................................... 12 9. SYMBOLIC EXPLANATION OF THE CEREMONY OF RAISING ............................... 14 10. CALLING UP AND CALLING DOWN .......................................................................... 16 11. PREPARATION ................................................................................................................ 16 12. RECEIVED ACCORDING TO ANTIENT CUSTOM..................................................... 16 13. PERAMBULATION ......................................................................................................... 17 14. ADVANCING TO THE ALTAR...................................................................................... 19 15. OBLIGATION................................................................................................................... 20 16. SIGNS AND TOKENS...................................................................................................... 22 17. CLAUSES OF OBLIGATION .......................................................................................... 23 18. PENALTY AND SALUTE ............................................................................................... 23 19. HISTORY and THE LEGEND......................................................................................... 24 20. ECCLESIASTICS.............................................................................................................. 25 22. BY-SIGNS ......................................................................................................................... 29 23. RIGHTS AND PRIVILEGES............................................................................................ 30 24. WORKING TOOLS .......................................................................................................... 31 25. MASONIC CLOTHING AND INSIGNIA BY ORDER OF THE GRAND LODGE OF IRELAND ..................................................................................................................................... 33 26. INVESTITURE OF THE apron......................................................................................... 33 27. CHARGE TO A NEWLY RAISED MASTER MASON ................................................. 36 28. GRAND LODGE CERTIFICATE .................................................................................... 37

Dear Brother – Congratulations on being raised to a Master Mason Now that you have been raised to the 3rd or the Sublime Degree of Master Mason, you have become a full-fledged member of our ancient and honourable Fraternity under the Irish Constitution. This, however, is not an end to your journey as a Mason. It may be said that it only the beginning. Different pathways are now open to you, and before you set off, it is worth taking a few moments to look at the Degrees through which you have already taken. Freemasonry acknowledges that each man is on a wonderful path from birth to death and beyond. As we travel down this rocky path called life we are to constantly work on ourselves and as well as to assist our Brethren to become better men. Growth in character, morality, truth and justice are some of the goals of Freemasonry. This is the primary purpose of our Fraternity. Further by helping another you simultaneously improve your own qualities and happiness within yourself as continue your journey. No one can transform a man but himself. Freemasonry and others may guide and help, but ultimately, the individual alone is the only one who can perform the great work. As you move ahead in your budding Masonic journey now will be a good time to reflect on your personal objectives and motives. Ask how Freemasonry can assist you to meet your life goals and bring to further happiness into your life. So this is what we welcome you to – A Way of Life, to regard life squarely, to follow Masonry’s precepts and to lead a life you can be proud of, to be happy in yourself and to be able to communicate that happiness to others.

1. WHAT DOES BEING A MASTER MASON MEAN Firstly, having been raised to the sublime degree of Master Mason, you have reached a level where you're able to vote, hold office, visit other lodges on your own, and benefit from all of the rights and privileges associated with being a Master Mason. You can enjoy the satisfaction of having experienced a unique set of degrees the purpose of which is to provide you with the essential elements of a philosophy of living day to day life. In has been the pleasure for the Brethren of Lodge Minangkabau to have invested many hours in teaching you basic principles, delivering lectures, and other important material to start you on your Masonic journey. As a new Master Mason it must by now be clear to you that you have discovered the tip of a very large iceberg. You should now know that the essence of Freemasonry is contained within our Ritual. You will recall from your experiences of the first three degrees; entering the Lodge as a stranger in darkness and leaving as a Brother Entered Apprentice in the light; the lessons of the Fellowcraft degree admonishes us to approach each challenge as a student of the Liberal Arts and Sciences always endeavouring to study, learn, and grow as a man and a Mason. As a Master Mason it is important that you continue your Masonic Education, as well as attend Lodge regularly so that you can again witness the work being presented to other candidates as you pay particular attention to the lectures that you have gone through. To this end you should make it your habit to always ask questions of those around you and consult with knowledgeable Brethren about Freemasonry especially when you come across words, symbols or principles you don’t fully understand. Your Brothers will be happy to help you to answer any questions that you may have. You can begin by motivating yourself to expand your reading list and to learn what other great minds have said about Freemasonry. In operative masonry, the entered apprentice is trained in basic skills and eventually moves to the level of journeyman or ‘fellow of the craft’ so as to be a productive worker in the shop of the Master where he performs those tasks assigned to him. During that time, the virtuous journeymen will take time it on his own to begin to explore his own designs, experiment with various techniques, and improve himself in his craft. He will soon be able to produce a work of his own that reflects not only the technical skills that he has been taught and developed through experience, but also the ability to innovate, to plan, and to create with his own resources. His work, if found worthy, is deemed his \"masterpiece\" and this ‘fellow of the craft’ then becomes a true master of the craft and is given the privilege of training new apprentices. This process requires initiative on the part of the craftsman to explore, pursue, and learn without being directed. As the newest Master Mason to join our ranks, it becomes your responsibility to demonstrate your initiative to seek more “Light” in Masonry, to ask questions, pursue existing knowledge, and begin to think your own thoughts and develop your own understanding of Freemasonry. This is, indeed, a lifelong process as you continue to work at constructing your personal

Masterpiece\" which will be presented to the Great Architect of the Universe when we are called from this Lodge to the Grand Lodge Above. 2. MASONIC VISITATION Visitation to other Lodges is a privilege and not an unqualified right. When referring to “Rights and Privileges” in that portion of the ritual for Degree of a Master Mason it states that you have the “Right” of visiting any regular Masonic Lodge under any Constitution of Freemasonry in friendly communication with the Grand Lodge of Ireland. This is immediately followed by the provision that you will have to prove yourself to the satisfaction of the Brethren of the Lodge you intend to visit as well as obtain the permission of the Worshipful Master of that particular Lodge to admit you in the meeting. You must know that visiting Lodges, although usually straightforward, can be tricky. It is poor etiquette to just show up at a Lodge meeting unannounced. It is akin to someone just showing up at your house without notice. Some Lodges can be particular on whom they admit or they may have some private business they are conducting on the night. As a new Master Mason it is always best to consult your Worshipful Master or Mentor before visiting unless you have a written invitation. You must always follow the dress code as stipulated in the summons of the Lodge you plan to visit. For Constitutions other than Irish you may notice that Brethren stand or salute in a way different than you own Lodge and you must not copy them but rather salute as you have been instructed in your Lodge Minangkabau. If, as a stranger to a Lodge where you are not known, you may gain visitation rights to that Lodge by two ways—by undergoing \"due trial and strict examination” or being vouched at the mouth of Brother well known to the Lodge you are visiting. If undergoing examination you may be called on to produce your Grand Lodge Certificate with your signature which may be compared to your signature on the Lodge register. Further you may be asked for a recent summons with your name on it; then the Worshipful Master may choose to appoint a Committee to examine you. After the examination, the Committee will vouch for you in open Lodge. It is important to note, that if you are going overseas and you plan to visit a Lodge that is not under the jurisdiction of the Grand Lodge of Ireland you must ensure that particular Lodge is in amenity with the Irish Grand Lodge. This is best done going through your Lodge secretary who through proper channel obtain a letter from the Irish Grand Lodge secretary 3. THE RESPONSIBILITIES OF A MASTER MASON: As a Master Mason you are reminded that in the Irish Constitution, the Charge to a Newly Raised Master Mason summarizes your responsibilities as well as the former Charges, laid

out “The Charge to a Newly-made Brother” and “The Charge to a Newly-Passed Fellowcraft”. These three charges summarize your responsibilities as a Freemason. With this in mind your overarching and constant responsibility of a Master Mason is \"to preserve the reputation of the Fraternity unsullied\". Leading a good life is the best means of carrying through your individual responsibility to our Lodge and our craft. The conduct of each Master Mason is strictly his own responsibility. Each should choose the course which will bring credit to himself and honour to the Fraternity. 4. LODGE ATTENDANCE: In the clause of your Obligation the Ritual says: “Freemasonry does not ask or expect what may be an impossibility and makes certain exceptions- you may be prevented from attending by sickness or imprisonment or again by the pressure of public or private duty. But we do ask you to endeavour to give the Lodge meetings preference if you may be called on for some public or private engagement at the time of your Lodge meeting.” As a new Master Mason when everything in our Lodge meetings is new to you there is always an element of excitement. Over time this excitement can wear off and the ceremonies may seem repetitive and boring. One suggestion to prevent this from happening is that at each meeting you pick out at least two or more maters or points of interest to you. These matters or meanings in the ritual can then be taken up with your Mentor or a senior Brother. With this training on mindfulness, the Master Mason will be pleasantly surprised how much he can learn and understand. Remember your Obligation and be loyal to your Lodge which gave you Masonic Light and all the benefits which come with his membership. Good attendance is a sure sign of loyalty. 5. BALLOTING With regards to balloting it is recommended you refer back to the Rights and Privileges in the Degree of Master Mason ritual as well as the current Grand Lodge Laws. The Grand Lodge Laws quoted herein are from the 3rd of March 2022 version of the Laws and Constitutions. Rulings quoted are from the GL Board of General Purposes, unless otherwise stated. NOTE: As you can see negotiating the ins and outs of Masonic Jurisprudence requires much experience and skill. It is best to consult the Lodge Worshipful Master and the Secretary if you have any concerns in this area. A ballot is a “secret vote”. Before balloting, the Ballot box should be placed in some position in the Lodge that cannot be overlooked by other Brethren when someone casts a ballot. By the same token, the Brethren should not be lined up, one closely behind another, at the ballot box, so that one can look over the shoulder to see how the other voted.

In the Irish Constitution, balloting is done with black and white beans, not balls. (GL Law 145) Per GL Law 119, A Brother shall not be eligible to hold any Office in his Lodge, or to vote therein on any question, until he shall have obtained the Third Degree. Therefore EA’s and FC’s cannot participate in a ballot of a candidate nor can he vote on other questions. Per GL Law 145 - Balloting: Balloting must in all cases be with beans, one black bean to exclude, except in the case of Brethren already members of the Craft seeking Affiliation, when admission shall be according to the By-laws of the Lodge; if a Lodge has no By-law on the subject, the election must be unanimous. In every case the proposer or seconder must be present at the ballot; At a ballot for Candidates all subscribing members of a Lodge present at the ballot must vote, even if in arrear of dues, provided they have attained the rank of Master Mason. On all other subjects members may refrain from voting if they so desire. Important issues concerning the Lodge or its members must be decided in the form of “Motions” which have to be put to members in Open Lodge. Examples include change of By-laws; use of Lodge Funds beyond the WM’s authority limits; contributions to Masonic and Non-masonic charities; changes to bank accounts; election of WM and Officers; and memorials to Grand Lodge. In such cases all subscribing members (EAs and FCs included) can take part in the discussions and vote. A simple majority carries or defeats the motion. In simple terms, EAs and FCs cannot Ballot but can vote on Motions before the Lodge. When balloting it is strictly NOT permitted to vote by a show of hands to save time. GL Law 145 specifies balloting. If it is necessary to save time, eligible members can be lined-up to ballot, without the Director of Ceremonies having to call out their names. The proviso that secrecy must be maintained still applies. The Master of a Lodge can stop the balloting any time after it has started. In an Irish Lodge, the Worshipful Master’s decisions cannot be questioned or challenged in Open Lodge. To affirm this, the Grand Lodge of Instruction ruled in 1957, that in the event of a Brother or Brethren behaving improperly, the Worshipful Master may leave the Lodge with the Warrant. This has the effect of immediately closing the Lodge. The ballot automatically becomes void. Regarding if a Candidate’s Proposer and Seconder being at the meeting when his candidate is being balloted. GL Law 145 states, among others, that in every case that one or the other i.e. Proposer or the Seconder must be present at the ballot. With regard to when a ballot is taken, all must vote. This is not true as GL Law 145 states, among others, that only subscribing members of a Lodge present at the ballot can and must vote, even if in arrear of dues provided they have attained the rank of Master Mason. EAs, FCs, and Honorary Members cannot vote.

The Wardens and Master always examine the ballot before the Master declares the results. The ballot box shall be shown, before and after the Ballot, to the JW, then the SW and then the WM. (Ruling 1933) One black bean means an adverse ballot. GL Law 145 states that “Balloting must in all cases be with beans, one black bean to exclude.” If a visitor, by inadvertence or ignorance, is allowed to cast a ballot, then the number of beans will not be equal to the number of eligible members present. The ballot is void. This is why, in a well-managed Lodge, the Director of Ceremonies is required to call by name each eligible member to cast his vote. This will ensure that no visitor is inadvertently permitted to cast a vote. By convention and protocol, the Principal Officers cast their ballots first, starting with the WM. Petitions for affiliation from Grand Lodges not recognized by the Grand Lodge of Ireland are not eligible for affiliation, and must be Initiated, Passed and Raised. This is required by GL Law 141. There was a case in Songkhla Lodge where the Candidate could not ascertain whether his former Grand Lodge was recognized by the Grand Lodge of Ireland. Neither could he assure Songkhla that he had been Raised. So, rather than to seek the Grand Secretary’s assistance, via the Provincial Grand Secretary, to write to the foreign Grand Lodge for verification, Songkhla Lodge opted to go through the process of Initiation, Passing and Raising. The Lodge successfully argued that correspondence between Grand Lodges, not in amity, was a very tedious and lengthy process and there was no guarantee that the foreign Grand Lodge would have the necessary details. Even if a copy of the Master Mason’s Certificate could eventually be obtained, it would have to be officially translated to English to satisfy our Grand Lodge. 6. FINANCIAL RESPONSIBILITIES These are twofold. First in the area of mandatory support—the payment of annual dues. It is your responsibility to pay your dues in a timely manner. By paying dues on time, the Brother carries his fair share of the expense imposed by the Lodge. Second, in the area of voluntary support contributions to various charities sponsored by the Lodge and the Provincial Grand Lodge of SEA or the Grand Lodge of Ireland to assist distressed worthy Brothers, and other Masonic organizations as you desire. With regards to voluntary support, you should determine the extent of your participation, measuring the need at hand against your ability to donate your time or money and that the giving is not prejudicial to your own interests, this of your family and close personal friend. Always refer to the latest edition of the Laws and Constitution should a concern arise.

Do note that the Lodge has the power to striking off its roll any member more than twelve months in arrear of dues. Always consult your Lodge Worshipful Master and Secretary when in doubt. Non-Payment of Dues GL Law No. 165. A Brother shall not be suspended for non-payment of dues to his Lodge, but the Lodge shall have the power of striking off its roll any member more than twelve months in arrear of dues, provided that one month previously, application in writing for such arrears shall have been sent by registered letter or recorded delivery to the member, directed to his last-known address, together with an intimation that in the event of non-payment, his name will be removed from the roll of members of the Lodge, and the removal reported to the Grand Secretary’s Office. GL No. 166. A Brother removed by his Lodge from membership for non-payment of dues shall not be affiliated by, nor shall he continue a member of, any other Lodge, nor shall he be permitted to visit any Lodge at Labour or refreshment, until it shall have been ascertained from the Lodge from which the Brother was removed, that such arrear of dues has been discharged. In the event of a Brother discharging his liabilities to his Lodge, he will be considered a re-joining member under Grand Lodge Law No. 138. Any subordinate Lodge knowingly violating this Law shall be held liable for such arrears, and shall pay same to the Lodge of which the Brother was formerly a member, and shall further pay a fine as defined in the schedule of fees to the Grand Lodge. Not being able to pay dues can be handled without embarrassment. It is felt that a Brother who finds himself unable to pay his dues has an obligation to make his situation known to the Worshipful Master or Secretary. No Lodge desires to suspend a Brother who is unable to continue payment of dues especially if this is due to circumstances beyond his control. In most cases, the other Brethren in the Lodge know nothing about his situation. Therefore informing the Worshipful Master, or the Secretary action can be taken to assist. This is not Masonic Charity, but, rather, Brotherly Love. Please note that GL No. 164. A Lodge may grant a reduced subscription to Members reaching retirement age or being permanently retired at an earlier age due to illness or disability or redundancy. A point to be noted is that when GL mentions subscription, we here in SEA take it as Grand Lodge Dues. Here, subscriptions will include Provincial GL dues and Lodge dues in addition to GL dues. When in doubt or require advise it is always a good practice to consult the Provincial Grand Secretary. 7. LODGE MEMBERSHIP As previously stated you are a full-fledged member after being raised to the Sublime Degree of a Master Mason.

Membership Classification A new Master Mason will come across a bewildering classification of memberships. Some clarification is given below that will be useful. ➢ Subscribing Members without voting rights. These include Entered Apprentices and Fellow Crafts. Even here there is ambiguity. EA’s and FC’s cannot ballot but can they vote on Resolutions or at the Election of Officers. ➢ Subscribing Members with full voting rights. These are the members who have taken the Master Mason’s Degree. ➢ Non-Subscribing Members without voting & balloting rights. These are the Honorary Members who are subjected to GL Law 143. ➢ Subscribing Members, but with Dues paid on their behalf by the Lodge. These are the Emeritus Members who enjoy the full rights of membership as per GL Law 144. ➢ Suspended Members. Per GL Law 32, Charges may be brought against any Brother in respect of any act or omission as specified by GL Law 35, which says that if any Brother shall be found guilty of wilfully, recklessly, or negligently transgressing or failing to observe any of the GL Laws and Regulations, or of un-Masonic conduct, the Brother may be reprimanded, suspended (for a maximum of 3 years), expelled, or be subjected to pecuniary penalty. Termination comes about in one of three ways—demit, expulsion or death. As related to suspension which is a temporary loss of membership rights the maximum period is three (3) years. There is however a ruling by the Grand Board of General Purposes No. 16 which states the “when suspension is removed a suspended Member is only restored to good Masonic standing and not to membership.” This carries the connotation that when the suspension period ends, the suspended member must apply to the Lodge to resume membership. You may not be automatically reinstated. Un-Masonic conduct means any actions or words, which, by virtue of their incivility, discourtesy, dishonesty, violence, or tendency to cause damage or offense to others, are inconsistent with Masonic values, objectives, and principles, and would bring Masonry in general or any other Masonic entity, in particular, into disrepute. If suspended for \"un- Masonic conduct\", you may petition for reinstatement through the proper procedures and channels. Brethren sanctioned by reprimand or fine will remain as subscribing Members. However members suspended will be reclassified as Non-Dues paying and barred from attending all Lodge communications, meetings, and Refreshment Boards applicable to all Constitutions. Attendance at informal fellowships is at the discretion of the Lodge. As regards “un-Masonic Conduct” and how to handle this, the Grand Lodge has issued more details on how a Charge of misconduct should be handled (reference GL Law 32 to 35). As a Master Mason you should be aware that there are prepared guidelines for “Grievance Procedures”. You should always consult the Worshipful Master and the Lodge Secretary should you need further information.

You can apply for a demit (or transfer to another Lodge) if you are currently a paid-up member and in ‘Good Standing.’ You can also hold plural or dual memberships in more than one Lodge. This is sometimes done when one Lodge raises you to the Sublime Degree of Master Mason; and then, you move to another area and want to become active in a new Lodge. You must be a member of the Lodge in order to become an officer. Plural membership refers to being a member of more than one Lodge in this Jurisdiction; and Dual Membership refers to being a member in this jurisdiction and in Lodges of other Jurisdictions. See your Lodge Secretary for proper handling of the paperwork. As stated earlier and as per GL Law No. 165- A Brother shall NOT be suspended for non- payment of dues to his Lodge, but the Lodge shall have the power of striking off its roll any member more than twelve months in arrear of dues, provided that one month previously, application in writing for such arrears shall have been sent by registered letter or recorded delivery to the member, directed to his last-known address, together with an intimation that in the event of non-payment, his name will be removed from the roll of members of the Lodge, and the removal reported to the Grand Secretary’s Office. As you can see negotiating the ins and outs of Masonic Jurisprudence requires much experience and skill. It is best to consult the Lodge Worshipful Master and the Secretary if you have any concerns in this area. Before doing so it is recommended that you familiarize yourself with the Laws and Constitution latest edition of which you were handed a copy when you were raised. It is also available online on the Grand Lodge of Ireland’s Website https://freemason.ie/wp-content/uploads/2022/04/Laws-Constitutions-3rd-March-2022.pdf An Irish Mason suspended or expelled from a Lodge is automatically denied membership in all Masonic organizations in amenity with the Grand Lodge of Ireland. This includes what we term the three Home Grand Lodges of Scotland and English Constitutions, Royal Arch Chapters and appendant (side) degree. This concordant is based on criteria known as \"Basic Principles for Grand Lodge Recognition\" which together they codified and published on 4 September 1929 (although not new – they had been developed and refined over at least the preceding 150 years) When a Member is listed as deceased, his name is removed as an active member. 8. THE RITUAL It is the duty of every Master Mason to study our Ritual, ceremonial and symbolism, not only to prepare himself for office in his Lodge, to which every Brother should look forward to serving the Lodge but more importantly because it contains all our teachings. The Ritual is, after all, only a form of words, but it acts as a central connection throughout Irish Masonry: it is a line to out past, for our Masonic predecessors used these same words

(which is why we tend to resist any modernization of the phrasing): it is a line to the present, for Masons in Irish Lodges from Africa to Australia will today and tomorrow be using the same words: it is a line to the future, for our newest Entered Apprentice will, we believe, be using the same words in the next century. From this Ritual, which includes the ritual of the Craft Degrees, we extract the moral examples and teachings that we believe make Freemasonry a positive source of good in a troubled world. In most other overseas Masonic jurisdictions, the entire Ritual is available in printed form, often freely sold, and usually only omitting the actual “secrets”: the private words and phrases that we use. As a result, our ritual abroad is normally required to be absolutely word-perfect. In Ireland, they strive for the same perfection, but do not print our ritual, nor allow it to be printed by others. They rely, instead, on the efforts of the Grand Lodge of Instruction, to supervise and maintain our ritual, and to guard it not only from error, but also from well- intentioned but quite unnecessary modification and accretions. The preservation and dissemination of our Irish Ritual is entrusted to that body, which was set up by Grand Lodge for that purpose alone, and which consists of certain senior Grand Officers, and a limited number of Elected members (to an overall total of 50), who are Past Masters of proven skill and experience. It can trace its origin to the pupils of John Fowler, who was declared by Grand Lodge in 1818 to be the final authority in Ireland on all matters of ritual, and who had learnt the work from the great ritualists of the last quarter of the eighteenth century. So, the Ritual we practice in Ireland is older, and has suffered less from the activities of sincere, but not always well-informed revisers, than any other in the world. Nor is it sufficient merely to learn off a form of words. To ponder the meanings and inferences of the Ritual as a whole is a lifelong and rewarding study. Moreover, a small number of old Lodges in Munster have preserved usages and phrasing dating from the earliest days of Irish Freemasonry, and which are quite different from the official Irish Ritual. This “Munster Working” (of which there are slightly different versions for each of the Lodges involved) while perhaps not in accordance with the official Ritual, is not at variance with its spirit, and it has long been decided, in this single case, not to insist on the uniformity required elsewhere, because to let these differences slip into oblivion would be to suffer an irreparable loss. As regards the standard of Irish ritual the problems lie with the Overseas Provinces where it is not feasible for the Grand Lodge of Instruction to send out ritual teams from Dublin. As the Irish Masons have had such a long and close contact with our Scottish and English counterparts this has led to adoption of some of their practices and wordings which are foreign to us. The past Grand Secretary for Instruction, the late RWB Michael Ward, called this phenomenon “Infestations” and as one of the main responsibilities of the Grand Lodge (GL) of Instruction is to root out infestation. Recognizing the problems faced by the Provinces, GL instituted 2 measures:

➢ In a 1930 Ruling, GL mandated that, “The Grand Secretary for Instruction, on the authority of the GM or his Deputy, may issue to Irish Lodges overseas under adequate safeguards such as detailed information on ceremonial as he shall consider desirable.” ➢ The GL of Instruction incorporates a clause (Clause 25) in its Constitution that each Province is required to have Certified Provincial Instructors. At a meeting prior to the Constitution of the PGL of SEA, the Grand Secretary directed that SEA should have a minimum of 4 certified Instructors. Certification meant a verbal examination by a Board of not less than 3 Elected Members of the GL of Instruction, to be held in Dublin. Successive Grand Inspectors and Past Grand Masters have also had to do their part by requesting for special Classes of Instruction whenever they visited Dublin. This has resulted in a booklet called “General Notes for Irish Ceremonies” which had been handed out, during the tenure of the Past Grand Master, to Worshipful Masters at their Installations. Taking advantage of the 1930 Ruling, all Irish Lodges in SEA since the Constitution of St Patrick, have had written rituals covering the entire ceremonies of the Craft Degrees. 9. SYMBOLIC EXPLANATION OF THE CEREMONY OF RAISING As a new Master Mason it must be gratifying to know that you have sealed your allegiance to one of the grandest and noblest of Fraternities in existence. The official description of Masonry as stated in the First Degree ritual is “Freemasonry may be described as a system of morality, veiled in allegory and illustrated by symbols” This is true, but the possession of \"strict morals,\" as every Mason knows, is a preliminary qualification for entering the Order ; a man does not enter it to acquire them after he has entered . By the definition of a handbook/booklet that of being concise and a quick reference there is not enough pages within to explain all what there is to learn of Freemasonry. However we believe and hope there will be on your part a naturally high degree of curiosity and an earnest desire to investigate the symbolic significance and Masonic meaning within the ritual and ascertain the precise nature of every ceremony. Take time to reflect on the previous degrees so as to prepare yourself for the teachings of this degree. You are now aware that the peculiar object of the Master Mason degree is to reflect on death. In the degree of Master Mason our symbols are of a different character; they speak of life and death, its tragedy and of its ultimate triumph if we attain Virtue. Thus the voice of symbolism in this degree leaves the mundane and deals with the spiritual part of man’s life. The Master Mason ceremony teaches us to die with honour and courage and expresses our hope for life after death. Death is inevitable and we should learn to meet it face on, with dignity. However, there is so much more to the meaning of the ceremony and reflection over time will lead you to consider many points. You are introduced to the legend of King

Solomon, King Hiram and Hiram Abiff. Clearly there is a genuine secret that they possess, but which is lost following the death of Hiram Abiff. The raising of the Candidate to join together once again with his Brethren does imply a metaphorical death. Death of a way of life and rebirth to a new and more spiritual way of living inspired by Freemasonry. The Third Degree offers the following lessons: ✓ that there is no shortcut to obtaining the Master’s Word (i.e. the Secret Word of the MM) and the secrets cannot be obtained by force or coercion. You have to toil for it. ✓ it matters that there is loyalty to your brethren and fidelity to an agreement or Obligation. A man’s word must be his bond; and he is required to keep his obligations even if he has to suffer (even to sacrifice himself) in doing so. ✓ The tools of the crime of the 3 Conspirators and the parts of the body they attacked have important symbolism for Freemasons. • The 24 inch gauge stands for precision; • The square for rectitude; • The maul for will. ✓ The first assailant went for the throat, the seat of material life; ✓ the second for the heart, the seat of emotions and the soul; ✓ and the third for the forehead, the seat of intelligence and consciousness. Therefore, the 3 assailants are symbolic of the three banes of life: ✓ Ignorance, untruth, and superstition ✓ Fanaticism, bigotry, intolerance and uncurbed emotion and passion ✓ Unbridled ambition, inner darkness, and tyranny. These three banes slay the spirit of life in man and bring down the building of his creation into ruins. Hiram Abif stands for Fidelity and Light. Ignorance leads to superstition and cruel persecutions. Can Universal Brotherhood be the remedy for extremism? Unbridled passion, fanaticism and bigotry have led to untold numbers of religious wars throughout history. Can Freemasonry with her Brotherly love, relief and charity, and peaceful coexistence be the tool to cool down such unbridled extremism and fanaticism? A highly dramatic and poignant moment occurs when you represent Hiram Abiff, following which you are Raised on the Five Points of Fellowship. You are encouraged to research it’s deeper meaning and then discuss in detail with your Mentor the Five Points of Fellowship, as they are a key part of this degree. As previously stated that as you have been raised to the Sublime Degree of a Master Mason. This means that you are permitted to take part in all of the ceremonies of Craft Freemasonry with the exception of inner workings of Installed Masters. With due diligence and careful preparation, that will surely come in the fullness of time.

10. CALLING UP AND CALLING DOWN An Irish Lodge is never passed or raised. The Lodge called up or called down. The proper wording is as said by the Worshipful Master is “It is my will and pleasure that the Lodge do now resume Labour.” At the appropriate time the Director of Ceremonies rearranges the Three Great Lights as shown below. 11. PREPARATION While you are being prepared outside, inside the Lodge it was being called up to the Third or Sublime Degree of a Master Mason. By now you know that your preparation has a Masonic significance and meaning. The preparation of the candidate is both physical and mental. The physical aspects such as making sure you are properly “dressed”. This job is either done by your Conductor or the Tyler. In some Lodges, the Conductor prepares the Candidate and then it will be the Tyler’s job to check and make sure that the preparation is correctly done. In other Lodges it is vice versa Both the physical and the mental aspect reminds the candidate of several things. First, through the clothing, he is reminded that he is to be humble. He is also taught that his obligations become more extensive and binding each time he advances. Finally, he is reminded that he is able to attain many of his desires only with the assistance given him by a friend or brother in the person of his Conductor. You, yourself may want to take on the Conductor’s job at some time as it can be a very useful learning process and boost your confidence for ceremonial workings. 12. RECEIVED ACCORDING TO ANTIENT CUSTOM As in the preceding Degrees reception is meant to include all of the ceremonies transpiring at the “door of the porch.”

In the Irish Ceremonies, the “Reception” of the Candidate comprises 3 Ritual pieces: ➢ The exchange between the Conductor and the Worshipful Master before the Candidate enters the Room. This introduces the Candidate. ➢ The “Reception” Lecture and the application of an instrument which imparts the first moral lesson of the particular degree. • In the EA degree it is the dagger which cautions against betrayal of trust. • In the FC degree it is the Square cautioning the candidate that his dealings with his fellow men must be honourable, straight forward, and on the square. • In the MMs degree it is the compasses. This instrument to which your attention is called reminds one that all of the tenets of Freemasonry must be implanted in the heart if they are to serve their ultimate purpose and become a part of your way of life. To be fully effective all of these must bear fruit through their practice in your daily life. ➢ The piece on Reception, the lecturer announces: “Worshipful Master, the Candidate has been received according to Ancient Custom” and the Prayer read by the Chaplain, may be considered as part of properly receiving a Candidate. The Prayer may be taken to as the appropriate before starting any journey or undertaking i.e. Perambulation. As in the second degree after your conductor gives the password and Grip of a Master Mason on your behalf and you are admitted in the Lodge where you are received on the extended Compasses. This instrument to which your attention is called reminds one that all of the tenets of Freemasonry must be implanted in the heart if they are to serve their ultimate purpose and become a part of your way of life. To be fully effective all of these must bear fruit through their practice in your daily life. You then received the benefit of prayer by the Chaplain. In the prayer we supplicate the Most High God (TGGOTU) requesting that he, ‘Endow [the Candidate] with such fortitude that in the hour of trial he fail not, but that passing safely under Thy protection through the valley of the shadow of death, he may finally rise from the tomb of transgression, to shine as the stars for ever and ever’. These words say much about the meaning of this degree. We do not simply acknowledge our Creator. We seek his 'grace' or divine aid so that we may share 'the mysterious secrets' of a Master Mason. Please note that there is no mention here of any 'substituted secrets'. 13. PERAMBULATION You are then led three times round the Lodge room. This is called to “Perambulate” the Lodge. This was performed in a manner peculiar to each of the three degrees. Perambulate means “ moving clock-wise around the altar”. In Irish Freemasonry we do not square the Lodge. The Irish Mason takes a circular (a quarter circle) path and bypasses the corner of the pavement. Entered Apprentice Degree

The journey includes passing behind the chairs of the Wardens for the first perambulation. On the second perambulation the Candidate is then challenged by the JW. The Conductor gives the Entrance Phrase and the JW acknowledges its potency and bids him enter (Note “enter”) as if he were outside a door of the Southern Gate of King Solomon’s Temple which he had knocked for admission. To understand the full meaning of this passing-by the JW one needs to consider why the Candidate is being led round the Lodge. Here are two reasons given: (1) To show that he is properly prepared. (2) To show that he is a fit and proper person to be made a Mason. Being made a Mason symbolises your birth within yourself, and before anyone can attain to this mystical rebirth he must have progressed some way along the road of evolution, have gained certain experiences, and learnt certain lessons along his journey. In his earlier stages man is bound in materialism—earthly things satisfy, and he is ruled by his physical passions. The Candidate for Masonry has begun to desire more than the material: he has felt the desire for spiritual growth and knowledge. and so, has become “free.” This is recognised as he passes the JW—who represents the Material Nature. Next he is passed between the JW and the pedestal and then passes behind the SW to the WM who sends him to the Western gate. The SW—the representative of the Spirit, is given permission to direct the Candidate towards the Light. Having passed the material stage, where the Body reigns supreme, the Spirit immediately takes control, and calls upon the Divine Spirit of God to give Light to the Candidate. Fellow Craft Degree We saw, in the EA Degree that the perambulations around the Lodge symbolized the Candidate's wandering in the darkness before he found the path to Light. In the FC Degree, it signifies that the human soul should continue searching for enlightenment and spiritual growth. The Candidate should think of these mystical journeys around the Lodge as symbolic of his spirit’s continued forward movement to his desired spiritual goal. He should think of the Conductor as one who guides him, as symbolic of his own unerring enlightened conscience, his inner guide. He should view the salutes he makes to the Master, during his progress, as recognition of higher spiritual powers within himself. The examination he undergoes with the Senior Warden (i.e. the psyche and the intellect) should be understood as the testing of his qualifications to spiritual advancement, which every soul experiences on its upward path. Master Mason Degree You will observe that unlike in your first and second degrees you perambulated round the Lodge you did not stop and pass between the Junior and Senior Wardens table. Another feature of the Perambulation in the MM’s Degree is the white floor cloth representing a shroud. This is laid in front of the SW’s pedestal and is meant for the Deacons, Conductor,

and Candidate to walk on when passing the SW in the West. This emblem of death is yet another indicator to the Candidate about the theme of the Third Degree. The reason for this is that in the EA degree received Masonic Light and in the FC degree you were received as a Brother in light on the angle of the square. On the third perambulation your Conductor gave the knocks of the MM degree and presented you to the Worshipful Master and announced that you seek to be raised to the Sublime Degree of a Master Mason, The WM then demanded from your Conductor to give the benefit of the Password and Grip of a MM, covered with the left hand and instructed you to crave the SW’s fraternal assistance to place you in the proper position in order to take your obligation peculiar to the degree. 14. ADVANCING TO THE ALTAR Advancing to the Altar is essentially advancing from West to East; the East being the source of Light. Thus the Candidate is instructed to approach the Light by instruction from the Senior Warden to stand erect, and face East. Your body in its erect posture being an emblem of the uprightness of your mind. You advance to the altar by three regular steps, the last step with the heels together in the form or a square. Let’s revisit your advance to the Altar in the other Degrees, In the EA Degree, the Candidate only takes 1 step starting with his left foot and placing the heel of his right foot in the hollow of the left forming a square. He is thus always to square his actions. This position of the feet is important because the EA is required to assume this position before he gives the signs of this degree; the Penal Sign or salute, and the sign of the Due Guard. The Candidate is then instructed how to kneel on the first of the 3 steps leading to the Altar. He is then told how to place his hands. The position of the hands is the Due Guard. In the FC Degree, the Candidate takes 2 steps; the first step and with his feet in the correct position, he gives the EA salute. This indicates that he has received the First Degree. He then takes a second step and is taught how to position his feet. He is next told how to kneel on the second step of the pedestal and how to position his hands. In the MM Degree, the Candidate takes 3 steps. Firstly he advances and salutes as an EA, then again advancing he gives the FC salute. Thus he indicates that he has been Initiated and Passed. More importantly, he is indicating that he has absorbed the teachings of these two degrees and is qualified to be raised as a MM. He then takes a third step and is taught how to position his feet. Next, he is instructed how to kneel on the third step and how to position his hands. Advancing to the Altar in the Irish tradition is an allegory that the search for Light (and enlightenment) is an ever progressive quest. The 3 step pedestal, without which it is not an

Irish Lodge, reminds us that the search is not only onwards but also upwards. The allegory is therefore more rooted to the symbolism of that mystic ladder ( Jacob’s Ladder) leading upwards to the throne of the Great Architect. The 3 steps of the pedestal correspond to the 3 principal rungs of that Ladder, Faith, Hope and Charity. In Irish Masonry there is no mention of Jacob’s ladder and you as a Master Mason are exhorted to make this part of our Masonic research. Why do these steps commence with the left foot? It will be remembered that preparation first takes place in the heart i.e. the left side, the side of inspiration and each step subsequently taken is locked by the right foot, the right side of human understanding. 15. OBLIGATION The Obligation to secrecy follows that in the First Degree and to it apply the same observations as were made in that Degree. Therein it was explained that secrecy is imposed not merely to protect the Order from the divulging of its formal secrets, but in the Candidate's own interest and to teach him the art and the value of silence. Secrecy, in fact, forms part of his personal discipline. For, in its deeper sense, secrecy involves concentration; the indrawing of one's powers instead of diffusing them needlessly; the conservation of energy needed for strengthening and upbuilding the soul and husbanding its forces. \"Waste not, want not\" applies to one's inner energies as well as to one's outer goods. Silence secretes power and wisdom; their secretion is itself a secret, an incommunicable mystery to be learned only by those who practice meditation and observe silence. You will observe that the secrets of each Degree are kept separate and distinct from those in the former. Reflect, therefore, in what respect those of the Third Degree are \"separate and distinct\" from those of the First and Second Degree. The ideal Mason is one whose word is his bond; who can be depended upon to do what he undertakes to do; to be what he ought to be; who recognizes his obligations, not only to his Brethren in Freemasonry, but to his brother man as well. To take a Masonic obligation is to declare allegiance to all Masonic principles, so that he may be accepted as a responsible member of the family of Masons. I accept you, you accept me, because we have knelt at the same altar, taken the same obligations, and are bound to the same service. The Holy Bible (King James Version), Square, and Compasses, are not only styled the Great Lights in Freemasonry, but they are also technically called the Furniture of the Lodge ; and, as you have seen, no Lodge is “Just” without the Volume of Sacred Law. The Bible is an indispensable part of the furniture of the Lodge.

The obligation of the candidate is always to be taken on the sacred book of his religion that he deems the more solemn and binding ; and therefore you were asked of what religion were you. We have no other ‘concern with your religious creed. Therefore equally belonging on the Masonic Altar are; the Hebrew Pentateuch, the Islamic; Quran,, the Hindu; Bhagavad Gita, the Buddhist, Te Sikhism;The Guru Granth Sahib and others. On these must be the Square and Compasses and are the Great Lights by which a Mason must walk and work. Since the Obligation resides at the core of Degree ceremonies and no Candidate can receive a Degree without taking the Obligation, it is therefore important that you as a Mason understand the assurances made to you prior to your taking the Obligation. When the Worshipful Master says: “With regard to this Obligation, I give you my assurance that there is nothing in it contrary to your religious belief, political opinions, or the allegiance you owe to your Sovereign or to the Rulers of the State in which you reside; neither does it contain anything hurtful to your feelings as a man of honour. I can further assure you, that with the exception of yourself, everyone present here has already taken an Obligation as a MM. Having these assurances from me, are you now willing to take this Obligation, and by it become further bound to us, as we are to one another?” To all these the Candidate must give his unqualified assent. Before your take the EA Obligation, you the Candidate are further reminded: “Since none but the Free can take a voluntary Obligation, I now symbolically release you” ( the Halter is removed). After he is restored to light, he is told that he had taken the Obligation on his Holy Book. Notwithstanding that there is no coercion involved, nevertheless there is considerable controversy, which has been raised by some religious authorities, that Masonic obligations are unlawful oaths. This issue is highlighted here because the Master Mason may, one day, have to defend himself and the Craft against accusations, by critics, friends, and even family, that Masonic Obligations are not only against religions teachings but also that they are not completely legally. Owing to objections raised by the Presbyterian Church in Ireland in 1992, Grand Lodge has had to issue a paper called “The Christian and the Craft; Objections to Freemasonry- a Christian assessment of their validity.” One of the main objections was to “Masonic Oaths”. This is what the paper said; “Exception has been taken to the regulations laid down by Freemasonry requiring Initiates to give a solemn undertaking that they will not reveal the peculiar secrets of the Order, should they be deemed worthy of admittance. This is stigmatized as an unlawful oath on the ground that, ‘No man is at liberty to bind his conscience by oath, without a knowledge of the nature and extent of his undertaking.’ Very often, this kind of objection is given more colour by ostensible quotations from his ‘Traditional penalties’, and hands of pious horror are held up at the ‘bloodthirsty language’ which these penalties are said to employ. Freemasonry has time and again stressed that the physical penalties which are mentioned are purely symbolic, and form no part of a Mason’s Obligation. This for the sake of controversial advantage, is nearly always conveniently ignored.

Young men are also said to be ‘trapped’ by such oath-taking. Some confusion can be detected in the thinking of the critics at this point. For one thing, they almost entirely conceal the fact that prior to the obligation, detailed assurances are given by the Worshipful Master and that it is on the basis of this assurance that the Obligation is imposed and accepted. Clearly, if this assurance should amount to a piece of deliberate chicanery ( i.e. - use of deception or subterfuge) on the part of the Masonic Order, as some rasher opponents do not hesitate to aver, then the Obligation would be null and void. Thus the prospective Initiate has a clear idea of the nature and extent of his promise, and it is not necessary for him to know the exact wording of the Ritual for his moral integrity to be thoroughly safeguarded. There is therefore no real justification for speaking about anyone being trapped”. 16. SIGNS AND TOKENS We might wonder why when developing 'Speculative Freemasonry' the writers of the 18th century rituals (with the entire Old Testament to select from) decided to choose one password rather than another. One such name that comes to mind the Password for the Master Mason Degree. In Genesis 4:22, he is briefly proclaimed as 'the first artificer in metals' and as ‘an instructor of every artificer in brass and iron' as if the skill of metal-smith was especially relevant in a story of morality. We then recall that the central character in another Craft allegory is Hiram Abiff, described (1 Kings 7:13) as a man 'full of skill, intelligence' and 'knowledge in working bronze'. Could a common skill in working metal be the link to what we are seeking? Certainly, as our allegory centres on the building of King Solomon's Temple in 1000 BC and T….. C… reputedly lived circa 2500 BC, some 1500 years earlier, any connection with the Temple can be no more than tenuous. To seek another explanation, we might reflect on the 18th century many Freemasons members of the influential and learned Royal Society. The Royal Society was founded by Freemasons, and dominated by Freemasons for the first two centuries of its existence. The compilers of the Ritual were highly motivated towards preserving the traditions of Operative Masonry. What then were those traditions? From the 14th century onwards the Operative ceremonies were formed of three elements with the central one being an extensive narration of 'the Traditional History of Masonry'. The mediaeval ‘Lowland' and 'Halliwell' manuscripts, although from differing traditions, both tell a similar tale. To paraphrase their Chaucerian English, they read: 'Before Noah's Flood there was a man called Lamech (a descendant of Adam's son Cain) who had two wives. By his first wife Adah he begot two sons, Jabel and Jabul; by his second wife Zillah he begot a son, T…. C…, and a daughter, Mahmah. These four children inspired all of Mankind's arts and sciences. The elder son Jabel founded the science of geometry and built the first house of tree and stone; his brother Jabul discovered music and the song of tongue, harp and organ. The third brother T….. C… developed the smith's craft of working gold, silver, copper, iron and steel. Their sister Mahmah gave birth to the art of weaving. These children knew well that God would take vengeance on Man for his sin, by fire or by water. Therefore, they inscribed all their sciences

on two pillars that these might be found after Noah's Flood or Fire. One pillar was of metal that would not burn by fire and the other was of 'burnt brick' that would float and so not be drowned by flood. After the Flood had receded the pillars were discovered by Hermes, so enabling Man's first tower, in Babylon, to be built from the knowledge they had conveyed. While the story is assuredly allegorical there is perhaps hidden within it a Masonic truth that reveals the true significance of T…. C…. A man of high skill and unique learning, aware of his predicted and inevitable death by Flood or Fire, he chose to devote his remaining hours and effort to recording his knowledge not for self but for the benefit of others in a new world that he would neither see nor share. We can see a similar noble example for Speculative Freemasons in the death of Hiram Abiff. The giving of one's all for the benefit of others is surely the essence of Charity; the heartbeat of Speculative Freemasonry. If ever put to the test may we also be given the moral strength to serve our fellow men and those who follow. 17. CLAUSES OF OBLIGATION The clauses withing the obligation for all three degrees are well explained in the ritual. Your duty is to know and strictly adhere to your obligation. 18. PENALTY AND SALUTE The penalties associated with the violation of your obligation seem extreme. They are, however, not to be taken literally. Freemasonry is described as \"the gentle Craft\". Its teachings are Brotherly Love, Relief, Truth, Love of God, Charity, Immortality, Sympathy and Mutual help. It is contended that Lodges are schools in which men may learn the way of right living and high thinking; that Freemasonry exemplifies the spirit of humanitarianism, kindliness and charity and that vengeance and retaliation have no place in Freemasonry. It is argued that simpler penalties would be more sensible and more solemn and binding. The fact is that these penalties were in everyday life in the 17th and 18th centuries; the 1600's and 1700's. The real Masonic penalty is suspension or expulsion; the scorn and detestation of your Brethren in the Craft of being deservedly branded as a wretch, base, faithless and unworthy to be among men of honour. How and when to give the True Guard or Salute are fully explained in our ritual. But Why? The Masonic etiquette of saluting the Master is your renewed pledge of fealty and service. It is your public display of decorum before all other brothers of your obligation. It shows your courteous respect for all that the Worshipful Master stands for and shows that you acknowledge his authority. Salutes should reflect your heart-felt respect for all that for which he stands.

The salute to the Master is your pledge of honour and service, your publicly shown obligation. A lazy, sloppy or improper salute is to be Masonically impolite and, thus, to exhibit poor Masonic etiquette. 19. HISTORY AND THE LEGEND The most important and significant of the legendary symbols of Freemasonry is, undoubtedly, that which relates to the fate of Hiram Abiff, commonly called the Legend of the Third Degree. The temple was finished in the short space of seven years and six months, to the amazement of all the world; when the cap-stone was celebrated by the fraternity with great joy. But their joy was soon interrupted by the sudden death of their dear master, Hiram Abiff, whom they decently interred according to ancient usage.\" Hiram Abiff is, in the Masonic system, the symbol of human nature, as developed in the life here and the life to come; and so, while the temple was, the visible symbol of the world, its builder became the mythical symbol of man, the dweller and worker in that world. Man, sets forth on the voyage of life, with faculties and powers befitting him and if he be \"a curious and cunning workman,\" skilled in all moral and intellectual purposes (and it is only of such men that the temple builder can be the symbol), within the grasp of his attainment is the knowledge and divine truth, is symbolized by the WORD. Thus provided with the WORD of life, he occupies his time in the construction of a spiritual temple and travels onward in the faithful discharge of all his duties, laying down his designs upon the trestle-board of the future and invoking the assistance and direction of God. But his path is not always over flowery meads and through pleasant groves. There are hidden foes to obstruct his progress. Is all before him clear and calm, with joyous sunshine and refreshing zephyrs? Alas! not so. \"Man is born to trouble, as the sparks fly upward.\" At every \"gate of life\"--as the Orientalists have beautifully called the different ages--he is beset by peril. Temptations allure his youth, misfortunes darken the pathway of his manhood, and his old age is encumbered with infirmity and disease. But clothed in the armour of virtue he may resist the temptation; he may cast misfortunes aside and rise triumphantly above them; but to the last, the direst, the most inexorable foe of his race, he must eventually yield; and be stricken down by death, he sinks prostrate into the grave, and is buried in the rubbish of his sin and human frailty. The bitter but necessary lesson of death has been imparted. The living soul, with the lifeless body which encased it, has disappeared, and can nowhere be found. All is darkness-- confusion-- despair. Divine truth--the WORD--for a time is lost But if symbolism ended here, with this lesson of death, the lesson would be incomplete. That teaching would be vain and idle- to stop short of the conscious and innate instinct for another existence. The succeeding portions of the legend are intended to convey the sublime

symbolism of a resurrection from the grave and a new birth into a future life. The discovery of the body and its removal, from the polluted grave into which it had been cast, to an honoured and sacred place are profoundly and beautifully symbolic of that great truth, the discovery, namely, that when man shall have passed the gates of life and have yielded to the inexorable fiat of death, he shall then conceive the true interpretation of the symbolism of the legend of the Third Degree. The institution of Freemasonry preceded the advent of Christianity. Its symbols and its legends are derived from the Solomonic temple, and from the people even anterior to that. Its religion comes from the ancient priesthood. Its faith was that primitive one of Noah and his immediate descendants. If Masonry were simply a Christian institution, the Jew and the Moslem, the Brahmin and the Buddhist, could not conscientiously partake of its illumination; but Freemasonry is universal. In its language citizens of every nation may converse; at its altar, men of all religions may kneel; to its creed, disciples of every faith may subscribe The true interpretation of the legend,--the universal Masonic one,--for all countries and all ages, undoubtedly was, that the fate of the temple builder is but figurative of the pilgrimage of man on earth, through trials and temptations, through sin and sorrow, until his eventual fall beneath the blow of death and his final and glorious resurrection to another and an eternal life. 20. ECCLESIASTICS Ecclesiastes is an optional piece, so it is up to the Lodge to include it in its Ritual. And it can either be read by the Chaplain or recited by a lecturer. However, I would recommend that it should be recited. Reading is cumbersome with many ceremonies spoilt by the Chaplain fumbling around in the dark and trying to read by torchlight. Or the Chaplain may have to go up to the altar and try to read by the light emitted from the Lesser Lights, which are often not bright enough. Rather than reading, I would much prefer to have a well-prepared lecturer who can do justice to this beautiful passage of the Scripture. What do these lines of Masonic Degree Verse actually mean? Let's take a look at them again. VERSE 1 Remember now thy creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shall say, I have no pleasure in them. YOUTH...Entered Apprentice This alludes to the fact that as we grow older, each of us fondly remembers the glorious days of our youth when all things were possible. With the hindsight of age and experience, advice is given to youth to \"gather the harvest while they are young\" because as we age, we change and are not able to enjoy things with the same lightness of heart. . VERSE 2

While the sun, or the light, or the moon, or the stars be not darkened, nor the clouds return after the rain. MANHOOD...Fellow Craft It is also an allegory to remembering back to the time when life looked bright with promise before the \"twilight years\" and \"sunset years\" of our lives. \"nor the clouds return after the rain:\" Rest and recuperation take longer as we age. while still young the \"sun, or the light, or the moon, or the stars\" are easily seen with youthful clarity. VERSE 3 “In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened,” Man’s body is the temple or house of God and \"the keepers of the house shall tremble\" is an allegory to the arms and legs of the body, whose function is to provide its maintenance, trembling in old age. \"The strong men shall bow themselves\" means that the men will stoop over from old age and long years of toil and labour. The \"grinders cease because they are few\" refers to the teeth that have been lost over time and eating becomes difficult. \"And those that look out of the windows be darkened,\" is a reference to the diminished vision of the eyes because they are the windows of the soul. VERSE 4 And the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all of the daughters of music shall be brought low. \"And the doors shall be shut in the streets\" refers to no longer being able to hear the noisiness of life due to deafness. Also refers to the doors of opportunity, i.e. employment, etc. being closed to the aged man. \" \"and he shall rise up at the voice of the bird,\" refers to aged people being unable to sleep and arising early. \"and all the daughters of musick shall be brought low\" refers to changes in the vocal chords which change and bring about a coarser and less melodious quality to the voice VERSE 5 “Also when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the mourners go about the streets”

\"When they shall be afraid of that which is high, and fears shall be in the way.\" Elderly people become unfamiliar with the speed of which the world changes. Also, as we become older, our reflex speed decreases and things that we once tackled with abandon; we are now more cautious to attempt. \"And the almond tree shall flourish.\" Almond trees have large, delicate, snow-white blossoms. Figuratively, this means that our hair turns to white. \"And the grasshopper shall be a burden.\" When we are young, hope springs eternal. The grasshoppers that plagued the farmers were something to be dealt with by completely replanting the field, as a young man can withstand a total loss and look forward to the hope of the following seasons. However due to his decreased energies, an elderly farmer would find that the loss of an entire year's harvest (and all the work of replanting) to be a devastation and the elderly farmer would not look upon the same issue as \"lightly\" as when he was a youth. \"And desire shall fail.\" The dreams which take a long time to come to fruition are not as desirous in the elderly as in youth because they know they do not have the time to learn and work them to obtain the desired results. The gradual decrease in physical desire also diminishes in both male and female; your sex drive will diminish or abate. \"Because man goeth to his long home,\" describes the grave wherein his remains will be laid. The remaining part of this verse is self-explanatory. VERSE 6 “Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.” \"Or ever the silver chord be loosed, or the golden bowl be broken.\" The loosed silver cord is believed to denote the spinal column and therefore the physical infirmities (stooped back) of age. The golden bowl is believed to denote the brain and the gradual decline of mental powers, which in dotage is described as senility. \"Or the pitcher be broken at the fountain.\" Having a desire to urinate but being unable to do so. \"Or the wheel broken at the cistern.\" The body contains all its blood, (the cistern is full), but the heart's pumping action (the wheel) ceases. VERSE 7 Then shall the dust return to the earth as it was, and the spirit shall return unto God who gave it. Amen

\"Then shall the dust return to the earth as it was; and the spirit shall return unto God who gave it.\" This last portion of the Masonic degree verse refers to \"ashes to ashes, dust to dust\", which are still the words voiced when we inter (bury) the dead. While this Master Mason, third degree Masonic degree verse may seem unduly depressing to some, as it describes the deterioration of each individual part of the body; it accurately describes our journey through life and makes us ponder on our choices. While it describes the deterioration of our physical \"temple\", and the passages of time which happen to each of us, we must remember that our ending is the same as our beginning. The LORD created us, gave us HIS commandments of law and it is to him that we return...which is the final triumph...the one treasure in life that cannot be taken away. If you have lived your life properly, old age is no longer \"the evil days\", but becomes instead, reminiscent of the harvest...the love, the friendships, the experiences and the fond memories......the true cornucopia of receiving the \"plenty\". 21. FIVE POINTS OF FELLOWSHIP The raising of a candidate. Most people do not understand what being \"raised to the Sublime Degree of a Master Mason\" means. This Degree is the sublime climax of Symbolic Freemasonry. If you learn only that living, dying and raising of a Master is a drama, designed to teach the virtues of fidelity, faith and fortitude, you have received only partial light and have seen nothing but a drama and a moral. This Degree seeks to answer the age-old question put forth by Job—\"If a man die, shall he live again?\". The Degree delves into the deepest recesses of man's nature. While it leads the initiate into the Sanctum Sanctorum of the Temple, it probes into the Holy of Holies in his heart. As a whole, the Degree is symbolic of that old age and by the wisdom of which we may enjoy the happy reflections consequent on a well-spent and properly directed life and die in the hope of a glorious immortality. It teaches no creed, no dogma, no doctrine, no religion; only, that there is a hope of immortality; and, through a Supreme Being’s mercy, we may live again. It teaches the power, and the powerlessness, of evil. For those of us who are happy, believing in the resurrection of the physical body, then the Degree assures us of all we wish. The ceremony is not physical, but one of inner life; the home of the spirit where each man thinks the secret thought he tells no one. You are raised on the Five Points Of Fellowship. With first point of fellowship, we are encouraged to give wise counsel to our Brother Freemason and to support him in his time of need. In Ancient Craft Masonry, the hand symbolized the support, while the whispered counsel, if found worthy, was equally common. The key is to see the responsibility of communicating good advice and providing support and help in implementing that advice. No matter who we are, we will need some help at some

time, and, as Freemasons, we should strive to be available to offer our assistance to others when needed. With the second point of fellowship, we are instructed to go by foot to answer the needs of others, but more especially that of a Brother Freemason. This is not to say we ignore others in our benevolent acts, but rather that we look carefully not to ignore our Bothers in need. Beyond helping with Masonic instruction and guarding a Brother's fidelity, we should strive to ensure our Brethren reach their potential and serve the Order to the fullest. Helping them to improve themselves helps us be better Freemasons. Within the third point of fellowship, we find the power of prayer, especially prayer directed for the benefit of a fallen Brother. When we kneel to pray, we call upon the most powerful force to bring about good. Acknowledging our dependence upon The Most High can lead to the wisdom to see His path, the courage to choose that path above all others, and the strength to carry out His will. Clarity of action and concern for the welfare of our Brethren makes Freemasonry a stronger Fraternity. With the fourth point of fellowship, we are reminded of the responsibility of trust. Holding in our heart the secrets of our Brother Freemason is a sacred responsibility. We do have some discretion with those secrets, but our honour requires treating them with the utmost respect. When communicated to us confidentially, a Brother's words are to be securely guarded, as we would wish our own words to be properly guarded. We earn the trust of others by giving trust, and our Brother is our most trusted friend. In the fifth point of fellowship, we are charged to support the character of our Brother, either before his face or behind his back. In an age when people eagerly seize rumours concerning the conduct of others, we must guard the character and integrity of our Brethren on all occasions. As Freemasons we are charged to erect our Masonic edifices, not tear them down, and a careless word can do more harm than good. Thus the FPOF reminds us to extend love and affection to our Brother Freemasons, doing for each of them as we would wish done for each of us. Each point carries an important lesson and responsibility found within the teachings of the Third Degree. Never forget that five-pointed ritual and the bonds that unite us into a sacred band of friend and Brothers who strive to emulate the love of the Supreme Grand Architect of the Universe. 22. BY-SIGNS What is a By-Sign and why is it called so? This is a fair question for a Master Mason to ask. But it is difficult to give a good answer because our Ritual does not define what a By-Sign is. In the lecture, the Ritual says that the first three signs are “by-signs” and the following two, the Grand Hailing Sign and Penal Sign are “signs”. This implies that by-signs are signs to recognize a Master Mason or for a Master Mason to identify himself, especially in an examination; whereas the latter two signs are obligatory signs. The word “Obligation” or in

this case “Obligatory” is defined as an act or course of action to which a Brother is morally or legally bound; a duty or commitment. This view has some measure of support from the ritual of one of our Sister Constitutions which says; “I will at this stage of the Ceremony communicate to you the three ordinary Signs of a Master Mason. Two of these are Casual, the third is the Penal Sign.” The Casual signs are the Signs of Horror and Sympathy. The Master Mason will, at his own Lodge or when he is visiting, see the same By-Signs given in various ways. The usual advice is to strictly adopt the way your Lodge has taught you. The onus is therefore on the D of C, mentors and lecturers to correctly demonstrate these signs according to the way the Lodge has standardized them. This is an odd statement but unfortunately the Grand Lodge of Instruction has not seen it urgent to standardize the By-Signs. Within bounds, the Lodges are allowed to keep their traditional ways of giving these signs. The phrase “within bounds” means that the essence of the sign must not be changed. This last point was clarified at a class of instruction conduct by VWB Gordon Allen, the Asst. Grand Secretary for Instruction in June 2017. 23. RIGHTS AND PRIVILEGES On being raised to that rank, the MM is accorded certain “Rights and Privileges”, as listed in the Ritual. However the list is not exhaustive. The MM must be aware that some “Rights” are unqualified but others are qualified (i.e. with provisos). For instance, so long as he remains a subscribing Member he has the unqualified right to ballot and to vote on all Resolutions before the Lodge. The MM also has the right to seek election as an Officer of the Lodge but his election is subject to GL Laws 119 to 122. This is therefore a qualified right as he cannot be installed unless he is current in payment of Dues (i.e.) he is not officially in arrears of Dues), and unless he is approved by GL. As a new MM, there could be many issues affecting the Lodge of which he is not familiar with. Also there may be matters which the Lodge Committee has duly considered and ruled upon. Therefore, the MM must be cautious in exercising his rights. He must always be aware that the Peace, Love, and Harmony of the Lodge must be preserved. As such, the MM must remember the Charge given to him as an EA; “Let Prudence direct you”. As always, if the MM is unsure, he is advised to discuss the matter with the WM, the Lodge Mentor, or his Proposer or Seconder. Certain items listed in the Ritual deserve further clarification. Although it says; “You have the right of visiting any regular Masonic Lodge”, it is immediately followed by qualifications. As such, a word of caution is to be noted, particularly if the MM intends to visit a Lodge overseas. It would be prudent to inform the Secretary of his Lodge, so that he could clarify with the Provincial Grand Secretary on matters pertaining to “Regularity” and

“Friendly Communication” If the Lodge to be visited belongs to a Sister Constitution, then Grand Secretaries may have to be involved. Another point which the MM must be aware is that many Lodges overseas have Summer or Winter Breaks when no Lodge Meetings are held. Many overseas Lodges require the MM to show proof that not only is he a subscribing member of a Lodge but also not in arrears of Dues before they will agree to examine him. The MM is therefore to bring along his Grand Lodge Certificate and a recent copy of his Lodge Summons as proof of membership. Alternatively, the MM can request his Lodge Secretary to issue him with a “Form of Demit” or “ Clearance Certificate” stating that he has paid all Fees and Dues up to the date of the Certificate. If the MM is visiting another Irish Lodge, he needs to be aware that he could be challenged if he arrives late. The Ritual tells the MM how to handle this challenging but the advice here is not to be late. As regards giving Greetings at the Close of the Lodge, the honour usually goes to the WM of your Lodge or if he is not present, the next most senior member of your Lodge. However, if the MM is the only member of his Lodge present the duty falls on him. Again the Ritual tells you how this is to be done, but the MM is advised to be brief and not to be tempted to copy what others say in their greetings; especially when it comes to commenting on the ceremony. If the ceremony had been exemplary, there is no need to say so because the Lodge knows it. If the ceremony could have been much better, and you congratulate them, you could be construed as sarcastic. One last point concerns the Refreshment Board. In the Irish Constitution, visitors must be invited to the Refreshment Board (GL Law 152). If there is no invitation, then either there is no refreshment or there is no place seating prepared for the visitor. If the MM is invited for the Refreshment Board, he must be aware that he could be asked to respond to the Visitor’s Toast. The honour of reply is usually accorded to Dignitaries and WMs. However if the MM were to visit a Lodge where visitors are infrequent, he could be asked. My usual advice to new WMs and MMs is to carry a prepared speech. Speaking off the cuff is not something many Brethren are gifted with. To avoid saying something inappropriate or even embarrassing, he has to go prepared. 24. WORKING TOOLS There are three Working Tools in each of the Degrees with the exception of those of the Entered Apprentice. Curiously, in the Irish Constitution, we have only two Working Tools in the Entered Apprentice Degree; the 24-inch Gauge and the Common Gavel. Other Constitutions use a third, the chisel. Notwithstanding, the Working Tools of an Irish Entered Apprentice clearly instructs him to live a balanced life, one which includes the more mundane tasks of everyday life as one must but also emphasises the need to dedicate time to

the ‘service of our Creator’. They are tools of action, skills to be acquired and applied in our daily physical and material lives. The Common Gavel, we are told, is to be used to .. divest ‘our minds and consciences of all vices and impurities of life, thereby fitting ourselves as living stones for that spiritual building, not made with hands, eternal in the heavens’. On his very first day the whole purpose of Freemasonry is revealed to the candidate, one in which he is only now embarking and clearly revealing a spiritual dimension. There is no ambiguity. This is just a start but its direction is clear. In the Second Degree there are three Working Tools - the Square, the Level and the Plumb- rule. These are a very different category of operative tool. They are used for testing and correcting ones actions, a means of assessment. The Square of Morality, the Level of Fairness and of Equality among all men and the Plumb-rule of Uprightness, Judgement and of Rectitude of Conduct. The Second or Fellowcraft Degree is associated with learning, with the seven liberal arts. It is about impressing upon the candidate that he cannot advance to a truly moral and truthful life if he remains ignorant and immersed in a material and corporeal one. He has the potential to ‘raise’ himself to higher levels of intellectual and spiritual activity but only by his own efforts. Freemasonry is handing the candidate a way but the candidate must freely and actively accept and participate while, at the same time, making it clear that his destiny is in his own hands. In the Third or Sublime Degree the candidate is, after his Raising, introduced to the three Working Tools of a Master Mason. The Pencil, the Skirret and the Compasses are clearly about overseeing, designing and creating. The candidate has now learnt the basic laws and precepts upon which a wholly moral life is based and so is now advanced to a position where he himself becomes the designer, the creator of his own destiny. What these tools suggest is that the candidate has now advanced to a point where he is no longer expected to follow a path marked out for him by another but can now define his own, one based on a conduct as marked out for him in the Volume of the Sacred Law, as symbolised by the Skirret, and one which is both stable and proportioned as illustrated by the Compasses. However, he must always be mindful that he is still accountable for his actions and conduct throughout his mortal life as symbolised by the Pencil. He is approaching the East but not yet there. Having said that the distance between the limitations of an earthly life and that of one in unity with his Creator is all but closed. He now has all he requires to complete his journey.

25. MASONIC CLOTHING AND INSIGNIA BY ORDER OF THE GRAND LODGE OF IRELAND You are to refer to The Grand Lodge Laws quoted are from the 3rd of March 2022 version of the Laws and Constitutions. Within you will find the dimensions, colour of the Entered Apprentice, Fellow Craft, Master Mason, Worshipful and Past Masters aprons, as well that of the Provincial and Grand Lodge Aprons, Collars, and Jewels. You will note that no modification or ornamentation, inconsistent with the established forms, or tending to obscure the original design of the Clothing and Insignia, shall be permitted. All designs for Lodge Badges or Insignia, involving any addition to, or variation from the patterns annexed, shall be submitted for approval to Grand Masters Council, or such other authority as Grand Lodge shall from time to time prescribe. Worshipful Masters and Past Masters The same as for Master Masons, with an addition (if the wearer pleases) of the square and compasses enclosing the letter G embroidered in silver. Note: The square and compasses enclosing the letter is removable the badge attached in the center of the apron, usually secured by Velcro type fastener. Provincial Grand Officers Elected Members of the Grand Lodge of Instruction and Provincial Grand Officers shall wear Collars of sky blue watered ribbon about four inches wide, with the ends squared in front. They may be edged with gold lace half-an-inch in width and fringed at the ends with gold fringe, similar to that worn on the Aprons. Past Provincial Grand Masters may have a central bar of gold lace in addition. Note: It is accepted and expected protocol for a Provincial Grand Officer to wear his Master Mason apron when attending his own Lodge. He shall wear his Provincial Grand Apron when visiting. 26. INVESTITURE OF THE APRON THE ENTERED APPRENTICE APRON Remember that when you first wore your entered apprentice apron it was a piece of pure white lambskin; an emblem of that purity and innocence which we always associate with the lamb. It is the simplest and least ornamented of all the aprons worn in the Craft, and yet it is

the closest garment we have to the aprons worn by the old operative Stone Masons. The wearing of an apron was an ancient feature of many skilled trades. You may have noted that the Irish Masons wear the apron under their coat or jacket. Some Constitutions such as the English wear their apron on the outside of their jacket. Why the difference? As it is known, both the Irish and Scottish Constitutions follow the practice of wearing the masonic apron under the coat, whereas in England the apron is worn over the coat. . One recalls, in regard to the custom, the witty repartee made, some years ago, by the late Earl of Donoughmore, Grand Master of Ireland, at a masonic gathering in London which had witnessed a demonstration of Irish working by a visiting team. Taunted as to the illogicality of thus hiding the badge of a freemason, he suggested that, on the contrary, being presumed to be working craftsmen, it was unthinkable that anyone should work with his coat on, and the practice illustrated the fact. The Entered Apprentice apron is pure white that contained no metal tassels, hooks nor rosettes. You were inform that it was more antient the Roman Eagle. The Roman Eagle was to Romans the ensign of imperial power. Made of silver or bronze, the Roman Eagle was placed atop the pole of the military standards (flags). (circa 104 B.C.) and The Order of the Golden Fleece was of high repute as an Order of Knighthood. It was established in Flanders, France in 1429 by the Duke of Burgundy, a member of the then royal family, who selected the fleece for its badge because wool was the staple production of the country. Since that time, it has been considered as one of the most illustrious Orders of Europe. And that the apron was more honourable than the Garter or any other known order of Chivalry. The Order of the Garter, was and is, still considered the highest decoration that can be bestowed upon a subject by a sovereign of Great Britain. It is an order of chivalry or knighthood originating in medieval England. It is the pinnacle of honour in the United Kingdom to have the Order of the Garter bestowed upon you. Every new Freemason is invested with an apron which is tied around his body with strings and fastened into a bow. One theory as to the potential source of speculative Freemasonry is that it developed out of the operative craft during the 17th century, and that the practice of wearing aprons is part of that transition. In the early 18th century these continued to be of plain white leather and were quite long though the bib portion decreased in size and gradually ceased to be fastened in an upright position. Aprons also began to be used to distinguish the various degrees within the Craft. Much more can be discovered about the symbolism of the Masonic apron, but for the moment let us remember that it provides a precious link to our ancient heritage, while at the same time reminding us that we are all bound to work at Freemasonry, in ways appropriate to our current time and that we should never ‘coast along’ or ‘shirk our responsibilities’ if we are to be worthy of that ancient badge which symbolises honour, innocence and friendship.

THE FELLOW CRAFT APRON The Fellow Craft apron, with two rosettes one each at the lower corners, was invested upon you to mark your progress in the Craft. You are expected to make the liberal arts and sciences your future study so that you may estimate ethe wonderful works of the Almighty Craftsman . The two rosettes on a Fellow Crafts apron stress the dual nature of man and have a clear reference to the two Pillars. The two rosettes also point out that the Fellow Craft has not yet a complete Freemason as it requires a third rosette to form a triangle. THE MASTER MASON APRON In the 3rd Degree or the sublime degree of a Master Mason you were invested with the Master Masons Apron. In the first two degrees the EA and FC apron were supplied to you by the Lodge. The MM apron is the first piece of regalia that has been purchased by you. It is the most ornamented of the three. Another important feature of the apron are the tassels which originally represented the ends of the string used to tie the apron round the waist. It was only a matter of time before these strings were decorated with tassels. It became the custom to decorate the ends with fringes, jewels, etc., but the introduction of elastic bands did away with that idea and the pendants were added as a sort of \"in memoriam\" to the departed strings. Later, the design of the tassels was made with a symbolic background. The tassels have seven strings which represent- • The 7 liberal Arts and Sciences-Grammar, Rhetoric (the art and science of expression), Logic, Arithmetic, Geometry, Music, Astronomy. • 7 or more the make a lodge perfect. • King Solomon was 7 years and upwards in building the temple to God's Service. • 7 was the perfect number of the Pythagoreans because it was composed of three and four-the sum of the points of the triangle and the square-the two perfect figures. The addition of the third rosette forms a triangle, pointing upwards. A triangle, point upwards, represents Fire or Divine Spark. It is the emblem of Shiva, the third member of the Hindu Trinity. It also represents spirit. The triangle of the flap and triangle of the rosettes

form a square where they overlap. This square represents matter. Thus we have the union of Body (square), Soul (top triangle) and Spirit (lower triangle). The Ribbon Around the Edge of the Apron The light blue ribbon around the apron has a deep symbolic meaning, and it will be seen that on reference to the Volume of the Sacred Law, The Book of Numbers, Chapter 15. 37th Verse - And the Lord spake unto Moses saying. 38th Verse - Speak unto the Children of Israel, and bid them that they make them fringes in the borders of their garments, and that they put upon the fringe of the borders a riband of blue 39th Verse - And it shall be unto you for a fringe, that you may look upon it, and remember all the commandments of the Lord and do them; that ye seek not after your own heart and your own eyes; after which ye used to go a whoring; 40th Verse - That ye may remember, and do my commandments, and be holy unto your God. 41st Verse - I am the Lord your God, which brought you out of the land of Egypt, to be your God: I am the Lord your God. 27. CHARGE TO A NEWLY RAISED MASTER MASON As in the first two degrees a Charge was read to you by the Worshipful Master. All three Charges are read by the Worshipful Master and not memorized. This is done to ensure the important message these Charges convey are well understood by you. Therefore you are strongly urged to go back and read this and the other two charges. Summarize what they mean to you, and how you must incorporate each passage into action in your own life There are so many unwritten moral teachings throughout our Ritual that we tend to overlook the ones that are written. One prime example summarizes our moral obligations to each other and mankind as a whole. In this, please refer to the charge which is recited at the closing of the Master Masons Lodge. Every Master Mason should take time to digest what is being said in that charge. So often we hear what is said with- out fully listening or attempting to understand the meaning. When each and every one of us began the journey through Masonry, we listened to our coaches as we learned the work. Eventually, we stopped listening and stopped acting as we should. If we break this charge down, we can derive its root. It is the summary of the journey through Masonry. We are all aware of the obligations we took and what we are charged to do in those obligations. This charge is telling us that we are bound to be virtuous, moral and upstanding in our day-to-day lives. We as Masons control the destiny of our Ancient Craft. In our actions, we can demonstrate the best example of why an individual may desire a petition for initiation. At the same time,

we may also demonstrate in our behaviour the reason an individual would decide against taking that step. In closing, we get out what we put in. If we follow the written and unwritten teachings and set ourselves apart but demonstrating the charges we are given, Masonry will surely see a new growth emerge. It should be our goal to leave a positive impression on every person we encounter every day. 28. GRAND LODGE CERTIFICATE In the Rights and Privileges of a Master Mason you were informed that in due time you will receive a Grand Lodge Certificate from Grand Lodge of Ireland declaring you a Master Mason. This Certificate is accompanied by a detailed explanation of the symbolism depicted on the Certificate.