A Biblical & Masonic understanding of the Holy Saints John

June 20th officially marks the summer solstice. In the Northern Hemisphere, this is our longest period of daylight, which will then diminish from this point, somewhere between 30 seconds to 2 ½ minutes daily, until we reach December 21st, the winter solstice with the shortest period of daylight – and after that date, once again lengthening. So, over the course of six months, here in Virginia, that’s a 5 hour, 8 minute and 8 second shift in our daily light (from 14 hours to 9 hours).Of course, at the polar ends of our earth they see a complete change from 24 hours sunlight to 24 hours darkness – for weeks at a time – while at the equator they see no change at all: 365 days with 12 hours of sunlight. Needless to say, while the equatorial natives were little concerned with solstices, from ancient times, those living at the northern and southern ends of our planet carefully, even fearfully, marked this shifting from light to dark and celebrated the days of turnaround. In the Christian world, the Church decided to mark the turnaround from shortest day, traditionally December 25th as the birthday of Jesus the Christ. No one really knows on what day Jesus was actually born, our best guess from Biblical evidence would be in the springtime near Passover. But for theological reasons, in an attempt to eclipse the pagan festival of Saturnalia (the return of the solar Sun), the Church decided to celebrate instead the birth of God’s newborn Son. Then two days after that, on December 27th, the Church added the festival day of John the Apostle also known as St John the Evangelist – because he bore witness to Jesus as the “light shining in the darkness – that could never be overcome.”

The Church then placed the birthday of John the Baptist on June 24th – six months ahead of Jesus’ birth – since Scripture does record that John’s mother, Elizabeth, was already six months pregnant when the Virgin Mary conceived. Of course this places John the Baptist’s birthday in line with the Summer Solstice. Why do I bother you with these two men and these celestial dates? Because in the Christian world, all of our Blue Lodges are dedicated to the Holy Saints John – the evangelist and the baptist – recognizing this pair as their patron saints, and making a point of celebrating their festival days of December 27th and June 24th.
The persons of the evangelist and the baptist also play a significant symbolic role in Masonic thinking, serving as models of true Masonic character. I agree that you can probably find no better character models than this pair who represent the balance of heart and mind, passion and thought, in the life of a Mason or anyone. So let me tell you a bit more, from the Christian tradition, about these two Saints John. According to the Bible, John the Baptist was conceived and born six months ahead of his cousin Jesus. And yes, they were cousins, how close we don’t know, but Elizabeth was identified as Mary’s relative. It is highly likely that with the closeness of their births that John the Baptist and Jesus spent much of their early childhood as playmates and friends. Interestingly Elizabeth’s husband Zechariah was a Levite (of the priestly tribe of the Hebrews) and was actually serving his turn in the Temple when the Angel told him of John’s conception. While Mary’s husband Joseph was from the tribe of Judah – the kingly line of Israel but – since Rome had taken charge – they no longer recognized such kings. Of course, the Magi, those Persian Astronomers who came looking for the baby Jesus, knew of this heritage and innocently informed Rome’s appointed ruler, Herod the Great of their opinion that once again a true King had been born for Israel.
But let’s return to John the Baptist.

In a normal life, this young priestly class child would have followed his father into temple service and perhaps spent his adult years serving as a local rabbi – teaching Torah to the villagers. But in the Christian tradition, God had other very special plans for John. From birth, John would be filled with the Holy Spirit. In addition, like the prophet Elijah before him, in whose role he would one day come upon the scene, John was to be raised in the wilderness as a Nazarite – far away from the rest of the world – a person wholly dedicated in person and mind to the service of God. So, when the adult John later shows up in the Jerusalem countryside, an unknown and passionate preacher, eating locusts and wild honey, wearing rough clothing and proclaiming a baptism of repentance, his hearers knew that, just as it was last promised by their last prophet Malachi, that Elijah had returned to herald the coming of the Messiah. John was a man of passion, a man of total dedication. With the Baptist there were no compromises. He saw the world in black and white and he gladly would let you know right where you stood in your relation to God: he boldly called the most publically religious people of his day a brood of snakes, and he taunted their less than sincere desires to hear his preaching. John also publically criticized Herod Antipas for his divorce and incestuous remarriage. This of course led to John’s arrest and eventual beheading, but not before he had accomplished his appointed task of turning many hearts back to God and of heralding Jesus as the coming messiah.
So, let us turn to the other: John the Evangelist. What most people don’t know is that John and his brother James, who were among the inner circle of Jesus disciples, were also his close cousins (their mother Salome and Mary being sisters). These two brothers grew up in the same neighborhood with Jesus and were probably also childhood playmates. So, when the adult Jesus invites James and John to drop their nets and follow him, he is not talking to strangers but to friends who knew him all their lives. Further, if you know your Biblical history, you will know that while James becomes the second martyr to the Christian faith, about fifteen years after the death of Jesus, his brother John eventually lives for over one hundred years becoming the last survivor of the original twelve apostles. It is interesting to note that in Masonic symbolism, just as John the Baptist represents heart and passion, John the Evangelist comes to represent mind and reason. But at the start you would never have expected that of the young disciple. This is because while the Baptist’s passion was mature, trained, and focused wholly on God, the young John was perhaps equally passionate, but in an unfocussed, immature, and violent sort of way. For this reason, he, along with his brother James, earned the nickname “sons of thunder” because they had once wanted to call down lightning from Heaven to annihilate a town for being less than hospitable to Jesus’ traveling band.
So how did John the Evangelist come to represent reason and thought? It was only after a series of events:
• As he grew and watched his friend and mentor Jesus live, die, and rise again from the grave,

• Then as he took on the personal care and protection of Mary his
aunt and Jesus’ mother,

• He subsequently watched his own brother beheaded for the faith and in their turn all the other apostles also die bearing witness to the Lordship of Jesus.

• He was tortured (supposedly boiled in oil) and then exiled to the island of Patmos for that same faith.

• And finally, he wrote his Gospel account, his letters to the Churches, and that final treatise which he titled as “The Revelation of Jesus Christ,” – although John would never take credit for authorship of this final book. Only through a long life of trial and struggle for the faith would John the Apostle become a man of wisdom and quiet reflective strength, known to the Church as the Apostle of love. So, there you have the Biblical accounts of the Holy Saints John – the patron saints of Christian Masons. In the Christian realm, they have always formed a unique pair standing beside Jesus.
But now let us go a bit further to explore what the pair have also come to represent within the Masonic universe. In these two saints, Masons are given the balanced dualism of John the Baptist: young, passionate, dogmatic, an outspoken man of action, willing to die for his principles, and John the Evangelist: mature, loyal to the last, a man of deep nuanced thought and carefully chosen words. Together these two saints represent the realm in which a Mason (or any person for that matter) should live: balancing youthful zeal with maturing knowledge.
Our Masonic literature depicts this balance as a certain point within a circle bordered by two parallel lines.

• These lines represent St. John the Baptist and St. John the Evangelist;
• And upon the top rest the Holy Scriptures.
• The point represents the life of the individual brother;
• The circle, the boundary line of his duty, beyond which he is never to suffer his passions, interests, or prejudices, to betray him.

In going around the circle, we necessarily touch on the two parallel lines, as well as the Holy Scriptures. There is a time for thought and a time for action all guided by reflection upon God’s holy word. If a Mason, or again any person, keeps himself circumscribed within
these due bounds, it is impossible that he should materially err. But let me show you another way in which representations of the two Saints John show up in the Mason’s life. Saint John the Baptist standing in the river Jordan, pouring water over penitent’s heads, or dunking them completely if it was just after the spring floods – is often represented by the inverted pyramid, the Alchemical sign for water, representing the spiritual and emotional love. Saint John the Evangelist, who wrote of the light shining in the darkness is represented as the pyramid pointing up symbolizing fire that is the drive and will of action. And when placed together, they symbolize the perfect balance of darkness and light, life and death, passion and constraint, will and emotion, winter and summer: unity and wholeness of life. Together both represent the interlocked Star of David, and also the Masons Square and Compass. So, whenever you look at the Square and Compasses,think of the Holy Saints John and live your life accordingly.

By Rev. John Salley
Bedford Presbyterian Church
Bedford, Virginia

Live with Chivalry.

Let’s raise a glass to the almost-forgotten fine art of Chivalry.

Here’s to doing things the right way.  To give a damn about others.

Here’s to giving your word and keeping it.  Here’s to honor. And it’s simple extension, the handshake.

Here’s to style, exuberance and charisma.   Here’s to black instead of no tie.

To the man rich, in experience.  Here’s to chasing wealth, in all it’s forms.

And here’s to sharing it.

Here’s to straight talking or as it used to be known, honesty.

Here’s to having some front and watching someone’s back.

Here’s to knowing that life‘s real luxuries are time and friendships.

Here’s to optimism, and leaps of faith.

Here’s to freedom.  And having the audacity to go out and get it.

Here’s to knowing that you’re not alone.

That together we’re better, stronger, smarter.

Here’s to the brave and the enlightened.

To a shared way of behaving that sets certain men apart from all others.

Here’s to those who live with Chivalry.

Here’s to us

A Master’s Wages

by ARMAND H. BISHOP, M.P.S. (Kans.)

We have all heard of some Brother being asked to give his reasons for becoming a Master Mason, and among the reasons given in reply, was a desire to receive Master’s Wages. But what are Master’s Wages? The wages of a Master Mason may mean something entirely different to each and every one of us. Wages received by one Brother may give full satisfaction. Under the same circumstances, another

may feel that he has been short changed. Those who seek to become Master Masons in a search for material wealth will certainly be disappointed. Just as surely, those who come into our Fraternity with a sincere desire for light-more light -and further light, and are willing to expose themselves to the teachings of Masonry, will be richly rewarded.

The light we receive as we pursue our Masonic careers will help us in becoming better men in our homes, in our Lodges, and in the community. It will constantly remind us to do unto others as we would have them do unto us, and in so doing, it will give us peace of mind as we become better acquainted with our Maker. It will create in each of us a desire to want to do the right thing at all times, and more than that, a study of Freemasonry will better fit us to live in harmony with our fellowmen. But it is up to each of us to decide for himself just what his wages shall be.

It is not likely that all Brethren will be paid the same wages, either in kind of wages or the amount. We have Brethren who, for reasons that may seem to be sufficient to them, rarely attend our Lodge meetings. This does not necessarily mean that they are not receiving Master’s Wages. Some of our Brethren-without being reminded, find time to visit with the sick in their homes and in hospitals, and in so doing, bring light and joy into the lives of many.

A Mason doing these things certainly receives a Masters Wages. Some Brother may also receive wages in the assistance he is able to give to the grief- stricken family of a departed Brother-or in giving the funeral service at the grave. There is besides, one Brother I know who has devoted practically all of his spare time during the past forty years to helping crippled children. He has spent his own time and money in helping these crippled children into Shriners’ Hospitals where repairs can be made, and their broken bodies mended. Is there anyone so naive that he believes this Brother is not completely satisfied with the Master’s Wages that he receives in so doing?

His rewards for such humanitarian endeavors make him one of the happiest men that I know anywhere.

Some of us receive wages as we take advantage of the opportunity to instruct the younger Brethren in the ritualistic work, lectures, or Masonic history. And most assuredly, some of the best paid Masons are those who under no circumstance could be persuaded to accept an office in the Lodge, or take part in the degree work, but who are grateful for the opportunity to prepare and serve refreshments, help repair furniture and paraphernalia, or who serve on committees with burdensome or unpleasant duties no one else wants to assume. Then, too, we have the good

Brother who receives satisfactory wages in honors conferred upon him for long and faithful service. Another may receive wages in the deep -down satisfaction that comes to one who is able to be of assistance in any capacity-whether in teaching lectures or taking part in the degree work.

The Worshipful Master who starts out his year with his program already prepared well in advance of his installation knowing what he has to do to keep each meeting of interest to the Brethren, appoints his committees, and keeps a watchful eye on every item in order that his plans may develop as scheduled. At the end of the year he justly feels a little weary and ready for a prolonged rest. Without a doubt the thought has occurred to him, at sometime during the year, that all of his time, effort and his personal expense is being wasted. But at the end if his term of office when all is done, he realizes that everything has turned out better than he could have possibly desired. He feels richly rewarded. He, too, had received Master’s Wages. There are many other ways in which we receive Master’s Wages, but I believe that the fine fellowship we enjoy and the friends we make as we travel along life’s restless way, reward us more generously than any of the other benefits derived from our Masonic Associations.

Friendship is something that we cannot buy. Neither can we sell it to anyone. But we can give it away, and we do. Those of us who have long been actively interested in our Masonic organizations have had wonderful opportunities to make friends-and what is more important-to BE friends. There is nothing in the world more important than that each of us take advantage of every opportunity to be a friend. If we will do this, we will make friends and have friends . Those of us who have followed such a policy have been well paid. Many of us have received Master’s Wages over, and over, and over again. It is a wonderful experience. In this day and age, many are making collections of various kinds. These collections cover a wide range of articles. Rare and old paintings, coins, china, precious gems, postage stamps, mechanical pencils, book-match covers, and many other items.

You and I couldn’t have a more rewarding hobby, than that of collecting friends. We all have plenty of room for such a hobby for we find friends for such a collection wherever we may go. It may be somebody who employs you, or it can be some person who is employed by you or it can be someone you scarcely know just as easily as it may be someone who is a regular and daily associate. The plumber, janitor. delivery man, a banker, or some person with prestige and wealth in the community or state in which you live.

Everywhere you look, you will find another friend for your collection, and each of them will be a valued addition to your collection and be highly treasured so long as you can keep them. All collections are of some value to those possessing them but nothing can compare in value to a collection of friends .

You can’t sell this sort of collection to another, but who would wan t to? Reflect on it and I am sure that you will agree with me that no material wealth of any kind can make one so happy as a fine collection of friends. And the cost of putting together such a collection is small. A little kindness, a courtesy, thoughtfulness, and consideration for others are the necessary ingredients for making friends, and it is certainly an easy and pleasant manner in which to earn your Master’s Wages.

Who We Are, and What We Do

Freemasonry is perhaps the oldest fraternity in the world, embracing men of all monotheistic faiths who strive to become better men through instruction, fellowship, and charitable community service. Masonry as we know it today arose in Scotland and England, where in 1717 the Grand Lodge of England was formally established. Since that time, Grand Lodges have been established around

the world with jurisdiction over local Lodges in their respective countries. Masonry in the United States began with the Founding Fathers and many ordinary citizens. Famous American Masons include George Washington, Ben Franklin, Theodore and Franklin Roosevelt, Charles Lindbergh, Will Rogers, Harry Truman, Douglas MacArthur, Audie Murphy, Gerald Ford, Danny Thomas, John Wayne,

Leonardo Di Caprio, Brad Paisley, Cy Young, Shaquille O’Neal, John Elway, John Glenn, and Buzz Aldrin.

 

Freemasonry in Texas began with six Masons who met under an oak tree near Brazoria in 1835 and petitioned the Grand Lodge of Louisiana for a dispensation to form and open a Lodge. A dispensation was granted and a charter was issued for the first Lodge in Texas, Holland Lodge No. 1. This charter was brought on horseback to Anson Jones just before the battle of San Jacinto. Since then,

Masonry has become an integral part of Texas history, with strong support for statewide free public education and world-renowned charitable treatment for children through Shriner’s Hospitals and Texas Scottish Rite Hospital for Children. Today there are over 90,000 Masons in Texas and more than 900 Lodges. Famous Texas Masons include Sam Houston, Anson Jones, Stephen F. Austin, Lorenzo de

Zavala, William B. Travis, Mirabeau B. Lamar, and Jose Navarro.

 

James A. Smith Masonic Lodge No. 395 was chartered in 1874 and was named in honor of the Reverend James A. Smith, who came to Texas in 1846 and settled in the Peters Colony area of Dallas County just north of the present location of S.M.U. Rev. Smith was the first minister to establish a Methodist Church in Dallas County, and he became very involved in many Dallas area civic activities

including being appointed the president of the first annual Dallas County Fair, now the State Fair of Texas. Rev. Smith became a Master Mason in Tannehill Lodge No. 52 in 1851. Rev. Smith died in 1863. His son William Smith was the first Worshipful Master of James A. Smith Lodge, which was first located in Mound Prairie, Texas (the area around Midway Road and Northwest Highway today). The Lodge moved around 1898 to the Odd Fellows building in Farmers Branch at the corner of Old Denton Road and Valley View Lane. In 1957, the Lodge moved to its present location at 12823 Demetra Drive in Farmers Branch. James A. Smith Lodge has been very active in the community of many years, and a number of community leaders have been Lodge members including Milburn Gravley, Jack Blanton, W. H. Blanton, R. J. McInnish, Eugene Biggerstaff, Abe Godfrey, Jesse Woody, H. D. Myers, and Dave Blair.

 

One of James A. Smith Lodge’s key Masonic goals is to help make good men better men through our Degree work, our meetings and fellowship, and our community service. Our current areas of community service include the following.

Fantastic Teeth: we distribute oral hygiene kits to first graders at 3 elementary schools.

Community Builder Award: each year we give this Grand Lodge Award to a special citizen who does outstanding work for others and is not a Mason.

Lamar Awards: every year we give these Grand Lodge Awards to outstanding public school teachers and scholarships to deserving graduating seniors.

Feed My Starving Children: we send a team of volunteers to this Dallas area community event to pack mobile meals to distribute to starving children in Haiti, Africa, and Mexico.Texas

Scottish Rite Hospital for Children: we participate in fund raisers for the Scottish Rite Hospital to benefit children with orthopedic conditions and learning disabilities.

Masonic Widows: we distribute Christmas baskets of food and other items to the widows of our Masonic brothers.

Masonic Family Services: we make financial contributions to this state-wide Masonic organization that provides funds for children’s health including physical exams, autism evaluations, and dental care.

Rainbow Girls: we support this organization of young women through fund raising, and we provide them with meeting space in our Lodge building. Would you like to have more information about James A. Smith Masonic Lodge and Masonry?

Please contact our Secretary Rusty Bjorkman through the following:

Mailing address: 12823 Demetra Drive, Farmers Branch, Texas 75234

Telephone: 1 (254) 289-2755    Website: www.jas395.org

Facebook: www.facebook.com/jamesasmithlodge;

email: rdbjorkman@gmail.com

email: roger@rogerlandry.com

The Legend of the Three Wise Men

Who Visited the Grand Arch and Discovered the Central Idea

Translated by Brother Emmanuel Y. Dumigron MPS

Long after the deaths of Hiram, Solomon and their peers, and long after the armies of Nebuchadnezzar had destroyed the kingdom of Judah, flattened the city of Jerusalem, ran- sacked the temple, and taken the survivors into slavery, where the mountain of Zion was deserted and dry, where only a few starved goats were kept by a few scraggily plundered Bedouin farmers, three men arrived one morning at the slow pace of their camels.

These were the wise men, the initiates of Babylon, members of the universal priesthood, who came in pilgrimage to explore the ruins of the ancient sanctuary. After a frugal dinner, the pilgrims went searching through the ruins; they went along the destroyed walls, finding the bases of the columns to determine the layout of the temple. Next, they went to look for the capitals of the pillars of the temple, searching for inscriptions and symbols on those stones.

They discovered during the excavation a manmade opening in the ground under the side of a fallen wall in the midst of thorny bushes.

It was a well, situated at the southeast corner of the Temple. Having cleaned the opening, one of them, the eldest and the one who seemed to be the leader, laid down on his stomach at the edge of the hole and peered inside.

It was the middle of day. The sun shined at meridian and its rays plunged vertically into the well. A brilliantly shiny object captured the eyes of the leader. He called over his companions who laid down by his side and stared down the well. This was of course an object worthy of attention, without a doubt a sacred jewel. The three pilgrims resolved to get hold of it. They removed the cable tows from around their waists, tying each one to the other, and tossed one end into the well so that two of them became at once a bracket of support for the weight of the third who would descend. The leader, gripping the cord, disappeared into the opening and negotiated his descent.

Let us look now at the object that captured the attention of these pilgrims. For this, we must go back several centuries to the time of Hiram’s murder.

“When the Grand Master received the blow from the second ruffian at the west gate, he escaped towards the south gate. Fearing that he would be followed there and that he would meet a third ruffian, he removed from his neck a jewel attached to a collar made of seventy seven rings and threw it into the well of the temple that was located at the southeast corner.

The jewel was a Palm Leaf inside the ineffeble delta made of the purest metals on which Hiram, who was a perfect initiate, inscribed the unspoken word which he wore at all times. Confronted to himself, alone, exposed to onlookers, he showed only a face of resolve”

With the help of his hands and feet, the leader descended into the depth of the well. He noticed that the walls were divided into different layers. These layers of stones were made of different colors, each a cubit high. When he reached the bottom, he looked and counted the layers which were in the number of ten. He then turned his attention to the floor where he saw Hiram’s jewel. He picked it up, looked at it and noticed with emotion that the unspoken word was inscribed on it. He knew the word to be true as it was the same he had received when he became a perfect initiate.

Because his companions had not fully been initiated, they could not recognize the word. He quickly put the collar around his neck and laid the jewel under his clothing as the Grand Master had done before him.

He surveyed his surroundings and noticed an opening in the wall, large enough for a man to squeeze through. He advanced, feeling his way around in the dark. His hands made contact with what he guessed to be a bronze door. He retraced his steps back to the bottom of the well and let his companions know that he was coming back up so that they would steady themselves as he climbed back towards them.

Seeing the jewel resting upon the chest of their leader, the two pilgrims advanced towards him believing that he had received a sacred blessing. He described what he had found and mentioned the bronze door. They all thought that a mystery laid there and resolved to discover it together.

They tied one extremity of the rope made from the cable tows to a flat base made of stone next to the well where one could read the word “Jachin”. They then rolled part of a broken column onto it where one could read the word “Boaz”, reassuring themselves that the rope could hold the weight of a man.

Two of them proceeded to make a sacred flame. Placed in their palms, they rolled a stick of hard wood which was inserted into a hole in the middle of a soft piece of wood. When the soft wood ignited, they blew on it, creating thus a flame. The third priest searched the saddle bags on the camels and found three torches with resin tips which were used to protect them and their camp against wild animals at night. Each torch was ignited successively from the burning wood, becoming thus three sacred flames. Each Priest, holding his torch in one hand, proceeded to descend down the rope to the bottom of the well.

Once there, they followed the leader through the opening leading to the bronze door and the old priest examined the door with great care under the light of his torch. He noticed a raised engraving in the middle of the door in the shape of a royal crown around which was a circle composed of twenty-two points.

The priest entered deep meditation, uttered the word “Malkuth”, and the door opened suddenly.

The explorers found themselves in front of a staircase going down. They advanced, torches in hands, counting the steps as they moved downwards. They went down three steps and found a triangular shaped landing where a new set of stairs started on the left. They went down the next five steps and found another landing similar in shape and size to the one above. This time, seven steps continued on the right.

Having advanced to a third landing, they went down another nine steps to find themselves in front of a second door, which was also made of bronze.

The old priest examined this one as he had the previous, and noticed another raised engraving in the shape of a corner stone encircled also by twenty two points. He uttered the word “Lesod” and the door opened as before.

The priests entered a large circular vaulted hall. The walls were divided into nine decorated segments which started from the floor, coming together into a central point in the middle of the vaulted dome.

They examined the room under the light of their torches, looking for a passage beyond the one they had entered. They found none and thought of turning back, but the leader – going back over each segment and looking for an indication or a marker – counted the segments and suddenly called the two other priests over. He found a new bronze door in a dark corner. This one featured the symbol of the shining sun, also in a circle of twenty-two points. The leader of the priests pronounced the word “Netzah” and this one opened in turn. It lead into a second hall.

The explorers reached successively five other equally hidden doors advancing into further crypts.

On these doors were a beaming moon, the head of a lion, a soft curve, a ruler, a gavel, an eye, and finally a royal crown.

The words pronounced in order were Hod, Tiphereth, Chesed, Geburah, Chokmah, Binah and Kether.

When they entered through the ninth arch, they stopped, surprised, taken aback and somewhat cautious. This hall was not draped in darkness but, to the contrary, it was brightly lit. In the center of the room were three candelabras, eleven cubits high, with three stems each. These lamps still burned after all these centuries, through the destruction of the Kingdom of Judah, after the city of

Jerusalem had been flattened and the crumbled ruins of the temple had tumbled down. Nobody could extinguish them. Brilliant and shining, the lights illuminated all the corners brightly and softly as well as all the details of the magnificent architecture of this room, one without parallel, carved into solid stone.

Having no further need for them, the pilgrims put down their torches near the entrance of the gate. They removed their shoes and hats as one would in a sacred place. They advanced and bowed nine times towards the giant candelabras.

These were placed at each corner of a triangle in the center of which was an altar made of marble, two cubits high. Placed on the altar, made of gold, were the instruments of masonry: the ruler, the compass, the square, the plumb, the level, the trowel and the mallet. On the left side of the altar were geometric carvings: the triangle, the square, the five-pointed star, and

the cube. On the right side of the altar, one could read the numbers 27, 125, 343, 729, and 1331. Finally, on the rear of the altar was the symbolic sprig of acacia. Placed on the altar was a three-sided agate stone with the word “Adonai” written in gold letters on its surface.

The two priests, as disciples, bent forward and worshiped the name of God. The leader, lifting his head, said on to them: “It is time for you to receive your last teaching, thus becoming perfect initiates. The name Adonai is only symbolic in nature and does not teach the true idea of the Supreme Conception.”

He then took the stone of agate in both hands, approached his disciples and said “Look, the Supreme Conception is here and you are the central idea.”

The disciples spoke the words Lod, He, Vau, He and began to say the word when the Master cried out: “Silence! This is the ineffable word that should never part from one’s lips.”

He then returned the stone of agate to the altar, pulled out the jewel of Grand Master Hiram from around his neck and showed them that all the same signs were engraved onto it.

“Learn this now, that this Grand Hall was not made under Solomon, nor were the eight others, nor did he hide the stone of agate. This stone was placed here by Enoch, the first of all initiates. The first initiate who did not die but who lives in all his spiritual sons. Enoch lived a long time before Solomon, even before the great flood. No one knows when the previous eight rooms where made.”

Meanwhile the newly made Masters turned their attention from the stone of agate and the altar to the ceiling, looking into the heavens where their voices echoed through time and space. They arrived at a hid- den secret door upon which was the symbol of a broken vase. They called for their Master and said “Open this door, there is one more mystery.” – “No. This door must not be opened”, he replied. “Therein lies a mystery, it is a terrible mystery, the mystery of death.” – “You are hiding something to keep for yourself.” they said. “We want to know everything

They started to utter every word their master had previously said. As these had no effect, they started to utter all the words they could think of. They were about to give up when one of them said: “We cannot continue until the end of time.” The door opened violently on this last word, pushing the two down unto the floor. A terrible wind blew through the vault extinguishing the sacred flames out of their torches.

The leader hurried to the door and called for his disciples’ help. Guided by his voice, they all strained their bodies to finally push the door closed.

But the Sacred Flames of their torches were out, leaving them in the deepest of darkness. They gathered around the voice of the master. “It was to be expected,” he explained, “for it was written that this would happen and that you would be dis- obedient. Here we are in great danger, to be forgotten in these underground crypts unknown to man. We must try to escape. Let us retrace our steps through the eight previous arches and find the bottom of the well from which we descended. We must hold hands and search in the darkness for the gate from which we came. We will continue thusly in each of the eight rooms till we reach the twenty-four steps. Let us hope we can make it.”

Hour after agonizing hour passed. The priests advanced without desperation until they arrived at the base of the stairs with twenty-four steps. They went upwards counting 9, 7, 5, 3 and reached the bottom of the well. It was midnight, the stars shined in the twilight, and the rope still hung from above.

Before letting his companions start their climb, the Master pointed out to the sky in the circle made by the opening of the well and said: “The ten circles we have found in our descent represent also the arches or gates of the stairs. The last o e corresponds to the eleventh gat – the one where the disastrous wind blew – from an infinite sky with light beyond our mortal reach.”

The three priests arrived at the point of entrance in the ruins of the temple and rolled aside the base of the column. Without noticing the name of “Boaz”, they untied their cable tows, got dressed and saddled up their mounts. Without a word and in deep contemplation, they left towards Babylon in the dead of night under the starlit sky at the slow pace of their camels.

Translated by Brother Emmanuel Y. Dumigron MPS, KT, KM, MMRS

Edited by Mr. Julian Vorus, WB Francis Dumaurier

Reviewed by The Counsel of the Master Mason Research Society

Dedicated to the memory of my father Louis A. Fonlupt

Author of original text Unknown. Translated from the back pages of “La

Symbolique Maconnique by Jules Boucher” published by Dervey in Paris, France in the year 1948