The Moral Teachings of Freemasonry

by J.S.M. Ward

CHAPTER 1.

“A peculiar system of morality veiled in allegory and illustrated by symbols.”

The above phrase is often quoted as if it supplied a complete and adequate definition of Freemasonry, but this is a mistake. It occurs in a certain catechism addressed to an E. A. and should be regarded merely as an explanation of Freemasonry intended for the initiate.

Freemasonry is something much wider than a school of purely moral instruction, as becomes manifest when we study the second and third degrees, which to a large extent consist of mystical teaching of a more complex and spiritual nature than that usually designated by the term, “moral instruction.”

The true significance of the above quoted phrase lies in the fact that it is given to an E.A., and the first degree teaches the important lesson that spiritual progress is only possible to those who have conformed rigidly to the moral law. Indeed, it is only when the apprentice has satisfied his instructors that he has made himself acquainted with the principles of moral truth and virtue that he is permitted to extend his researches into the hidden mysteries of nature and science.

Now, “The hidden mysteries of nature and science” are clearly something quite different from the principles of moral truth and virtue. These, we are told, form a necessary qualification for advancement in the search for further knowledge, and this fact should put us on our guard against assuming that Freemasonry is a peculiar system of morality, and nothing more.

Let us, however, consider the phrase in more detail, for at first sight it strikes us as unusual in form. Many students have jumped to the conclusion that it indicates that the morality of Freemasons is peculiar, but even a cursory glance through the rituals, not only of the first but also of the second and third degrees, reveals nothing at all unusual in the type of morality taught. It is, indeed, hardly distinguishable from the ordinary code of morality proclaimed by all the various Christian churches.

What is peculiar, however, is that much of it is taught by allegories and symbols instead of by didactic phrases. Not that the latter are entirely lacking, but in so far as they exist they do not fall under the terms of this definition, and although well deserving of study are obviously for the most part 18th century additions.

It is this system of moral instruction which is accurately described as peculiar and it may, indeed, be regarded as almost unique or at least as characteristic of Freemasonry. It is, moreover, especially marked in the first degree, whereas in the second and third degrees, though not entirely lacking, it is clear that we are dealing with a rather different subject, including the nature of God, the initials of Whose name we are supposed to discover in the second degree.

ln this book we hope to set forth some of the moral lessons of Freemasonry which are taught by her to the candidates by means of allegories and symbols, but we shall not entirely ignore some of the definite moral precepts declaimed during the ceremony itself, although, as a rule, these require much less elucidation.

It may be argued, however, that it is necessary to prove that moral instruction is given, even in the first degree, by means of allegories and symbols, as distinct from obvious and perfectly intelligible admonitory phrases. This we will proceed to do.

The manner in which the candidate is brought into the lodge is intended to symbolise the fact that man is by nature the child of ignorance and sin, and would ever have remained so had it not pleased the Almighty to enlighten him by the Light which is from above. We are truly taught that but for Divine inspiration and teaching we should not even be able to perceive what is right and what is wrong. This inspiration may come from our own consciences, which are sparks of the Divine Spirit within us, or from t he instruction contained in the V.S.L., but without it we should ever have remained in a state of moral darkness.

Thus at the very commencement of our Masonic career we are taught in a peculiar way, by means of allegory and symbol, that the moral laws are not man-made conventions but Divine commands, which man should be able to recognise as such by means of the Divine Light within him.

This is by no means an unimportant lesson to a world wherein some doubters are loudly proclaiming that there is no such thing as absolute right and wrong, and that all moral codes are but the accumulated experience of past ages as to what is expedient or convenient. To those who would argue that there is no moral turpitude in theft, since no one has any real right to possess property, and that at the most all that can be said is that it is convenient for the community to punish theft, as otherwise the vict im might take the law into his own hands and create a disturbance, the Mason replies by placing his hand on the V.S.L.. Remembering the most dramatic incident in the first degree, he declares that the Divine Wisdom sets forth in that sacred book the definite command, “Thou shalt not steal,” for having been taught to look to the V.S.L. as the great Light in Freemasonry, he has no alternative but to accept this as a definite and binding instr uction, disobedience to which must be accounted for before the thron e of God Himself.

In like manner, the first regular step inculcates the important moral lesson that we must subdue our passions and trample the flesh under our feet. In one of my other books* I have shown that

*The E.A. Handbook, published by The Baskerville Press, Ltd.

this st. represents a tau cross, a symbol which stands for the phallus, and that the latter not unnaturally represents our passions, which therefore must be brought into due subjection. In the Lectures this fact is carefully stressed in unequivocal language, for to the question,-

“…. what do you come here to do?”

The reply is,

“To learn to rule and subdue my passions, and make a further progress in Freemasonry.”

Now it should be noted that the candidate has not had the significance of the f.r.st. explained to him in the initiation ceremony, yet, from the above answer in the Lectures, it is clear that he is supposed to have sufficient intelligence to understand the significance of this piece of symbolism and apply it to his own character.

The above two examples, out of many possible ones, are sufficient to prove that the definition, given, be it remembered, by the candidate previous to his being passed to the second degree, is a true and accurate definition of Freemasonry as revealed to an E. A.. Namely, a peculiar system of teaching morality, based on the use of allegories and symbols. It is thus that today we should no doubt word the definition, but for all that its true significance is easily discernable. Let us then try and discover si milar pieces of moral, as distinct from mystical, instruction contained in our rituals.

CHAPTER II.

“That virtue which may justly be denominated the distinguishing characteristic of a Freemason’s Heart – Charity.”

It is very significant that one of the first lessons taught to the initiate is charity, and when using this word we must remember that in its original sense, which was still in use in the 18th century, the word charity meant far more than the mere giving of money or relief to a person in distress. This, indeed, is but the outward expression of the true charity, which today can be best translated by the phrase, “Brotherly Love.”

Although many of my readers will instinctively turn to a certain incident towards the end of the ceremony as the occasion when they first had the importance of charity forcibly, and somewhat dramatically, impressed upon their minds, as a matter of fact the method of their preparation and the manner of their progression round the lodge were intended to impress this lesson on them at the very beginning of their advance towards the Light. It is as if they were compelled to enact the Part of one of the most pi tiable spectacles in our great cities; some poor, blind, old beggar, dressed in rags, through which his naked flesh can be seen, led by someone eke through the bustling streets, weak and penniless. A figure fortunately seldom seen in all its grim penury in England today, but still common enough in Eastern countries.

That it is intended to convey this lemon and so stimulate our sympathy for others is shown by this answer in the Lectures:-

Ques. “Why were you led round in this conspicuous manner?”

Ans. “It was figuratively to represent the seeming state of poverty and distress in which I was received into M., on the miseries of which (if realised) were I for a moment to reflect, it could not fail to make that impression on my mind, as to cause me never to shut my ears unkindly to the cries of the distressed, particularly a brother Mason, but listening with attention to their complaints, pity would flow from my breast, accompanied with that relief their necessities required and my ability could afford .”

Now it is important to notice that we are definitely told that the manner of progression is intended to make us realise the meaning of poverty and distress in others, and further that we should not merely assist the unfortunate financially, but listen to their sorrows with a sympathetic ear and pour the balm of Consolation into the bosom of the afflicted.

It is often sympathy, not financial assistance, that a brother requires, a fact which was forcibly brought to my mind by an incident which occurred in a lodge I recently visited. A brother rose and said:-

“Many years ago I lived in a boarding house in Bloomsbury and among the other Boarders was a Roman Catholic, who seemed to be a hard-fisted, unsympathetic sort of man, and by profession was a money-lender. One night, however, I obtained an entirely new light on his real character, which left a profound impression on my mind. At 10.30 p.m. there was a knock at the hall door. It was a message for this man who, as soon as lie received it, got up from his comfortable armchair, put on his hat, and went out in to the sleet and rain, for it was a vile night. I discovered that he did not return until breakfast time next morning and drew him into conversation that evening. It seems that he was a member of a certain Roman Catholic Society, the members of which took it in turn to visit members of their church who were sick so as to cheer them up. That night he had been summoned to the bedside of a dying man, a stranger, and had remained with him until the e nd. Now brethren, I thought that that was a truly Christi an and brotherly act.

“On the other hand, a member of this lodge has been seriously ill for six months. I knew him long before he was a Mason and because I am an old friend I have visited him. He is now well on the road to good health, but I am sorry to say that not a single member of the lodge, other than myself, has ever been near him or shown the slightest sympathy or interest in him. I suggest that this is not right, and therefore I beg to propose that the following be entered on our minutes:-

“‘That, in the event of the illness of any member of this lodge, the secretary shall make a point of ascertaining whether the invalid would like to receive visits from the members, and if so he shall arrange that various members from time to time shall call upon our sick brother in order to cheer him up and evince their genuine interest and sympathy’.”

To the credit of the lodge, be it said, the proposal was unanimously approved, and it was clear that the former invalid had not been neglected from mere callousness, but simply because many were not aware of his illness and it had never occurred to others that he would like visitors.

The incident shows, however, a very practical method of putting into practice our protestations of brotherly love, and one which might well be adopted in all lodges. It is useless to preach brotherly love unless we take steps to apply its precepts. In this particular case there was no real lack of sympathy but there was a defect in organisation, a defect probably existing in most lodges, namely, the lack of a link between the sufferer and his friends. The Secretary is the obvious official to supply this link, and he should make it his duty to keep in touch with the various members of the lodge. Then as soon as he learns that one is sick, or in trouble, he should communicate with the other members who, when thus informed, should feel in duty bound to visit the brother and do what they can to alleviate his distress or inspire him with hope and confidence.

It may be thought that the average secretary already has his hands full with the multitudinous duties thrust on his devoted shoulders, and there is much truth in such an objection. This difficulty could be surmounted, however, if the Secretary made it a rule that if any brother be absent from lodge without sending an explanation showing that he is in good health and happy, after the close of lodge he should pass on the name of such a brother to an old Past Master, who would make it his duty to get in touch with the absent one and ascertain whether all is well.

There are many Past Masters who would be only too pleased to have allocated to them a definite piece of work of such practical utility.

We have seen that the lesson of true charity is dramatically inculcated at the very beginning of the ceremony, and so that it shall not be obliterated from the mind of the candidate by the subsequent incidents in the ritual, it is again emphasised towards the end of the ceremony by the test for m. s. As soon as the full significance of this has been explained to the candidate he is told to retire in order to restore himself to his per. c.. The object of this latter procedure is that there may be a distinct break in the ceremony, during which the candidate can meditate on the important lesson thus conveyed to him, before resuming his further course of instruction, while the emphasis laid on the loss of his former comfort reminds him of the feelings of the poor blind beggar whom he has thus symbolised.

In conclusion, let us not forget what the Lectures themselves say concerning charity, for therein we are taught that it is the best test and surest proof of the sincerity of our religion. Moreover, since Charity and Brotherly Love are but different words for the same all embracing sentiment, let us remember that by the exercise of Brotherly Love we are taught to regard the whole human species as one family; high and low, rich and poor; created by One Almighty Being and sent into the world for the aid, supp ort and protection of each other. Hence, to soothe the unhappy, sympathise in their misfortunes, compassionate their miseries and restore peace to their troubled minds, is the grand aim we should have in view.

These are indeed lofty aspirations, and form the very basis of Masonic morality. They are taught to the initiate by means of allegories and symbols as soon as he enters a lodge, with the definite implication that until he has comprehended them he is not properly prepared to be passed to a higher degree.

CHAPTER III.

“That excellent key, a Freemason’s tongue which should speak well of a Brother, absent or present, but when unfortunately that cannot be done with honour, and propriety, should adopt that excellent virtue of the Craft, which is Silence.”

The above paragraph constitutes the charge at the end of the first section of the First Lecture and inculcates a lesson which is particularly needed in a Society such as Freemasonry. A group of men constantly meeting together are only too prone to indulge in idle chatter and mild scandal-mongering. It is not necessary to assume that when Bro. A relates to Brother B the latest stories he has heard about Bro. C he is actuated by malice. As likely as not he is merely passing the time between lodge and refre shment, and hardly realises that he may be doing a real injury to a brother by passing on some tale which reflects no credit on the victim. It is clear that the reorganisers of Freemasonry in the 18th century realised how easy it was for petty scandals to pass from month to mouth, to the detriment of real brotherly affection, for there is little doubt that the moral lesson that you should speak well of a brother or else remain silent is dramatically tau ght on two occasions during the ceremony.

Soon after his entrance into Lodge the candidate is led to two of the chief Officers, and is only allowed to pass when each Officer in turn is satisfied that the tongue of good report has spoken in his favour. Here at once we have an important hint of this precept, for seeing that the candidate only gained admission because no one spoke unkindly of his past career, he should remember this fact and not speak unkindly of other brethren. If there were any doubt on this point, the similar testing which takes place towards the end of the ceremony would remove it. Therein the candidate is with much elaboration taught the important lesson of Caution; ostensibly it is caution with regard to Masonic secrets, but though, no doubt, it has this object in view, there is hardly an incident in Freemasonry which does not teach more than one lesson at the same time.

Let us then consider what is meant by the secrets of Freemasonry. Obviously, they are something more important than a few test “words and signs whose chief utility, apparently, is to enable brethren to recognise each other. There would be no use in having such signs unless Freemasonry itself contained some hidden secrets which these guarded, and we do know that hidden in her symbolism, particularly in the second and third degrees, is a system of mystical teaching and possibly, even, a certain amount of occ ult training.

But in the first degree we perceive that the main object of the ceremony is moral training, notwithstanding the fact that there are also mystical secrets hidden therein. From the standpoint of moral training, why then this emphasis on the necessity for silence and secrecy, and why should the first section of the Lectures close on this note ?

The explanation is surely that Masonry aims at developing Brotherly Love and in order that this may be achieved one of the first essentials is confidence in each other. If one brother finds that another has been passing on unkind remarks about him, the fact is sufficient to mar the harmony of the lodge and destroy mutual confidence. It is not merely that a trifling incident passed by word of mouth from man to man tends to be distorted and exaggerated, although this is a fact which cannot be denied, but ev en more that as brothers we ought to avoid doing anything which may harm another’s reputation or hurt his feelings. At a later date the Candidate definitely promises to keep a brother’s lawful secrets, but even thus early in his career the importance of caution and silence when dealing with the affairs of others is impressed upon his mind. Is it not a golden rule that when we cannot speak well of a brother we should at least remain silent ? There may be exceptions to this rule, occasions when we must prote st against a certain line of conduct, but these are far fewer than at first sight one may be inclined to think. Moreover, in a higher degree the duty, if needs be, of reproving a brother is recognised, but that instruction is not given to an E.A., who is only at the beginning of his masonic career and is in the position of a junior among seniors.

It should be noted, however, that while there may be good reasons for reproving a brother to his face, there are none for telling tales about him behind his back, and the very school boy’s code which lays it down that one must not sneak shows that Masonry is not unique in stressing the fact that we should speak well of a brother absent or present, but when that is unfortunately impossible should adopt that excellent virtue of the Craft, which is silence. If this were always done much bitterness and bickeri ng which at present disfigures the social life of the world would automatically vanish.

CHAPTER IV.

“Ever remember that Nature hath implanted in your breast a sacred and indissoluble attachment towards that country whence you derived your birth and infant nurture.”

This is, perhaps, one of the most beautiful phrases in the first degree and truly depicts one of the most unselfish characteristics of the human heart. In patriotism we have a virtue wherein personal interest plays a smaller part than in almost any other guiding principle of life; in fact, it may be considered as one of the most altruistic of all the virtues.

It is a striking example of that practical commonsense which lies behind Freemasonry that it should thus recognise the important influence that patriotism exerts in every well-balanced human being, while at the same time holding up the banner of an enlightened internationalism.

Freemasons are taught that a Mason is a brother whatever his country, colour or religion, wherein the Craft transcends all frontiers and prejudices, but in the above phrase she acknowledges the fact that every man has a particular affection for his native land. Herein she is both wiser and more human than those idealists who think that man in his present stage of evolution can cast aside affection for his Motherland and replace it by a kind of world citizenship. Indeed, many of these idealists go further and suggest that a man cannot be both a patriot and a good citizen of the world. No view could be more mistaken. If we cannot love our own fellow citizens, whose language we speak and whose ideals we can understand, how can we possibly hope to comprehend the aspirations of men of a different race or religion? To abuse our country and to decry it in the supposed interests of internationalism, merely shows ignorance of the fundamentals of human life.

There are, of course, different types of patriotism, and this virtue must not be made an excuse for narrow-minded bigotry or for an arrogant claim to over-ride the just rights of other races. Such an attitude, even it if resulted in temporary gain to our country, would be bought at a heavy price indeed, since nations, like individuals, have moral obligations and cannot ignore them without prejudice to their spiritual well-being. The true patriot will, in fact, be the better enabled to understand the attit ude of a man of another nation if he realises that he, too, has an indissoluble attachment to that country whence he derived his birth and infant nurture.

Our Masonic organisation aptly illustrates the ideal at which we should aim. Every man feels a peculiar attachment to his Mother Lodge. He probably thinks it is the best lodge in the world, but this in no way prevents him from working for the general good of all branches of the Grand Lodge to which he belongs, and in like manner the true patriot, while being loyal to his Motherland, will strive to work for peace and harmony between the various nations which constitute the whole world.

We are, no doubt, far distant from the day when all the nations of the earth will be joined in one vast federation, but we can each and all of us do our best to assuage asperities of feeling between different nations. When we travel abroad and bear fraternal greetings to a lodge and another jurisdiction, even the humblest of us is an ambassador of peace and goodwill, and we may be assured that the members of that foreign lodge will think no worse of us because we show we are proud of being Englishmen, whil e we on our part by a tactful speech, and, above all, by the obvious sincerity of our fraternal feelings, will do much to remove misunderstandings and help to create a focal point of good fellowship for our own native land in the country we are visiting.

This, indeed, is patriotism of the highest order, as well as good masonry.

CHAPTER V

“Be careful to perform your allotted task while it is yet day.”

How often in life do we meet the man who says, “I am too busy earning my living to spend time in doing good or helping those less fortunate than myself, but in a few years things will be easier and even if I don’t retire from business I shall have more time to devote to others.” The tragedy is that that time never comes, for the more a man becomes immersed in his own personal interests the less time does he find for helping others. This, indeed, has been the burden of every teacher since the dawn of man. ” Do good to-day, for tomorrow may never come.”

It is so easy to put off doing the altruistic deed which our conscience tells us is required but which necessitates some self-sacrifice of time, if not of money. There is much to be said for the maxim of the boy scout, that we should not be content to lie down to rest at night unless we have at least one fresh good deed to our credit, but we should remember that not only is this a minimum qualification, but it is one intended for boys, not men. The Mason, if he is sincere, should strive to do his duty and , if that were possible, a little more than his duty, on every day which he lives.

It may be asked what is our allotted task? Until we have satisfactorily answered that question we cannot successfully perform that task. The simplest answer is to do whatever our hand findeth to do and do it with all our might, not for our own advantage, but to the glory of the G. A. O. T. U. and for the welfare of our fellow creatures. But every mason should consider that as a member of the Craft he has a special piece of work to do. He hopes to be a perfect ashlar in the Temple of the Most High, and e very ashlar in a building has an allotted place and a definite function.

Therefore, as soon as he enters the Order a man should seriously ask himself what task he can perform for the good of Freemasonry. He has stated that he has entered the Order so as to make himself more generally serviceable to his fellow men, and this being so it is clearly his duty to render service in some fashion.

In particular, what service will he give to the Order which has received him? He has a multitude of tasks from which he can make his choice. Will he study the significance of the ceremonies and as he grows older try to teach the younger brethren what they really mean? There is considerable need for a body of men in Masonry who would undertake this task. At present thousands enter the Order and no one gives them a hint as to the significance of the ceremonies or the valuable lessons they inculcate. In con sequence many of these members either drift out of Freemasonry or merely attend it for its social side. If, however, a brother has no aptitude for this line of work but says that the Social side appeals to him, this does not preclude him from rendering valuable service.

Not merely can he be a supporter of the charities, wherein he can do most useful work, both by contributing himself and by keeping alive the active interest of the whole lodge in these charities, but he can extend the social usefulness of the Lodge itself by seeing to it that every newcomer gets to know all the members. In our modern civilisation, with its speed and turmoil, men are often extremely isolated. It is no longer as easy to make friends or to get to know each other intimately as it was in the days when people were born in small towns and lived there most of their lives. In a City like London the members of a lodge often come from far distant suburbs and meet at a restaurant in town, perhaps six times in the year, and unless someone makes it his special task to bring the members into close touch with each other the new initiate is likely to remain a brother in name only, for the rest of his life.

Numerous other tasks will occur to thoughtful readers, and the real value of them depends largely on the fact that a brother has thought them out for himself. Of this we may be sure, that if each of us earnestly desires to find some task to do we shall find it without much difficulty.

Nevertheless, we ought not to be content to restrict our service to members of our own fraternity. After all, we said that we wished to render ourselves more generally serviceable to our fellowmen, and in no way can we enhance the prestige of our beloved Order more adequately than by so acting as to lead the outside world to say “He is always willing to help because he is a mason.” Here, again, a fine example has been set by the Boy Scout movement.

Many of my readers must have seen a reference in the papers to the fact that some years ago an American citizen was helped by a boy scout when in difficulty. He did not even find out the name of the boy, but he discovered that the ideal of a boy scout was to do at least one good turn every day. This so impressed him that when he got back to the United States he started a boy scout movement there. Now would it not be a fine thing if we had men coming into Freemasonry because they had found masons so will ing to help that they felt it to be an institution which they would like to support and spread throughout the whole globe? This, indeed, would be performing our allotted task while it is yet day, and at the end of our earthly career we should have no need to fear the night when no man can work.

CHAPTER VI.

“The Common Gavel is to knock off all superfluous knobs and excrescences, and the chisel is to further smooth and prepare the stone for the hands of the more expert craftsman.”

Before considering the moral significance of this sentence it is perhaps desirable to point out that the gavel is not strictly the same tool as the mallet or the setting maul. The tool with which the Master and the other Officers keep order is really a mallet. The gavel is the same as the Adze, which was the principal tool used by Asiatic workmen and by European masons up to the close of the Norman period. Norman work in stone was dressed and carved with this implement, and it was the introduction of the chisel in the 12th century which enabled the craftsmen to produce the more finished carvings and mouldings which constitute one of the characteristic features of early English architecture.

The most casual glance at Norman sculpture work shows that it is comparatively rough and shallow, and entirely lacking in the polish and finish of the chisel-cut sculpture of the succeeding styles. Thus the gavel, or adze, is a different tool from the mallet, which is used with the chisel, and the general use of the term “gavel” for the Master’s mallet is almost certainly erroneous. The main difference between the two tools is that while the gavel has at one end a cutting edge, the mallet should be cut of f blunt at each end.

The fact that a chisel is given to an E.A. is in itself an anachronism for it is a tool used, not for the squaring of rough stones, but for the finishing of a perfect ashlar, or for the carving of a delicate piece of sculpture. This anachronism appears very markedly in the ceremony itself, for whereas the first degree deals practically entirely with the training of the moral character, we are told that the chisel points out to us the advantages of a liberal and enlightened education. Now it is the second degree which symbolically sets before us the advantages of education, whereby we are permitted to extend our researches into the hidden mysteries of nature and science: thus the work of the gavel must precede that of the chisel.

With a few deft blows of the adze (or gavel) the skilful mason knocks off the rough knobs and excrescences and produces the rough ashlar. It might be possible to produce the same result with mallet and chisel, but it would be slow and laborious, and one would probably produce no better results than with the adze. We are told that the latter represents conscience and it is an apt simile, for conscience enables a man to roughly shape his character, in broad sweeping lines, and to tell in an instant whether a particular course of action is right or wrong. If it is wrong, he must cut it away, otherwise it will form an ugly excrescence on his character.

A very usual figure of speech is, “So and so is a rough diamond.” It implies that he is a man of a fine disposition but lacking in those little refinements which go to make a polished gentleman. To acquire this polish it is necessary to apply the chisel, or, in other words, education, and a man spoken of as a rough diamond is so described because he lacks this polish.

Now it should be noted that if the conscience of a man is defective, although you may produce what appears to be a polished gentleman a closer inspection reveals the fact that there is a serious moral defect in his character. In masonic language, the rough ashlar has not been trimmed square, and although the chisel of education has been applied to the block of stone, the finished