Part 4
DEMYSTIFYING
FREEMASONRY
There are many mysteries associated with secret societies and Freemasonry is no exception to the rule. Of course, with mystery inevitably comes misconception and radical opinions based on theories ranging from mild to outrageous. While it is true that Masons do hold secret some aspects of the Craft, it is also true that their secrecy has more to do with privacy. Regardless, like any membership-driven organization, they have certain terms, symbols, and rituals that require explanation in context to the historic fraternal order.
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SECRET SOCIETY . . . OR SOCIETY OF SECRETS?
Anti-Masons have dredged up heaps of strident criticism out of the “secret society” moniker that continues to cling to Freemasonry. The very idea of a group of people who exchange ritual greetings, shake hands in a socially recognizable fashion, and hold gatherings in private behind closed doors, has been menacingly magical for centuries.
Over those centuries, opinionated, and often exploitive, individuals and groups would have everyone believe that there is something going on in there. In simplistic terms, these criticisms could also apply to board meetings, business conventions, pregame football meetings, and quilting bees. So, what’s with all the secrecy? Much of it lies in history and tradition. Even more of it is misconstrued and misdirected.
In the Middle Ages, when operative stonemasons came together to form guilds, there were many professional imperatives for establishing who was and who was not a qualified tradesman. Password greetings and specific handshakes identified craftsmen to one another, and to master masons who could employ them—in much the same fashion as a union card serves as ID today. Semiskilled workers who knew just enough about the trade to be dangerous could be identified and either filtered out of the workforce, or patiently trained to a journeyman level of ability.
Aside from providing employment opportunities, membership in Freemasonry also provided a form of social care and welfare. Masons in dire economic straits could apply for charity, and the families of deceased Masons could receive financial assistance. The temptation to cash in on these opportunities by non-Masons was obvious, so there was a practical necessity for verifying that applicants for charity were true members of the Craft. Record keeping was primitive at best, and the surest way of identifying a needy member of the Brotherhood was by testing his knowledge of closely guarded signals.
Masonic lodges have traditionally greeted roaming members of the fraternity with warmth and enthusiasm. While modern Masonic decorum suggests that traveling Freemasons initiate visits to lodges outside of their jurisdictions through prior contact and letters of introduction prepared by lodge secretaries, Masons in the past were free to visit lodges in other states, provinces, and countries at will. Here again, the knowledge of guarded passwords, hand signals, and Masonic ritual ensured host lodges that their hospitality was being extended to fellow brothers.
There have also been decidedly serious reasons for guarding the secrets of Masonic membership. Those reasons were triggered by a number of repressive and fanatical regimes throughout history that actively sought out and persecuted Freemasons. In this context, it’s remarkably ironic that a fraternity based on equality, freedom of worship, the pursuit of knowledge and self-awareness, and altruistic charity should find itself the target of suspicion in free societies. It was those very qualities that created distrust and cynicism toward Masonry in aristocracies and dictatorships that thrived on restricting freedom of thought and demanded absolute obedience to their authority.
Virtually all of the “secrets” of Freemasonry have been revealed at one point or another in history. Exposés have been published from the 1700s to the present day, each promising to reveal more than the last. The Internet is full of sites dedicated to further exposing the so-called secret nature of Masonry. This has done very little practical harm to the fellowship of Freemasonry and, to the contrary, much of the publicity has actually proved to promote and illuminate the philosophies and intentions of the Freemasons.
In the western world, Freemasons make no secret of their affiliation with the fraternity. Masonic lodges are listed in telephone books and on the Internet, and their activities are publicized and actively promoted. Many Masonic lodges are “pillars” of their communities, and reflect amazing architectural and building expertise. Masonic pins, rings, tie clasps, and paraphernalia are freely available on Web sites and in stores worldwide. Freemasons are a highly visible force in their respective jurisdictions, and are invariably proud of their association with the fellowship.
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FREEMASON PHRASEOLOGY
Like many organizations, the Freemasons have certain terms and phrases that have specific meaning to the Brotherhood. Many of the terms are based in antiquity and are specific to the Masons as they appear in their tenets, constitutions, rituals, meetings, and legends. Others are general terms that are commonly used in public such as “third degree” and “on the level.” As most sports have words that are particular to game play, so do the Masons have their own phraseology.
One of the most widely used Masonic phrases is “So mote it be,” which is spoken at the beginning and end of every lodge meeting. Derived from the Anglo-Saxon word motan it means “to be allowed,” or “so may it be.” It can also mean “so be it,” or when used in prayer, in deference to God as in “the will of God will be done.” Even legendary English poet Geoffrey Chaucer used the phrase in his work to say “so may it be.” In its most simplistic definition in the Brotherhood, it is basically used as an ancient form of the word “amen,” a word that throughout the ages has been used, revered, and respected in its many spiritual incarnations.
To Masons, “so mote it be” is particularly significant as they are the final words that appear on the Regius poem, or Halliwell Manuscript. One of the most important documents of Freemasonry, it dates back to the late fourteenth century and includes, among other things, the legend of York and ancient governmental regulations of the Craft.
Many terms that are used by Masons are not necessarily exclusive to the Brotherhood as the general public often uses them. The phrase “on the level” or “meeting on the level,” is another commonly used term among brothers. In context, its meaning to the Craft is that when Masons meet they meet as equals of all measure. The level by its very nature suggests balance, and for the brethren that translates to equality in regard to each individual’s rights, duties, and privileges.
Other terms such as “on the square” and “square deal” are also general phrases, but to Masons they bear obvious symmetry to their symbolism. The term black ball, which is often used to signify someone of fallen reputation or one who has been excluded, applies to the Masonic voting process. The black and white balls used for voting have basically the same meaning. If a potential member is “blackballed,” meaning he received a negative vote (literally a black ball), it indicates that his membership into the Brotherhood has been denied.
When a Mason refers to an individual being profane or a group of individuals being “profanes,” it is meant simply that those individuals are not Masons. That distinction means they are not allowed inside a Masonic Temple. It’s a matter of semantics and interpretation, and in reality simply indicates nonmembers. Along the same lines, if Masons use the term “profane language,” it is meant to indicate words that are not to be spoken within the sanctity of a temple. Perhaps part of the confusion is that the word profane is typically linked to profanity, which suggests vulgarity.
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SECRET HANDSHAKES AND PASSWORDS
Much has been made in the anti-Masonic and conspiratorial worlds about Freemasons instituting secret passwords and handshakes. Taken out of context, a gesture, grip, or odd word spells doom for a society termed “secret.” Of course, how secret can it be if everyone knows about it?
Freemasons take an oath that requires certain things be kept secret, among them the various metaphors of Masonry and certain modes of recognition. Much like any other group or individual there are certain personal incidents that one means to keep private. It is a matter of semantics, with privacy often misconstrued to mean secrecy. If an individual is denied membership to any organization, the reasons are typically withheld so as to avoid hurt feelings. The same goes for Masonry.
The handshakes and passwords Masons vow to keep secret are minor in the scheme of the world. Critics have in previous centuries charged that these modes of recognition were actually cronyism in that Masons who were looking for work could be given preferential treatment if their employer was a Mason and they recognized one another by a word or gesture. In truth, a secret handshake among Freemasons is no different than a handshake between two teenagers who devise a greeting based on some hip hop gesture or lyric. Masons keep these modes of recognition to themselves out of respect for the Craft and as a show of true fraternal bonding.
In ancient Masonry, most everything about the Craft including its rituals and legends was communicated orally. There are no codebooks in the literal sense, but there are ciphers, which by definition are secretly coded messages. Ciphers acted as hints one could use to elicit memory of a certain legend or rite.
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BY THE NUMBERS
The art and science of geometry is highly revered in Freemasonry. As a symbol it is one of the most common. The letter “G,” which alternately stands for God or geometry, is often used in conjunction with the square and compass. As one of the Seven Liberal Arts and Sciences geometry is often said to be the most important. In antiquity its links to ancient masons and their trade is obvious, as the principles contained in geometry work hand in hand with construction and architecture.
Masonic symbolism, legends, rites, and rituals are replete with geometry. Squares, circles, triangles, angles, and tools used to create geometrical figures are heavily associated with the Craft. They are also most noticeably recognized by the public. In ancient texts and constitutions Freemasonry is often called geometry, connecting the science and art to the Brotherhood in relation to the very similar principles they share. Literally meaning the “measurement of earth or land,” one can correlate this meaning, since brothers in much the same way seek to measure their own spiritual and educational progress.
There are two legendary individuals who play a strong role in geometry and in the Craft. Euclid, a Greek mathematician who is known as the “father of geometry,” lived in Alexandria, Egypt, until his death in 325 B.C. Author of a series of thirteen textbooks called Elements, Euclid used integers and geometrical objects as a base for axiomatic methods which evolved into modern-day mathematics.
Numbers play a significant part in the fascinating legends of the Craft, and in the allegorical lessons taught to the brethren. The most notable and recognizable to the average Mason are the numbers three and seven. The roles that numbers play are largely as memory association tools and learning techniques, in that certain numbers are connected with specific sets of ideas and legends.
The number three carries a staggering amount of references within Freemasonry. There are three degrees of Craft Masonry, three positions of the square and compass, three lighted Cardinal points, three sides to a perfect triangle, the three principle tenets of Freemasonry—the list goes on and on. Lest we forget, there are also the three theological virtues of the Craft: faith, hope, and charity, and the three tenets of brotherly love, relief, and truth. As Masonic historians claim, there are hundreds of references to the number seven in Freemasonry: The construction of Solomon’s Temple took seven years; there are seven Liberal Arts and Sciences; Noah had seven days in which to build the ark before the flood came; the ark came to rest on Mount Ararat in the seventh month; Pythagorean symbols of the square and triangle and their combined sides, four and three, is seven. Again, the list goes on and on.
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‘TIL DEATH DO THEY PART
For as long as organized Freemasonry has existed, so have anti-Masons and other sundry theorists who’ve criticized the Brotherhood for the practices and rituals it performs under an alleged blanket of secrecy. Critics often cite Masonry for what it terms their “blood oaths,” which critics deem both archaic and offensive. To Masons, the oaths are entirely symbolic in relation to ancient legend, and there is certainly no actual blood involved in any rituals. The oaths taken by the brethren are serious to them, and refer only to penalties in regard to each individual’s obligation to the Brotherhood. In its most simplistic form, the oaths represent a man’s shame in breaking a promise.
It’s fair to say that all the hysteria of the past and conspiracies of the present regarding blood oaths likely stem from the Legend of Hiram Abiff, which figures prominently in rituals and initiation ceremonies of Craft Masonry. In order to comprehend the symbolism of the alleged blood oaths, it is important to understand that part of the legend in context.
The death of King Solomon’s Master Mason Hiram Abiff at the hands of Jubela, Jubelo, and Jubelum was particularly violent. Hiram’s throat was slit by Jubela with a twenty-four-inch gauge, Jubelo attacked him with an architect’s square, and Jubelum issued the final killing blow on the head with a common gavel. They then hid Hiram’s body and returned later that night in order to bury it.
King Solomon himself was made aware the next day of the plot to murder Hiram and sent searchers in an attempt to find him. It was one of those searchers who heard the lamentations of the three perpetrators as they cried over the heinous act they’d committed. First heard was Jubela who cried:
O that my throat had been cut across, my tongue torn out, and my body buried in the rough sands of the sea, at low water mark, where the tide ebbs and flows twice in twenty-four hours, ere I had been accessory to the death of so good a man as our Grand Master, Hiram Abiff!
Jubelo was the next to be heard:
O that my left breast had been torn open and my heart and vitals taken from thence and thrown over my left shoulder, carried into the valley of Jehosaphat, and there to become a prey to the wild beasts of the field and vultures of the air, ere I had conspired the death of so good a man as our Grand Master, Hiram Abiff!
And then Jubelum, who confessed:
O that my body had been severed in two in the midst, and divided to the north and south, my bowels burnt to ashes in the center, and the ashes scattered by the four winds of heaven, that there might not the least track or remembrance remain among men, or Masons, of so vile and perjured a wretch as I am; ah, Jubela and Jubelo, it was I that struck him harder than you both. It was I that gave him the fatal blow; it was I that killed him outright.
After being returned to face King Solomon, the three men professed their wishes to die, and as such they were executed in the manner each described in his own words. Jubela’s throat was slashed, his tongue torn out, and his body buried in the sand. Jubelo’s heart was removed and his innards tossed over his left shoulder for the vultures to devour, and Jube-lum was indeed cut in half, his parts carried in separate directions and his bowels burnt to ash.
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INFLUENCES FROM EVERYWHERE
Most people have seen a number of Masonic symbols in architecture, literature, and cinema, most likely without realizing they are symbols of the Craft. The square and compass are often deemed the most significant symbols of Freemasonry and are widely recognized. The all-seeing eye, seen on American currency, is highly visible and most certainly a source of eternal debate. Less well known are the symbolic beehives, pillars, and lambskin aprons.
Symbols associated with the Craft are taken very seriously, as evidenced by their importance in various Masonic initiation rites and public ceremonies such as burials. When used in conjunction with the Volume of Sacred Law, the square and compass become highly significant, as they form the Three Great Lights of Masonry. The combined moral square, the virtuous compass, and the sacred volume as a conduit to God become a formidable and powerful symbol.
The conceptual triad of body, mind, and soul also relates to the Three Great Lights and the three-tiered structure of Masonry. The square as body, the compass as mind, and the Volume of Sacred Law as soul reinforces the symbolic nature of earth, heaven, and man’s relation to Deity.
Many Masonic symbols are evolved from ancient practices, each bearing its own interpretation and associated allegory, be it of a practical, spiritual, physical, or religious nature. The point within a circle, for example, has many varied representations derived from ancient times. Pillars, dating back to the time of Solomon’s Temple, provide plenty of speculation from architectural to the obvious phallic symbolism.
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TOOLS OF THE TRADE
Operative Masons made use of a wide variety of tools, each unique in their perfection, design, and purpose. Many of these tools, like the square, compass, plumb line, and level relate to geometry. Other tools, like the trowel, gavel, and apron are more practical. A variety of esoteric symbols such as the hourglass, scythe, and pot of incense are also prevalent within the Craft.
One example of a symbolic and ancient masonry tool now used in speculative Freemasonry is the trowel, one of the working tools of the Master Mason. In practice the trowel is used to spread cement, the binding agent which glues all parts of a structure together. As a symbol this represents the spreading of kindness and affection that unites brethren the world over.
The gauge and the common gavel are also familiar symbols of the Brotherhood carried over from ancient times. The twenty-four inch gauge, or rule, was used by masons to lay out their stonework, and has become a broad symbol representing all types of measure, both in the literal and figurative sense. The number twenty-four applies to the size of stones being cut, and also to the number of hours in a day. Masons are taught to divide a full day into thirds, with eight hours devoted to the service of God and the relief of others in distress, another third for one’s work, and the last portion for rest.
The common gavel, one of the working tools of the Entered Apprentice, was a tool used to break off corners of a squared block of building stone called rough ashlar. Symbolically it encourages individuals to rid themselves of the vices and impurities of life, preserve a positive disposition, and fit the body as a “living” stone for the spiritual temple.
Though simple in its nature, the square is one of the most significant symbols in Freemasonry, one that retains many historic and allegorical meanings. The square represents morality and truthfulness. To act honestly is to act “on the square.” To the operative Mason, the square has a plain surface and sides angled at ninety degrees, and its purpose is to test the sides of a stone for accuracy.
Historically, the square is highly revered in many ancient cultures and retains specific meaning. Squares often symbolize perfection and goodness. Egyptian architects used a perfect square as the base for their pyramids. Chinese cultures believed the square represented goodness and just behavior. It is said that there is nothing truer than a perfect square— its sides equal to one another and its angles sharp.
The compass, unlike the familiar magnetic directional compass used by mariners or aviators, is a V-shaped measuring device used by operative Masons to determine the proportions of all aspects of a building’s design. Architects use the compass to ensure the stability, accuracy, and beauty of their designs. Like the square, the compass is one of the most important and prominent symbols of Freemasonry, and is meant to symbolize virtue as a measure of one’s life and conduct. It also signifies restraint, skill, and knowledge.
Used in tandem, the square and compass are the most visible symbols of Freemasonry, ones that have appeared throughout history—especially ancient carvings and works of art—and are often prevalent in modern-day art, literature, and film. A common interpretation of the square and compass is that it represents the union of heaven and earth, the square symbolizing earth, and the compass, the arc of heaven.
Both the plumb and the level were tools used by operative Masons to prove that surfaces were horizontally level or perfectly upright. The Latin word for lead is plumbum. A plumb line is a cord or line that has a lead ball attached to the bottom. With this, the mason can use gravity to his advantage and test vertical walls to ensure his work is upright. Symbolically this extends to a man in that he stand straight—like a solid wall— and will not crumble under strain or pressure. The plumb line represents uprightness and rectitude.
The level is a measure of balance, especially on a horizontal plane, and for the operative Mason, this was crucial in the laying of stone. For all things to be equal, everything must be level. It is a similar concept to the plumb line in regard to perfection and symmetry, only it relates to horizontal measure. In Masonry, the level represents equality and the balance of the brethren, with each brother issued equal rights, duties, and privileges.
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DRESSING THE PART
At first glance it might be odd to think of men who aren’t chefs walking around in white aprons, but when taking up the study of the symbolic apron one quickly learns of its rich history. In speculative Masonry its importance is immediately obvious to the Entered Apprentice and increases in significance when a brother rises to Master Mason. The apron is, in fact, the dress code of the brethren, as everyone in attendance at lodge gatherings is required to wear his apron.
The apron as a symbol has appeared in many cultures and sects throughout history. Some speculate that Adam and Eve originated the apron when they fashioned aprons out of leaves after their notorious fall from grace. The apron has symbolized truth, pride, honor, preference, and in the case of royalty, it signified authority. Aprons appear in ancient Egyptian imagery, as well as Greek, Roman, and Palestinian depictions, and even in the Jewish religious sect of Essenes from the second century B.C. Even Israelite clergy wore ephods, a type of girdle with an apron down the front.
Aprons used by operative Masons in the Middle Ages were typically made of animal skin and were quite large, held by a leather strap around the neck, tying around the waist, and covering the mason from his chest to his ankles. Knee-length versions were later introduced, but it is speculated that many stonemasons wore leather aprons like these until the early 1800s.
The apron is considered to be the badge of a Mason and one that is evident at each lodge meeting. In the first degree a newly initiated Entered Apprentice receives a pure white lambskin apron as his “badge of innocence.” Now his permanent property, the apron is void of decoration, which serves to remind him of the purity of life and rectitude of conduct necessary for his ascension. Over time, brothers may receive different types of aprons, but for the new brother this first apron is highly significant as it denotes his admission into a lodge and the first gift given him by the lodge.
The significance of the lambskin is two-fold. Lambs by their very nature have historically symbolized innocence and slaughter. Innocence to the Apprentice represents his birth into the Craft. The esoteric aspect of his innocence indicates that he is free of moral defect.
Individuals awarded a Fellowcraft degree also receive a white lambskin apron, but theirs features a pair of sky-blue rosettes at the bottom. The apron of the Master Mason, which represents a position of authority, expands in decoration with the addition of a sky-blue edging and lining, and another rosette on either the fall or flap of the apron. Only officers or past lodge officers have aprons adorned with their official emblem, typically in white or silver and featured at the center of the apron.
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THE LETTER “G”
The letter “G” is another greatly revered and highly visible symbol of Freemasonry. It’s no secret that God and geometry are deeply embedded in the Craft, and as such, both share in the representation of the letter “G.” Reference to God as the Grand Architect of the Universe or Grand Master of the Universe is also a common interpretation. Where the symbol originated remains unclear, and it should be said that the letter “G” most often appears in regard to American and Canadian Masonry but less frequently in Britain and European Masonry.
The marriage of geometry and Freemasonry has been a long and prosperous one, as ancient masonry is intrinsically linked to architecture, which involves geometrical aspects. Many experts have surmised that the letter “G” shows no strict evolution as a Masonic symbol; however, it is a commonly held belief that the “G” originally stood for geometry and slowly grew to represent God when the second, or Fellowcraft degree, was established in the eighteenth century. It is during that initiation rite that a candidate is first introduced to the Seven Liberal Arts and Sciences, which includes geometry.
As a representation of God, the letter “G” serves as a reminder that all individual actions are seen by God, that Deity pervades nature and all men, and that life’s blessings which emanate from God are disrupted when a man’s actions are contrary to “Divine Will.” The “G” in relation to Deity is no stranger to antiquity. In the Greek alphabet it is the Tau, and in Hebrew it is Yod.
The aspects of God and geometry give the letter “G” a powerful place in Masonic symbolism. Brothers of the Craft regard the universe as one of the grandest symbols; together with the aspect of Deity and the science of geometry a deep bond is formed. In a sense, they give an individual the virtue needed to build a temple of Divine thought for his soul.
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OTHER SIGNIFICANT SYMBOLS
As a Brother progresses through the degrees of the Craft, he is taught the deeper meanings of Masonic symbols that through the use of allegory serve to further enhance his education and spirituality. Many of these icons are common to ancient civilizations, and open to a wide range of interpretation. Symbols often relate to science, architecture, and theology or the spiritual ascension of mankind, while those of an esoteric nature, like the scythe and hourglass represent life and time.
In simple terms, a tracing board is the modern-day equivalent of a slide show that highlights various pictures and symbology. During the early days of speculative Masonry symbols were drawn on the floor in chalk, which could later be washed away. Eventually the system evolved into drawing images on floor cloths that could then be rolled up and reused. The floor cloths were eventually placed on easels, and by the eighteenth century were transferred to tracing boards.
Tracing boards are commonly used as a training tool during various degree initiation rites and contain pictures and emblems specific to each degree. The drawings shown on the boards are highly symbolic and rich in allegory and are meant to confer a sense of history to the initiate and his brethren. Tracing boards are often confused with trestle boards, which were used by operative Masons to set building designs and blueprints on.
In the Craft, pillars encompass several different symbologies and ideologies. Pillars are, of course, deeply rooted in history as evidenced by most ancient civilizations. Greek, Roman, and Egyptian architectural pillars feature various designs and emblems, while at the same time serving as monuments for various religious and symbolic beliefs.
The pillars on the porch and their symbolism play a large role in the initiation ceremony of the Fellowcraft degree, but the allegory surrounding these two pillars is prevalent throughout the Craft. In the Bible the pillars are named Jachin and Boaz, and they stood at the entrance to the Temple of Solomon. A striking presence, they represent establishment and strength and by further association the concept that a man must have a balance of power and control in his life in order to find ultimate success.
The point within a circle and the two vertical lines associated with it are symbols of Freemasonry that are open to many different interpretations, some practical and some esoteric. In some instances, for example, a closed circle with a point in the center is representative of Deity and man’s relationship to God. In general, however, it’s fair to say that these two symbols are geometric in origin. The point is simply a dot surrounded by a circle, and the vertical lines appear on either side of the circle in parallel formation.
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MASONRY AS A CULT
The question of whether or not Freemasonry is a “cult” can be facetiously answered with, “It depends on your definition of the word.” The American Heritage Dictionary defines “cult” six different ways that make for an ideal analysis:
1. A religion or religious sect generally considered being extremist or false.
2. A system or community of religious worship and ritual.
3. The formal means of expressing religious reverence; religious ceremony and ritual.
4. A usually nonscientific method or regimen claimed by its originator to have exclusive or exceptional power in curing a particular disease.
5. Obsessive, especially faddish, devotion to or veneration for a person, principle, or thing.
6. An exclusive group of persons sharing an esoteric, usually artistic or intellectual interest.
The first three definitions, all religious, are clearly off-target, being that Freemasonry has never been, and never claimed to be, a religion. Freemasons are never discouraged from pursuing their personal religious beliefs, and are free to worship the Supreme Being of their choosing.
As for the fourth definition, no medical claims or restrictions of any sort are inferred or expected in Freemasonry, and appendant bodies such as the Shriners do actively support medical facilities and medical care for children and for the needy.
Regarding “obsessive, especially faddish, devotion to or veneration for a person, principle, or thing,” rational behavior and independent thinking are highly valued elements of Freemasonry. There is no single person who leads Freemasonry, and all Masons are encouraged to participate in leadership roles within the lodge, and within their communities. While Freemasons use symbolism and objects as instructional tools, members are permitted to apply their own interpretations and meanings. After several hundred years of organized existence, Freemasonry is most decidedly not a fad.
The last definition is the closest in description to the Freemasons, but even from the very beginnings of the Brotherhood, exclusivity was one of the many social and intellectual barriers that Masons most definitely did not subscribe to. Masonic membership is open to all men equally. Nor are there restrictions that bar a Mason from joining any other organization or group.
Also not fitting a dictionary definition of the term cult, Freemasons are free to terminate their memberships at any time, with no repercussions. Masons are never compelled to remain affiliated with the Craft, and most significantly, no one is asked to join the organization. Becoming a Freemason is done entirely of one’s own free will. The question of whether or not Freemasonry is a cult is most accurately answered with one word: “No.”
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SATANIC SUSPICIONS
Anti-Masons and conspiracy theorists are never at loss when it comes to linking individuals and organizations to the Dark Lord. Given that Freemasonry is sometimes perceived as being a religious cult, it’s only natural they be accused of having satanic beliefs. Part of the conflict is perhaps in the Freemasons’ professed belief in a Supreme Being, which doesn’t specify a particular Deity. However, Freemasons as a whole dedicate themselves to finding Divine Truth and Light and educating and elevating themselves both morally and spiritually. A devotion to brotherly love, relief, and truth would appear to be in conflict with a belief in Satan.
One of the issues that anti-Masons focus on when discussing Freemasonry is the pentagram, a symbol that has roots in geometry and antiquity and is often taken to be a Satanic symbol. The pentagram, a five-pointed star, has no historical link to Satanism and is not used as a ritual symbol or in any lectures or teachings within the Craft. It is, however, used as an ornament on seals and banners of Grand Lodges and by lodge Masters and Grand Masters on their collars of office.
The pentagram is primarily of interest to the Craft in relation to geometry. Historically the symbol was widely used throughout Christianity, better known as the Star of Bethlehem or Star of the East. In Medieval times trade masons associated deep wisdom with the pentagram, which has been used as an architectural adornment for centuries. In addition to being considered a sign of healing, it was also a charm that served as a powerful symbol used to repel evil in the form of witches, demons, and spirits. Another common source of confusion is the pentagram’s somewhat tarnished reputation in Satanic and Wiccan rituals.
In addition to the previously mentioned belief by some anti-Masons that the streets of Washington, D.C. are representative of the number 666, which is considered a numerical symbol of Satan, is another more amusing and persistent conspiracy. This conspiracy focuses on a map of Washington, D.C., and a pentagram that results when connecting five major sites, including the Capitol building. It is alleged that many of the individuals involved in building and designing the city and its streets were Freemasons seeking to intentionally instill Masonic symbols throughout America’s capital city.
A study of Washington’s so-called Satanic streets was revealed in The Secret Architecture of Our Nation’s Capital: The Masons and the Building of Washington, D.C. by astrology teacher David Ovason. In his book, Ovason focuses on Washington’s architecture, symbols, builders, and planners, weaving a Masonic and astrological thread between them.
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THE KU KLUX KLAN
Albert Pike (discussed in later chapters) will always be a controversial historic figure, and he has long been a prime target for anti-Masonic critics. In addressing common allegations that Pike was involved with the first incarnation of the infamous Ku Klux Klan, it is imperative to address the facts as they are known, and let the chips and disputes fall where they may.
The allegation centers around the book The Ku Klux Klan written in 1905 by William Fleming, which cites Albert Pike as a leading figure of the group. Fleming’s citation has alternately been criticized as factual, fabricated, or simply misinformed, and Fleming himself has been cast as either a competent scholar, a Klan apologist, or a historical revisionist.
The original incarnation of the Ku Klux Klan began in Tennessee in 1866, about a year after the end of the Civil War. The KKK was begun by a tiny band of Southern Army officers who continued to oppose the Union victory and the ensuing dismantling of the Confederacy. The spirit of the Klan was fueled by resentment of business and political interests from the North who were cashing in on the economic opportunities of the reconstruction, and it gained regional footholds and popular support that spread throughout the southern states.
The Klan also attracted a rougher membership that included radical insurgents, malcontents, and outright criminals. Toward the late 1860s, various activities of the KKK degenerated into violent acts of domestic terrorism that triggered harsh reactions from civil and military authorities. Civil and social pressures rapidly reduced the attraction of the group, and their de facto leader, Nathan Bedford Forrest, officially disbanded the Klan in 1869. Although Forest had little actual control over any of the factionalized groups, the KKK of that era was effectively dissolved.
That Albert Pike was a Confederate officer, a racist, and a segregationist is undeniable. Pike was the product of a social structure in which separation of the races was completely accepted. That Pike was a freely cooperative contributor to Prince Hall Masonry, and a champion of separate African-American Masonic membership is also undeniable.
It is not inconceivable that Albert Pike could, on an intellectual level, have been sympathetic with the original ideals and attitudes of the Ku Klux Klan upon its inception. What is known is that the originators of the KKK, whoever they were, eventually disavowed the concept as they witnessed the group degenerate into uncontrollable and lawless bands of misfits.
The Ku Klux Klan of 1868 quickly became socially disagreeable and corrupt, and subsequent rebirths of the KKK proved to be even more ethically and morally loathsome. On every rational level, any attempt at linking Freemasonry with the Ku Klux Klan is ludicrous.
76
THE ALL-SEEING EYE
There is a great amount of confusion associated with the all-seeing eye and the eye in the pyramid that one finds on the American one dollar bill, and that confusion has been a favorite of conspiracy theorists for decades. The all-seeing eye, often called the eye of providence, is indeed a Masonic emblem. It is a symbol with a long history, as it has often appeared in Egyptian and Hebrew cultures as a representation of Deity, observance, and universal care.
The all-seeing eye within an equilateral triangle which can either point up or down is also a historic representation of Deity. It’s one that appears in Christendom as a symbol of the Holy Trinity, and is often found in Masonic art. The eye is sometimes present in Masonic rituals depending on the jurisdiction. It is meant to remind an initiate of the Supreme Being and the watchful eye that acts as judge over his words and actions. A pyramid, which to Masons is an obvious homage to builders past, is not commonly used in rituals. The all-seeing eye combined with a pyramid is rarely if ever used in the Craft. It is, however, often used within a triangle, and that is where the confusion lies.
In 1776, four men took on the job of designing an official seal for the United States. The group was comprised of Thomas Jefferson, Benjamin Franklin, John Adams, and artist Pierre Du Simitiere, who contributed most of the designs. Of the four, only Franklin was a Freemason. By 1780, still no official design had been accepted—until a consultant for the second official committee, Francis Hopkinson, presented a design using an unfinished pyramid. The group of men responsible for this second design had nothing to do with the Brotherhood.
One interpretation is that the eye on the United States seal is more emblematic of Deity intervening in the actions of mankind. The Masonic eye harkens back to antiquity, favoring the eye as a representation of Deity observing and being quietly aware of mankind’s undertakings. This would seem a reasonable symbolic interpretation.
Unfortunately, the all-seeing eye conspiracy persists, with theories linking Freemasons to the founding fathers and many claims surrounding the architecture and infrastructure of Washington, D.C. Other theories claim that the eye and pyramid are signs of Masons and the Bavarian Illuminati.
77
FALLEN IDOLS
Freemasons are often the victims of all types of conspiracy theories from the subtle to the outrageous. Two such theories involve high-profile individuals, a president and a pontiff, who for one reason or another found themselves linked to the Brotherhood by happenstance. There is, of course, no proof that Masons shot John F. Kennedy or that they caused the death of Pope John Paul I, but that hasn’t stopped the conspiracies from taking on lives of their own.
It is no surprise that when it comes to the assassination of American President John F. Kennedy there would be conspiracy theories in existence linking Freemasons to the infamous murder. If it seems a bit far-fetched, it is only because at this point there appears to have been standing room only at the grassy knoll. But still the claims persist in regard to the fallen president, and more than likely will until history itself ceases to be documented.
As with most conspiracy theories, there are typically a few facts that are correct about an incident that are then twisted before mutating into a new theory. In regard to Kennedy and the Freemasons, some theories are mild accusations and others are incredibly intricate, linking back to Masons everything from street names and longitude to keystones and numerology. Masonic connections have also been theorized regarding the coincidences between Kennedy’s and President Abraham Lincoln’s assassinations.
The most common bit of confusion is part of an address that Kennedy himself gave on April 27, 1961. Spoken to a group of media publishers, the statement was misconstrued and, of course, taken up by those looking for a conspiratorial link to the Masons. Part of Kennedy’s address read as follows:
The very word “secrecy” is repugnant in a free and open society; and we are as a people inherently and historically opposed to secret societies, to secret oaths and to secret proceedings. We decided long ago that the dangers of excessive and unwarranted concealment of pertinent facts far outweighed the dangers that are cited to justify it. Even today, there is little value in opposing the threat of a closed society by imitating its arbitrary restrictions.
Some individuals, anti-Masons in particular, thought Kennedy’s words were meant as an attack on Freemasonry. In truth, Kennedy’s references and the rest of his address were a sharp criticism of the Central Intelligence Agency and not any public “secret” organization, Masonic or otherwise.
It was 1978 when Albino Luciani became the new head of the Roman Catholic Church. Dubbed the “Smiling Pope,” Luciani took on the name Pope John Paul I. His reign, however, was short-lived; a mere thirty-three days later the pope was found dead, the official cause cited as a heart attack. For most, the story of the pontiff ends there, but for the conspiracy theorists that is only the beginning.
Pope John Paul was immensely popular with the public as a man who would forgo many of the staunch formalities a pontiff endures. In many ways, he was a liberal and a reformer, and it was said that he was planning to revise several of the Church’s banishments including their long-term stance on contraception and treatments in relation to fertility.
Where many rumors began was with the conflicting accounts of his demise in regard to where he died, the time of death, and who discovered him. The fact that no autopsy was performed added fuel to the conspiratorial embers. The pope’s plans to set the Church in a new direction is something that many have focused on in regard to their theories, as it is said that over a hundred Freemasons ranging in positions from priests to cardinals stood to be ex-communicated. It has been speculated that the pope was on the verge of cleaning up perceived corruption within the Vatican.
The conspiracy linking the Masons to the death of Pope John Paul I was brought to light in a 1984 book by David Yallop entitled In God’s Name: An Investigation into the Murder of Pope John Paul I, in which it is alleged that the pope was poisoned by digitalis in an attempt to cover up for a group of cardinals—who were also Masons—who were intimately involved in fraudulent acts involving the Vatican Bank.
The Vatican countered by launching its own investigation into the pope’s death, which resulted in another book that came to the conclusion that the pope’s ill health resulted in his early demise. Another report appeared to back this up, suggesting that the pope was ill earlier that evening and refused to seek medical attention. A rumor was also allegedly leaked—or it was suggested by Cardinal Jean Villot—that the pope had accidentally overmedicated himself.
The alleged trigger that sealed the Pope’s fate was an investigation he launched in 1978, when Cardinal Villot was asked by the pope to look into operations of the Vatican Bank. As a result, the pope generated a list of names of various clergy, some supposedly Freemasons, who would be asked to resign or be transferred to lower positions. Cardinal Villot, who at the time was secretary of state for the Vatican, was alleged to be a Grand Master Mason and as such, his name was on the list.
78
CONSPIRACY AND THE HOLY GRAIL
Freemasons are often linked by various authors, anti-Masons, and conspiracy theorists to other secret organizations. The association in this case is perhaps three-fold, the first issue being that Freemasonry is fraternal and often termed a secret society. Secondly, Adam Weishaupt, the founder of the Bavarian Illuminati was allegedly a Mason. Third, the Priory of Sion, if it indeed existed in antiquity and modern times, is allegedly linked to Freemasonry and the Knights Templar.
Organizations deemed “secret” who are comprised of a relatively small membership of powerful individuals have been a favorite of conspiracists the world over. Toss in the terms “world domination” or “new world order,” and one has a theoretical smorgasbord of never-ending speculation and suspicion. The truth of any Masonic connection to other secret and powerful groups such as the Illuminati has been the subject of controversy for decades, and includes organizations such as the Trilateral Commission, the Council of Foreign Relations, the Bilderbergers, and the Club of Rome to name a few.
Many books have been written about the link between Freemasons and Illuminati-like organizations, one of the chief subjects being the Trilateral Commission, which has long been a favorite subject of anti-Masons and conspiracy theorists who speculate that the commission either has control of the Freemasons or is controlled by them. Founded in 1973 at the behest of David Rockefeller, the Trilateral Commission is a private group of several hundred distinguished individuals from the world’s three democratic industrial areas—the European Union, Japan, and North America, which includes Canada and the United States.
The commission meets annually in an effort to cooperatively work together with their fellow nations, and they also discuss topics and generate reports focusing on a variety of subjects relating to societal issues among other areas. Members of the group, which does not admit those in governmental positions, include leaders in the areas of business, media, and academia. Freemasons have long been associated with exclusive and powerful secret societies such as the Trilateral Commission and have, through various conspiracy theories, been accused of all measure of control and power over many individuals.
A common misconception of Freemasonry is that the Brotherhood is somehow connected to the Holy Grail, which is commonly said to be the sacred vessel used by Jesus during the Last Supper. There are many different tellings of the legend of the Holy Grail and even more theories surrounding the mystery of its purpose, location, and those protecting it. Hundreds of books have over the centuries been written about the Grail— all measure of fiction and nonfiction—by various historians, scholars, and mainstream authors.
There are many legends surrounding the Holy Grail. One is the traditional story of Joseph of Arimathea who took the sacred vessel and later used it to collect Christ’s blood as he hung from the cross. Joseph then took the Grail to Britain and the legend became a quest by King Arthur and his gallant knights. The speculation surrounding the Grail is forever evolving, with various experts surmising that the Grail is the Shroud of Turin, or that it was the lance of the Roman soldier who pierced Jesus. One of the more popular speculations is one that links Freemasonry to the legendary object, which in this case, is not an object at all, but a person.
One of the more recent quests undertaken by modern-day pursuers is that taken by Michael Baigent, Henry Lincoln, and Richard Leigh in their landmark international bestseller Holy Blood, Holy Grail, published in 1982. With a focus on the Knights Templar and the secret society known as the Prieure de Sion, or Priory of Sion, they present a different look at the history surrounding the Grail and an alternate explanation for what, or in this case, who, the Grail really is.
Holy Blood, Holy Grail introduces the notion that Jesus survived his crucifixion and lived his life in France with Mary Magdalene who was, in fact, the Holy Grail. Their descendants became the Merovingian dynasty which over the centuries was protected by the Priory of Sion whose undertaking it was to return the dynasty to the throne. In antiquity, the Priory created the Knights Templar as their military arm. Along with the Tem-plars, the Freemasons were associated with the Priory.
With the romance of legends and the mystery of secrets associated with those legends, especially those born in ancient and Medieval times, it is easy to see why Freemasonry is often in the mix. When it comes to the Holy Grail, however, there is no evidence that proves the Brotherhood had or has any connection to the sacred object. Despite that fact, or perhaps because of it, the Masons will no doubt continue to be mentioned in both ancient and modern mysteries.
79
THE ROSSLYN CHAPEL
Due to its rumored history with the Knights Templar and Freemasons, some experts have theorized that instructions on where the Grail is located or the Holy Grail itself could be hidden in vaults below the Rosslyn Chapel.
Located in Roslin, Midlothian, Scotland, is one of the most intriguingly beautiful churches in Europe, one that has been linked to amazing legends, individuals, and treasures including the Holy Grail, the Ark of the Covenant, Medieval Knights Templar, and the Freemasons. Over the centuries, Rosslyn Chapel has provided historians, scholars, writers, and all manner of individuals with a rich legacy filled with mystery and history. The Masonic architecture and wall carvings replete with Craft symbolism and legend provide many speculative connections to the Brotherhood.
Rosslyn Chapel was built and designed by Sir William St. Clair, the last St. Clair Prince of Orkney, whose noble lineage is descended from Norman knights and, it is said, the Knights Templar. Work on Rosslyn Chapel was started in 1440, it was officially founded six years later, and it took forty years to complete. The interior of the chapel is replete with symbolic carvings that represent a wide range of imagery from biblical to pagan.
The chapel is renowned for a pair of pillars, the Apprentice and the Master pillars, which flank on either side a distinctly different Journeyman’s pillar. The resemblance to the pillars in the Hiram Legend are obvious, as many have surmised that the Apprentice and Master pillars are symbolic of Jachin and Boaz, the two pillars at the entrance to Solomon’s Temple. The Apprentice pillar, in fact, according to one legend, serves as the hiding place for the Holy Grail. Another theory suggests that the mummified head of Jesus is hidden inside.
Carved into the walls of the chapel are many other images relating to the Masonic legend of Hiram. One of the most famous carvings that is steadily debated is the “murdered apprentice,” the appearance of which appears to have been altered. The original face of the carving had a beard and mustache, which at the time of Hiram, only masters were allowed to wear. The alteration of the carving would then make it the “murdered master,” which is an interesting link to Freemasonry. The Hiramic legend the Craft so reveres wasn’t part of the Craft until the eighteenth century, several hundred years after the Rosslyn Chapel was completed.
Another famous theory focuses on stone carvings in the chapel of plants such as maize that were native only to the Western Hemisphere. This is especially intriguing, given that the chapel was finished six years prior to Columbus having set sail. Combined with other evidence, it was surmised that the Knights Templar and Freemasons who were stationed at Rosslyn at the time had perhaps come and gone to North America before Columbus had ever reached the New World.
80
A MASONIC LEGACY
When talking about the grand mysteries of Freemasonry, it’s necessary to mention figures as well (along with places and objects like the Holy Grail and Rosslyn Chapel), namely the enigmatic Albert Pike. In the simplest terms of association with Freemasonry, Albert Pike was the Sovereign Grand Commander of the Southern Supreme Council of the Scottish Rite from 1859 to 1891. Pike’s story and its influence on Masonic history is colorful, controversial, and contradictory. It presents one of the most fascinating and remarkable legacies of Freemasonry. To understand and appreciate the legend, influence, and controversy surrounding Albert Pike, it’s important to place the man and his background into historical perspective.
Albert Pike was born in Boston, Massachusetts, December 28, 1809, into a relatively poor household. Pike proved to be a brilliant student in public schools, and, at the age of fifteen, passed admission exams into Harvard. Although some historians believe that Pike attended Harvard until his junior year, when he was forced to drop out because of financial limitations, no known records of Pike’s actual attendance exist. Others claim that Pike was unable to attend Harvard at all, citing the lack of evidence, and the unlikelihood of his ability to have produced the university’s requirement of two year’s tuition, paid in advance.
At the age of twenty-two, Pike struck out for the West, beginning a series of roughshod adventures that would continue for many years. In St. Louis, Missouri, Pike joined a trading expedition that took him to Santa Fe, which at that time was still part of Mexico. Legend has it that he completed most of the journey on foot after his horse escaped him. Pike continued trapping and trading, and eventually worked his way eastward through the Great Plains.
Pike settled in Arkansas in 1833 at the age of twenty-four, where he again taught school before becoming a reporter for Little Rock’s Arkansas Advocate. He married Mary Ann Hamilton, and with the financial aid of her dowry, purchased the newspaper and became the sole owner. During this period, Pike studied the law, and became a member of the Arkansas Bar between 1835 and 1837.
When the Mexican-American War broke out in 1846, Pike’s adventurous and patriotic side got the better of him, and he joined the cavalry. He was commissioned as a troop commander and fought successfully in the Battle of Buena Vista, the last major battle of the war. Albert Pike revealed elements of his rebellious and opinionated nature with undocumented comments regarding the conduct of the Arkansas infantry during battle, which were taken as grounds for a duel by their commanding officer, Colonel John Roane. The duel proved bloodless, with both parties firing and missing. Roane would go on to become governor of Arkansas in 1848.
81
A LEGAL EAGLE
After the Mexican-American War, Albert Pike returned to law, practicing in New Orleans, Louisiana. In 1857, Pike returned to Arkansas, where he developed a measure of stature as an attorney and author of legal treatises. Pike’s earlier trading experiences had given him a useful background in working with Indians, and during this time, he won a large monetary settlement for the Creek Indians from the federal government. During these years, Albert Pike had developed an interest in Freemasonry and became an active participant. In 1859, Pike was elected as the Sovereign Grand Commander of the Southern Jurisdiction of the Scottish Rite, a post he would hold throughout the Civil War and continue until his death.
Although he was a staunch believer in Southern states’ rights in the politically charged years leading up to the Civil War, Albert Pike argued against secession. When war finally broke out and Arkansas seceded in May of 1861, Pike trusted his Southern convictions, and joined the Confederate Army as a commissioned brigadier general. Pike was given command of the Indian territory under Confederate influence, and recruited several regiments of cavalry from among the tribes sympathetic to the South.
In the Battle of Pea Ridge in Arkansas, Pike led eight hundred Indian warriors who were later accused of mutilating and scalping Union soldiers. These accusations, along with threats of arrest for charges of mishandling funds and materiel led Pike to desert the army and go into hiding. Several months later, Pike was finally arrested.
The charges against Pike for the Battle of Pea Ridge were largely unsubstantiated, and his resignation from the Confederate Army was accepted in July, 1862. Pike then spent time in New York and Canada, until he received a formal pardon by President Andrew Johnson in 1865. He returned to Arkansas where he resumed his law practice and later served a one-year term as an associate justice of the Arkansas State Supreme Court.
In 1870, Albert Pike moved to Washington, D.C., continued practicing law, and became an editor of The Washington Patriot. He would remain in Washington and serve as the Sovereign Grand Commander of the Scottish Rite’s Southern Jurisdiction for the next twenty-one years of his life. Albert Pike passed away on April 2, 1891, and is interred at the House of the Temple, the headquarters of the Southern Jurisdiction’s Scottish Rite in Washington, D.C.
While these events in Albert Pike’s timeline are extraordinary by any standards, they are only the colorful highlights of a life devoted to the study of ancient religion, history, language, metaphysics, and most importantly—Masonic philosophy.
82
ALBERT PIKE AND FREEMASONRY
Much of Albert Pike’s Masonic legacy derives from his intensive revision of the Scottish Rite degrees. Pike spent years adding substance and significance to the degrees, and the Southern Jurisdiction of the Scottish Rite uses the basic Albert Pike rituals to this day. Because of the relative Victorian ponderousness of Pike’s writing, the modern Southern Jurisdiction of the Scottish Rite has updated much of the language of the degree rituals to make them more accessible.
Much more of Pike’s legacy, and a great deal of unexpected notoriety for Freemasonry resulted from his seminal work, Morals and Dogma, which is considered a cornerstone of the Scottish Rite. A combination of virtually every historical Masonic document in Pike’s extensive library, commingled with Pike’s own interpretations and commentary, this massive 871-page tome is variously considered to be a philosophic masterpiece of undoubted genius, or a cumbersome conglomeration of arcane, indecipherable, and obscure mysticism.
Pike scoured European and Eastern philosophies, teaching himself the languages of Sanskrit, Hebrew, and Greek, and painstakingly translated dozens of works and thousands upon thousands of pages into English. Pike’s perspective was geared to the pursuit of knowledge. He was a firm believer in absolute freedom of interpretation, and insisted that no single authority could bind any Freemason to any one idea. This comes as no great surprise, considering that Albert Pike quite literally taught himself everything he knew.
83
THE GHOST OF LUCIFER
Out of Morals and Dogma comes a single juicy phrase that has for decades sent anti-Masons and religious literalists into cartwheels of pious accusations and righteous cries of Satanic influence on Albert Pike, and by association, all of Freemasonry. This phrase is:
“Lucifer, the Son of the Morning! Is it he who bears the Light, and with its splendors intolerable blinds feeble, sensual, or selfish Souls? Doubt it not!”
Lucifer, as many Christians associate the name, has been held as the name of the angel cast down from Heaven; otherwise known as Satan. This conception is often attributed to the King James Version of the Bible, in Isaiah 14:12, which reads:
“How art thou fallen from heaven, O Lucifer, son of the morning! How art thou cut down to the ground, which didst weaken the nations!”
In this single reference to Lucifer in the King James Bible, the name Lucifer began its downward spiral into an infamous synonym for Satan. And for Pike and the Freemasons, it would prove highly controversial. In order to show just how significant the following discovery is to Freemasonry, it is necessary to show the progression of how it came to be.
Several contemporary publications concerning Albert Pike, Freemasonry, and the Lucifer connection cite that the term “Lucifer” in Isaiah 14:12 came into being as a mistranslation in the Latin Vulgate of 425, and go on to cite the Latin Vulgate as the primary source for the compilation of the King James Version of the Bible. The implication here is that the use of the name “Lucifer” is a mistake of scholarship that made the leap from the Latin Vulgate directly into the King James Version nearly 1,200 years later—a leap in fact disputed by historical fact.
When King James I ascended to the throne in 1603, the Church of England was sharply divided between Church traditionalists and a radical movement within the Church, whose practitioners were disparagingly known as Puritans. The Puritan groups, who objected to the pompous ceremony and aristocratic nature of the Church of England, were developing strong public support for reform, and were simultaneously creating a potentially dangerous divide in the political climate of England.
By authorizing the development of the new King James Version of the Bible, James hoped to make the Geneva Bible obsolete by giving the Puritans a homegrown work of reverence. At the same time, he would produce a work with no derogatory marginal notes or annotations, which would please the Church authorities.
The opinion that the Latin Vulgate was the prime source for the King James Version is belied by historical documentation, and the political and religious influences of the time. Of the fifty-four religious scholars appointed for the task of developing the new Bible, forty-seven are known to have participated. Their instructions, some of which are listed here in their original numerical order as they would pertain to Isaiah and in their original language, are documented, and quite specific.
1. The ordinary Bible read in the Church, commonly called the Bishop’s Bible, to be followed, and as little altered as the original will permit.
2. The names of the prophets and the holy writers, with the other names in the text, to be retained, as near as may be, accordingly as they are vulgarly used.
4. When any word hath divers significations, that to be kept which hath been most commonly used by the most eminent fathers, being agreeable to the propriety of the place and the analogies of faith.
6. No marginal notes at all to be affixed, but only for the explanation of the Hebrew or Greek words, which cannot, without some circumlocution, so briefly and fitly be expressed, in the text.
14. These translations to be used, when they agree better with the text than the Bishop’s Bible: Tyndale’s, Coverdale’s, Matthew’s [Rogers’], Whitchurch’s [Cranmer’s], Geneva.
That the forty-seven learned scholars diligently fulfilled their instructions in this enormous undertaking is unmistakable. With the availability of transcribed Greek and Hebrew texts, and the complete library of listed reference Bibles, it can be seen that the Latin Vulgate was ignored. The word “Lucifer” would find its way into the King James Version through a more indirect path.
84
A BRIEF BIBLICAL HISTORY
The history of the English Bible and the relatively minor story of the impact a single word had on Freemasonry is harrowing. Over the course of a thousand years, the people who painstakingly translated and transcribed the Scriptures were not only scholars of altruistic integrity, they were quite literally risking their lives.
The first complete English translation of the Bible was prompted by an Oxford Scholar named John Wycliffe during the late 1300s. With limited access to Hebrew and Greek texts, Wycliffe’s Bibles were transcribed by hand and translated directly from Latin. After Wycliffe’s death in 1384, King Henry IV declared English scripture to be heresy and copies of the Wycliffe Bibles were confiscated and destroyed. Pope Martin V ordered Wycliffe’s bones dug up forty-two years after his death and had them burned.
tThe Geneva Bible was produced by English expatriates in Geneva, Switzerland. The Geneva Bible of 1560 was unique in its format and text. It was the first English Bible to include the chapter and verse divisions that continue to this day. It was heavily annotated with margin and footnotes, and would serve as the first practical “study” Bible for English-speaking people.
There has been some speculation that St. Jerome, when creating the Latin Vulgate, either purposely or mistakenly translated the Hebrew helal into the Latin lucifer. Helal means “day star” as does the Latin lucifer. St.
Jerome’s translation is technically quite correct, and the evidence indicates that the word lucifer was not translated from Latin into English.
This evidence is demonstrated by 2 Peter 1:19 in the Latin Vulgate which also uses the Latin lucifer. In descending order from the King James Version to the Latin Vulgate are the various shapes 2 Peter 1:19 has taken over the years in various versions of the Bible.
King James Version (Modern)
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts.
King James Version (1611)
We haue also a more sure word of prophecie, whereunto yee doe well that ye take heede, as vnto a light that shineth in a darke place, vntill the day dawne, and the day starre arise in your hearts.
The Bishop’s Bible (1568)
We haue also a ryght sure worde of prophesie, wherevnto yf ye take heede, as vnto a lyght that shyneth in a darke place, ye do well, vntyll the day dawne, and the day starre arise in your heartes.
The Geneva Bible (1560)
We haue also a most sure worde of the Prophets, to the which ye doe well that yee take heede, as vnto a light that shineth in a darke place, vntill the day dawne, and the day starre arise in your hearts.
The Coverdale Bible (1535)
We haue also a sure worde of prophecie, and ye do well that ye take hede thervnto, as vnto a lighte that shyneth in a darke place vntyll the daye dawne, and the daye starre aryse in youre hertes.
The Wycliffe Bible (1395)
And we han a saddere word of prophecie, to which ye yyuynge tent don wel, as to a lanterne that yyueth liyt in a derk place, til the dai bigynne to yyue liyt, and the dai sterre sprenge in youre hertis.
The Latin Vulgate (425)
Et habemus firmiorem propheticum sermonem cui bene facitis adtendentes quasi lucernae lucenti in caliginoso loco donec dies inlucescat et lucifer oriatur in cordibus vestris.
85
THE HOAX OF LEO TAXIL
Leo Taxil, a confessed hoaxer and accomplished liar, contributed enormously to the absurd notion that Freemasonry was a front for the practice of devil worship. Gifted with an elaborate imagination, and cursed with few scruples, Taxil made Albert Pike the target of his unbelievable stories, and the Catholic Church—including the Pope—bought the entire charade lock, stock, and barrel.
An accomplished con artist, Leo Taxil was born in France as Gabriel Antoine Jogand-Pages in 1854 and re-created himself in 1885 as a former Freemason and devout Catholic with a tale to tell. He began writing and publishing inventive exposés that detailed the fictitious “Palladium” of Freemasonry, a cultish group of Masonic men and women who engaged in sacrilege, sadism, Satanism, and sexual orgies.
These claims were further elaborated by claims that Albert Pike was the Supreme Pontiff of Universal Masonry and directed a number of Supreme Confederated Councils of the World. Taxil brought into the story an innocent heroine who escaped the evil Palladium and its equally depraved director, Albert Pike. The public devoured this nonsense, and Leo Taxil fed it to them for twelve years. The hierarchy of the Catholic Church was as gullible as the public, and went so far as to invite Taxil to a private audience with Pope Leo XII.
On April 19, 1897, Taxil gleefully confessed his hoax to a crowded auditorium of reporters, Catholic clergy, and an assortment of intellectuals. His confession, his hoax, and virtually everything else about Leo Taxil were soundly denounced in the press, by the Church, and by the public. Through his publishing efforts and speaking engagements, Leo Taxil had accumulated a substantial cash reserve and slipped quietly into retirement.