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Chinese 'Masonry'
submitted by Bro Percy Aga

FROM away back in its history, China has been a land of many and variety secret societies, mostly of a political character. Of these, the Triad Society is, perhaps, best known and it is of particular interest to us because of its alleged Masonic analogies. These are:
(a) a triangle as grand symbol of the Triad,
(b) a footrule and scales and weights as altar symbols,
(c) lodges of instruction,
(d) the worship of one God, and
(e) peculiar grips and signs of recognition.

These analogies are summarised by Gould. Further points of resemblance are given by other writers, such as:
(f) Il. Book of Constitutions,
(g) presiding officers identified as Master, Wardens, Deacons and Inner and Outer Guards,
(h) degrees of Affiliated Younger Brother, Obligated Elder Brother and Obligated Uncle, which are said to be of similar import to those of Entered Apprentice, Fellowcraft and Master Mason.

It is claimed that the Triad Society is of great antiquity. However, about the year 1670, A. D., if it had existed previously, it changed its character from that of a religious and mystical order to that of a secret revolutionary brotherhood. For, about 1644, A. D., there was a Tartar invasion of China which resulted in the usurption of the throne by a Manchu or Ching dynasty; and it was to restore the earlier Ming dynasty that the Triad Society either was formed or remodelled.

Another secret society existing in China, which has some analogy to Masonry, is thus described in the "Quarterly Review" for 1836: "The ceremony of initiation takes place at night. The oath of secrecy is taken before an idol, and a sum of money given to support the general expense. There is likewise a ceremony called' kuo-keaou' - passing the bridge - which bridge is formed of swords, either laid between two tables, or else set up on their hilts and meeting at the points, in form of an arch. The persons who receive the oath take it under this bridge, and the 'yeko,' or chief brother, reads the articles of the oath, to each of which an affirmative answer is given by the new member; after which he cuts off the head of a cock, which is the usual form of a Chinese oath, intimating 'thus perish all who divulge the secret.' Some of the marks by which they make themselves known to each other consist of mystical numbers of which the chief is the number three. Certain motions of the fingers constitute a class of signs. To discover if one of the fraternity is in company, a brother will take up his teacup, or its cover, in a particular way with three fingers, and this will be answered by a corresponding sign. They have a common seal, consisting of a pentagonal figure, on which are inscribed certain characters in a sense understood only by the initiated."

More interesting to us is the similarity discovered by certain investigators to exist between Craft Masonry and a secret Chinese religion lately brought to light.

Sir Chaloner Alabaster tells us
(1) that he has found clear evidence of a mystic faith, expressed in allegorical terms and illustrated by symbols;
(2) that it assumed a Masonic form in the earliest historical times;
(3) that its secrets were recorded in symbolic buildings like the Tabernacle and the Temple at Jerusalem;
(4) that its officers were distinguished by symbolical jewels and wore leather aprons;
(5) that the compasses and square were their emblems of right conduct;
(6) that their Diety was denominated the First Builder.

Professor Herbert R. Giles confirms these statements, and quotes Confucius on transgressing "the limits of the square," and ,a Chinese proverb to the effect that Confucianism uses the square and compasses in directing human progress. Menicus affirms that "a master mason in teaching his apprentices uses the square and compasses," and that it behoves those in pursuit of wisdom to do likewise.

Writing in this connection, A. E. Waite argues: "The human mind, in applying the law of symbolism, has a tendency to use recurring images, because certain things carry their place in symbolism openly written upon them. When the creation of the world is expressed in allegorical terms, the most obvious are those of building, and the Creator is Builder or Architect. So also the precision of mathematical instruments carries with it its own moral and spiritual connotations, belonging to the gospel of rightness."

Another interesting Chinese secret society, referred to by C. T. McClenachan, is the "Most Ancient Order of Swastika," or the Brotherhood, of the Mystic Cross, which claims to have been founded by Fohi, 1027, B. C. It is said to consist of three degrees: Brother Apprentice, Doctor of Reason and Grand Master. The Apprentice wears a "Jaina Cross" worked on a blue ribbon; the Doctor of Reason wears a cross of silver, and the Grand Master one of gold. The meetings are called "Tents." Very little trustworthy information as to the plan and purpose of this society seems to be available.

Writing of Chinese secret societies, Mackey says: "In China, as in all other countries, secret societies have existed, such as the Tien-tee-whee, or Association of Heaven and Earth, and the Tienlee, or Society of Celestial Reason. But the attempt to trace any analogy between them and Freemasonry is a mistaken one. These societies have in general been of a political character, with, revolutionary tendencies, and as such have been prohibited by the government, sometimes under the penalty of death or banishment of their members. Their similarity to Masonry consists only in these points: that they have forms of initiation, an esoteric instruction and secret modes of recognition. Beyond these all further resemblance fails."

In considering the religious and other secret societies of China, then, in relation to Masonry, we may take A. E. Waite's argument as reasonable: That similar imagery is found in the ancient Chinese classics and in Masonic rituals proves only that the authors of both had a common source in symbolism. That it proves more has not been established yet. And as to some of the other features, there are; of necessity, certain resemblances between all secret societies, such as: laws to govern them, modes of recognition, formal evidence of membership, and so forth .

- The Square, Vancouver, January 11922