THE BUILDER MARCH 1926

Speculative Symbolism

By BRO. R. J MEEKREN

WITH the last article we completed the examination of the sources
of information in our possession regarding the Operative symbolism
of the Craft. It is very scanty, much of it indirect, and whatever
inferences that may be based on it must be very cautiously advanced
and searchingly criticized.

With this examination we have accomplished a definite stage in our
consideration of the whole subject of the symbolism of Masonry, and
one chiefly, perhaps, of interest from the historical and
antiquarian point of view. Nevertheless it is necessary for
completeness, and it is of value in giving a background to the
study of the symbolism we have in the Craft today. An organization
such as ours cannot be fully comprehended except in the light of
its history.

Entering upon the next stage we find that the difficulties of the
subject are hardly less than in the first, though of a rather
different kind. For one thing, far from suffering for a lack of
information, we find our authorities so numerous and so diffuse,
and in many cases so little in agreement with each other that a
sense of bewilderment is probably the first feeling induced in the
mind of the student who attempts to treat the subject with any
thoroughness. So far from having to reconstruct a picture out of a
few scattered fragments we have to find room for material enough to
make a dozen different designs and still have some over. Not only
have we the "symbolic" degrees proper of the "blue" lodge, with
their official exposition and explanations and a multitude of
books, pamphlets and tracts professing to further explain them, but
we have the continuations, adaptations and elucidations that have
been offered in an amazing variety of so-called "higher" degrees.
Even if we count only those now commonly worked in America, there
is a sufficient complication, and if we add those still conferred
in Britain and in Europe, and those that are now obsolete, it
becomes a very serious problem to even decide on the method to
adopt in attempting to thread the labyrinth or to obtain some of
order out of the confusion.

The more usual method, and one which has been adopted in a large
number of handbooks, monitors and the like, is to take the degrees
in the sequence in which they are conferred, and this has great
advantage in its simplicity--as a scheme of treatment--and its
comparative directness. But so much of the material offered in the
appended degrees and orders and rites was either suggested by, or
was definitely intended to explain or carry further, the symbolism
of the Craft degrees, on which all the rest is founded, that this
apparently simple mode of approach lands us in fresh difficulties,
especially when we discover, as is almost certainly the fact, that
the later degrees have reacted on, and caused the modification of
the rituals of the first degree. As, for example, certain changes
have been made in the second part of the third degree looking to
and preparing the way for the Royal Arch, while a whole group of
incidents has been inserted in the legend, with corresponding
additions to the ceremonies as worked generally in the United
states (though not elsewhere) which seem to have originated in what
have been called the "vengeance" degrees of Ecossaism or "Scotch"
Masonry.

GROUPING CRAFT SYMBOLS PROPOSED

Perhaps the most profitable means of attacking the problem will be
to take the symbols of the "blue lodge" and group them, not as they
occur in the degrees, but by intrinsic relationship (though
naturally this will follow to some extent their sequence in the
ritual) and work back toward their origin on the one hand and
forward to their interpretation on the other; using relevant matter
found in the higher degrees and elsewhere as it may appear helpful
to do so. But it is obvious that to accomplish this task with
anything like completeness will be practically impossible in a
series of articles such as this, though this will not really be
altogether a drawback as the chief purpose of the Study Club
Department is rather to give suggestions in matter and method than
an exhaustive treatment.

In the symbolic degrees from Entered Apprentice to Master Mason
there are set forth a number of symbols and emblems, with certain
explanations that really raise more questions than they answer, and
often in their obviousness seem carefully calculated to stimulate
inquiry rather than to satisfy curiosity. But these objective
symbols are not all there is to be considered. The ceremonies
themselves are symbolic, at least in their essential features, so
that we find on the threshold of our subject a natural and
convenient division--though as in the several members and organs of
a living creature there are very close and vital connections
between them. One of these connections is obvious at a glance,
though a rather superficial one, and that is that all of what we
have called the objective symbols are mentioned or in some way
employed in the ceremonies themselves. A consideration of this fact
leads to a further possible analysis of the subject. The ritual of
Masonry (as indeed all ritual) presents two main features which are
quite distinct though very closely connected. In the first place it
includes certain actions and movements (in Masonry technically
known as "floor work") which are accompanied by verbal formulas and
addresses. These two elements can each be cross-divided into the
essential and the non-essential. It might be difficult to define
these so as to set every part distinctly under one head or the
other; here we will take the division rather as relative than
absolute. For the present purpose the essentials in action and
speech are those that it is the intent of the whole ceremony to
have done, that form the raison d'etre of the proceedings; while
the non-essentials are those which either spring out of the former,
or are dependent on them. In one sense, and for various reasons--
tradition, usage, authority, convenience, appropriateness--they may
be necessary too, but they are subsidiary, they might be left out
in some cases, or be done some other way or at some other time. The
essentials in our present sense might be likened to the living germ
in a seed, the non-essentials to the various forms of stored-up
nutriment and protective husks and shells which the seeds of
different plants exhibit. Or to take another illustration from the
rites of the Christian Church, the sacrament of baptism, which also
is an initiatory rite, consists essentially of the application of
water by the ministrant to the person baptized and the use of a
short and simple verbal formula expressing the intention of the
ceremony. Normally, in all churches, prayers and exhortations
accompany it. It is done in a building consecrated to Christian
worship. The minister has been set aside and specially authorized
to perform this office among other things. But none of these
elements are essential to the validity of the rite. Any baptized
person can, in emergency, baptize another at any time and in any
place. Neither church nor congregation, neither prayers, hymns or
exhortations are necessary--just a simple action and a short
sentence.

It is hardly necessary to carry the analogy further, nor can the
Masonic ceremonies be openly subjected to like treatment. But it
will be very illuminating to the studious Mason to go through the
ritual step by step and endeavor to separate the essential from the
non-essential, in the sense in which we are using the terms here.
He will find that the essentials, though forming a complete whole,
yet leave a very short and, in a sense, simple ceremony, though its
symbolic nature will become even more apparent. Among these
non-essentials are the explanations of the objective symbols of the
Craft, while the symbolism of the ceremonies lies, as has been just
said, in those points that are essential.

SYMBOLISM DERIVED FROM UTILITARIAN ACTION

It is however true that certain symbolic ideas, in the more
superficial sense of the word, can be attributed to certain parts
of the added ceremonial, but such symbolism is secondary and
derived. For example, that part of the "floor work" known as
"squaring the lodge" is at least at the present day a bit of
appropriate ceremonial only. In some places it is insisted on at
all times, in others it is only observed for the progress of the
candidate. It may possibly be an ancient usage, or (what is not the
same thing) it may have a lot of ancient history behind it. It is
possible that when a "flooring," that is, a floor or "master's"
carpet was still part of the essential equipment of the lodge--on
the floor--or earlier still when the "lodge" was still "drawn" in
chalk and charcoal on the floor, that it was not regarded as being
the thing to walk on it, except as the ceremony demanded, and to go
round it--it sounds rather like an Irishism-- may have been the
origin of squaring it. But whether this be the origin or not, its
persistence lies in the fact that it seems naturally appropriate.
And this feeling of appropriateness, the sense of a thing being
fitting or becoming, brings us at least to the debatable border
line of symbolism at least. And further, it is also obvious that it
can be given a symbolic meaning in line with the general trend of
Craft symbolism. Our "walk" in life is understood to comprise our
occupation, our social position and our dealings and relations with
others. Taking the Masonic meaning of the square, it is easy to
explain why, symbolically, Masons should go about the lodge, which
represents the world, by right lines and angles, upon the square in
short.

This is an example of how a symbolic meaning can be evolved from a
quite utilitarian action. This particular piece of symbolism here
advanced will be found in no official explanation, neither is the
usage universal upon which it is founded, while it is difficult to
say definitely whether it is modern and is spreading because
appropriate, or whether it is ancient and has been in places
neglected and disused. One thing only is certain, that not being
universal it cannot be essential.

We thus have certain things said, and certain other things done
according to tradition, or authority, that are not necessary to the
regularity or validity of the "work," however useful, appropriate,
dignified or edifying they may be, and when we have set all these
aside we are able to get at the essential symbolism of our rites.
But in discussing this, as Dr. Oliver once said, the poorest
lecturer has an immeasurable advantage over the most skillful
writer. In open publication the subject can only be treated
indirectly. In what is to follow the Mason must take what he sees
to be applicable, and to some extent be prepared to read between
the lines and fill in for himself what is not said.

PRIMITIVE INITIATIONS DISCUSSED

In recent years the importance of initiation ceremonies in the
study of comparative sociology and the evolution of culture and
religion has become more and more evident, until now almost every
textbook relating to such subjects has some reference to them. The
facts collected in such quantity show that these rites must have a
normal psychological basis, so that Masons no longer have to
account for the existence of their own ritual, which once seemed a
thing apart, for now it is seen to fall into a class, numerously
represented, of natural human institutions found in all parts of
this world and apparently in every age, and at every level of
culture, though it must be confessed it has more the appearance of
a survival in the higher civilizations. It may be found possible to
draw some general conclusions from the facts at hand. To initiate,
of course, is literally to begin, and we may initiate a new course
of action, a fresh undertaking as well as a candidate. In the
ritual sense an initiation is a beginning, a new start, the
entrance on a new life, a new occupation or a new social status,
and in this last is included, of course, the becoming a member of
some special social group or organization. The most largely
represented group of initiations are those of the entrance of the
young people of clan or tribe into the status of adults, but there
are many others. There are other social ranks, the installation of
a chief or head man is initiatory, the entering into a priesthood,
or the ranks of medicine men or magicians; rites of adoption and
blood brotherhood, rites of acknowledgment at the birth of a child,
by which it is given the right to live and without which it would
be abandoned. A French author has generalized all such ceremonies
under the name, now very widely used by anthropologists of rites de
passage, transition rites, ceremonies marking the passing from one
thing to another, where the change is dangerous, or otherwise
important in the life of the individual. Such rites include the
observances proper to almost every possible normal incident and
accident that can happen between birth and death, inclusive of the
two last. The ritual reception of the new born infant, the funeral
ceremonies, puberty, marriage, parenthood, becoming an elder, being
chosen as a leader, going on a journey, recovering from illness,
are all from this point of view included; and all such observances
have a family likeness, and all tend to exhibit the same kind of
symbolism.

There are two things which obviously mark every change: the putting
away or passing out of the old and the entering upon the new.
Actually, of course, all changes, however sudden or complete they
may appear, are the results of a process, and there is no absolute
passing out of one to the other--at least within the beginning and
ending of life itself. But it is the tendency of the human mind, an
inevitable tendency, for it requires much investigation and
reflection to see behind the appearance of things, to make definite
and clear-cut divisions, and where these do not actually exist then
the change must be emphasized in some way. For instance, the
putting on the wedding ring makes the girl a wife. A boy grows into
a man day by day and month by month but the primitive group takes
him at some time during the process of growth and makes him a man
by appropriate ceremonies. Ritual, it has been said, is a thing
pre-done or re-done, its psychological basis being a desire or need
to express collectively a strong feeling or emotion. When we are
going to do a thing we think about it and probably talk about it.
After it is done we recall it and relate it. Among primitive
peoples, perhaps partly because of the greater inadequacy of
language, the thing thought about is not only spoken of but is
acted out. The preparation for hunting, or war, or sowing seed, or
gathering harvest, is to dramatically represent what it is intended
to actually do. This comes naturally and inevitably from man's
mental mechanism--even animals exhibit the same kind of phenomenon,
the cat will lash itself with its tail before it springs, dogs will
walk round and snarl before they fight, and thus it happened that
men at first took such preparatory expression of feeling as being
necessary to accomplishment, and this primal and elemental
confusion of thought is one of the roots of magic. As soon as men
began to differentiate and distinguish it is seen to be unnecessary
actually--but habit preserves previous usage, at least on the more
important occasions, and then a new theory is invented to account
for its being done. Or rather, for this implies a previous theory,
what was done at first instinctively is accounted for and explained
by postulating an unknown power or connection in things--the very
first step towards philosophy and science.

HOW PRIMITIVE RITUAL WAS REGARDED

We are not now investigating the origin of magic; but we saw some
reason to think that magical ideas underlay some of the ceremonies
of the Operative Masons, so that the question is not entirely alien
to our subject; while of course primitive initiations can only be
understood in the light of magical ideas. Two general ideas cover
most of the manifestations of this earliest hypothesis about the
nature of things. One we may call the idea of contagion--that
power, good or evil, can be communicated by touching the charged
object or person, or being touched by it, and the other that what
affects a part affects the whole, or, and this is close to
symbolism, that an object or person can be affected through
something like, or intended to represent them. The first of these
principles underlies all the systems of taboo, of healing or
helpful influences through amulets, fetich objects and the like.
While the second ramifies into so many forms that it is difficult
to know what to select as typical. To possess part of a person's
hair, finger nails, a tooth, is to have power over the person
himself. But also anything that has been in contact with him will
equally serve, which thus combines the principle of contagion as
well. Then something designated as representing him will do as
well, which may be anything from an attempted effigy or portrait
down to any object that can be cut or pierced or burned. The making
of a wax image of a man and slowly melting it was a well known
magical artifice in medieval times--but in Italy a lemon stuck full
of nails would serve as well.

On these principles the ritual pre-doing of something desired or
needed would have a potent influence in making the actual action
successful. The crops would be more bountiful if the seed were sown
with proper ceremonial; the boys would become much stronger and
more virile men if properly initiated; there would be much more
likelihood of success in war or the chase when preceded by the
proper ritual dances. And this ritual, though in origin a purely
dramatic attempt to express intention, in itself perhaps no more
magical or religious than the signs or gestures of a deaf-mute,
would constantly tend to be complicated and re-inforced by added
symbolisms. Two things will constantly operate, a desire to make
the presentation as realistic as possible, by appropriate dress and
properties, and the other to represent what could not be actually
presented by something else in some way connected or associated
with it, and in this we have symbolism proper.

HOW RITUAL IS CONSTRUCTED

Coming now to the elements of the ceremonies themselves, we noticed
above the two things characterizing a change, the passing from the
old and the entering into the new. There are two experiences common
to all men that are in excelsis the "entering in" and the "passing
out," birth and death. It is not surprising then to find these two
motives constantly drawn upon for ritual purposes. We find, for
instance, a sickly child is passed through a split sapling. The
later explanation of this is that the disease is conveyed to the
tree which will wither and die. Here the contagion motive also
appears. But in other places sick people crawl or wriggle through
holes in stones, either natural or artificial. The entering into
the underground sanctuary of Trophonius in Ancient Greece was
analogous to this. The initiatory rites of the Brahmins simulate a
birth, and among various savage races this is carried out with all
the realism possible. Ceremonies in which a death is represented
are also very frequent, and still more frequently death is said to
occur. The Esquimaux magicians ascribe their powers to having been
killed and torn to pieces by a bear, who afterwards puts them
together again and gives them magical powers. The uninitiated in
Australia are told that Daramoolun tears the boys to pieces and
burns them to ashes, and then kneads the ashes and makes them alive
again. Elsewhere they are supposed to be swallowed by some monster
and then disgorged again.

But other methods of marking the change are possible. The most
natural is the giving up of clothing, ornaments and possessions of
the old life. The young people's hair is cut off, as in Greece,
teeth are knocked out, or other mutilations performed, circumcision
being a very common one. The Brahmin boy is stripped naked before
the rites begin. Not only must the outward and separable marks of
the old status be removed but the intangible influences and
contagions received from previous surroundings must be removed by
washing or other form of purification.

When the separation from the past is completed, and emphasized in
every way possible, then the marks and badges of the new status are
formally received. It may be bodily markings, cuttings of the flesh
to make scars, tattooing, filing the teeth. Or distinctive clothes,
head-dresses or ornaments are given. And what is usually regarded
as the climax, the central and vital part of the rites, the
neophyte is brought into close and magical contact with the objects
in which are to be found the mana or power which informs the new
life. The churinga and bull-roarers of Australia, the blood of the
totem animal, the amulets, fetiches or gods of the group. We have
already seen something like this possibly suggested in the old
Operative records. Other modes of separation are also possible. In
one case a circle is drawn and the boys are brought it by their
mothers. Then they leave the latter and enter the circle into which
the women may not come. The basic ideas are worked out in almost
countless different ways, but always, once the key has be given,
the significance of the rite can be traced.

It must not be supposed that these analogies necessarily lead us to
look for any lineal and continuous descent of Masonry from
primitive puberty or other like rites. This at best is a highly
speculative position, and in the light of such knowledge as we
possess, hardly worth arguing about. But what we may obtain is
light upon the psychology of all such rites, are the limited area,
comparatively speaking, within which their symbolism is contained.

NOTES AND REFERENCES

Among the many books treating of the subject of primitive and
savage rituals the following may be recommended, most of which may
be found in public libraries: Tyler's Primitive Culture; Frazer's
Golden Bough; Themis by J.E. Harrison; Drama of Savage People by
Loomis Havemeyer; Primitive Society by R. H. Lowie.

In the article for last month an error passed unnoticed. On page 58
St. John the Evangelist should, of course, have been St. John the
Baptist. The assignment by the Christian Church of the shortest and
longest days in the year to the Evangelist and Baptist
respectively, was undoubtedly under the influence of the statement
made by the latter in reference to our Lord: "He must increase but
I must decrease." After mid-summer the days decrease in length,
while after the day of St. John the Evangelist, who preached the
gospel of Jesus, they increase

QUESTIONS FOR DISCUSSION

Into how many distinct points can the ceremonies of each of the
three degrees be divided?
Which of these are obviously non-essential, which might done some
other way, and which are absolutely necessary?
What parallels can be found for these points in detail with
primitive rituals or initiations
Are there still any traces in Masonic ceremonies that might point
to a derivation from ideas of primitive magic?

