Entered Apprentice Handbook.pdf

THE EA'S HANDBOOK

J.S.M. Ward

INTRODUCTION

By THE Hon. SIR John A. Cockburn

W. Bro. Ward is one of the most able and earnest of Masonic students. He brings to bear

on the task of research the mind of a scholar, enriched by extensive reading, much travel

and a wide experience of men and affairs. In addition to being a well known author of

Masonic Works, he was the Founder of the Masonic Study Society, whose first President

was the late Sir Richard Vassar Vassar-Smith, 33 degree, and in whose ranks are to be

found many eminent Masonic writers. Brother Ward has by precept and example led

others to become eager explorers in the realms of Masonic truth. The present volume is

No. 1 in a series of studies as to the meaning of our Ritual. It deals with the degree of an

Entered Apprentice and is calculated to inspire the younger brethren with the resolve not

to content themselves with the outward form of our ceremonies, beautiful though it be,

but to gain a knowledge of the indwelling soul of Masonry and to comprehend the deep

meaning of the ritual with which they are step by step becoming familiar. Hence they will

learn to regard the Craft not only as a world-spread, civilizing medium, nor yet only as

the most benevolent of all Institutions, but also as a mine of surpassing wealth in which

the Wisdom of the Ages has become embedded and preserved. Bro. Ward at the outset

disarms anything like hostile criticism by admitting that many brethren may not find

themselves in complete accord with all his conclusions. Indeed, it would be surprising if

this were the case. Like Holy Writ, the Ritual is capable of many interpretations. It is a

gradual accretion in which succeeding epochs have left their mark. Evolution takes place

under the alternation of forces that make for difference and agreement. The process

demands a continual adjustment between these apparently contrary, but in reality

complementary factors. Each age sets out to balance any deficiency in the preceding

period. When materialism has been pushed to excess, the tendency is rectified by a

spiritual revival. On the other hand, an age in which zeal for the gifts of the spirit has

caused neglect of temporal welfare is naturally followed by a renaissance of the just

claims of the flesh. The subject matter of Masonry is the relationship between Spirit and

Matter, between Heaven and Earth, between God and Man, between the Soul and the

Body. Emphasis is everywhere laid on the necessity of their reconciliation. Consequently

to attain the just milieu emphasis has sometimes to be laid on one side and sometimes on

the other. For example, the Cross and the Square, which have now such deeply spiritual

significance , were originally signs of Earth, and became respectively, the essential

symbols of Christianity and Masonry, because it was necessary to proclaim the fact that

professions of piety towards God were idle, unless they bore fruit in kindly relationship

between man and man. Bro. Ward regards the J.W. as representing the body, and the

S.W. the soul, although the emblems and jewel of the former are celestial and of the latter

terrestrial. The fact is that things divine and human are so interwoven in Masonry as to be

inseparable. Duty towards God and towards our neighbor are but different aspects of the

same truth. For the Fatherhood of God implies the Brotherhood of Man, and, conversely,

he who devotes himself to the service of his fellow creatures proves, through his brotherly

relationship, his descent from the Father of AII. The issue of Bro. Ward's series of

handbooks cannot fail to accomplish its main object, which is to lead not only juniors, but

also those well versed in the ritual, to mark, learn and inwardly digest the significance of

the ceremonies, which when properly understood, causes our jewels and emblems to glow

with an inner light which infinitely enhances their beauty. The ready reception which Bro.

Ward's books have already received at the hands of the Craft, prove that they meet a

recognised requirement as expositions of the character of a ritual with whose external

features we are familiar, and in which we take our daily delight.

J.A.C.

The Mysteries

In every race and every clime,

Since the earliest days of Time,

Men have taught the Mystic Quest

Shown the Way to Peace and rest.

Bacchus died, and rose again,

On the golden Asian Plain;

Osiris rose from out the grave,

And thereby mankind did save:

Adonis likewise shed his blood

By the yellow Syrian flood,

Zoroaster brought to birth

Mithra from His Cave of Earth.

And to-day in Christian Lands

We with them can join hands.

J.W.

The Meaning of our Ritual

THE ENTERED APPRENTICE

CHAPTER I.

THE OPENING OF THE FIRST DEGREE.

The W.M. calls the brethren together with one knock so as to remind them that the body

must be prepared to obey the higher faculties, for if it is not, no spiritual progress is

possible. The first question and answer of the J.W. indicate this quite clearly, for the J.W.

represents the body and so he satisfies himself that man's body is on guard against outside

influences.

The S.W., representing the Soul, next proves that all present have made some progress

towards the light. It is only when this has been achieved that any real advancement

becomes possible, and only those who have started can help those who still remain in

spiritual darkness.

The next series of questions indicates that Man has a seven-fold nature.

The Ancient Egyptians held this view , and it is endorsed in Masonry by the fact that it

takes seven to make a perfect lodge. There is also, no doubt, an astrological reference to

the seven planets and a connection with stellar worship, but as our system is mainly solar,

it is almost impossible to give a logical planetary interpretation to the seven who form a

lodge, or to the seven officers. In short, the planetary symbolism has become disorganized

by the stress laid on the solar aspect of the three principal officers who rule a lodge.

Moreover, the predominance of the solar aspect has emphasized the triune nature of man,

and symbolizes it in these officers.

Thus it will be seen that too much stress must not be laid on the planets, as represented by

the seven officers, and a passing reference to the fact that it is still remembered in the

number seven is all that can be logically maintained.

Similarly there is merely a hint of the seven-fold nature of man. If ours were a stellar

system, then clearly the Tyler would represent the body, the divine spark would be

represented by the W.M. , the various officers between would symbolize the various sub-

divisions of the non-materials parts of man, such as his astral body, his intellectual

faculties, and so forth.

Since, however, our system is solar in the main, we should continue to interpret our

symbols from that aspect, making but passing reference to stellar influences when they

occur.

The duties of the Tyler are considered elsewhere, so we will pass to the I.G. Although in

some popular workings he and the other two subordinate officers are not allowed to speak

for themselves, the Wardens doing this work, in many other rituals they are allowed to

answer the W.M. direct.

The I.G. stands for the power which permits the Soul to enter flesh at any given moment.

The Soul may desire to become incarnate, but unless its time has come it is turned back at

the threshold, and even if it forces itself into birth it is cut short. Entry into life is not an

accident, but ordained of God, Who works through His spiritual as well as through His

human agents.

Those who saw Maeterlinck's play, "The Blue Bird," will remember that the same idea is

dealt with in one of the scenes.

Spiritually, the I.G. represents the warning which must be given to those who attempt,

without due caution, to probe into the Mysteries of God. They must neither rush forward

hastily, nor, having once started, withdraw suddenly; for, if they do, dire evil will befall.

This warning all the Mysteries gave, and it is certain that those who dabble in the so-

called occult run grave risks unless they use the utmost caution. Hence it is absolutely

essential that the candidate should be properly prepared before he starts on his quest.

The J.D. represents the physical means by which the Soul, represented by the S.W.,

passes on the inspirations received from the Spirit, the W.M., to the material world. In

this sense therefore he represents intelligence, and the five senses of man, whereas the

S.D. stands for intuition, whereby the Soul obtains its inspiration from the Divine.

In the ancient operative days these officers no doubt had a practical use, the S.D. being

the personal messenger of the Master, who took messages to the S.W., not merely when

in Lodge, but when he was at a distance, employed on his task, or possibly when he was

resting from his labours, In like manner the S.W. 's deacon was sent by him to find the

J.W.

The J.W. describes his position in L. and indicates quite clearly that he represents the Sun

at noon.

From the operative point of view it must be remembered that Noon has always been, and

still is, a workingman's dinner hour, hence the special duty of the J.W. ; but in the

spiritual sense, since he stands for the body, it is natural that he should have charge over

the body's needs. As he also represents the preservative side of God, his interest in the

physical well-being of man is appropriate. With this in mind the F. C. will realize the

significance of the P.W., and its connection with C. and W. , which are the emblems of

the God of Vegetation in the more primitive rites. When men evolved, and the solar

system of religion developed, the God of Vegetation became the Preserver. This

characteristic of the J.W. is emphasized by the upright lines of his plumb, which latter

reminds us of water which falls from heaven, and of the cast marks of Vishnu in India.

This aspect of the J.W., as representing the Preserver , is carefully maintained throughout

the whole of the three degrees and must never be forgotten. In like manner, the fact that

he stands for the body is also maintained throughout. Bearing this in mind , we shall

perceive the significance of the fact that the Architect of K.S. 's Temple was the J.W.

Finally, bread and water represent the bare necessities, without which mortal life cannot

be preserved. Luxuries, which are obtained when we have acquired worldly possessions,

i.e., wealth, lead to the death of the soul, and even of the body, unless employed with the

greatest caution.

Some masons claim that the J.W. originally sat in the North to mark the Sun at noon,

meaning to see, or point out, that it had reached the midheavens. Honestly, I can find no

real evidence in support of this view, which likewise places the W.M. in the West and the

S.W. in the East.

It is due, in my opinion, to a complete misunderstanding of the use of the words "to

mark." This phrase implies that the J.W. is placed on a certain spot to mark the position

of the Sun at noon, and not that 'he may see it. In a closed-in building, such as a lodge

room was, it would be desirable to mark the three positions of the Sun, for the candidate

has to pass through each point in turn, and these three officers, who represent the Sun in

its three aspects, would naturally sit in the positions in use in a speculative lodge.

Any arguments adduced from the rituals of the modern Operative Lodges are vitiated by

two facts-(1) we have no evidence that this peculiarity is really old (it may be due to

Stretton's inventive mind) and (2) the Operatives, if old, would be descended from the

Guild Masons and not from the Freemasons ; and this might be a peculiarity of theirs, or

deliberately adopted so as to differentiate them from the Freemasons.

That the Guild Masons and Freemasons were quite distinct has been proved as far back as

1913, and the fact is gone into in my other book, "Freemasonry and the Ancient Gods."

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