Table of Contents

A BASIC MASONIC EDUCATION COURSE

THE ENTERED APPRENTICE

This manual does not disclose any of the esoteric portions of the ritual of
the Grand Lodge. The contents of this manual therefore may be discussed
with, and read by, any person interested in acquiring knowledge about
Freemasonry.

Masonic organizations are invited to reproduce, extract, copy or reprint the

contents of this book.

Grand Lodge F. & A.M. of California

1111 California Street
San Francisco, CA 94108-2284
(415) 776-7000
http://www.freemason.org

A publication of the Grand Lodge Masonic Education Committee.

REV 98-02
 TABLE OF CONTENTS

GENERAL INTRODUCTION
Purpose of these Manuals ............................................................. 3
Freemasonry Defined ................................................................... 3
The Purpose of Freemasonry ......................................................... 5
Origin of Freemasonry.................................................................. 5
Transition from Operative to Speculative ........................................ 6
King Solomon’s Temple ................................................................ 7
The Origin of our Ritual ................................................................ 7
Origin of the First Grand Lodge ..................................................... 7
Grand Lodge Titles....................................................................... 7
The Title “Free and Accepted” ....................................................... 8
Is Freemasonry a Secret Society? .................................................. 8
Is Freemasonry a Religion? ........................................................... 9
The Use of Symbolism and Allegory ..............................................10
THE ENTERED APPRENTICE DEGREE
Qualifications of a Petitioner ........................................................11
The Secret Ballot ........................................................................11
Preparation for Initiation .............................................................12
Duly and Truly Prepared ..............................................................12
The Hoodwink. ...........................................................................13
The Cable-Tow ...........................................................................13
Entering the Lodge .....................................................................13
The Method of Reception .............................................................14
Prayer in Lodge ..........................................................................14
The Practice of Circumambulation .................................................14
Kneeling at the Altar ...................................................................15
The Obligation ...........................................................................15
The Three Great Lights of Masonry................................................15
Presentation of the Lambskin Apron ............................................. 16
Working Tools of an Entered Apprentice ........................................17
The Northeast Corner ..................................................................17
The Lecture of this Degree ...........................................................18
The Charge ................................................................................19
MASONIC DECORUM AND ADVANCEMENT
The Proficiency...........................................................................20
The Language of Freemasonry......................................................20
When to Rise and When to be Seated............................................20
Subjects Not Proper for Discussion in Lodge ...................................21
The Worshipful Master.................................................................21
The Tiler....................................................................................22
No Horseplay or Hazing ...............................................................22
The Heart of the Masonic Family...................................................22
The Rights of an Entered Apprentice Mason....................................22
The Responsibilities of an Entered Apprentice Mason.......................23
Famous Freemasons ...................................................................24
Masonic Glossary: Entered Apprentice ...........................................27
Frequent Phrases........................................................................29

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GENERAL INTRODUCTION
PURPOSE OF THESE MANUALS
The intent of these manuals is basically twofold: first, to provide the new
member of Masonry with more information about the Fraternity, its
structure, practices and symbolism; and secondly, to offer suggestive
approaches for further research if one is so inclined. We feel that there is
not only a great need for this type of information but also a great desire for
it as well. Masonic education begins with the study of the rituals
themselves. After that, the newly made Mason is given the Monitor for
personal study. For some this is enough, but for others it is not. These
manuals provide the next logical step for the student of the mysteries of
Masonry. It is not our purpose here to repeat what is contained within our
Rituals or in the Monitor but to stimulate the mind and provoke further
research by offering a variety of approaches to consider.

FREEMASONRY DEFINED
Freemasonry cannot be defined in a few sentences or pat answers. One of
the most common definitions is that it is a system of morality, veiled in
allegory (or a story) and illustrated by symbols. This is true, but
Freemasonry is more than that. While it is certainly a course of moral
instruction that uses both allegories and symbols to teach its lessons,
Freemasonry is also an organized society of men, a fraternity. It uses
symbols derived from operative stonemasonry and architecture but not
exclusively. Much of its symbolism is also taken from Biblical sources,
especially the stories surrounding the building of King Solomon’s Temple.
Great stress is placed upon the development of moral and ethical virtues
and the building of character, with Truth being the guiding principle of our
lives. Thus, brotherhood and charity are natural outcomes which further
define what we are. In other words, we are using a proven method to
enhance the lives and spirits of our members in a tangible way.
There are also aspects of Freemasonry that enrich our lives and spirits in
an intangible way. This part of Masonry is harder to define but is just as
real. There is something very profound about Freemasonry. It seems to
speak to a hidden part of oneself that responds with a deep reverence and
respect. The deeper one takes his studies of the rites and symbols of
Freemasonry, the richer his Masonic life becomes.

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In his poem, "When is a Man a Mason?" the Rev. Joseph Fort Newton
captured the essence of what it means to be a Freemason:
"When he can look out over the rivers, the hills, and the far horizon with a
profound sense of his own littleness in the vast scheme of things, and yet have
faith, hope, and courage-which is the root of every virtue. When he knows that
down in his heart every man is as noble, as vile, as divine, as diabolic, and as
lonely as himself, and seeks to know, to forgive, and to love his fellowman. When
he knows how to sympathize with men in their sorrows, yea, even in their sins-
knowing that each man fights a hard fight against many odds. When he has
learned how to make friends and to keep them, and above all how to keep friends
with himself. When he loves flowers, can hunt birds without a gun, and feels the
thrill of an old forgotten joy when he hears the laugh of a little child. When he can
be happy and high-minded amid the meaner drudgeries of life. When star-
crowned trees and the glint of sunlight on flowing waters subdue him like the
thought of one much loved and long dead. When no voice of distress reaches his
ears in vain, and no hand seeks his aid without response. When he finds good in
every faith that helps any man to lay hold of divine things and sees majestic
meanings in life, whatever the name of that faith may be. When he can look into a
wayside puddle and see something beyond mud, and into the face of the most
forlorn fellow mortal and see something beyond sin. When he knows how to pray,
how to love, how to hope. When he has kept faith with himself, with his
fellowman, and with his God; in his hands a sword for evil, in his heart a bit of a
song-glad to live, but not afraid to die! Such a man has found the only real secret
of Masonry, and the one which it is trying to give to all the world."

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THE PURPOSE OF FREEMASONRY
What is the purpose of Masonry? One of its most basic purposes is to make
good men even better. We try to place emphasis on the individual man by
strengthening his character, improving his moral and spiritual outlook, and
broadening his mental horizons. We try to impress upon the minds of our
members the principles of personal responsibility and morality, encouraging
each member to practice in his daily life the lessons taught through
symbolic ceremonies in the lodge. One of the universal doctrines of
Freemasonry is the belief in the “Brotherhood of Man and the Fatherhood of
God”. The importance of this belief is established by each Mason as he
practices the three principal tenets of Masonry: Brotherly Love, Relief and
Truth.
Masonry is also the custodian of a tradition of initiation. It is the duty of
every Freemason to preserve and perpetuate this tradition for future ages.
This is a heavy responsibility and should give pause to any who would seek
to make changes in the body of the Craft, except those with the highest
motives and deepest understanding of the principles involved.

ORIGIN OF FREEMASONRY
How did Freemasonry originate? We are not sure when our craft was born.
We do know it goes far beyond written record and we believe it was not
always called Freemasonry. It is obvious that some of the ancient Mystery
Schools of Egypt, Greece and the Near East influenced the ceremonies that
are used today. These ceremonies were designed as tests, and admission
was granted only to those who passed and were worthy of further
instruction. Our ceremonies have some of the same elements, though
probably of a less physical nature, while still maintaining its spiritual form.
Specifically, there are points of similarity between our Fraternity and the
society founded by Pythagoras and the Fraternity of Hermes at Hermopolis
in Egypt. We can also find affinities in the great Mystery Schools of Isis and
Osiris of Egypt, the Dionysiac/Orphic and Eleusinian Mysteries of Greece,
and the Mithraic Mysteries of ancient Rome.
Other groups that carried on like traditions include: the Jewish
eschatological sect of the Essenes - from whom some believe John the
Baptist came; the Roman Collegia of Artificers – an organization of builders
- that Marcus Vitruvius Pollio (under the Emperor Augustus) led in the first
century; and, the Comacine masters who flourished at the fall of the
Roman Empire. The last group provides some link with the cathedral
building projects of the medieval ages that were virtual bibles in stone. Our
connection with these great schools of the past and other organizations is
tenuous at best, but nevertheless, a study of them yields deep insight into
our own Fraternity. We will refer again to these august institutions within
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these booklets at appropriate places. It is generally thought that the
medieval craft guilds gave rise to the operative lodges that in turn became
the birthplace of Freemasonry as we know it today.

TRANSITION FROM OPERATIVE TO SPECULATIVE

What is the difference between “Operative” and “Speculative” Masonry?
Operative refers to the time in our history when Masons actually performed
the physical labor of building. They were the best at their craft, and they
kept secret their methods of building. Speculative refers to the period of
time when men were accepted into the Craft as “non-operative” members.
They were not “physical builders", but “builders of character” instead.
We are unable to accurately pinpoint the time when we transitioned from
operative to speculative masonry. The change was gradual and probably
stretched over a period of more than 50 years. It began early in the 1600's
and may have begun with the acceptance of patrons into the operative
lodges, as was mentioned in the Entered Apprentice Degree instruction.
Other members who were not interested in becoming stonemasons,
followed the patrons. Those who were admitted by consent of the operative
masons became "Accepted Masons". Membership was desired because of
the spiritual, social and cultural advantages. During this time, our Craft
grew rapidly in numbers.
The decline of Gothic architecture and the reduced demands for great
building projects greatly lowered the number of skilled operative craftsmen
needed to carry on construction during this period. If we had not become
Speculative Masons, our Craft would have been faced with extinction. Many
of the institutions of that day did pass into oblivion; but by becoming
Speculative, the Craft has grown to a point never envisioned by its
founders. Much of this growth can be attributed to the formation of the
premier Grand Lodge of England, when four old Lodges in London held a
meeting at the Goose and Gridiron Tavern in June of 1717. At this meeting,
a brother by the name of Anthony Sayer was elected Grand Master. From
there, Masonry quickly spread over much of the world, and other grand
lodges were established.

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KING SOLOMON’S TEMPLE
The frequent references to King Solomon’s Temple in this and other
Degrees, has led to the false conclusion that the Fraternity was founded by
him. Freemasonry became an organized craft many years after the reign of
Solomon. However, our ritual is based upon Masonic legends connected
with both Solomon and the Temple at Jerusalem, which has helped enrich
the symbolism. The Biblical passages regarding the Temple can be found in
the First Book of Kings, Chapters 5 to 8, and the First Book of Chronicles,
beginning in the second chapter.

THE ORIGIN OF OUR RITUAL

Where and when did the Ritual work originate? The origin of our Ritual
cannot be traced much beyond the years of the 18th century, or around
1700. The Ritual of Freemasonry was a continuation of the practices and
customs of the day-to-day work of the Operative Freemason. The emphasis
gradually shifted from the practical to moral and spiritual virtues as the
Accepted Masons began to outnumber the Operative Brethren in the
Lodges. In early Speculative Masonry, there may have been but one
degree and a Master’s part. After a few years, three Degrees were used.

ORIGIN OF THE FIRST GRAND LODGE

By the first part of the 18th century, there were many lodges in England.
By the year 1716, most of the lodges had only non-operative members. In
December of 1716, on St. John’s Day, a number of members met in
London and had an informal meeting. As a result of this meeting the
members of the four Lodges met again in London on June 24, 1717 on St.
John the Baptist’s Day and formed the first Grand Lodge. This became one
of the most important dates in Masonic history, because it marked the start
of modern Freemasonry as we know it today. With the exception of a few
Lodges, every regular Masonic Lodge today was granted a charter or
warrant from a Grand Lodge, and every one ultimately traces its origins
back to Grand Lodges in England, Scotland, or Ireland. Every Grand Lodge
has a certain territorial jurisdiction, or an area to represent. In the United
States, every State, and the District of Columbia, is governed by a Grand
Lodge.

GRAND LODGE TITLES

Titles of Grand Lodges in the United States also vary. Some are called A.F.
& A.M., which means Ancient Free and Accepted Masons. The other most
commonly used title is F. & A.M., or Free and Accepted Masons. The reason
for this difference is that in England, when Grand Lodges first started, there
was a rivalry between two different factions. One faction adopted the title
"Ancient" and the other was called "Modern". This carried over to the

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United States, where Grand Lodges were styled either A.F. & A.M. or F. &
A.M.. However, because of the complex situation of charters in the U.S.,
there is currently no logical connection between either of the terms and the
origins of American Grand Lodges. In California, we call ourselves F. & A.M:
Free and Accepted Masons.

THE TITLE “FREE AND ACCEPTED”

How did the term “Free and Accepted” originate? Ancient craftsmen were
very skilled, and their craft was considered to be indispensable to the
welfare of both “Church” and “State”. For this reason, they were not placed
under the same restrictions as were other workers - they were “free” to do
their work, travel and live their lives in a manner befitting their importance.
In England during the Middle Ages this freedom was rare. Most workers
were under bond to the owners of the land on which they worked. Our
legendary history carries this freedom for the Operative Mason back to the
year 946, in York, England.
The word “Accepted” also goes back to the time of the operative mason.
During the latter years of the Middle Ages, there were few educated men
outside the monasteries of the world. Naturally, men wanted to become
Freemasons to obtain the advantages the craft had to offer. These men did
not necessarily want to build buildings; they wanted to belong to the
organization. These were “Accepted” Masons, rather than operative
masons. This practice probably originated when some of the people for
whom the craftsmen were working asked to be admitted. This was an
important transition for the Craft, because the secrets of the building
trades were becoming more widely known, architecture was changing and
membership was declining. By becoming “Speculative,” the Craft grew
rapidly. As time went on, there became many more “Accepted” members
than there were operative members, and eventually we became a
Speculative rather than an operative organization.

IS FREEMASONRY A SECRET SOCIETY?

The answer is no. A secret society is one in which the membership is
concealed, the meeting places are kept secret, and knowledge of its
organization and principles is unknown to the public. True, we have a few
secrets in Freemasonry: a part of our ritual, our modes of recognition and
the business of the Lodge. Portions of our ritual have been handed down
within Freemasonry for centuries and form a part of our tradition. However,
our purposes, ideals and principles may be learned by anyone who
inquires. There are numerous books on these subjects available to the
public. All printed Masonic information, with the exception of our esoteric
work, may be freely discussed in public. As Masons, we wear lapel pins and
other Masonic jewelry, march in parades with our distinctive aprons,
8
advertise the time and place of our meetings and openly sponsor charities.
We can hardly be called a secret society. We do prefer to keep our rites
confidential, because keeping them sacred and solemn can only enhance
their initiatory value.
It should also be mentioned that the true secrets of Freemasonry are
contained within the repository of the faithful breast and cannot be
revealed to those who are not duly and truly prepared to receive them.

IS FREEMASONRY A RELIGION?
Again, the answer is no. Because of the nature of the teachings of
Freemasonry, we require our candidates to acknowledge a belief in a
Supreme Being and the immortality of the soul. Otherwise, the ceremonies
would be meaningless. But there is no requirement that one belong to a
particular religion or a particular church. That choice is a personal decision.
It is the opinion of our Order that membership in our Fraternity will only
enhance a man's experience in whatever religious community he chooses
to belong. An atheist cannot become a Mason, because he cannot express
a belief in a Supreme Being.
Masonic ideals are not set forth in written creeds. For the most part, the
individual Mason must interpret the rituals for himself and come to
whatever understanding will satisfy his own mind and conscience, allowing
others to do likewise. This is an example of Masonic tolerance, one of the
primary principles of the Craft. It is a foundational principle and can be
traced all the way back to Anderson's Constitutions of 1723 and 1738,
which forbade all sectarian discussion in our assemblies [See MM:
REGULARITY AND RECOGNITION]. There is no Masonic dogma. Our Order
seeks only to unite good men for the purpose of brotherhood - not to
promote a specific religion.
Can a Catholic become a Mason? There is nothing within Masonry that
prohibits a Catholic from becoming a member. There are many
misunderstandings by the public, and sometimes even our own members,
concerning this issue. These misunderstandings have led to many false
conclusions and created barriers where none exist, so far as Freemasonry
is concerned. Some Catholic Popes regarded Masonry with disfavor and
have issued edicts that condemned Freemasonry and prohibited
membership to all Catholics. In spite of this, many prominent Catholics
have become Masons. Our organization generally has given no official
recognition to these edicts. We have chosen to follow a course of “silence
and circumspection” since the first edict was issued in 1738 by Pope
Clement XII.

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THE USE OF SYMBOLISM AND ALLEGORY
Freemasonry makes extensive use of symbolism and allegory. A general
study of symbolism is recommended to every Mason. Research into the
historical uses and meanings of symbols utilized in the rituals, as well as a
comparative study of mythology, provides a sure foundation for Masonic
education. Especially recommended to Masonic researchers is a working
knowledge of the stories from the Bible. Whenever a person or story is
explicitly mentioned or alluded to in the rituals of our Fraternity, it is our
task to find out why.
In Masonry, the Lodge is the center of activity. It is symbolically the
Temple of Solomon. All degree work (ritual) and advancement is done
within the Temple. The Temple is considered to be an exact replica of the
divine world. It is sacred; it is the center of the universe. Its structure,
furnishings, dimensions, and proportions – its architecture - are a mirror
image of the Divine. Usually a temple is high upon the mountain (to be
closest to God) and is considered the center of the cosmos. It is sacred
space, a place out of the ordinary. The Temple is the place where the
human is most likely to encounter the Divine.
Being Masons, we might expect that the symbolism of stones would be
important. The importance of stone symbolism is pervasive in religious
thought. We can find references connecting stones with the gods back to
the remotest times. It has been considered by some religious historians as
being an archetypal image representing absolute reality. Many of the old
gods (i.e. Mithras) were thought to be born from stones (petra genitrix).
Stones possess the qualities of stability, solidity, and everlastingness which
are also qualities attributed to the gods. There are numerous references to
stones throughout the Bible which allude to a link between the stone, the
sacred, and spirituality. In Isaiah 28:16 we read: “Therefore thus saith the
Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a
precious corner stone, a sure foundation: …” In Psalm 118: 22 we find:
“The stone which the builders refused is become the head stone of the
corner.” Also, in Revelation 2:17 we read: “To him that overcometh will I
give to eat of the hidden manna, and will give him a white stone, and in the
stone a new name written, which no man knoweth saving he that receiveth
it.” We also read (Genesis 28:11) that when Jacob had his vision of the
angels and the ladder reaching to heaven, he used a stone as a pillow.
After he awoke: “Jacob rose up early in the morning, and took the stone
that he had put for his pillows, and set it up for a pillar, and poured oil
upon the top of it. And he called the name of that place Beth-El (God’s
House).”

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THE ENTERED APPRENTICE DEGREE

QUALIFICATIONS OF A PETITIONER
The qualifications to be a Mason are clear and distinct. There are physical,
moral and spiritual qualifications. In California, the petitioner must be a
man of at least 21 years of age. He must be free of any previous felonious
criminal convictions and be of good moral character. He must also believe
in a Supreme Being and the immortality of the soul.
The physical qualifications are necessary because the person must be free
to make his own life decisions and be responsible for himself. The moral
qualifications are self-evident for the viability of any brotherhood and the
lofty ideals of our society. The two spiritual qualifications not only inform
the entire structure of Freemasonry but also align the Fraternity with the
great Mystery Schools and religions of the world. It is the transition from
belief to knowledge that seals the mark of true spiritual initiation.

THE SECRET BALLOT

After a man has applied for Masonic membership, and his background has
been thoroughly investigated, the lodge members vote by secret ballot to
accept or to reject him for membership.
Masonry's secret ballot is another of its ancient customs. It has been rather
aptly said that when a petitioner is voted upon for Masonic membership he
undergoes the "Ordeal of the Secret Ballot". To be elected, he must receive
an affirmative vote from each and every member present at that meeting.
Just one member out of all present - there could be twenty, or fifty, or a
hundred members in attendance - can drop the black cube and deny him
membership. When you consider the moral yardstick by which Masons
measure membership applicants and that only one negative vote can reject
a petitioner, it would seem reasonable to assume that a large proportion of
petitioners would be rejected for membership. But that is not the case.
Many, many more are elected than are rejected. That fact is testimony to
the generally good judgment of those who recommend applicants, and it
also indicates that the fraternity, by and large, attracts good men.
Much has been said and written, pro and con, about the secret ballot.
Some argue, not without logic, that it is not fair for just one member out of
all those who may be present at a meeting to be able to deny a petitioner
membership. Others argue, also logically, that if even one member knows
something negative about a petitioner, then that one member should have
the right and the opportunity to prevent the entrance into Freemasonry of
one he feels would bring discredit to it.
It goes without saying that the secret ballot is occasionally abused by a
member who rejects a petitioner for mere petty reasons having nothing to

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do with moral fitness, but such instances are rare and in almost every
election the good man is elected to membership.
It is also undeniable that despite the requirements as to recommendation,
as to background investigation, and as to unanimous secret ballot, an
occasional undesirable person attains Masonic membership. Again, though,
these instances are relatively rare. It should be remembered that if a
member ever acts contrary to the rules and regulations of Freemasonry, he
can be suspended or expelled from membership.

PREPARATION FOR INITIATION

Ideally, the candidate should find his way to the door of Freemasonry on
his own. If a man senses the stirrings in his heart for a deeper
understanding of life than that he has heretofore found, he will seek until
he finds the Fraternity. This turning of the heart is really the beginning of
his initiation. Therefore, each candidate who comes seeking light is said to
be first prepared in his heart.
While Freemasonry is not a religion, its ceremonies are of a serious nature,
dignified in their presentation and impart teachings that, if properly
understood, obligate a man to lead a better life. To get the greatest good
from the ceremonies, a candidate should first prepare his mind to
understand and absorb these teachings. The candidate should pay strict
attention to every part of the ceremony, in order that he may gain some
understanding of the teachings of Freemasonry. The methods we use in
teaching may be new and unusual to the candidate, but these methods
have been used for many centuries and have not changed significantly
since they originated. Finally, he should remember that every Mason in the
Lodge room is his friend and brother.

DULY AND TRULY PREPARED

Being duly and truly prepared refers to the wearing of special garments
furnished by the Lodge to emphasize our concern with man’s internal
qualifications, rather than his worldly wealth and honors. By wearing these
garments, the candidate signifies the sincerity of his intentions. The
symbolism of the Rite of Destitution reverts to those ancient times when
men believed that the soul descended through the planetary spheres and
vested itself with the qualities attributed to each sphere before birth. Each
planetary quality corresponds to a specific metal. In ancient initiations,
candidates were compelled to leave all metals behind, lest they bring into
the assembly disturbing planetary influences. While this symbolism may no
longer have an astrological character, the old point about excluding
disturbing influences remains. The candidate is not to bring into the Lodge
room his passions or prejudices, lest that harmony, which is one of the
chief concerns of Masonry, be destroyed.
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Being duly and truly prepared also refers to the state of a man's heart and
soul as he seeks admission into our Order. "Seek and ye shall find. Ask and
it shall be given unto you. Knock and it shall be opened unto you."
There are other factors involved in the preparation of the candidate that we
will address in the next degree.

THE HOODWINK
The symbolism of the hoodwink is twofold: first, it emphasizes the veil of
secrecy and silence surrounding the mysteries of Freemasonry; secondly, it
represents the mystical darkness, or ignorance, of the uninitiated. It is
removed at the appropriate time; that is, when the candidate is in the
proper attitude to receive Light.

THE CABLE-TOW
The Cable-Tow is a rope such as would be used to tow or restrain. It is also
generally regarded as a symbol of the voluntary and complete acceptance
of, and pledged compliance with, whatever Masonry may have in store. To
many, the Cable-Tow is symbolic of the umbilical cord, which is necessary
to begin life; but is severed when love and care replace it, and the
individual grows on his own. The length of the Cable-Tow is frequently
referred to in the language of Freemasonry, but many of the new Brethren
do not understand its meaning. Formerly, a Cable-Tow was deemed to be
the distance one could travel in an hour, which was assumed to be about
three miles. In California this is any reasonable distance from which a
summons may be answered, health and business permitting. Each Mason is
bound to all other Masons by a tie as long and as strong as he himself
determines his ability will permit. One may also consider the idea of the
silver cord (Ecclesiastes 12:6) and the Cable-Tow.

ENTERING THE LODGE

As an Entered Apprentice takes his first step into the Lodge room, he
enters into a New World: the world of Masonry. He leaves the darkness,
destitution and helplessness of the world for the light and warmth of this
new existence. It is not an idle formality, but a genuine experience, the
beginning of a new career in which duties, rights and privileges are real. If
a candidate is not to be an Apprentice in name only, he must stand ready
to do the work upon his own nature that will make him a different man.
Members are called craftsmen because they are workmen. Lodges are
quarries because they are scenes of toil. Freemasonry offers no privileges
or rewards except to those who earn them; it places working tools, not
playthings, in the hands of its members. To become a Mason is a solemn
and serious undertaking. Once the step is taken, it may well change the
course of a man’s life.

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THE METHOD OF RECEPTION
The reception of the candidate into the Lodge room is intended to
symbolize the fact that our rituals are serious and confidential and that
there are consequences for violating this confidence. It also reminds a man
that his every act has a consequence, either in the form of a reward or a
penalty. The method of reception also points out the value of a certain
virtue needed to gain admission into the mysteries of Masonry.

PRAYER IN LODGE
No Lodge can be opened or be closed without prayer, which is offered by
the Master or Chaplain. The prayer is universal in nature, and not peculiar
to any one religion or faith. But the act of invoking the blessings of Deity is
a central Masonic practice. At the end of prayer, each member responds
with the words “So Mote it Be”, which means in Modern English, “So may it
ever be”.

THE PRACTICE OF CIRCUMAMBULATION

Circumambulation means to walk around some central point or object. In
Masonry, the act is performed in a clockwise manner, patterned after the
movement of the sun as it is seen from the earth, moving from East to
West, by way of the South. The candidate’s journey around the Altar also
enables the brethren to observe that he is properly prepared.
Circumambulation is an ancient practice found all over the world. Much the
same idea as the labyrinth, it portrays the path of initiation as that of a
journey. In another sense, it symbolically aligns one to a proper
relationship with the order of the universe. There are references to
circuitous routes in Psalms 26:6 and Job 22:14. And one may remember
the action at Jericho.

14
KNEELING AT THE ALTAR
The central piece of furniture in the Lodge is the Altar. The Altar is symbolic
of many things. As a temple symbolizes the presence of Deity, the altar
symbolizes the point of contact. Its location in the center of the Lodge also
symbolizes the place which God has in Masonry, and which he should have
in every Mason’s life. It is also a symbol of worship and faith. The candidate
approaches the Altar in search of light and assumes his obligations there.
In the presence of God and his Brethren, he offers himself to the service of
the Supreme Architect of the Universe and to mankind in general. The Altar
is the point on which life in our Masonic Lodges is focused and it should be
accorded the highest respect.
The wisdom of the Master is said to flow from his station in the East to the
Altar. Thus, one should never cross between the Master’s Station and the
Altar when a Lodge is in session.

THE OBLIGATION
The Obligation is the heart of the Degree; for when it is assumed by the
candidate, he has solemnly bound himself to Freemasonry and assumed
certain duties which are his for the rest of his life. The taking of the
Obligation is visible and audible evidence of the candidate’s sincerity of
purpose. The Obligation has a two-fold purpose. In addition to binding the
candidate to Freemasonry and its duties, it also protects the Fraternity
against someone revealing the modes of recognition and symbolic
instruction. The candidate should understand that the great truths which
Masonry teaches are not secret, but the manner in which Freemasonry
teaches these truths is considered secret.
Like much in the Fraternity, the roots of this practice are ancient. Making
vows was a common practice in the Mysteries and was even a form of
personal religion to the general populace. In many ways the vow defined
their relationship with the deities of their homeland. Many vows were
expressed in terms such as promises to a deity in return for safe voyages,
successful crops, healing and so on. Although the nature of making vows
and obligations has changed in modern times, it remains a very powerful
method for setting direction in one's life and the building of character. The
Latin obligato literally signifies a tying or binding. The relationship between
the Cable Tow and the Obligation, along with the changing nature of this
relationship as the candidate progresses, should not go unnoticed.

THE THREE GREAT LIGHTS OF MASONRY

The Three Great Lights of Masonry are the Holy Bible, Square and
Compass. The Volume of the Sacred Law (no matter what religion) is an
indispensable part of a Lodge. The Grand Lodges of the United States use

15
the Holy Bible as the V.S.L. on their Altars. In our jurisdiction, a candidate
may request to have his own sacred book present on the Altar with the
Bible during his degree ceremonies. In Lodges in other countries, other
sacred texts are placed on the Altar in place of the Holy Bible, but no Lodge
in California may stand officially open, unless the Holy Bible is opened upon
its Altar with the Square and Compass displayed thereon. The open Bible
signifies that we should regulate our conduct according to its teachings
because it is the rule and guide of our faith and is a symbol of man’s
acknowledgment of his relation to Deity. The Square is a symbol of
morality, truthfulness and honesty. To “act on the square” is to act
honestly. The Compass signifies the propitious use of action and is a
symbol of restraint, skill and knowledge. We might also properly regard the
Compass as excluding beyond its circle that which is harmful or unworthy.
The Square and Compass are recognized by the general public as the
symbol of Freemasonry.
The symbolism of the square and compass is seen in many ancient carvings
and artwork. A stonecutter’s square has been seen to represent the earth,
while the compass has related to the arc of heaven. Thus their union has
represented the union of heaven and earth. The Volume of Sacred Law can
also represent God’s communication to man through scripture and inspired
writings. The triple symbol can also be seen as representing God’s
expression through the creation of heaven and earth.
The Three Great Lights are also consistent with the three tier system of
Blue Lodge Masonry. One way of interpreting the triple symbolism is seeing
human nature as divided into three parts – body, mind, and soul with a
Degree for each part. In the same way, the Three Great Lights are the
guiding principals of the three natures: the Square to the body, the
Compass to the mind, and the Volume of Sacred Law for the soul.

PRESENTATION OF THE LAMBSKIN APRON

The Apron is at once an emblem of innocence and the badge of a Mason.
By innocence is meant clean thinking and clean living, a loyal obedience to
the laws of the Craft and sincere good will one’s Brethren. The Badge of a
Mason signifies, among other things, that Masons are workers and builders.
Other aspects of this most visible vesture of our Fraternity should be
mentioned. The apron as a mark of distinction has been found in many
similar organizations of initiatory nature including the Essenes and the
Mythraic Mysteries, and has been conspicuous on statues of some Egyptian
and Greek deities. The lamb has always been a symbol of innocence and
sacrifice. There are two senses in which innocence is being used here.
Innocence in one sense is free from moral defect. The other sense used is
that of being new born.

16
Another consideration of the white lambskin apron is that the Sign of the
Ram begins at the Spring Equinox – the time of year that life is renewed.
The Masonic Apron is made up of two parts: a square and a triangle,
representing four and three respectively. The symbolism of these numbers,
as well as their sum, should be studied in connection with the form of the
apron in the different degrees. Finally, it should be mentioned that the
word candidate comes from the Latin candidatus which means, “clothed in
white.”

WORKING TOOLS OF AN ENTERED APPRENTICE

The Working Tools presented to the candidate were those used by the
ancient operative craftsman in the erection of the building on which he was
working. To the Speculative Mason, these represent the moral habits and
forces by which man shapes and reshapes the essence of his human
nature. By these symbolic tools, he also fits his own behavior to society
and community. While they do not contain the whole philosophy of
Masonry, the various Working Tools allocated to the three degrees, by their
very presence, declare that there is constructive work to be done; and by
their nature, indicate the direction this work is to take.
The Working Tools of this degree are specified as the twenty-four inch
gauge and the common gavel. The symbolic description of these tools is
provided in the ritual and the Monitor, so there is no need to repeat that
here. It is interesting that one tool (gauge) is used passively and the other
(gavel) is used actively. One is a tool of measurement and calculation,
while the other is one of force. One tool decides what to keep, while the
other gets rid of the rest.
The three parts may also be seen to represent the tripartite nature of the
soul defined by Plato: the desirous, emotional, and mental. When properly
cultivated, they embody the virtues temperance, fortitude, and prudence.
These three virtues combined in proper order promote the supreme virtue
of the whole self: equilibrium or justice.

THE NORTHEAST CORNER

The Northeast Corner is traditionally the place where the cornerstone (the
first stone) of a building is laid. The Apprentice is thus placed, because
from here he will erect his own temple by the principles of Freemasonry.
Other considerations on the northeast corner are the following. The north
in Masonry is attributed to darkness and the east to light. Therefore, the
northeast is a place midway between darkness and light. Being midway, it
is also symbolic of equilibrium. Furthermore, this spot representing equal
light and darkness corresponds with the point of the Spring Equinox when
the nighttime is equal to the daytime. There is some evidence that the

17
lambskin apron was presented to the candidate at one time in the
northeast corner of the lodge.
It needs to be mentioned that there is a seeming contradiction of this
symbolism with physical reality. If we imagine the lodge’s boundaries to be
the eastern and western horizons, with the north and south walls being the
Tropic of Cancer and Capricorn (where the sun reaches it northern and
southern limits), then the day that the sun rises in the northeast corner of
the “lodge” is the Summer Solstice near St. John the Baptist’s Day.
Sometimes symbolism overlaps, but in many cases it is a hint at a deeper
meaning.

THE LECTURE OF THIS DEGREE

The Lectures given to the candidate by the Worshipful Master are intended
to elaborate certain phases of the ritual, giving a broader explanation of
the ceremonies in order for the candidate to understand the lessons of
Freemasonry. The four cardinal virtues of Temperance, Fortitude, Prudence
and Justice are explained here as well as the three tenets of Brotherly
Love, Relief and Truth.
The lodge is dedicated to Saint John the Baptist and Saint John the
Evangelist. Freemasonry long ago chose as its patron saints John the
Baptist and John the Evangelist. By doing this, the Brethren arrived at the
conclusion that their patron saints belonged to a Lodge and that it must
have been in the city in which they lived - Jerusalem. By this tradition, all
Lodges symbolically come from one at Jerusalem. By tradition, also, every
Mason hails from such a Lodge. By claiming to come from this mythical
Lodge, he proves that he hails from a “just and legally constituted Lodge.”
The form of a Lodge is an oblong square, or a rectangle. It extends from
East to West (horizon to horizon) and between North and South. The
covering of the Lodge is the canopy of heaven. It is not a coincidence that
the two major patrons of the Masonic Lodge have their birthdays near the
Summer and Winter Solstices where the sun reaches its most northern and
southern limits. The East in a Masonic Lodge does not necessarily mean the
actual point of the compass. The East in the Lodge is the station of the
Worshipful Master whence he dispenses light and instruction to all his
brethren. Some Lodges may actually have the Master sitting in another
compass location, but the important point is that the Master is always
symbolically located in the East and the other symbolic points of the West,
South and North are located in proper relation to the station of the Master.
Further instruction is given in the long form of the lecture regarding the
Supports of the Lodge: the three pillars of Wisdom, Strength and Beauty,
which also relate to the three immovable Jewels of the Lodge: the Square,

18
Plumb and Level, which still further relate to the three principal Officers and
three Lesser Lights of the Lodge.
The three movable Jewels of the Lodge consist of the Rough and Perfect
Ashlar and the Trestleboard. The Rough and Perfect Ashlars are precise
symbols of the process of initiation. In a Hermetic sense, the Rough Ashlar
is the prima materia, while the Perfect Ashlar is the Philosopher’s Stone.
The Ornaments of the Lodge consist of the Mosaic Pavement, the Indented
Tessel, and the Blazing Star. We walk in a world of opposites: good and
evil, night and day, hot and cold, love and hate. The Mosaic Pavement
symbolizes this fact. Again, all of these symbols should be studied further
to find out what they conceal and what they reveal.

THE CHARGE
At the end of the ceremony and instruction in each degree, the candidate is
charged to perform his Masonic duties. The Charge given him explains
these duties especially in their relation to the particular Degree. These
Charges should not be ignored as mere conventionalities.

19
MASONIC DECORUM AND ADVANCEMENT

THE PROFICIENCY
The Proficiency is a series of questions and answers which the candidate is
required to commit to memory prior to being advanced to the next degree.
Among other things, it is intended to:
(1) Teach each candidate the language of Freemasonry.
(2) Fix in his memory the teachings and structure of the Degree.
(3) Impress upon his consciousness the different points of the Obligation.
(4) Give each candidate an ancient method to contemplate the meanings
behind the degree.
(5) Give the new candidate a point of contact with an established
member.
The long form Proficiency became optional in 1998. Currently, a candidate
must only demonstrate proficiency in the Obligation and Modes of
Recognition of each degree. However, each candidate can still choose to
complete his Proficiency in the long form.

THE LANGUAGE OF FREEMASONRY

Why is the language of Freemasonry so different from that which we
normally use? This question is often asked by new members of our
Fraternity. The Ritual of Freemasonry is a product of the early decades of
the 18th century. It contains much of the language of that time period and
other words and phrases from the very old work have been incorporated.
This is why the language is written and spoken as it is. If the time and
effort is spent to study the words of our Ritual, one will discover that the
thoughts and teachings imparted cannot be put in fewer words and still
retain their meaning.

WHEN TO RISE AND WHEN TO BE SEATED

The gavel in the hands of the Master of a Lodge is one of the symbols of
authority by which he governs. When the gavel is sounded once in the East
at the beginning of Lodge, the Brethren must come to order. Two raps call
the principle Officers to their feet, and three raps mean that all Brethren
must stand. If everyone is standing, one rap seats everyone in the Lodge.
If the Worshipful Master addresses you by name, arise, face the East, give
the due guard and sign of the degree and listen to his instructions. If you
wish to speak, arise and wait until the Master recognizes you. Give the due
guard and sign of the degree, and then address your remarks to him.

SUBJECTS NOT PROPER FOR DISCUSSION IN LODGE

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Sectarian religion and politics should not be addressed in Lodge, and there
are good reasons for this. When we meet in a Lodge, we are all on a
common level, and are not subject to the classes and distinctions of the
outside world. Each Brother is entitled to his own beliefs and convictions.
Our objective is to unite men, not to divide them. These subjects create
honest differences of opinion that might well cause friction between
brethren.
There will also be subjects concerning the Lodge’s business that should not
be discussed. All deliberations should be kept within the bounds of
propriety and everyone should show tolerance for the opinion of others.
Every Master wants harmony in his Lodge. Once a matter has been put to
vote in the Lodge and a decision is made, the decision should be accepted
by all members, regardless of how they voted. We try to teach every
Mason to be a good citizen and to perform his civic duties. We do not try to
keep anyone from expressing his opinion or from serving his city, county,
state, or nation, in an honorable manner. Anyone who serves in political
office should not act politically as a Freemason, nor use the name of
Freemasonry in exercising his political rights, such as showing affiliation
with any Lodge in his campaign advertising.

THE WORSHIPFUL MASTER

Why is the presiding officer of the Lodge called Worshipful? This is an Old
English word meaning, “worthy of respect.” Since he is chosen by the
Brethren, they deem him to have sufficient wisdom, integrity and Masonic
knowledge to govern the Lodge properly. Why is the Worshipful Master’s
station in the East? In the world of nature, the sun rises in the East to shed
light and luster on earth. In a like manner, it is the province of the Master
to be the source of Masonic knowledge for his Brethren as they “approach
the East in search of light.” Why does the Master wear a hat in the Lodge?
He wears the hat, and the remainder of the Brethren remain uncovered, for
several reasons. Keeping the head covered while others are uncovered has
long been a symbol of superior rank. Men, as a mark of respect, usually
uncover in the presence of those they deem to be of superior rank. Also, it
is possible that the Worshipful Master wears a hat because King Solomon
wore a crown as a mark of dignity. The title Master is not unlike the Master
of a ship or one who has received a Masters Degree in his chosen
discipline. He is capable of teaching his subject - thus imparting “light” or
knowledge.

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THE TILER
The Tiler guards the avenues approaching the Lodge. A Lodge is said to be
“duly tiled” when the necessary precautions have been taken to guard
against intrusion by cowans, eavesdroppers or other unauthorized persons.
(A cowan is one who tries to masquerade as a Mason. He has not done the
work but says he has in order to gain admittance. An eavesdropper is one
who tries to steal the secrets of our Society. He would forge a dues card or
may find one and try to masquerade as the owner.) If a Brother comes to
Lodge late and wants to join the meeting, the Tiler sees that he is properly
clothed and then vouches for him as qualified to enter. It is the duty of the
Tyler to inform the Junior Deacon when a qualified Brother wishes to enter
the Lodge and to let the Brethren know in which Degree the Lodge is
working.

NO HORSEPLAY OR HAZING
There is no place for horseplay or hazing during our ceremonies, and the
candidate can be assured that there will be none. The rituals are serious
and solemn, and we try to teach moral lessons with great dignity. Anything
which is told to the candidate in a joking manner serves only to desecrate
the honorable purposes of Freemasonry. The candidate should have no
apprehension about entering a Lodge. He is always entering a society of
friends and brothers where he will be treated with dignity and decorum at
all times.

THE HEART OF THE MASONIC FAMILY

Freemasonry is not just another fraternity or association of men banded
together for social, political or economic advantages. Our foundation is built
on a philosophy of friendship and brotherly love. We also make many
worthwhile contributions to our society and community. For example, the
California Grand Lodge manages two magnificent total care homes in Union
City and Covina for our aged Brethren and their widows. In addition, the
Masonic Home in Covina cares for disadvantaged children, both those who
are related to a Mason and those who are not.

THE RIGHTS OF AN ENTERED APPRENTICE MASON

These are very limited, since he cannot vote or hold office. He is, however,
entitled to a Masonic funeral. The Entered Apprentice is not entitled to
organized Masonic Charity, but this does not bar him from receiving
assistance from a Mason, as an individual. He can attend a Lodge while an
Entered Apprentice Degree is being presented. He has a right to be
instructed in his work and in matters pertaining to his degree. If charged

22
with violating his obligation, he is entitled to a trial. He is entitled to apply
for advancement to the Second Degree, when proficient in the Entered
Apprentice Degree. He may not receive the degrees of Craft Masonry
elsewhere without consent of the Lodge. Also, the Apprentice possesses
modes of recognition by which he can make himself known to other
Masons.

RESPONSIBILITIES OF AN ENTERED APPRENTICE

An Entered Apprentice Mason has very few actual Lodge responsibilities. He
must keep secret everything entrusted to him, conduct himself with proper
decorum and diligently work to learn his proficiency and as much about the
Craft as possible. He should not be content with learning the words letter-
perfect, but should study the meanings also. If he cannot interpret these
for himself, he should seek help from others. Complete faithfulness to his
obligations and implicit obedience to the charge are among his important
and lasting responsibilities. Freemasonry preserves a secrecy about all its
work in the Lodge: it meets behind closed doors; it throws over its
principles and teachings a garment of symbolism and ritual; its Art is a
mystery; a great wall separates it from the world. Nor is its work easy to
understand. If this be true, we urgently advise you not to be content with
the letter and outward form of this, your beginning period, but to apply
yourself with freedom, fervency and zeal to the sincere and thorough
mastering of our Royal Art.

23
FAMOUS FREEMASONS
Many men whose names have been instrumental to the history and
development of our civilization have been Freemasons. The following are
but a few of the many famous historical figures who have participated in
our mysteries.

THE ARTS:
COMPOSERS: Irving Berlin, George M. Cohan, Wolfgang Amadeus Mozart,
John Phillip Souza, Richard Wagner, Franz Joseph Haydn, Franz Listz, and
many others.
ENTERTAINERS: John Wayne, Gene Autry, Ernest Borgnine, Joe E.
Brown, Bob Burns, Eddie Cantor, Charles D. Coburn, William F. “Buffalo
Bill” Cody, Donald Crisp, Cecil B. DeMille, Richard Dix, Douglas Fairbanks
Sr., W.C. Fields, Clark Gable, Arthur Godfrey, David W. Griffith, Oliver
Hardy, Jean Hersholt, Harry Houdini, Al Jolson, Charles “Buck” Jones, Harry
Kellar, Harold C. Lloyd, Tom Mix, Dick Powell, Will Rogers, Charles S. “Tom
Thumb” Stratton, Richard B. “Red” Skelton, Paul Whiteman, Ed Wynn,
Darryl Zanuck and many others.
SCULPTORS: Gutzon Borglum and his son, Lincoln Borglum (together
carved Mt. Rushmore National Memorial), Johann G. Schadow (Prussian
Court Sculptor) J. Otto Schweizer and many others.
WRITERS: Robert Burns, Samuel L. Clemens (Mark Twain), Sir Arthur
Conan Doyle (Sherlock Holmes), Edward Gibbon (Decline and Fall of the
Roman Empire), Edgar A. Guest, Rudyard Kipling, Alexander Pope, Sir
Walter Scott, Jonathan Swift, Lowell Thomas, Voltair and many others.

BUSINESS:
BUSINESS LEADERS: John Jacob Astor (financier), Lloyd Balfour
(Jewelry), Lawrence Bell (Bell Aircraft Corp.), William H. Dow (Dow
Chemical Co.), Henry Ford, Alfred Fuller (Fuller Brush), King C. Gillett
(Gillett Razor Co.), Sir Thomas Lipton (tea), Fredrick Maytag, Andrew W.
Mellon (banker), James C. Penny, George Pullman, David Sarnoff (father of
T.V.), Leland Stanford (railroads - Stanford Univ.) and many others.
MILITARY LEADERS: Generals John J. Pershing, George Marshall,
Douglas MacArthur, Joseph Stillwell, Johnathon Wainwright, Curtis E.
LaMay, Omar N. Bradley, Henry H. “Hap” Arnold, Claire L. Chenault, Mark
Clark, James Doolittle, Admirals David G. Farragut (First Admiral of the
U.S. Navy), Ernest J. King, Richard Byrd and many others.

24
UNITED STATES PATRIOTS: Francis Scott Key (wrote our National
Anthem), Ralph Bellamy (wrote our Pledge of Allegiance), Paul Revere,
John Paul Jones, Benjamin Franklin, John Hancock, Patrick Henry and many
others.
UNITED STATES POLITICIANS: Thomas Dewey, Everett Dirksen, Fiorello
H. LaGuardia, John Marshall, Barry Goldwater, Hubert Humphrey, Robert
Dole, Jack Kemp and others.
UNITED STATES PRESIDENTS: George Washington, James Monroe,
Andrew Jackson, James Polk, James Buchanan, Andrew Johnson, James
Garfield, William McKinley, Theodore Roosevelt, William H. Taft, Warren G.
Harding, Franklin D. Roosevelt, Harry S. Truman and Gerald Ford.
MILITARY & POLITICS
WORLD LEADERS: Emilio Aguinaldo (Phillippine Patriot and General),
Miguel Aleman (Mexican President 1947-52), Eduard Benes (President of
Czechoslovakia 1939-48), Sveinn Bjornsson (1st President of Iceland),
Simon Bolivar (“George Washington of S. America”) Napoleon Bonaparte
(and his four brothers), King Charles XIII (King of Sweden 1748-1818), Sir
Winston Churchill, Randolph Churchill, King Edward VII and King Edward
VIII (Kings of England, 1901-10 & 36, respectively), Francis II (Holy
Roman Emperor, 1768-1806), Frederick the Great (King of Prussia 1740-
86), George I & George II (Kings of Greece, 1845-1913 & 1922-47),
George IV & George VI (Kings of England 1760-1820 & 1820-30),
Gustavus VI Adolphus (King of Sweden 1792-1809), Kamehemeha IV and
Kemehemeha V (Kings of Hawaii (1854-63 & 1863-72) Leopold I (King of
Belgium (1831-65), Peter the Great (Emperor of Russia 1689-1725),
William I (King of Prussia 1861-88), William II (King of the Netherlands
(1792-1849), William IV (King of England (1830-37) and many others.

RELIGION:
RELIGIOUS LEADERS: James C. Baker (Bishop, Methodist Church,
organized first Wesley Foundation in U.S.), Hosea Ballou (Founder,
Universalist Church), Robert E. B. Baylor (Baptist clergyman, founder of
Baylor University), Preston Bradley (founder of the Peoples Church), Father
Francisco Calvo (Catholic Priest who started Freemasonry in Costa Rica in
1865), Hugh I. Evans (National head of the Presbyterian Church, U.S.A.),
Most Reverend Geoffrey F. Fisher (former Archbishop of Canterbury),
Eugene M. Frank (Methodist Bishop), Reverend Dr. Norman Vincent Peale
(Methodist Episcopal minister and author) Titus Low (President of Methodist
Council of Bishops), Thomas Starr King, Swami Vivekananda and many
others.

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SCIENCE & TECHNOLOGY:
ASTRONAUTS: Ed Aldrin, Neil Armstrong, Gordon Cooper, Don Eisle, Virgil
Grissom, Ed Michell, Tom Stafford, Fred Haise, and Wally Shirra.
EXPLORERS: Hiram Bingham (Discoverer of Machu Picchu), James Bruce
(Discoverer of the source of the Blue Nile), Adm. Richard E. Byrd,
Christopher “Kit” Carson, William Clark; Merriwether Lewis, and Robert E.
Peary.
INVENTORS AND SCIENTISTS: Samuel Colt (firearms), Sir Alexander
Fleming (penicillin), Edward Jenner (vaccination) Simon Lake (first practical
submarine), John L. McAdam (Macadamized roads), Luther Burbank and
many others.

OTHERS:
SPORTS: Grover C. Alexander, Cy Young, Jack Dempsey, Arnold Palmer,
Tyrus R. “Ty” Cobb, Carl O. Hubbell, Christopher “Christy” Mathewson,
Mordecai P.C. Brown, Gordon “Mickey” Corchran, Avery Brundage, Albert
“Happy” Chandler, Branch Rickey, Knute Rockne and many others.
YOUTH ORGANIZATION FOUNDERS: Daniel Carter Beard (Boy Scouts),
Frank S. Land (International Order of DeMolay), William Mark Sexson
(International Order of Rainbow for Girls)

Further information concerning famous and historical Freemasons can be

found in Brother W.R. Denslow’s book “Ten Thousand Famous
Freemasons”.

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MASONIC GLOSSARY - ENTERED APPRENTICE
Appertaining belonging to, or connected with, as a rightful part or
attribute; relating to
Archives a place in which records and historical documents and items
are preserved
Bade told; ordered; requested; directed
Cable's Length a maritime unit of length; about 100 fathoms or 600 feet
Cable Tow a twisted rope, usually of cotton or synthetic material, used
symbolically to bind or make fast; originally a particularly strong rope
Cardinal of basic importance; main; primary; essential; principal
Circumscribe to draw a line around; to limit in range of activity
definitely and clearly
Circumspection carefulness in considering all circumstances and possible
consequences
Clad covered or clothed
Conduce to lead or tend to a particular and desirable result
Corporeal having, consisting or, or relating to, a physical material body;
not intangible
Divested to deprive or take away from; to undress or remove clothing,
ornaments or equipment
Due proper; according to accepted standards or procedures
Engrave to cut figures or letters into wood or metal
Equivocation to avoid committing oneself to what one says;
uncertainty; uncertain or questioning disposition or mind
Etch to produce as a pattern on a hard service by eating into the
material's surface as with acid or a laser beam
Fellow a member of a group having common characteristics; an
associate; an equal in rank or power or character
Fortitude strength of mind that enables a person to encounter danger, or
bear pain or adversity, with courage
Guttural of, or having to do with, or involving the throat
Hail, Hele, Hale to hide or conceal; to cover; to keep out of view
Hoodwink a blindfold
Hoodwinked blindfolded
House Not Made that which lies beyond death; heaven
With Hands, (II Corinthians 5:1)
Eternal in the Heavens
Immemorial extending or existing since beyond the reach of memory,
record or tradition

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Impart to give; to communicate knowledge of something; to make
known; tell; relate
Indite to write down; to put down in writing
Intrinsic belonging to a thing by its very nature; the essential nature or
constitution of a thing; inherent; in and of itself
Invest to give; to furnish; to clothe
Inviolate not broken or disregarded; not told to others; respected
Light knowledge or understanding
Manual of, or having to do with, or involving the hands
Mystery the secret or specialized practices or ritual peculiar to an
occupation or a body of people; rites or secrets known only to those
initiated
Passions great emotion; the emotions as distinguished from reason;
powerful or compelling feelings or desires
Pectoral in, on, or of the chest
Pedal of, or relating to, the foot or feet
Precepts a principal or instruction intended especially as a general rule of
action;
Prudence the ability to govern and discipline oneself by the use of
reason; skill and good judgement in the management of affairs or the use
of resources; caution or circumspection as to danger or risk
Saints John Saint John the Baptist and Saint John the Evangelist, the two
ancient patron saints of Freemasonry
Shod wearing footgear, with shoes on
Steady constant in feeling, principle, purpose or attachment;
dependable; firm in intent showing little variation or fluctuation;
unwavering; resolute
Subdue to bring under control especially by an exertion of the will; to
reduce the intensity or degree of; tone down
Superfluity excess; unnecessary; immoderate, especially living habits or
desires
Superfluousexceeding what is needed; excess; extra; not needed;
unnecessary
Temperance moderation in action, thought or feeling; self-restraint; a
habitual moderation in the indulgence of the appetites or passions;
moderation in, or abstinence from, the use of intoxicating substances
Tongue of having a good reputation; those who know
Good Report you report that you are a good man; a credit to yourself
and to society
Usual your job; the manner in which you make Vocation
your living

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Vouch assert; affirm; attest; to verify; to supply supporting
testimony; to support as being true
Vouchsafe to grant or furnish; to give by way of reply
Warden an official having care or charge of some administrative aspect
or an organization or some special supervisory duties; a British term used
in the Episcopal Church and at various colleges and in government
functions
Worshipful notable; distinguished; worthy of respect; a British term used
as a title for various persons or groups of rank or distinction

FREQUENT PHRASES
...barefoot nor shod...
...but we as Free and Accepted Masons are taught to make use of if for
the more noble and glorious purpose...
...due trial, strict examination or legal information...
...duly and truly...
...erected to God and dedicated to the Holy Saints John...
...just and legally constituted Lodge...
...neither naked nor clad...
...promise and swear...
...properly vouched for...
...rights and benefits...
...solemnly and sincerely...
...wait a time with patience...
...within the body...
...worthy and well qualified...

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