How the Degrees Came to Exist

In this article I am presenting a very complicated subject, but it shall be put forth as simply as possible. Each degree deserves multiple chapters in a book, but will only get here a brief description. Masonic Lodges originally worked a Two-Degree system:

The Entered Apprentice degree is the most obvious. It is the foundation of our Masonic journey, and while its lecture contains allusions to Solomon's Temple, its other content is almost entirely "operative." It obligates us, teaches us to behave in a proper manner, and gives us secrets whereby to recognize one another. In its simplicity, it represents the pure Masonry of time immemorial, having received very little amendment.

The Fellowcraft Degree is the original reward for being able to demonstrate quality Masonic work. The medieval guilds also used the name "Journeyman" for Fellowcrafts. They (originally) could begin to travel, work, and receive wages for their labors. We see in the Fellowcraft degree, the introduction of a complex system of symbolism, the birth of speculative Masonry, which most of all exhorts us to study the various arts an sciences and to make our life a well-spent one.

The Mark Man, or first section of York Rite's fourth degree, "Mark Master Mason" has elements which were originally taught to Fellowcraft Masons, including selecting a distinctive mark and learning to mark your work accordingly, and how to receiving the wages of an operative Fellowcraft Mason. Its lessons, from an operative point of view, seem particularly suited towards how to get along while working with a large groups of other Masons.

Lodges originally consisted of a number of Apprentices and Fellowcrafts, presided over by an elected Master. The positions of Master and the two Wardens were originally able to be held by Fellowcraft Masons, and the Mark Master, or second section of York Rite's "Mark Master Mason" degree probably at one time constituted the ceremonies given to a Fellowcraft upon becoming the Master of a Fellowcraft Lodge. The "Installation Ceremony" of a Worshipful Master was probably also used at this time, and is essentially a set of oaths and an investment with various items pertaining to the government and operation of the Lodge.

The first Grand Lodge was formed in 1717, and the Master Mason Degree was probably developed somewhere close to this time as a way of making the process of becoming Master of a Lodge more meaningful, beautiful and instructive. The ceremonies of Installation were probably moved from bing given with the Mark Master to the Master Mason. Eventually, probably owing to the growing membership in lodges, it was determined that the Master Mason Degree be given to all worthy brethren, rather than only one a year who was being installed. At this time, the Installation Ceremony itself became divorced from the Master Mason degree. The Installation ceremony is still used for annual installations in Blue Lodge, and has also developed into the fifth, or "Past Master" degree of York Rite.

But, at this time, the Master Mason Degree included the communication of the true Master's word. Soon, for some mysterious reason, the Hiramic Legend was introduced, and the concept of the Loss of the word, and its subsequent Recovery, was placed into the degree. My speculation is that this may have reflected genuine feelings of the loss and recovery of traditions relating to the reasoning behind many (particularly Irish) masons banding together to form the Antients Grand Lodge of England.

Upon the union of 1813, the recovery of the word was removed from the degree (it being already gone in the work of the "Moderns") , and the ceremony explaining its recovery was moved into what would become the Royal Arch Degree. The part of the degree which remained became the Master Mason Degree, being in essentially the same form as we know it today.

The Irish masons conferred a degree called Excellent Master as a preparation for the Royal Arch. This was a veil-working ceremony involving blue, purple, scarlet, and white veils and an allegory of the return from the Babylonian Captivity, which has been incorporated into the Royal Arch Degree itself as it is worked in the USA.

Meanwhile, Masonry had also traveled to France, and many degrees both spurious and valuable had arisen. Two of these eventually found their way to the United States as side-degrees of the Scottish Rite. They were Royal Master and Select Master. They were recognized to bee particularly applicable to explanation of the York Rite's Royal Arch Degree, and so the Supreme Council of the 33rd Degree of the Ancient and Accepted Scottish Rite had no argument with letting these degrees become organized independently and become a fixture within the York Rite system. (However, the Supreme Council technically still possesses the authority to confer them if they choose to do so.)

Thomas Smith Webb later wrote the Most Excellent Master Degree to fill a remaining gap in the legend by celebrating the completion of the Temple. This degree fits chronologically between the Master Mason and Royal Arch Degree.

In summary:

• 1° Entered Apprentice - Remains Intact.
• 2° Fellow Craft - Today it is missing pieces.
• 3° Master Mason - Today it is missing pieces.
• 4a° Mark Man - Completes the Fellowcraft Degree.
• 4b° Mark Master - Is itself an older type of "Master Mason" Degree.
• 5° Past Master - Installation was probably the oldest form of the Master Mason Degree.
• 6° Most Excellent Master - A modern innovation by T.S.Webb.
• 7° Royal Arch Mason - Completes the Master Mason Degree.
• 8° Royal Master - Developed in France.
  
• 9° Select Master - Developed in France.

You will observe that it is only the 6, 8, and 9° that do not have a claim to be part of Ancient Craft Masonry, as defined in the 1813 Articles of Union, "that pure Ancient Masonry consists of three degrees, and no more, viz., those of the Entered Apprentice, the Fellow Craft, and the Master Mason, including the Supreme Order of the Holy Royal Arch."

These other "degrees" are merely portions or different versions of the authentic three degrees which have become fragmented into pieces. It is unclear, however, which parts, if any, of the Royal Arch Degree constitute the "Supreme Order of the Holy Royal Arch" (the original conclusion ofo the Master Maso Degre, beyond the short exaltation ceremony itself.

Masonic Logos - Updated

Today seems to have been a very interesting day in terms of logos, as Brother M.M.M. over at The North Eastern Corner has also updated his logo. Meanwhile, I was busy updating my high resolution Masonic Logos. There are now .eps versions of each one available for download, and the Knights Templar Cross and Crown logo has been significantly improved.

Enjoy!

AMD: VII - Superintendent

If you haven't done so yet, read my Introduction to the Allied Masonic Degrees, to which this post is a follow-up.

The structure of the Temple is completed, and only the sacred utensils remain to be completed. (Utensils here includes furniture, including the table of shewbread, lampstand, incense altar, etc.)

Having proven himself capable, by way of the plans presented in the preceding degree, the candidate is now recognized for his achievement by being made Chief Architect, thus becoming the successor to Hiram Abiff.

Thematically, this degree feels similar to the Capitular degree of Most Excellent Master, in that it also acknowledges the completion of the Temple.

The Cryptic Mason will find particular interest in comparing this degree to the Royal Master Degree, in which is given a different (and presumably conflicting) story of the appointment of Hiram Abiff's successor.

Masons are, in some measure, familiar with the concept of self-identifying as "Hiram," but this degree is very humbling in that it appoints the candidate in his stead, by merit of his work and achievements. I don't think it is suggesting that the candidate has surpassed Hiram, particularly since he is not in possession of the Lost Word, but rather, that for want of a Chief Architect the Candidate is found to be the best suited for the position.

Reciting the Degrees

I just got done reciting the Chapter and Council degrees of York Rite with one of my Companion's of the Council. We've done this over the last two weeks or so. We went in an odd order, starting with the Council degrees: Royal Master and Select Master, then we went back and did the Chapter degrees: Mark Master, Past Master, Most Excellent Master, Royal Arch Mason. Next, we will probably go back and recite the Blue Lodge degrees together.

I heartily recommend this type of small group study to all of my brethren in the Craft. It has been very instructive, and provides the ability to stop and discuss the possible meanings of symbolism and the impressions that we receive -- something that doesn't usually get to happen in the midst of a full degree rehearsal at the Lodge.

Upon close study, each degree has become more beautiful than it seemed before. The symbolism has been made richer, even in the humblest of degrees.

AMD: IV - Grand Tylers of Solomon

If you haven't done so yet, read my Introduction to the Allied Masonic Degrees, to which this post is a follow-up.

This degree is staged in a subterranean vault. Its meetings are composed of 27 members. It features the number 9, and the drama involves an unwitting intruder's entrance into the vault. This degree teaches us not to make hasty judgments and emphasizes the importance of being properly Tyled (guarded).

All of the traits I just listed are also present in the first half of the Select Master Degree of Cryptic Masonry. Scottish Rite’s 6°, Intimate Secretary, is also very similar. It is possible that one of these degrees was a source of inspiration for the others, or perhaps they were originally the same degree and have drifted apart slowly owing to a long separation of time and distance.

The vault in this degree is called the "Mystic Chamber" and the degree itself was for a while conferred as a Side-Degree by the Scottish Rite, and was then known as the "Select Masons of the 27."

Unlike the Select Master Degree in Cryptic Rite, Grand Tilers of Solomon does not explicitly mention the Nine Arches (however, the number 9 does come up in other contexts), neither does it make any deliberate connections with the story of the Royal Arch Degree. It is my opinion that this degree was the source upon which was grafted the story of "the Deposit of the Word" in order to formulate the Select Master Degree and complete the circle of perfection in Ancient Craft Masonry.

AMD: I - Royal Ark Mariners

If you haven't done so yet, read my Introduction to the Allied Masonic Degrees, to which this post is a follow-up.

The story of this degree contains events before, during and after the Biblical Flood. The apron and emblems of this degree are easily recognizable by the ark and rainbow motif, although the degree itself claims the original apron to have been made of unfinished lambskin.

The historic prerequisite to be made a Royal Ark Mason is to be a Mark Master Mason, however, the degree has no connection symbolically or otherwise to the Mark degree.

A brother is said to be "Elevated" to the Degree of Royal Ark Mariner.

Earlier in AMD history, this Degree was conferred in separate Royal Ark Mariner Lodges which were “moored” to a Council of the Allied Masonic Degrees. There are still a few surviving RAM Lodges moored to Councils, but warrants are no longer issued for new RAM Lodges. Other than those remaining Lodges, the Degree, if worked today, is worked directly by the Council upon their own AMD members.

In Canada, it is conferred by a Council of Royal & Select Masters (Cryptic Masons), bringing the number of Degrees worked by R&SM in that country to four (the third being Super Excellent Master.)

Overseas, RAM Lodges are moored to Lodges of Mark Masters which work under a separate Grand Lodge of Mark Master Masons. The existence of Mark Grand Lodges is another fascinating study, worthy of its own lengthy discussion.

It is fascinating to me that this Fraternity of Royal Ark Mariners exists worldwide, while being administered by three very different bodies of Masonry.

The Principal Officers of a Lodge of Royal Ark Mariners represent Noah, and two of his sons: Shem, and Japheth, and the Lodge room is made to represent the Ark of Safety. Indeed, our Brethren of the nineteenth century considered Noah to be one of the Grand Masters of Masonry. (Do you?) He is a celebrated Builder, and a man of integrity in the face of great opposition (if not a little bit of a drunkard.) Indeed, the early brethren of our Craft did not hesitate to trace the line of Masonry even back to Adam in the Garden of Eden, who was the first to build an Altar (of unhewn stone, the Rough Ashlar), and the first man to don an apron (though his was of fig leaves.) While it is ridiculous to think that Modern Freemasonry was known to Adam or Noah, there is something inherently true in the idea that Masonry is heir to the fruits of the greatest and noblest accomplishment of a more primitive generation of man. The Royal Ark Mariner degree is special because it embodies this speculative reference to far antiquity, which if taken literally, implies that all of humanity was saved from the great flood by a Grand Master Mason.

The Ark and the Anchor are symbols to which our attention is drawn, seemingly at random, in the Lecture of the Master Mason Degree. This proves the antiquity of their Masonic significance. I will now diverge from the subject of the Royal Ark Mariners in particular in order to quote at great length about "The Ark and Anchor," from "Freemasory, its Symbolism, Religious Nature, and Law of Perfection, by Brother Chalmers I. Paton (Past-Master, No. 393, England)" printed in 1873. If it doesn't suit you, please look past the Christian references present in this piece, as I believe the point being made regarding Salvation (Deliverance) and Trust are equally applicable to all of us who depend upon the Great Architect:

CHAPTER LX.
MASONIC SYMBOLS.—THE ARK AND THE ANCHOR.

THE Ark and the Anchor sometimes represented separately, and sometimes conjointly, are symbolic of the safety and the sure hope of him who puts his trust in God, and walks in the way of God's Commandments. Tossed on a tempestuous sea of troubles, and exposed to many dangers in his earthly life, a good man is still preserved in safety, as Noah and his family were preserved in the ark, when it floated on the waters of the deluge, and all the rest of mankind perished. The ark refers our thoughts to this great historic fact, but at the same time leads us to think of that which even it symbolised or typified. As Noah and his family were saved in the ark, from the destruction which overwhelmed the multitudes of the unbelieving and ungodly, so all who put their trust in God are saved, whatever the dangers which beset them, and the storms which thicken around them. We read in the Epistle to the Hebrews, that "By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith" (Heb. xi. 7). Even so, every believer, listening to the voice of God, and yielding a willing obedience, finds an ark of refuge ready, an ark which he does not need to prepare as Noah did, but in which he is in perfect safety.

The anchor may be regarded as securing the ark from danger amidst the storms of life. Or by itself it may be accounted as a symbol of the security of a good man who puts his trust in God. And thus the figure of the anchor is used in Scripture, to represent the perfect security of the believer's hope. "Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail" (Heb. vi. 19).

The Anchor and the Ark remind us both of the dangers to which we are exposed, and of the refuge which we may find from them. They encourage us to choose and persevere in a right course, all dangers notwithstanding, and they assure us that if we do so, all shall be well. We shall not be overwhelmed in the surging billows; we shall not be driven from our place to be the sport of winds, and to be dashed by them to destruction; but we shall weather every storm, and find ourselves after all in a haven of peace and rest. It is a terrible picture of human life which is presented to us by the ark on the shoreless waters of the deluge; but we are comforted and encouraged by the thought of the safety in which it was preserved, till it rested on the mountains of Ararat, and its inmates went forth to enter on possession of the regenerated earth. Amidst the storm, a well-built and well-appointed ship rides securely at anchor in a good harbour, and we are encouraged to confidence of perfect security, as knowing how good both our anchor and our harbour are. But let us see to it that all is right, that ours is indeed a well-built and well-appointed ship, and our anchor is that which is "sure and steadfast."

The very significant symbol now under our consideration, is therefore far from being merely intended to remind us of the deliverance of Noah and his family, the progenitors of the whole existing human race, from the deluge which overwhelmed the old world, and swept away the workers of iniquity, but still more to suggest to our thoughts those great truths which were typified even in Noah's ark itself, and in the salvation accomplished by it. "For Christ also hath once suffered for sins, the just for the unjust," says the Apostle Peter, "that He might bring us to God, being put to death in the flesh but quickened by the Spirit. By which also lie went and preached unto the spirits in prison; which sometimes were disobedient, when once the long-suffering of God waited in the days of Noah, while the ark was a-preparing, wherein few, that is, eight souls, were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God), by the resurrection of Jesus Christ: Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto Him" (1 Pet. iii. 18-22).

Traditions of the flood are common throughout the world, and are found in the earliest records of ancient times, mingling with the other legends of all the mythologies, and with the accounts which different nations have received of their origin. These traditions have been sought out and compared with great diligence by learned authors; for they afford an important argument in favour of the unity of the human race, and of the truth of the Bible. We find the ark figured in the ancient monuments of Egypt; and we find in many other of the most ancient sculptures, and on coins or medals of various countries, not uncertain evidence of the prevalence of the tradition of the flood, and of the preservation of Noah and his family.

The ark fitly symbolises the means of salvation. The flood rages around, but within the ark there is no danger. The perfect safety of those who seek refuge in it, is still further symbolised by the anchor. The ark is not represented as floating wildly, at the mercy of the winds and waves, but as secured by its anchor. And thus the believer has hope, "as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail; whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec" (Heb. vi. 19-20). That hope cannot fail; disappointment is impossible; for it is a hope resting on the promise—nay, upon the oath of God; for "God," says the author of the Epistle to the Hebrews, "willing more abundantly to shew unto the heirs of promise the immutability of His counsel, confirmed it by an oath: That by two immutable things, in which it wns impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us" (Heb. vi. 17-18).

He is safe who puts his trust in the Lord. The fiery deluge of wrath shall sweep away the workers of iniquity; perdition awaits them; but the believer is free from danger. No billow shall overwhelm the ark in which he has taken refuge; and it cannot be wrecked by any storm.

For further reading about the Royal Ark Mariner degree in particular, I refer you to "Following in Noah's Footsteps" at Freemasonry Today.

A woodcut from the Nuremberg Chronicle. Published in 1493. The series from which this image was taken were illustrated and engraved by Michael Wohlgemuth, Wilhelm Pleydenwurff and Albrecht Dürer.

I am the WORD?

I've been studying the Cryptic Degrees in York Rite lately. To set the stage for those who are unfamiliar: Blue Lodge features the story of the loss of the "Ancient Masters Word," while the Royal Arch tells the story of its rediscovery. The Cryptic Degrees, on the other hand, go back to the time before the tragedy of the Master Mason Degree to explain how the WORD was preserved so that it could be later obtained during the events of the Royal Arch Degree.

In the Select Master degree, we witness the deposit of the Word for safekeeping. This takes place in an underground Crypt, hence the name "Cryptic." I had an interesting thought pop into my head while studying this degree. What if we are the WORD, and the deposit of it represents our own deposit, at our death, back into the earth for safekeeping so that we can one day be rediscovered?

To be exalted means to be raised up, or elevated. We are said to be "exalted" to the degree of Royal Arch. Could this be referring to the lifting up of the WORD from the Crypt back to the surface?

This is a line of symbolic interpretation that I have not explored before. I admit it is a little odd, but it might provide powerful fruit if studied out to its completion in the full context of these degrees.

Chapter and Council

Tonight I went down to Grants Pass for Chapter (Reames #28) and Council (Rogue #23). It was my first time attending since the York Rite Festival in Cottage Grove on September 29th, and thus my first time attending either body as a regular meeting and not as a candidate for the degrees. Nevertheless, I went to work immediately, serving as the Steward pro-temps for Council (which was held first, following a potluck) and then as the Scribe pro-temps for Chapter.

It was election of officers night for both bodies, and it seems that I timed my entry into York Rite just right. I was elected to the office of Scribe for Reames Chapter #28 for the ensuing capitular year (2007). This is quite unusual, as I understand it, but for good cause as I am trying to head up an effort to resurrect the York Rite bodies in Roseburg. For those unaware, the elected officers in Royal Arch are High Priest (termed Excellent), King, Scribe, Recorder, Treasurer, and Captain of the Host. This should provide me with experience necessary to help bring a Royal Arch Chapter back to Roseburg.

I have also been appointed as Senior Deacon in my Blue Lodge (Laurel #13) for the 2007 Masonic year, and our elections were held on Wednesday evening, following our Past Masters dinner, which went very well.

Chapter and Council Degrees

I completed the remainder of my Chapter and Council Degrees on Friday, September 29, 2006.

Prior to this I had gone through the Past Master degree. So I just completed the following degrees:

Chapter:

6° Most Excellent Master
7° Royal Arch

Council:

8° Royal Master
9° Select Master

The degree work was all good (though there was room for improvement). This was our Fall York Rite Festival, and was conferred at the Masonic Center in Cottage Grove, Oregon, so I look forward to attending my "home" Chapter and Council meetings for the first time in the near future. Unfortunately I have to miss this month's convocation because I have a unique opportunity to go camping in a cave that I need to do before it gets much colder.

The meanings and symbolism behind the York Rite degrees is rich and although I benefited from the degrees I know I have a lot to learn as I become more familiar with the ritual. I think doing more than one degree on the same day is unfortunate in that it is so hard to soak in all the information that is presented, especially as the day nears the end.

One little point that I find fascinating is the verb used to indicate ascention to each degree, and I haven't seen it documented anywhere very well except concerning the Blue Lodge degrees. I will list them here, to the best of my ability, with a little help from the Internet to supplement my forgetfulness:

Initiated an Entered Apprentice Mason,
Passed to the Degree of Fellow Craft,
Raised to the Sublime Degree of Master Mason,
Advanced to the degree of Mark Master Mason,
Inducted into the Oriental Chair as a Past Master,
Received and Acknowledged a Most Excellent Master,
Exalted to the Most Sublime Degree of Royal Arch Mason.

I'm not sure if the Council degrees share the trait of having such a verb? At least, I do not recall any being used during our festival.