Demonstration

Early Masonic Catechism

Index
Demonstration and explanation of an early catechism

Summary
A catechism of a 18th century Masonic dialogue with comments about its symbolism and meaning.

Keywords
History, Password, Recognition, Manuscript

© UGLE 2018 “Solomon” – Fostering Curiosity, Developing Understanding HxxyyD – 0311A – 18 - V01
Early Masonic Catechism: A dialogue between Simon, a Town Mason and Philip, a Travelling
Mason.

Presenter One: Good evening brethren and welcome to a unique evening. Whilst we are setting up the
room, we shall take the opportunity for a few moments explanation prior to the introduction.

Presenter Two: We will shortly transport you to England nearly three hundred years ago, to Freemasonry
in 1724, only seven years after the formation in London of the first Grand Lodge by four Lodges meeting at
the Goose and Gridiron tavern in St Paul’s Churchyard.

Presenter One:1724 was the year the first Lodges were granted Grand Lodge warrants to constitute at
Bath, Bristol, Norwich and York. It is interesting, therefore, that the dialogue we perform for you this
evening came into being at the time of the new Order, perhaps when speculative Freemasons were
becoming conscious of their mobility and therefore requiring an awareness of how they might seek each
other out, or visit; a concept we take for granted today.

Presenter Two: We will shortly deliver our presentation by candlelight to give you a sensation of Masonry
of a by-gone age: practised in a room above a tavern; the light of a roaring fire flooding the room and
exacerbating the shadows; bare floor boards washed and then marked out with white tape and pins; and a
floor cloth with ancient symbols accompanied by sketches made on the boards by the Tyler using charcoal
and chalk. In the dark, we would see a representation of the Ark of the Covenant and other furnishings.

Presenter One: The smell of the wood fire fills a room already heavily scented by candles, pipe tobacco,
ales, heavy wines and roasted meats. The sound of horses and cart traffic permeates from outside and the
noise, bustle and singing in the tavern below competes with the masons practising their gentle art.

Presenter Two: Brethren, welcome to England in 1724!

Both: Welcome to the new age of Freemasonry.

Presenter Three: The ‘Dialogue between Simon and Philip’ is contained within the same manuscript as ‘The
Whole Institution of Masonry’. It is one of several intriguing similar documents which provide a tantalizing
jigsaw representing the history and origins of Freemasonry. It is very similar to several other Masonic
manuscripts of the 18th century, but also very different. It appears to represent a conversation between
two Masons, a sort of test presented in such a way as to suggest that a Mason might be expected to know
the questions and answers by heart; an illustration of Masonic knowledge and working rather than a
representation of any ceremony or part of such. In addition, it is accompanied by explanatory sections of
notes which clarify or add additional detail to certain words or phrases used in the Dialogue. We will utilise
the author’s own explanations this evening as part of our presentation.

© UGLE 2018 “Solomon” – Fostering Curiosity, Developing Understanding 2

Presenter Four: So what is it? An early ritual book? A medium for the teaching of ritual? A tool for the
handing down of underpinning Masonic knowledge and folklore? Is it possibly a story of how two men met
as strangers and parted as Brothers? Or is it an example of how a brother should approach and test the
qualifications of another on first meeting? Or could it possibly have been used in the manner we deliver it
this evening: a script for a presentation to Masons concerning Masonry? Whatever historical or allegorical
camp you fall into, it is fascinating to think that you are about to experience the actual words and language
of Masons of nearly three centuries ago.

Presenter Three: Masonry demands that we speculate. Its longevity requires it. Human nature expects that
we will reflect on its import. But it only exists now because Masons of the past have contemplated its
meaning and formulated, developed and refined what we hear this evening and what we now practice.Our
presentation this evening and hopefully, your deliberations concerning it, are in some small measure a
contribution to a process of exploration, of invigoration, of considering our past, how it has formed our
present and then speculating on how it will shape our future.

Presenter Four: Brethren. Come with us on a journey this evening as we retrace a voyage of self discovery
which our forebears followed hundreds of years ago, to a destination. Who knows where or what it was
called. Enlightenment? Knowledge? Self-improvement? We would suggest that the destination to which
we travel is of lesser consequence than the journey itself when you consider its profundity and its capacity
to enrich us; how it can make a good man a better one. And in being here this evening we ensure that the
path to enlightenment will continue to be taken whilst there are Masons tonight, and on similar nights in
years to come, who will take the time to retrace our steps, rediscover our knowledge, consider our
interpretations, reinvent our journey and that of Simon and Philip, and in doing so, make it their own.

Presenter One: What you will shortly hear, with the exception of some interjections by way of explanation,
is the language of Freemasons of the 18th century and which has not been changed in any way. Brother
Inner Guard, please extinguish the lights.

Presenter Two: Brethren, we present to you ‘A dialogue between Simon, a Town Mason and Philip a
Travelling Mason’.
SImon: Sir. I have just now received enclosed in a letter a piece of paper in this form. Pray
what do you mean by it?
Philip: I am a stranger, want company and hearing you were a Brother Mason made bold to
summons you.
Presenter One: Next to the phrase ‘piece of paper’ the manuscript contains a drawing in the shape of a
Square, which the ‘Sloane Manuscript’ of c 1700 explained in this way:
Presenter Two: ‘Another sign is by sending you … a bit of paper cut in the form of a square, on receipt of
which you must come from what place or company soever you are in by virtue of your oath.’

© UGLE 2018 “Solomon” – Fostering Curiosity, Developing Understanding 3

Presenter One: It was also described in 1723 in ‘The Freemason; a mock- heroic, satirical Poem’ as follows:
Presenter Two: ‘A man when he needs must drink,
sends letters without pen and ink,
unto some brother who at hand,
and does the message understand,
the paper’s of the shape that’s square,
thrice folded with the utmost care’.
Presenter One: Do we hear in this simple description, the origins of what we now call a ‘Summons’?
Simon: And are you a Mason?
Philip: I am so taken to be by all Fellows and Brothers
SImon: And how shall I know you to be a Mason?
Philip: By words, signs, tokens and points of my entrance.
SImon: And what’s the word of a Mason?
Philip: The word is Right.
SImon: If it be right give it me Right.
Philip: I’ll letter with you, if you please.
SImon: Give me the first-letter and I’ll give you the second.
Philip: -
SImon: -
Philip: -
SImon: -
Presenter One: In our age, in our language, in our Masonry, ‘the word is Right’ sounds unusual. The word
provided to a Mason at initiation, was and is still clearly the same, B… , but the use of an alternative word
is possibly a subtle and purposeful substitute as a guard against ‘intruders and cowans to Masonry’. It is
also a substitute which still has Masonic connotations as it is a theme which runs through our ceremonies;
right bended knee, right-hand upon the bible etc. The word itself is taken from I Kings 7:21:
Presenter Two: ‘And he set up the pillars in the porch of the temple and he set up the right pillar and
called the name thereof B….’
Presenter One: In addition this verse, and indeed the whole chapter, were often read to the candidate
after the obligation was taken; a sad loss from our ritual.
Philip: The Word then is B…, but as you are a stranger to me, as I am to you. And we in good
policy are not to answer above three questions proposed, least we should be imposed
on by a pretender. I ask you, what are signs?
SImon: Signs are all squares, angles and perpendiculars.
Philip: And what are tokens?
SImon: All brotherly grips on the hand by which brothers distinguish one another.
Presenter One: The note that accompanies this part of the manuscript then make an interesting comment.
It refers to the first knuckle joint of a brother’s right-hand as ‘B…. the pillar’.
Presenter Two: It explains further that the grip of a Fellow Craft is named after that second great pillar at a
certain porch or entrance and that it is also the word of a Warden.
Philip: And what are points of your entrance?
SImon: To hele and conceal the secrets of a Mason.
Philip: How were you admitted a Mason?
© UGLE 2018 “Solomon” – Fostering Curiosity, Developing Understanding 4
 SImon: By three knocks on the door, the last at a double distance of time from the former
and much larger.
Presenter One: We now need to pause and look at not only the words but the form of the 17th century
ritual that the author of the manuscript kindly explains. ‘Hele and conceal’ occurs in most early catechisms
and it is a term we are familiar with in our own ritual. ‘Hele’ is nothing to do with ‘hail’, as in saluting or
calling, but is an old word meaning ‘to cover’ or ‘to hide’. It can be spelt ‘hele’, ‘heel’, or ‘heal’.
Presenter Two: Of more interest is the description of the knocks on the door. The notes provided by the
author state:
Presenter Three: At the door before you are admitted stands an Entered Prentice with a drawn sword
to guard against droppers, as they call them, from Hearkening
Presenter Four: For in this they are very cautious and the question is frequently asked:
Presenter Three: ‘Is the House Tiled?’
Presenter Four: If safe from hearing the answer is:
Presenter Three: ’Tis Tiled.
Presenter Four: If not or any person in company not a Mason; ‘Untiled’.
Presenter Three: And the Junior Prentice takes you by the hand and knocks three times at the door.
The Master asks:
Presenter Four: ‘Who’s there?’ And the Prentice answers:
Presenter Three: ‘One that has a desire to be made a Mason.’ The Master replies:
Presenter Four: ‘Bring him in.’

Presenter Two: The 18thcentury explanation continues:

Presenter Three: ‘The reason for the three knocks is not known to Prentices but to the Master, which is
from Hiram the Grand Master in Solomon’s Temple. Being murdered by his three
Prentices, and was dispatched by the third blow the last Prentice gave him and this
because he would not discover the secrets to them’.
Presenter One: The whole issue of the knocks, their number and most importantly, their significance have
other possible explanations such as in the First Lecture: ‘seek and ye shall find; ask and ye shall have; knock
and it shall be opened unto you’. Also the last of the knocks on the door being the loudest, thus stressing
the importance of such during the Third-Degree ceremony. This is a good example of that important
Masonic principle which demands that aspects of Masonry have more that one meaning, more than one
import. Our duty is to reflect and moralise on them and in this respect, there is no one answer; my
understanding, my interpretation may be just as valid as yours. The crux is finding our own personal import
which ensures a vital thing: that the language of the 17th century Mason has a message for the Mason in
the 21st century. The dialogue continues:

© UGLE 2018 “Solomon” – Fostering Curiosity, Developing Understanding 5

 Philip: : What was the first question that the Master asked you when you were admitted?
SImon: Whether it was of my own free will that I came thither to be made a Mason. I
answered yes.
Philip: What did you see before you were made a Mason?
SImon: Nothing that I understood.
Philip: What did you see afterwards?
SImon: Three grand lights
Philip: What do you call them?
SImon: The sun, the moon and the Master.
Philip: How do they rule and govern?
SImon: The sun the day, the moon the night, the Master the Lodge.
Presenter One: Here we return to the author’s explanation, which gives a fascinating insight into the
practicalities of 17th century Masonry:
Presenter Three: ‘The Sun, the Moon and the Master is three large candles in large wooden
candlesticks carved in all orders and placed in a triangular form upon the Lodge’.
Presenter Two: Those Royal Arch Masons present may like to reflect on this point! He continues:
Presenter Four: ‘The lodge … is commonly made with white tape nailed to the floor round, as you see
the letters E for East and S for South etc, are made of thin silver or tin very thin, and
likewise the letter G at the top. In the new constituted Lodges is a Quadrant, a
square, a pair of Compasses and plum line placed at the top of the Lodge. The officers
of the Lodge stand upright in their proper places with their right-foot making a
square upon their left, their left-hand hanging down in a perpendicular line, their
right-hand upon their left-breast making a square with their fingers and thumb, with
their white aprons on and gloves stitched on their right-side. This is the posture and
great sign that will fetch any Mason from the top of a house and is called the Posture
of a Mason’.
Philip: Where stood your Master?
SImon: In the East.
Philip: Why in the East?
SImon: To wait the rising of the sun to set the men to their work.
Philip: Where stood the Wardens?
SImon: In the West.
Philip: Why in the West?
SImon: To wait the setting of the sun and to discharge the men from their labour.

Presenter One: Many early catechisms contain a question concerning the number of lights in a Lodge and
they vary considerably. For example, the ‘Edinburgh Register House manuscript’ and the ‘Sloane
manuscript’ describe them as:
Presenter Three: ‘The sun, the master and the square’
Presenter One: And the ‘Grand Mystery manuscript’says they are:
Presenter Three: ‘Father, sun and Holy Ghost.’

© UGLE 2018 “Solomon” – Fostering Curiosity, Developing Understanding 6

Presenter One: Which is an interesting reference back to the Christian origins of Masonry and a time when
Christian references were fundamental to the teachings and understanding of the Order. These were
gradually removed in the ensuing years intentionally to make Freemasonry an Order that encompassed all
faiths, all beliefs, all men. The difficulty this then presents to the modern Mason trying to get to grips with
the meaning of Masonry, is that the Christian flavour of the ceremonies is still retained on occasion.
Presenter Two: And other interpretations can be found such as:
Presenter Four: ‘The sun, the sea and the level’
Presenter Three: ‘The sun, the moon and the Master Mason’
Presenter One: And a final example from the ‘Graham manuscript’ which has no less than twelve
lights!
Presenter Four: ‘Father, Son, Holy Ghost, sun, moon, Master Mason, square, rule, plum, line, mell,
and chisel’

Presenter Two: We now continue with Philip and Simon. See if you can pick out another Christian
reference:
Philip: Where stood the Fellow Crafts?
SImon: In the South.
Philip: Why in the South?
SImon: To receive and instruct all strange Brothers.
Philip: Where stood the Entered Prentices?
SImon: In the North to hele and conceal and wait of the Master.
Philip: You say you see three great Lights, did you see no other Light?
SImon: Yes one far surpassing sun or moon.
Philip: What was that?
SImon: The light of the Gospel.
Philip: Why were you made a Mason?
SImon: For sake of the letter G.
Philip: What does it signify?
SImon: Geometry.
Philip: Why geometry?
SImon: Because it is the root and foundation of all Arts and Sciences.
Philip: And pray how much money had you in your pocket when you were made a Free
Mason?
SImon: None at all.
Presenter One: The author now explains this important point, which our present ceremony of initiation
does not expand upon:
Presenter Three: ‘This is a very cunning question to discover a Pretender because they dismiss you of
all metal about you, as your money and your buckles from your shoes and give this
reason for it: That at the building of the Temple, nothing of metal was heard.’
According to the First Book of Kings, Chapter six, verse seven:
Presenter Four: ‘And the House when it was in building was built of stone made ready before it was
brought thither. So that there was neither hammer nor axe nor any tool of iron heard
in the house while it was in building.’
© UGLE 2018 “Solomon” – Fostering Curiosity, Developing Understanding 7
Presenter Two: We now continue. This time, note the similarities to our present ceremony:
Philip: And how were you made a Mason?
SImon: Neither naked nor clothed, standing nor lying, kneeling nor standing, barefoot nor
shod, but in due form.
Philip: How is that Form?
SImon: Upon my bare-bended knee with a pair of compasses extended square in my breast.
And then and there I took the sacred and solemn oaths of a Mason.
Philip: Repeat your oaths.
SImon: I do solemnly vow and protest before God and this Worshipful Company that I will
heal or hear, conceal and never reveal the secrets or secrecy of a Mason or Masonry
that has been heretofore or shall be here or hereafter disclosed unto me, to neither
man, woman nor child, neither print them, stamp them or engrave them or cause
them to be written, stamped or engraved upon anything moveable or immoveable or
any other ways. Whereby the secrets of a Mason or Masonry may be discovered.
Upon the penalty of my heart plucked from my left-breast, my tongue plucked from
the roof of my mouth, my throat cut, my body to be torn to pieces by wild-horses, to
be buried in the sands of the sea where the tide flows in 24 hours, taken up and burnt
to ashes and sifted, where the four-winds blow that there may be no more
remembrances of me. So help me God.
Then the Senior Warden put me on a whiet-apron with these words. ‘I put you on the
badge of a Mason, more ancient and honourable than the Knights of the Garter’.
Philip: I am satisfied you are a Mason by the repeating of your oath. If you please you may
ask me what questions you think proper.
SImon: I ask you where your Lodge was kept.
Philip: In the Vale of Jehosophat, out of the cackling of a hen, the crowing of a cock, the
barking of a dog.
Presenter Two: The Jews believe that the Messiah will arrive in Jerusalem from the Mount of Olives. On the
side of this hill is the oldest continually used cemetery in the world. Graves date back as far as four
thousand years. Tradition holds that the people buried here will be the first to rise when the Messiah comes.
Many believe that this is the area prophesied by Joel as the ‘Vale of Jehosophat’ and place of final judgment
(Joel 3:2). Hence the Dialogue could be making reference for the need for it to be a place of tranquillity, of
respect, reverence and awe.
SImon: How high was your Lodge?
Philip: As high as the heavens and as low as the earth.
Presenter Two: Interestingly, the author clarifies this reference as follows:
Philip: ‘As high as the heavens and as low as the earth’ because all Lodges were kept
formerly in open fields.
SImon: How many pillars had your Lodge?
Philip: Three.
SImon: What did you call them?
Philip: Beauty, strength and wisdom.
SImon: What do they represent?
Philip: Beauty to adorn, strength to support, and wisdom to contrive.

© UGLE 2018 “Solomon” – Fostering Curiosity, Developing Understanding 8

Presenter One: Three other early manuscripts also refer to Pillars. In the ‘Dumfries No.4 manuscript’:
Presenter Three: How many pillars in your lodge?
Presenter Four: Ye square, ye compass and ye bible.

Presenter Two: In ‘The Grand Mystery manuscript’:

Presenter Three: How many pillars?
Presenter Four: Two, J…… and B….
Presenter Three: What do they represent?
Presenter Four: Strength and stability of the Church in all ages.

Presenter One: And in Pritchard’s ‘Masonry Dissected’ exposure, we have a similar exchange:
Presenter Three: What supports a Lodge?
Presenter Four: Three great pillars.
Presenter Three: What are they called?
Presenter Four: Wisdom, Strength and Beauty.
Presenter Three: Why so?
Presenter Four: Wisdom to contrive, strength to support and beauty to adorn.

Presenter One:The final sequence of our Dialogue runs as follows:

SImon: What Lodge are you of?
Philip: Of the Right Worshipful Lodge of St. John's.
Presenter Two: The two Saint Johns appear in several places in the manuscript. Their use in our rituals has
been questioned for many years. Looked at together, it is said that Saint John the Baptist and Saint John
the Evangelist serve to represent the balance in Masonry between zeal for the fraternity and learned
equilibrium. The Saints are in perfect parallel harmony, representing that balance. From an historical point
of view, Saint John’s Festival is said to be a widely celebrated Masonic holiday in some parts of the world.
Traditionally June 24 (or the summer solstice) is taken to be Saint John the Baptist’s day, and is celebrated
in many countries around the world. According to ‘McCoy’s Masonic Dictionary’ every Mason has a duty to
join in the celebrations on this day, to renew and strengthen fraternal ties. And finally, the Dialogue
concludes:
SImon: How many Signs has a Free Mason?
Philip: Five.
SImon: What do you call them?
Philip: Pedestal, manual, pectoral, guttural and oral.
Presenter One: What do you think Phillip’s last answer means?, What does it allude to and what do you
think is its origin?Is there some part of our current ceremonies that it still alludes to?

Freemasonry should not just be one person speaking and the words washing over everyone else, neither
should it involve simply repeating text. There must also be a goal of understanding which comes from
reflection, consideration and forming your own opinion on what Freemasonry was and is. So why not be
bold, reflect on this simple question and form your own opinion on your personal journey of Masonic
awareness, and fulfil your obligation by doing as you promised and making that daily advancement.
##END##
© UGLE 2018 “Solomon” – Fostering Curiosity, Developing Understanding 9
Recommended use of Demonstrations
Demonstrations tend to be more theatrical, being designed as much to entertain as to educate. They come
in a variety of forms:
• As a performance of a piece of ritual. For example, an ‘Explanation of a Tracing Board’ or a
‘Demonstration Ceremony’, sometimes supported by be an explanatory narration.
• As a play or playlet, performed for Masons and/or non-Masons. ‘Talking Heads’ is an example of a
playlet designed to attract new members to the RoyalArch.
• As a precursor to a discussion, debate, or question and answer session.

The key to delivering a good demonstration is:

• The use of entertaining, informative and relevant material, which is well crafted and appropriate to the
audience.
• Detailed prior planning, including:
ATTRACTING THE RIGHT AUDIENCE CHOICE OF VENUE AND TIMING ACCESS &PARKING
PRICING, TICKETING & SEATING MEETING, GREETING, REFRESHMENTS, MEALS & DRINKS
• Delivery by a dedicated team, or by a host Lodge or Chapter, supported by vibrant, experienced and
knowledgeable actors, narrators or presenters, with the aid of appropriate props, lighting and audio-
visual aids.
• Advertising and promotion by way of trailers, flyers and announcements in summonses, letters, emails,
notice-boards and via social media.
For further demonstrations and other learning materials visit ‘Solomon’ at http://solomon.ugle.org.uk

Acknowledgement:
UGLE gratefully acknowledges Graham Riche as the author of this item and for his permission to publish it
in this form.

Disclaimer:
Every reasonable effort has been made to contact known copyright holders, but if there are any errors or
omissions, The United Grand Lodge of England will be pleased to insert the appropriate acknowledgment.

The views or interpretations contained in this article are those of the author. UGLE recognises there are
many different interpretations of ritual, symbolism and history.

Copyright:
All rights reserved. No part of this paper may be reproduced or transmitted in any form or by any means,
electronic or mechanical, including photocopying, recording or by any information storage and retrieval
system, without permission from The United Grand Lodge of England in writing.

© UGLE 2018 “Solomon” – Fostering Curiosity, Developing Understanding 10