YORK : Maçon de l'Arc Royal : instructions et exhortation

Chers Compagnons, maintenant que vous avez passé les cérémonies de ce grade, nous exprimons le souhait que ce n'est pas la simple et vaine curiosité, qui ne se nourrit que de nouveauté, qui vous a amené à recevoir ce grade très sublime de la Franc-Maçonnerie, beaucoup plus important que tous ceux qui l'ont précédé. Il est destiné à nous inculquer une ferme croyance en l'Essence et l'Existence de Dieu, et à nous enseigner un profond respect de Son Grand et Saint Nom. Ce grade ramène à la lumière quelques uns des secrets lés plus importants du Métier, qui demeurèrent dans les ténèbres depuis la mort de notre Grand Maître H. A., jusqu'à la construction du Second Temple, et sans lesquels l'ensemble de la Maçonnerie n'est pas complet. Le grade de Maçon de l'Arc Royal est fondé sur la destruction du premier Temple et la construction du second Temple.

Les cérémonies de ce grade ont une base historique intéressante et scripturaire ainsi qu'une signification morale profonde et révérencieuse. Le grade de Maçon de l'Arc Royal est le complément du grade de Maître; le développement en un second volet, de l'histoire de ce qui fut perdu jusqu'à sa redécouverte finale sous l'Arc Royal. Le grade de Maître n'est qu'un chant à demi chanté, un conte en partie raconté, ou une promesse inaccomplie.

L'histoire des 418 ans écoulés depuis l'achèvement du premier Temple jusqu'à sa destruction par Nabuchodonosor est remplie des gloires, des triomphes, de la chute ultime et de la disparition du Royaume de Juda, la dispersion du peuple et la perte du Royaume d'Israël. Il est inutile de rappeler à celui qui étudie l'histoire biblique et ancienne, les tragiques événements qui entourèrent la fin des dix tribus d'Israël, dont l'histoire commença avec la révolte contre Jéroboam, après la mort du Roi Salomon. Il n'est pas plus nécessaire de s'étendre sur l'histoire des deux tribus restantes, celles de Juda et de Benjamin, qui constituèrent le Royaume de Juda et demeurèrent fidèles à leur allégeance envers Réhoboam, le fils de Salomon. En l'an 586 av. J.C., le Temple de Salomon fut incendié et rasé jusqu'au sol par Nabuchodonosor, Roi des Chaldéens; tandis que l'infidèle Sédécias, dernier Roi de Juda, fut rendu aveugle et enfermé dans un donjon à Babylone. Les Colonnes d'Airain, et tous les trésors de la Maison du Roi, de ses palais et de ses Princes, furent emportés comme butin. Le pays de Juda demeura saccagé. Le Temple de Dieu désolé. Le reste du peuple, à l'exception des indigents, fut amené captif en terre étrangère. La douleur de ces captifs à Babylone est exprimée dans le Psaume CXXXVII (137):

On pourra chanter la traduction de Clément Marot (1539) du Ps. 137, selon les Psautiers de Strasbourg et Genève (1551) .

Assis au bord du fleuve à Babylone,

Terre d'exil où Dieu nous abandonne,

Avec douleur nous songions à Sion.

En ce séjour de notre affliction,

Chacun de nous, la douleur au visage,

Pendit sa harpe aux saules du rivage.

Là, nos vainqueurs raillaient notre détresse,

Chantez nous donc ces hymnes d'allégresse,

Qui remplissaient, jadis, votre Cité !

Comment ces chants, pourrions‑ nous les chanter,

Et profaner sur la terre étrangère,

Nos hymnes saints qui louaient Dieu naguère ?

Jérusalem, si jamais je t'oublie,

À mon palais que ma langue se lie,

Et que m'oublie aussi ma propre main.

Ô seule joie, espoir qui seul m'étreint,

Que sous mes doigts nulle corde ne vibre,

Jérusalem, tant que tu n'es pas libre.

Sinon, J. récitera le Ps. 137, selon la traduction du Rabbinat Français.

Sur les rives des fleuves de Babylone,

Là nous nous assîmes, et nous pleurâmes Au souvenir de Sion.

Aux saules qui les bordent,

Nous suspendîmes nos harpes;

Car là nos maîtres nous demandaient des hymnes,

Nos oppresseurs, des chants de joie.

"Chantez-nous un des cantiques de Sion ! "

Comment chanterions-nous l'hymne de l'Éternel

En terre étrangère ?

Si je t'oublie jamais, Jérusalem,

Que ma droite me refuse son service !

Que ma langue s'attache à mon palais,

Si je ne me souviens toujours de toi,

Si je ne place Jérusalem

Au sommet de toutes mes joies !

Souviens-Toi, Seigneur, pour la perte des fils d'Edom,

Du jour fatal de Jérusalem,

Où ils disaient:

"Démolissez-la, démolissez-la jusqu'en ses fondements!"

Fille de Babel, vouée à la ruine,

Heureux qui te rendra le mal que tu nous as fait !

Heureux qui saisira tes petits, et les brisera contre le rocher !

Josué Quarante-huit ans après la destruction du premier Temple, dans la première année de son règne, Cyrus, Roi de Perse, promulgua un édit permettant aux captifs de retourner dans leur pays et de reconstruire le Temple de leur Dieu. Il nomma Zorobabel, un Prince de la Maison de Juda, Gouverneur du Peuple, sous la direction duquel la reconstruction du Temple à Jérusalem fut commencée. Mais par suite de la pauvreté du peuple et du harcèlement de leurs ennemis, très peu fut accompli pendant dix-huit années, lorsque Darius, le Roi, promulgua un édit déclarant que les Juifs ne soient plus harcelés ou retardés dans la tâche noble et glorieuse de reconstruire la Maison du Seigneur. Il fit renvoyer les Trésors Sacrés à Jérusalem et, par ordonnance royale, détermina que les frais de reconstruction du Temple seraient payés sur le Trésor Royal.

En l'an 520 av. J.C., suite aux appels pressants des prophètes Aggée et Zacharie, Zorobabel reprit la reconstruction de la Maison du Seigneur. Elle fut achevée en l'an 516 av. J.C.. Ainsi, la période allant de la destruction du premier Temple [586] à 1' achèvement du second Temple [516], accomplit les soixante-dix ans de captivité prophétisés par Jérémie.

Le Grand Conseil qui se constitua à Jérusalem pour la reconstruction du Temple, comprenait Zorobabel, en tant que Roi, Josué, le fils de Jotsadak, comme Grand Prêtre, et Aggée, le Prophète, comme Scribe. Ils tenaient leurs réunions dans un Tabernacle semblable, en sa structure et sa décoration, à celui érigé par Moïse au Désert. Ce Tabernacle fut élevé près des ruines du premier Temple, et des gardes furent stationnés à l'entrée des Voiles pour s'assurer que nul ne pourrait entrer, sauf ceux qui seraient dûment qualifiés en étant des descendants authentiques des douze tribus d'Israël, et qui se feraient connaître par les mots, donnés par Dieu à Moïse depuis le Buisson Ardent.

Dans ce grade vous avez représenté trois de ces captifs hébreux qui? heureux de leur liberté récemment recouvrée, accomplirent la marche longue et fatigante, sur les routes pénibles et inégales, de Babylone à Jérusalem et, ayant prouvé en être dignes, furent admis devant le Grand Conseil, comme trois voyageurs fatigués, arrivant de la captivité à Babylone, qui venaient pour aider à la tâche noble et glorieuse de reconstruire la cité et la Maison du Seigneur, sans attendre salaire ou récompense. Vous avez exprimé le désir de travailler à n'importe quelle partie des travaux, même la plus humble. Vous avez alors commencé vos travaux, au cours desquels vous avez fait certaines découvertes importantes, dont la principale le M. L. P. D. M. (34)

Vous vous souvenez que dans le grade de Maître, on vous fit vivre la mort tragique de notre Grand-Maître H. A., qui refusa de révéler le Mot de Maître. Suite à son décès prématuré le Mot de Maître fut perdu. Nos trois anciens Grands-Maîtres s'étaient en effet mis d'accord pour ne jamais communiquer le Mot sauf en la présence, et avec le consentement des trois.

La tradition maçonnique nous informe qu'une crypte fut construite, au dessous du Temple, dans laquelle nos anciens Grands-Maîtres tenaient leurs réunions. Là furent déposés de nombreux trésors de la Fraternité. A la mort de notre Grand-Maître H. A., la crypte fut scellée. Le Roi Salomon décida alors d'utiliser un Mot substitué jusqu'à ce que les générations futures découvrent le Mot véritable.

Vous avez travaillé longtemps et fidèlement, et la découverte du Mot de Maître est votre récompense. Et maintenant, mes chers Compagnons, vous avez reçu toute l'instruction qui appartient à notre noble Fraternité. Vous êtes parvenus, par une progression régulière, au sommet de notre Art royal et sublime.

Vous avez visité les cours extérieures du Temple, admiré ses magnifiques proportions, ses colonnes massives, son firmament étoilé, son dallage ou pavé mosaïque, ses lumières, ses joyaux et ses meubles. Vous avez été admis dans la Chambre du Milieu et y avez appris, tels nos anciens Frères, à révérer le Nom sacré de la Divinité. Vous avez pénétré dans le Saint des Saints inachevé et, par l'intégrité et l'inflexible fidélité de l'illustre Tyrien, vous avez là, été témoin d'un exemple de fermeté et de force de caractère inégalées dans l'histoire humaine.

Vous avez travaillé dans les carrières et fourni des preuves de votre habileté puis on vous apprit comment recevoir, de la manière prescrite, votre salaire maçonnique. Vous avez régulièrement passé la Chaire, et appris ses importants devoirs un savoir qui seul qualifie à présider les fils de la Lumière. Vous avez été présent et avez participé à l'achèvement et à la dédicace de notre temple mystique et, pour votre zèle et votre fidélité au Métier, vous avez reçu le titre émérite de Très Excellent Maître.

Puis vous avez été témoin de la désolation funeste de Sion, du pillage et de la destruction de la Cité et du Temple de Dieu, et de la perte totale, comme les prophéties l'annonçaient, de tous les objets contenus dans le Saint des Saints.

Vous avez vu le Peuple élu de Dieu, forcé par un despote étranger à quitter les beaux vallons et les paisibles vignobles de sa terre natale d'Israël, et emmené en captivité sur les rives du lointain Euphrate. Mais vous avez pu aussi voir les fils affligés de Sion, au plus profond de la nuit de leur adversité, visités par une lumière de paix venue des cieux, qui les guida, par des chemins pénibles et inégaux, vers la terre de leur ancienne gloire. Vous les avez vus, rendus capables, par le Sceau de la Vérité Éternelle, de passer les Voiles qui s'interposaient entre eux et leurs plus chers espoirs.

Vous les avez vus se vouer avec succès, à la tâche noble et glorieuse de reconstruire la Maison du Seigneur. Enfin, vous avez pu voir les trésors sacrés du premier Temple, ramenés à la lumière et le Livre Saint rétabli, aux yeux éperdus des Juifs dévots, comme guide et règle, réconfort et soutien, du peuple de Dieu, pour les temps à venir.

Mes chers Compagnons, si dans tout cela, vous n'avez perçu qu'une série de rites insignifiants, si l'esprit de vérité n'a pas, en même temps, insufflé en vos cœurs les enseignements moraux de ces cérémonies, alors, vraiment, nous avons tous oeuvre en vain ,et vos propres efforts sont tout aussi futiles et vains. Mais je suis porté à espérer mieux de vous. Je suis sûr que vous avez pénétré l'esprit de ces cérémonies solennelles, et compris toute l'importance de ces intéressants symboles. Je suis persuadé que tous les rites et cérémonies par lesquels vous êtes passés, depuis l'instant où vous avez, pour la première fois, foulé les cours extérieures du Temple, jusqu'à votre admission à l'intérieur des Voiles, ont puissamment gravé dans votre esprit les grands principes fondamentaux de notre Institution vénérée.

Car, c'est à cette condition, et à cette condition seulement, que vous pouvez justement prétendre au noble nom de Franc-Maçon. Car, c'est alors, et alors seulement, que vous pourrez vraiment éprouver vous-mêmes et ressentir chez vos frères, cette amitié, cette union, ce zèle et cette pureté du cœur qui doivent animer chacun de ceux qui souhaitent user du digne titre de Compagnon qui ne craint aucune honte.

EXHORTATION

Mes Dignes Compagnons, du plein consentement et avec l'assistance des membres de ce Chapitre, vous êtes maintenant exaltés au grade sublime et honorable de Maçon de l'Arc Royal. Les rites et mystères développés dans ce grade ont été transmis, par la chaîne ininterrompue de quelques élus, immuables malgré le passage du temps et inaltérés malgré les hommes; et nous espérons avec confiance que vous les considérerez avec la même vénération et les transmettrez dans la même scrupuleuse pureté, à vos successeurs.

Nul ne peut réfléchir sur les cérémonies d'admission en ce lieu, sans être frappé par les enseignements importants qu'elles contiennent. En ces lieux, nous sommes nécessairement amenés à contempler, avec gratitude et admiration, la source sacrée d'où découlent tous les bienfaits terrestres. Nous trouvons ici encore un motif supplémentaire pour, demeurant fermes et imperturbables, remplir fidèlement les devoirs qui nous incombent et, ici même, encore, il nous est enjoint, par les engagements les plus solennels, de promouvoir notre mutuel bien-être et de corriger nos fautes réciproques, au moyen de l'avis amical, de l'admonition ou du reproche. Notre désir le plus cher, comme notre devoir envers nos Compagnons, est que l'admission de tout candidat au sein de ce Chapitre ne soit prononcée qu'après une enquête stricte. Nous pouvons alors espérer la satisfaction de n'y rencontrer que de fidèles défenseurs du grand dessein de notre Institution.

Si vous vous conformez strictement à cela, nous pouvons espérer que vous ne recommanderez jamais aucun candidat dans ce Chapitre, dont

vous ne pourriez garantir les capacités ou la connaissance des grades précédents, et dont vous ne soyez fermement assuré qu'il se conformera aux principes de ce grade et aux obligations d'un Maçon de l'Arc Royal.

Tant que les membres de ce Chapitre seront de cette trempe, nous pouvons être sûrs d'être unis dans un seul but, sans tiédeur, désaffection ou négligence. Que le zèle, la fidélité et l'affection soient les traits caractéristiques de notre Société pour que nous puissions jouir de la satisfaction, de l'harmonie et de la paix, qu'aucune autre société humaine ne peut garantir.

Vous pouvez maintenant prendre place parmi vos Compagnons

Source: http://hautsgrades.over-blog.com/article-york-ma-on-de-l-arc-royal-instructions-et-exhortation-69277073.html

The Companion's Jewel of the Royal Arch

Symbolism

The Companion's Jewel of the Royal Arch is a double triangle, sometimes known as the Seal of Solomon, within a circle of gold; at the bottom is a scroll bearing the words, Nil nisi clavis deest - "Nothing is wanting but the Key;" and on the circle appears the legend, Si talia jungere possis sit tibi scire satis - "If thou canst comprehend these things, thou knowest enough." On the triangle is inscribed EYPHKAMEN (Eurekamen) - invenimus cultor dei civis mundi - "We have found the worship of God, O citizen of the world." On the reverse of the circle are engraven the words, Deo, regi, et fratribus; honor, fidelitas, benevolentia - "For God, king and the brethren; honour, fidelity and benevolence;" and on the reverse of the triangles, Wisdom, Strength, Beauty, Peace, Concord, Truth.

Within these is another triangle, with the sun in the centre, irradiated; a pair of compasses issue from the sun, suspending a globe representing the earth, beneath these is , the triple Tau, signifying, among other occult things, Templum Hierosolyma, the Temple at Jerusalem. It also means Clavis ad Thesaurum - "A key to the treasure" - and Theca ubi res pretiosa - "A place where the precious thing is concealed," or Res ipsa pretiosa - "The precious thing itself." It is usual to add on the scroll the date of the exaltation of the wearer to the Companionship of the Holy Royal Arch.

This Jewel, by its intersections, forms a given number of angles, to be taken in five several combinations, which, being reduced to their amounts in right angles will be found equal to the five regular Platonic bodies, representing the four elements and the Universal Sphere. These combinations will be found respectively to correspond in geometrical value with the five regular solids contained under equal and equilateral triangle equal squares and equal and equilateral pentagons, viz., the Tetrahedron, Octahedron, Cube, Icosahedron and Dodecahedron, which were used by the Platonists to express the four elements and the sphere of the Universe. It may be proper here to state that the Platonic theory was this, that the Universe itself, as well as its subordinate parts, both animate and inanimate, were created by the Deity from the four elements - Fire, Air Water and Earth. It was conceived according to this theory that all created matter must be both visible and tangible. Now, considering Fire as the source of light, it was plain that nothing can be visible without it; and since nothing can be tangible but what is solid, and that the earth is the most properly solid of all the four elements, therefore, all created matter was constituted of Fire and Earth.

Again, it was supposed by the Platonists that no two bodies could unite and cohere without some intervening medium to consolidate them; that two planes required one such medium, and solids two. Therefore, the Deity constituted two intervening elements between fire and earth, viz., air and water, in such a manner that there might be an exact analogy between the four' i.e., as fire is to air, so is air to water, and as air is to water, so is water to earth; thus forming a regular and harmonious gradation from the lightest and most penetrating of the elements to the heaviest and most obtuse. Now all the elements except the earth are without form in themselves; yet, in order to assist the mind in arranging its ideas, it is necessary to attach some form to them. Therefore, since the elements are bodies, and all bodies are solid, and bounded by superficies which consist of triangles either equilateral or otherwise, the

Platonic theory assigned to each of the four elements the form of a solid, bounded by plane surfaces constituted of triangles; for although one of those solids is bounded by square and another by pentagons, yet it will be evident that equilateral rectilineal figures may be resolved into as many triangles as the sides have united by their vertices in a common centre.(See Figs.1 and 2)

Having thus stated the general outline of the Platonic theory, we proceed to show that, by the assistance of the Key , the Jewel forms by its various triangles and intersections an equivalent in geometrical value for the five regular solids expressing the four elements and the sphere of the universe. The hermetic T was a most ancient hieroglyphical representation of the Deity, and consequently the , denotes His triunessence, and in geometrical value is eight right angles, viz., two on each of the exterior lines, and two at the point of union in the centre.

In this figure (Fig. 3) which is similar to that in which the six lights are arranged, there will be found a geometrical value equivalent to the , for since the interior angles of every triangle are together equal to two right angles, the whole triangle here displayed resolves itself into four equal and equilateral triangles; that is, three on the extremities (a, b & c), and a fourth (d) by their union at the centre. It follows, therefore, that the triangle thus resolved is equal to eight right angles, and consequently to one .

If you look at the Jewel, or on this figure (Fig. 4), where it is represented, you will perceive that it consists of two larger equal and equilateral triangles, A B C and D E F, inscribed in one circle and equally intersecting each other and of a smaller triangle in the centre, G H I, which divides or resolves the larger inverted triangle, D E F, after the manner explained in the former figure.

First, then, the central triangle G H I, resolved into its elements according to the first figure, will be equal to eight right angles, or , and these are equal in amount to those found in the Tetrahedron - a solid figure contained under four equal and equilateral triangles. This body (each of the solid angles of which is formed by the union of three plane acute angles), on account of its lightness, as well as its acute and pyramidal form, is used by the Platonists to express the element Fire.

2dly The two larger triangles A B C, D E F, considered without regard to their intersections, and resolved upon the foregoing principles, will be = 2 , or 16 right angles, which are equal in amount to those contained in the Octahedron, a solid figure comprised of eight equal and equilateral triangles. This body (each of the solid angles of which is formed by the union of four plane acute angles), being next in lightness and acuteness to the Tetrahedron, was used by the Platonists to express the element Air.

3dly. The triangles A B C, D E F, and G H I (i.e., the two larger and the small central triangle), considered without regard to intersections, and resolved by the same rule, will be found = 3 , or 24 right angles which are equal in amount to those contained in the Cube, a solid figure contained by six equal squares. This body (each of the solid angles of which is formed by the union of three plane right angles), being the most substantial in form, as well as the firmest and most immovable on its basis, of all the solids, was used by the Platonists to express the element Earth.

4thly. Consider now the inverted triangle D E F, as divided into 4 lesser ones by the central triangle G H I, and add to these the other large triangle A B C. These five triangles, considered again without regard to intersection, and resolved in the same manner as before, will be = 5 , or 40 right angles, which are equal in amount to those contained in the Icosahedron, a solid body bounded by 20 equal and equilateral triangles. This body (each of the solid angles of which is formed by the union of 5 plane acute angles), being the heaviest of the solids contained by triangles, and the next in weight to the Cube, was used by the Platonists to express the element Water.

Thus 1st, the central triangle G H I = , is equivalent to the Tetrahedron which expresses the element Fire. 2d, the two large triangles A B C, D E F, = 2 , are equivalent to the Octahedron which expresses the element Air. 3d, the 3 triangles A B C, D E F, G H I, = 3 , are equivalent to the Cube, which expresses Earth. 4th, the five triangles A B C, E G I, F H I, D G H and G H I = 5 , are equivalent to the Icosahedron, which expresses Water.

It now remains to find an equivalent in the R.A. Jewel for the solid expressing the sphere of the Universe, which is the Dodecahedron, a solid body bounded by 12 equal and equilateral pentagons. (See Fig. 5)

The 6 small triangles round the circumference of the Jewel (formed by the intersections of the 2 larger triangles), together with the central triangle G H I, if resolved in the same manner as the former, will be found to be = 7 , or x 8 = 56 right angles; to these add the external angles of the before-mentioned 6 triangles formed by the intersections of the 2 larger triangles = 16 right angles. For since the exterior angle of every triangle formed by producing one of its sides is equal to the sum of 2 interior and opposite angles, and every angle of one equilateral triangle is equal to one third of two right angles; and as they are 12 in number, their amount in right angles will be 16, that is 12 x ²/₃ of 2 = 12 x 1 ¹/₃ = 16. Then 16 added to the before-mentioned 56 right angles will make 72. But by a corollary to the 32d Prob. of the 1st book of Euclid, the interior angles of every rectilinear figure are equal to twice as many right angles - 4 as the figure has sides; hence the interior angles of the 5 sided figure, called a pentagon, are 10-4 = 6 right angles; whence the solid figure called a Dodecahedron being contained by 12 equal and equilateral pentagons, will be 12 x 6 = 72, corresponding with the number of right angles contained in the 7 triangles before mentioned, and the 12 exterior angles of intersections. Thus the Dodecahedron (each of the solid angles of which is formed by the union of 3 plane obtuse angles), approaching nearer to the form of a sphere than any of the other solids bounded by plane superficies, was used by the Platonists to express the sphere of the Universe.

Thus it is proved, by the assistance of the Key , that the R.A. Jewel is equivalent to the five geometrical solids, which were used by the Platonists to express their 4 elements and the sphere of the Universe. In conclusion, let our attention be directed to the fact that the R.A. Jewel thus presents us with an emblem of those great attributes of the Deity - his eternity and triunessence. The former is represented by the circle which surrounds the Jewel, the latter by the relation which its component parts bear to the ; while by the equivalent we find in those parts for the 5 solids expressing the 4 elements and the sphere of the Universe, we are further reminded of His Omnipotence and Creative power, who first formed the elements out of nothing, and from them constituted that mighty frame within whose comprehensive sphere are included myriads of worlds, each containing millions of animated beings dependent on His will and mercy. The Jewel which every Companion wears on his breast should inspire him with profound veneration for that Incomprehensible Being at whose command the world burst forth from chaos into light, and all created matter had its birth; whose Infinite Wisdom directs, and whose unspeakable Goodness preserves and blesses, every work that has proceeded from His hands.

What is a Royal Arch Mason?

WHAT IS A ROYAL ARCH MASON? Unknown A ROYAL ARCH MASON is a man who began his Masonic career by seeking light as an ENTERED APPRENTICE.

Thus entering upon his labors and duties diligently, he soon realized the need for more light and knowledge, and so he sought to be passed to the degree of FELLOWCRAFT.

Still learning and trying, he realized his need for further light and education and by diligent labor, prepared himself to be raised to the sublime degree of MASTER MASON.

Being thus enlightened and entrusted with the purposes and uses of the working tools – the gauge – the gavel – the plumb – the square – the level – and the trowel, he labored faithfully in the quarries of life. Reaching that point that his work was found to be good, true, and square, he was advanced to the degree of MARK MASTER MASON.

With his efforts and labors with the chisel and mallet thus recognized, he was elevated to the status of a virtual PAST MASTER and proved his qualities of leadership, direction, and inspiration.

These qualities displayed in his life and conduct as well as in his labors, he was able to participate in the symbolism of the dedication of the Temple – viewing the light of God’s presence and power and being received and acknowledged as a MOST EXCELLENT MASTER.

After sustained effort and confirming evidence of faithful service, he was exalted to the HOLY ROYAL ARCH being entrusted with the mysteries of the triangle – emblematic of the power, light, and strength of God. In fulfillment of his quest for light, the Companion received the long-lost Master’s Word and rededicated himself to work of building that house not made with hands eternal in the heavens.

Early Capitular Masonry

The facts concerning the introduction of the Capitular system into this country are a good deal obscure. That the Royal Arch degree has been conferred in the cities on the seaboard for more than a century past there can now be little doubt. Appealing to the fullest information I have been able to discover, I write this historical retrospect.

St. Andrew’s Royal Arch Chapter, No. 1, in Boston, can proudly boast a most illustrious history. This Royal Arch Lodge ‑ then so‑called ‑ James Brown, Master, met in that city August 28th, 1769. This is also the date of its Charter, but of what authoritative source derived is not stated, though of course the document itself explains. Thomas Waterman, Grand High Priest of Massachusetts, some time since kindly put me in possession of many particulars concerning this interesting old chapter. For a long period degrees were conferred therein extraneous to the Capitular system as we now have it, as will be observed by an extract from the second recorded meeting of “a Royal Arch Lodge,” held August 28th, 1769: “The petition of Brother William Dams coming before the lodge, begging to have and receive the parts belonging to a Royal Arch Mason, which being read was received and he unanimously voted in, and was accordingly made by receiving the four steps, that of an Excellent, Super‑Excellent, Royal Arch and Knight Templar.”

May 14th, 1770, Joseph Warren, who was Grand Master of Masons for the continent of America in the ante‑revolutionary period, by a commission dated March 7th, 1772, from the Earl of Dumfries, as Grand Master of Scotland, was made a Royal Arch Mason in St. Andrew’s Lodge. This was in the Mason’s Hall in the Green Dragon Tavern, on Union Street, although subsequently the chapter met at Mason’s Hall, north side of the Market House (Faneuil Hall Market.)

The degree of Mark Master was not connected with the other chapter degrees until November 28th, 1793. For the first time, November 15th, 1797, the designation St. Andrew’s Royal Arch Chapter appears on the record. No mention of the degree of Knight Templar is to be found after the meeting of December 3d, 1794, With these historic antecedents, St. Andrew’s has steadily pursued its course, holding a stated convocation once a month, and has now a membership of about 500. Of course, in the long list of distinguished officers in the Grand Royal Arch Chapter of Massachusetts, very many have been selected from the Past High Priests of St. Andrew’s Chapter, all of whom have been ardent devotees of the Royal Craft.

It will be observed that this renowned chapter was instituted before the Capitular system, as we now have it, was promulgated, and probably in its archives are to be found the edicts announcing the changes which modified the work. To the student of Royal Arch Masonry the annals of this chapter must be a rich mine of instructive and interesting information.

In this connection, I revert to the meager published records of the General Grand Chapter of the United States, and on the first page I discover that on the 24th of October, 1797, several prominent companions met in Boston, and proceeded to organize that August body. St. Andrew’s chapter was represented by its leading officers, of whom Benjamin Hurd, Jr., was then High Priest, he having been elected in 1791, and held the office for seven years, and he also having held the office of General Grand King for a long period. When delegates from St. Andrew’s Chapter and King Cyrus Chapter, at Newbury port, met at the Green Dragon Tavern Tuesday, March 13th, 1798, and organized the Grand Royal Chapter of Massachusetts, Companion Hurd was elected the first Grand High Priest, and was re‑elected for three successive years.

These statements show that the General Grand Chapter had a prior origin to the Grand Chapter of Massachusetts, but of only a few months. The old commonwealth has always been loyal to the General Grand Body that her devoted Masons assisted in organizing, and a roll of the officers will reveal that several times her Grand Chapter has furnished efficient and faithful servants, among whom was John McClellan, of Boston, who was General Grand Treasurer from 1865 till his death, September 29th, 1878, and had been a member of St. Andrew’s Chapter from November, 1844.

It is doubtless justly claimed that records exist which prove beyond question that Chapter No. 3, (now Jerusalem Chapter No. 3), of Philadelphia, is the oldest Royal Arch Chapter in the United States, and that the Grand Royal Arch Chapter of Pennsylvania, was the first Grand Chapter organized in this country. The minutes of Royal Arch Lodge, No. 3, as originally designated, are complete from December 3d, 1767, to the present date, and naturally enough are regarded as a sacred treasure. This, it will be observed, is a date anterior to the organization of St. Andrew’s Chapter Boston, but how much earlier Royal Arch Masonry was introduced into Philadelphia will probably never be known, because the destruction of the Masonic hall by fire, in the year 1819, caused great loss to the Masons of Pennsylvania, in the burning of nearly all their old records.

From this Jerusalem Chapter has grown the fourteen chapters now in Philadelphia and immediate vicinity, and the 102 chapters in the State, with an aggregate membership of about 11,000. All the chapters in Philadelphia are numerically large bodies, and the mother chapter reports a roll of 400 companions. In addition there are three Mark Master Mason’s lodges in that city, which have a membership of 2,000.

All through the vicissitudes of nearly a century and a quarter, Jerusalem Chapter has been conferring the Royal Arch degree, and it does not appear that any event, however momentous, has interrupted the regular assemblies of this time‑honored organization. In the Ahiman Rezon (edition 1825), we read: “This chapter, working under the warrant of No. 3, was reorganized by and had communion with a military chapter, working under warrant No. 351, granted by the Grand Lodge of England; and its proceedings were subsequently approved by that honorable body, as appears from a communication from its Deputy Grand Master Dermott.” How soon thereafter it became independent of English supervision does not appear.

The annals of the Grand Lodge of Pennsylvania show that on November 23d, 1795, the Grand Chapter was opened under the immediate sanction the Grand Lodge. The Grand Chapter met under the same auspices until January 5th, 1824, at which time it became independent, and it is worthy of note that it has never allied itself to the General Grand Chapter of the United States, which even then was a powerful body embracing sixteen Grand Chapters.

Of the early chapters working anterior to the organization of the Grand Chapter of Connecticut there were six, all represented in the convention at Hartford, May 17th, 1798, the real date of the formation of that Grand Body with elected officers. These six were as follows: Hiram Chapter, No. 1, located at Newtown; Franklin Chapter, No. 2, located at New Haven; Washington Chapter, No. 3, located at Middletown; Franklin Chapter, No. 4, located at Norwich; Solomon Chapter, No. 5, located at Derby; Vanden Broeck Chapter, No. 5, located at Colchester.

Authority for these chapters came from New York. Representatives of these bodies met in Hartford, July 5th, 1796, “to take into consideration matters relative to said chapters which may be deemed of expedience or utility,” hence that date is usually given as the date of the organization of the Grand Chapter of Connecticut. A like convention was held October 20th, 1796, at New Haven, but no further organization effected. Stephen T. Hosmer was the first Grand High Priest.

Joseph K. Wheeler, Grand Secretary of Connecticut, is quite positive that in Hiram Chapter as early as 1791, the degrees of Mark Master, Master in the Chair, and Most Excellent Master, were conferred. The bylaws of that old chapter show “the regular times of meeting” to have been bi‑monthly. In the year 1840, Hiram Chapter became delinquent, and has since been dropped from the roll of the Grand Chapter.

The name of Franklin designates two chapters. It was a, common thing in the early days, for Masons in that jurisdiction to duplicate names of lodges also.

As a matter of interest to all Royal Arch Masons I give the following dates of formation of several of the oldest subordinates and Grand Chapters: Jerusalem Chapter, No. 3, Philadelphia, anterior to 1758; St. Andrew’s Chapter, Boston, August 28th, 1769; Providence Chapter, No. 1, Providence, September 3d, 1793; Hiram Chapter, No. 1, Newtown, Conn., April 6th, 1791; King Cyrus Chapter, Newbury port, Mass., July 9th, 1790; Grand Chapter of Pennsylvania, November 23d, 1795; Grand Chapter of Connecticut, May 17th, 1798; Grand Chapter of Rhode Island, March 13th, 1797; Grand Chapter of Massachusetts, Oct. 24th, 1797; Grand Chapter of New York, March 24th, 1798; General Grand Chapter of the United States, January 24th, 1798.

To those familiar with the history of Capitular Masonry in the State of New York, the omission of Ancient Chapter No. 1, in New York city, will appear singular. The reason will be made obvious. The date of the origin of the old lodge first working the Royal Arch degree in the metropolitan city cannot now be ascertained, but it was most certainly the organization that subsequently became known as Ancient Chapter, which was enrolled under the Grand Royal Arch Chapter, August 28th, 1806. The history prior to 1798 is so mixed with tradition that scarcely anything more can now be determined; save that as early as 1763 the warrant for the original organization to confer the degrees up to Royal Arch came from England.

Providence Chapter No. 1, Providence, Rhode Island, has always held exclusive jurisdiction in that city, and with its seven hundred members is to‑day the largest Chapter in the United States, numerically more important than several Grand Jurisdictions which boast their dozen Grand Officers and a representation in the General Grand Chapter equal with the great States of New York, Illinois or Massachusetts.

Ineffable Name

The science of Freemasonry revolves around a word of supreme importance, which became lost before those to whom it was promised could receive it. The word was necessary to the very existence of the Craft. A substitute was provided which could be used until, in the course of time, and after persistent search, the right one was found. This is a fact known to every Master Mason, but not too many know that the same symbolism runs through the entire Bible. Both in Masonry and in its great light, the Volume of Sacred Law, we find that this word is the true name of God, the knowledge of which mankind has lost, but which, with the Master’s assistance, may be recovered.

In order to understand the identity of the word with the name of God, and the identity of the name with God Himself, we must first consider the intimate relation which, the Israelites thought, existed between a man and his own name. This conception was not confined to the Israelites, for among the ancients of many lands and races, there was a general belief that a man’s name was part of himself and had an important bearing on his character. There was also a widespread superstition that the knowledge of the name gave the possessor power over the man that who bore the name. Therefore, only one’s intimate friends were allowed to know his real name, and to all others a substitute was provided.

The identity of a man with his name was believed to hold good in the case of gods with their names. Among the Hebrews it was especially true of Jehovah and His name. The name is Y H V H or is English J H V H which because we lack knowledge of its true pronunciation we usually call Jehovah. Moses received the name from God as told in the sixth chapter of Exodus. “And the Lord spake unto Moses and said unto him, I am the Lord. And I appeared unto Abraham, unto Issac, and unto Jacob by the name of God Almighty, but by my name Jehovah was I not known to them.”

This then is the ineffable name. It is also called the Tetragrammaton, meaning the four letter word. The word “ineffable” is derived from the Latin and means something that is unutterable, that cannot or may not be spoken. This definition well illustrates the Jewish attitude to the Divine name. The “incommunicable name” is a frequent term for the name of the Deity, that is, a name that cannot be expressed or shared with another.

It is difficult to explain the meaning of the Name, because to define a thing is to place it within limits, and the Name that is above every name simply has no limits. It belongs the Self-Existent and Eternal Being who is infinite in all respects. Definitions which have been suggested must be recognized as describing only limited conceptions of the attributes of the Deity. The finite mind cannot begin to comprehend that which is infinite. Some of the definitions are: “I am,” “I am what I am,” “I am because I am”. “I am who I am,” “I will be that I will be”, “I will be,” these definitions are given in the marginal references in the revised version of the Bible. It is aptly expressed in the phrase well known to us all: “It shows him to be the actual future and all-sufficient God, who alone has His being in and of Himself, and gives to all others their being, so that He was what He is, is what He was, and shall be both what He was and what He is from everlasting to everlasting.

The Jewish people believed that this Holy Name, which they held in the highest veneration, was possessed of unbounded powers. “He who pronounces it,” said they, “shakes heaven and earth, and inspires the very angels with astonishment and terror. There is Sovereign authority in this name, it governs the world by power.” But it must be remembered that the true pronunciation has been lost.

The Jewish Encyclopaedia has this to say, “The name of God is more than a mere title. It represents the Hebrew conception of the Divine nature and character and relation of God to His people. It represents the Deity as He is known to His worshipers, and stands for all the attributes which He bears in relation to them and which are revealed to them.”

There are many references to the Name in all types of descriptions and in all kinds of circumstances in the V.O.S.L., the study of which is earnestly commended to every Companion. However, one thing must be pointed out. Neither in the Bible nor in Masonry, is it the mere knowledge of a certain name or its pronunciation that is important, but the knowledge of Him who bears the name. As Masons, that which we seek is not intellectual knowledge only, but personal contact and fellowship, of which knowledge of the Name is but a symbol.

Jeshua, Zerubbabel and Haggai

“JESHUA, Zerubbabel and Haggai Those three ancient worthies who formed the First Grand Council and held their meetings in Jerusalem”.

JESHUA This name has been used throughout the Bible as the name of important places and people. It is a basic name in Hebrew history and appears with many different spellings. Some of which are Oshea, Joshua, JESHUA, and Jesus. The name indicates DELIVERER or SAVIOR and is used in connection with persons who eventually had a part in the deliverance and salvation of the people. We will limit our comments to three particular individuals who have had a particular influence on York Rite Masonry.

Moses was led to appoint Joshua, the son of Nun, as his successor during the final wanderings in the wilderness, and it was this Joshua who delivered the children of Israel into the Promised Land. His leadership role was military, political and spiritual.

JESHUA, the son of Jozaddek the High Priest, was the spiritual leader in the rebuilding of the temple, when the children of Israel were delivered from the Babylonish captivity. He shared the political leadership with Zerubbabel. He was probably born in Babylon during the Exile. He, being the logical successor in the Priestly line, was, we must assume, educated for the priestly task even in exile. As the spiritual leader, the Jewish people in captivity surely knew and trusted him. Since there was no government in exile, it is logical to believe that JESHUA had a great deal of influence in promoting the leadership of Zerubbabel during this return. To give us some idea of the number of people who were involved in this return, the house of JESHUA alone numbered nine hundred and seventy-three a small .house of only one priest.

ZERUBBABEL, “Son (male heir) of Shealtiel, Governor of Judah.” Actually he was the grandson of Jeconiah, a great grandson of Hezekiah, King of Judah. He was indeed a part of the Davidic line and as we see in the New Testament a part of the messianic line. Jeconiah had several sons; Shealtiel, Malchiram, Pedaiah, Shenazar, Jekomiah, Hoshama, Nedabiah. Pedaiah’s sons were Zerubbabel and Shimei. Zerubbabel was the father of Meshullam, Hananiah and Shelomith their sister. In Matthew we read that Zerubbabel begot Abiud. Thus we see that Zerubbabel was the nephew of Shealtiel, and that in the Old Testament, the male heir is always referred to as the son of his predecessor. The genealogy of Zerubbabel was through Abraham, David and after him we can trace to the birth of Christ. We cannot stress too greatly the importance of the messianic line of decent.

Zerubbabel was born in captivity, and being a Prince of the House of Judah, he was very probably afforded chances that other young captives would not have been offered. He was possibly a part of the Kings Body Guard. Let us remember how important royal blood lines were. In those days royal captives were considered royalty. Even in recent time we still find some of the European Royal Families in Exile still inter-marrying to preserve the blood lines.

As we well know, he was appointed first by Cyrus as the “Governor” of Judah and later by Darius. By this choice of a Prince of the house of Judah and working with JESHUA the High Priest, the people were eager to follow these men in returning to Jerusalem to rebuild the City and Temple. Zerubbabel was able to accomplish much in restoring the city and completing and dedicating the new temple.

HAGGAI was the first prophet of the restoration. His name means festal or feast. He was contemporary with Zachariah he was probably present at the destruction of the first Temple. He was a Levite, and as such was given special treatment during the captivity. He was an old man when he came back to Jerusalem with Zerubbabel to participate in the rebuilding of the Temple. Not much is known about him, except that which may be elicited from his writings. From the time and event descriptions, the book of Haggai is one of the most precisely dated books in the entire Bible. At one period there was a fifteen year lapse in the Work on the New Temple. During this period, the people had spent their time building homes, fanning and doing many other things, almost anything but doing God’s Business. They began to suffer crop failures, personal problems, bickering and fighting among themselves to a greater extent than usual. The Old Prophet encouraged them to repent and come back to God. Just twenty-four days after this encouragement, work was resumed on the Temple. Immediately their other problems were solved, and their needs were abundantly met. As we studied the book of Haggai, he referred to the “desire of all nations”, we still have this desire for the “peace that passeth all understanding.”

As we have looked at these three characters, we have found that they lived in the sixth century before Christ. They were a part of the Jewish nation in captivity. It was during this era Synagogue Worship began. This worship outside the Temple in Jerusalem was a new experience for the Jewish people. The governments had been overthrown, many of the political leaders had turned away from the worship of God, many of the people had been in captivity, the Temple had been destroyed, and confusion must have been the order of the day. Yet, with 0 of this, many of the people did repent and return to the worship of God.

As we continue our search for light and truth in York Rite Masonry, we see the importance of JESHUA, Zerubbabel and Haggai to our noble craft. Our Blue Lodges thread the Masonic allegory around the building of the Temple of King Solomon to, of course, represent the Temple of our present life. In Royal Arch Masonry, the allegory completes the erection of that temple, witnesses its destruction, and follows through to the building of a second temple, representing, as it does, the temple of our spiritual life. This leads to the contemplation of our relationship to the creator. As Solomon and the two Hirams labored to build the first temple, so we labor to build our present life. As JESHUA, Zerubbabel and Haggai laboured at the second temple, so we should build the foundation of our spiritual life.

One of the strange facts that surfaced as we studied the genealogy of Jesus, we found that from Adam to Moses, several instances were exhibited of changing names and personalities. As an example of this we find Abram becoming Abraham, and Jacob becoming Israel. From MOSES to the Birth of Christ, we find no distinctive changes in the names of those listed. With the selection of the twelve apostles, we find Simon became Peter, Saul became Paul, and with this we note that all study opens new vistas and other avenues to satisfy that curiosity and obtain a better understanding of our relationship to each other and to the great creator.

The Keystone in Royal Arch Masonry

It was a matter of great surprise to me when I was this afternoon informed by the committee of the Grand Chapter that I was to take part in the exercises of the evening. This surprise was increased when I remembered that on the floor of this Grand Chapter, as its officers and representatives, were men gifted, brilliant, and accomplished, known throughout the state, and whose names were as familiar as household words to Iowa Masons. But as the first Masonic lesson taught is obedience to the constituted authorities, it shall be my task this evening to speak to you briefly of the “Keystone of Royal Arch Masonry.”

The keystone is that which gives strength and durability to the arch; so that which imparts to Royal Arch Masonry its vitality and perpetuity may be properly termed its keystone. It is in the traditions upon which an institution is founded and the principles it is intended to inculcate that will be found the elements of its strength and perpetuity.

Each one of the Grand Masonic Bodies has been founded upon some remarkable epoch in the history of the race, and the chosen emblems of each one have come to represent, not only to Masons, but to the world at large, vital and enduring principles.

Ancient Craft Masonry is founded upon that memorable period when Solomon, the wise king of Israel, erected his temple to the living God, and the traditions, symbolism, and ritual of the craft may be traced to that period, so remarkable in the history of the race.

The square and compass, the distinguishing badge of Ancient Craft Masonry, is today typical of virtue, morality, and rectitude.

Tomorrow there will be gathered in your beautiful city some of the most distinguished men of this grand state, who are proud to wear upon their breasts the cross of the Templars.

This magnificent branch of Masonry is founded upon that period of the world’s history when the proudest and best representatives of the days of chivalry, at the call of Peter the Hermit, rallied round the standard of the cross to rescue the sepulchre of our Savior from the hand of the Moslem.

The cross, which eighteen hundred years ago was to the civilization of that day what the gallows is to this ‑ the emblem of crime, dishonor, and ignominy ‑ is today the sign of the highest virtue and Christian civilization, the final token of the love of God for man, and the shrine at which the highest civilization of the day is proud to bow. As in the clays of old, when the waves of Galilee were madly tossed by the tempest, they recognized in the words of the lowly Nazarene the voice of their God, and were quiet, so do the mad passions of the human heart become softened and controlled by the grand principles of which the cross is the symbol; and it is recognized throughout the world as the token of redeeming love. So the keystone of Royal Arch Masonry has in its symbolism lessons important for civilization to learn.

Capitular Masonry, like its sisters, bases its traditions on a memorable period of human history. The history of the Jewish people is the most remarkable, interesting, and romantic of any race upon the face of the earth. From the time when for them the ten commandments were traced upon the tablets of stone by the finger of the Most High, down to the present, amid all their wonderful prosperity, their unparalleled suffering and unmerited persecution, their wonderful history has been a fruitful theme for the historian and an inspiration to the poet. It is upon one of the most memorable, and certainly the most pathetic, parts of that history that the traditions of Royal Arch Masonry are based.

You will remember that after the temple had been completed the city of Jerusalem was destroyed, and the temple sacked and leveled by an invading foe. The magnificent temple ‑ pride of the Jewish people, endeared to their hearts by the visible manifestation of the presence of their God ‑ was reduced to a pile of ruins; the holy vessels, the pride of their people, came into the possession of her foes, and the captive daughter of Judah was chained to the chariot wheels of her conquerors.

Nothing in the literature of the race, from the Iliad of Homer to the best productions of the nineteenth century, can equal in pathos and beauty the lamentations of the Hebrew poets over the destruction of the temple, the desolation of Judah, and the captivity of her people. They hung their harps on the willow, and could not sing the songs of their people in a strange land and as the captive of a foreign foe; but through all the sorrowing years of the Babylonian captivity, through all the desolation and sorrow that came upon them, the Jewish people never lost their love and reverence for their God, nor hope in the final deliverance of their race.

We can imagine the joy that filled their hearts when the captive prophet of the Jews interpreted for the King the meaning of the handwriting on the wall that foretold the downfall of their captors, and the deliverance of their of their race. What joy could equal that which inspired the hearts of this wonderful people when Cyrus issued his proclamation that they should be freed from their captivity to assist in re‑ building the city and temple of their God.

It is on the capture and destruction of Jerusalem, the years of their Babylonian captivity and the re‑building of the temple, that the traditions and principles of Royal Arch Masonry are founded. Its first great lesson is reverence for God, a lesson that reiterated from the first to the last step in Masonry. While the Mason institution is not intended to take the place of religion, it is intended to place its votaries upon the great cornerstone of all religion ‑ a reverence for, and a sense of responsibility to, the Most High.

From that wonderful history we also learn that, amid the desolation and sorrow that is so often the lot of humanity, it is our duty to place the most implicit reliance in the final triumph of truth and justice, and support ourselves under every affliction, with a realization that our lives and our fate are in the hands of Him “Who doeth all things well.”

We are also taught that every disaster and danger that besets our pathway will yield to patient and persistent effort, and though it may be our fate to work and search amid the ruins of our fondest hope, that patient work will bring from them fruits as a reward of our labor and a solace to our hearts.

Its tendency is to strengthen the bonds of friendship and brotherhood; and as no danger was so great, no difficulty so appalling, that it was not shared alike by the Jewish people in building the temple, so we are taught today that by the union of heart and hand in the great work of up-building society and advancing civilization of the we can best accomplish the work given us to perform.

May that God who was the trust and hope of the Jewish people through all their years of affliction, and who preserved His religion untarnished amid the captivity of His people and the desolation of their homes, inspire our hearts with the great principles and purposes of Royal Arch Masonry, that we may prove true to our profession and ourselves. If we do this, Masonry will be to civilization and society what the keystone is to the arch.

C. M. Harl
Installation of Grand Officers of the Grand Chapter RAM of Iowa at Oskaloosa, October 5th, 1887

The prosperity of Masonry as a means of strengthening our religion and propagating true brotherly love, is one of the dearest wishes of my heart, which, I trust, will be gratified by the help of the Grand Architect of the Universe.

Christian, King of Denmark.

The Lord of the Rings Symbolism - Caverns of Moria

A symbolic arch is supported by 2 pillars, themselves wrapped by climbing vegetation. The arch bears an inscription written in an ancient form of Elvish, saying "The Doors of Durin, Lord of Moria. Speak, friend, and enter." Drawn below the arch are seven stars and a crown, and below these can be found a much larger star (the 'Star of the House of Feanor').

This motif is very similar to the Royal Arch of the Freemasons, who also incorporate seven stars into the space below the arch. Their arch is comprised of 7 houses of the zodiac, whose position in the sky binds the Duat. As such, the seven stars cannot denote the Pleiades star cluster in Taurus, nor the Corona Borealis, or Northern Crown. They are also not suggestive of any stars present in the Duat itself, specifically around Sirius or Orion. The 'Star of the House of Feanor', however, may be analagous with Sirius if we compare the Door of Durin and the Freemasonic Royal Arch. This then gives us a very specific sky location, into which are incorporated a crown and seven stars.

Ciertamente la relacion entre Masoneria y esta Obra de Tolkein no es muy clara pero no podemos dejar de preguntarnos hasta donde puede llegar esta analogia. Se sabe que Tolkein fue un ferviente cristiano pero es bien sabido tambien que muchos Masones profesan alguna religion, dado que es un requisito indispensable para ser Mason Regular (ver: Regularidad Mas:.). Por otra parte, no olvidemos que la Masoneria incorpora dentro de su "mistica" conceptos ansestrales mucho mas antiguos que los mitos, leyendas y religiones ... en otros terminos, de los origenes mismos de la cultura Humana Universal. Por esto mismo podemos encontrar elementos Masonicos en todas partes y en todas las epocas.

Source: http://www.darkstar1.co.uk/ring.html

After blue lodges ....

The Order of the Royal Arch

The Order of the Royal Arch has long been considered a necessary part of Freemasonry, completing the Master Mason degree.¹ And many claims have been made for the antiquity of the Royal Arch degree—based on a legend of rebuilding the Temple under Zerubbabel²—but unfortunately for promoters of the order, there is no evidence for either of these beliefs.

James Anderson, in his legendary History in 1723, wrote

"...wherein the Forms and Usages of the most ancient and worshipful Fraternity are wisely propagated, and the Royal Art duly cultivated, and the Cement of the Brotherhood preserved ; so that the whole Body resembles a well built Arch...."³

This has been cited as a reference to the Royal Arch degree by promoters of the order, but a dispassionate reading of the text does not support this interpretation. So, what are the earliest references?

The first known reference to the Royal Arch is found in Faulkner's Dublin Journal 10-14 January 1743 'which reported that Youghal Lodge No. 21 celebrated St. John's day with a parade in which "the Royall Arch was carried by two Excellent Masters".'⁴

In 1744, Fifield Dassigny published at Dublin a book entitled A Serious and Impartial Enquiry into the Cause of the Present Decay of Freemasonry in the Kingdom of Ireland in which he refers to the Royal Arch as a "false system" of "ridiculous innovations" brought to Ireland from York.⁵

Laurance Dermott, long time Secretary of the Ancient Grand Lodge of England, wrote that he had received the Royal Arch Degree in Ireland on 16 April 1746.

These three are the only known references to the degree prior to 1752, although, for about a decade prior to the latter date, the degree seems to have been conferred on Past Masters at York, London and Dublin.⁶

The first record of conferment of the Royal Arch degree was George Washington in the lodge at Fredericksburgh, Virginia, on 22 December 1753.⁷

Masonic scholars have long been in disagreement on the Royal Arch degree's relationship to the Master Mason degree. Although Herbert F. Inman wrote "that it is the proper completion of the Craft Third Degree none can deny,"⁸ Coil tells us : 'There is no evidence that any part of the Royal Arch Degree was ever part of the Third or other Craft degree, or that anything was ever lopped off from the Third Degree by Thomas Dunckerley or anyone else.'⁹ In the main, this historical legend can be ascribed to Dr. George Oliver. Again, while Alexander Lawrie, in his History of Freemasonry (1859) held that the Craft degrees were complete in themselves, Dr. W. J. Chetwode Crawley was firmly convinced that the Royal Arch degree was the completing part of the masonic legend.

The Premier Grand Lodge of England signed a Charter of Compact on 22 July 1766 which constituted the Grand and Royal Chapter of the Royal Arch of Jerusalem. In this document, and the records leading up to it, Harry Carr, and many masonic writers of the latter twentieth century agreed with Harry Mendoza who wrote : "there is not the slightest evidence that the Royal Arch is the completion of the M.M.'s degree."¹⁰

In the face of this, we're told, in the earliest editions of the Laws for the Society of Royal Arch Masons issued by the Supreme Grand Chapter from 1778 to 1807, that "...by the instructions received in passing through the several probationary degrees of the Craft, (we) are prepared for our most sublime one — namely, Speculative Masory, or the Royal Arch...."¹¹

Note should be made of the language used in the Act of Union when it was "declared and pronounced that pure Antient Masonry consists of three degrees and no more, viz^t., those of the Entered Apprentice, the Fellow Craft, and the Master Mason, including the Supreme Order of the Holy Royal Arch."¹²

While Laurence Dermott had described the degree as "the Root, Heart and Marrow of Freemasonry"¹³ and the Antient's Royal Arch regulations of 1794 stressed the importance of "the fourth degree, the Holy Royal Arch"¹⁴, the Act of Union refers to the Order but does not qualify it as a degree. The minutes of a Special Convocation of the Supreme Grand and Royal Chapter on 30 November 1813 record their understanding that "by Those Articles the Royal Arch was acknowledged as the perfection of the Master's Degree...."¹⁵

Masonic authors such as J. E. S. Tuckett and Count Goblet d'Alviella have argued for the antiquity of the Royal Arch degree and its use as a completion of the Hiramic Legend, while A. F. A. Woodford, Albert Mackey and George Oliver maintained that the Third degree was "mutilated" to create the Royal Arch degree. Bernard E. Jones points out that this opinion is not supported by fact: "There does not seem to be any evidence to support the statement that the Royal Arch was originally a part of any Craft degree."¹⁶

J. Heron Lepper, says that he is unable to "accept the theory that the Royal Arch formed an integral part of the ancient masonic tradition." This view is supported by W. Redfern Kelly, William James Hughan and others.¹⁷ Gould describes it as a "side or bye degree", a "new degree of Continental origin".¹⁸

"Douglas Knoop, a professional historian of marked ability, stated definitely that there is no evidence that our Third Degree legend and our R.A. legend were ever combined in one ceremony."¹⁹ This would appear to be the consensus of scholarly opinion today.

This is not to denigrate the value or appropriateness of the Royal Arch degree within Freemasonry. The real history of its growth and development is worthy of study, as are the lessons contained in its teachings.

Source: freemasonry.bcy.ca