The Secret Doctrine of Freemasonry
September 10, 2022
G.D.O'Bradovich III
introduction
A great amount of speculation regarding Freemasonry, both verbal and in print, has been created since the founding of the Grand Lodge in 1717 and it seems to us that the overwhelming majority of commentary falls into the first of two classes.
The first category consists of fantasy and fantastical ideas covered with a veneer of likelihood or possibility that, to the unsuspecting reader, seems reasonable. The topics under this heading include, but are not limited to, the preservation of Egyptian mysteries, various pagan mysteries, and sun worship. We would be amiss if we did not mention Devil worship. Of course, the accusations of nefarious Luciferian activities originate from sectarian sources, such as the Roman Church or Fundamental protestants, who find comfort in the tribalism of duality: if you are not with us, then you are against us. We have no doubt that the Brotherhood stands aloof from such inane accusations, as their actions, when properly understood, are beyond good and evil. In conclusion to this part, the Grand Lodges never comment upon these ridiculous charges, firstly, as their unstated motto is "never complain, never explain" and, secondly, an outright denial might be dishonest, as it is possible that some members may sincerely identify the Great Architect of the Cosmos with Lucifer.
The second and smaller category consists of efforts that are more or less scholarly or serious attempts to determine the factual history of Freemasonry and the proper meaning of its rituals. A.E. Waite is the epitome of this category, if only for his erudite insights and voluminous output that, after the passage of many decades, endures serious scrutiny.
Joseph F. Newton wrote 'The Builders: A Story and Study of Freemasonry' [1914] and, fortunately for those who earnestly seek easy solutions, the fourth chapter is conveniently titled “The Secret Doctrine”. We caution the reader that the only authorized aspects of Freemasonry are the rituals of the three degrees, as the higher degrees are not part of Freemasonry, although they are only available to third degree Masons. The lectures on the three degrees and subsequent explanations for the symbols are, again, not part of the ritual, that is to say, there is no authorized clarification for the candidate's experiences. The Freemason must avail himself of the lodge library to reach an informed conclusion as to the possible meanings of the rituals, the allegories, and the symbols. Regardless of Newton’s standing as an author on Freemasonry, his writings may or not be correct and, therefore, there may or not be a “Secret Doctrine”.
The first category consists of fantasy and fantastical ideas covered with a veneer of likelihood or possibility that, to the unsuspecting reader, seems reasonable. The topics under this heading include, but are not limited to, the preservation of Egyptian mysteries, various pagan mysteries, and sun worship. We would be amiss if we did not mention Devil worship. Of course, the accusations of nefarious Luciferian activities originate from sectarian sources, such as the Roman Church or Fundamental protestants, who find comfort in the tribalism of duality: if you are not with us, then you are against us. We have no doubt that the Brotherhood stands aloof from such inane accusations, as their actions, when properly understood, are beyond good and evil. In conclusion to this part, the Grand Lodges never comment upon these ridiculous charges, firstly, as their unstated motto is "never complain, never explain" and, secondly, an outright denial might be dishonest, as it is possible that some members may sincerely identify the Great Architect of the Cosmos with Lucifer.
The second and smaller category consists of efforts that are more or less scholarly or serious attempts to determine the factual history of Freemasonry and the proper meaning of its rituals. A.E. Waite is the epitome of this category, if only for his erudite insights and voluminous output that, after the passage of many decades, endures serious scrutiny.
Joseph F. Newton wrote 'The Builders: A Story and Study of Freemasonry' [1914] and, fortunately for those who earnestly seek easy solutions, the fourth chapter is conveniently titled “The Secret Doctrine”. We caution the reader that the only authorized aspects of Freemasonry are the rituals of the three degrees, as the higher degrees are not part of Freemasonry, although they are only available to third degree Masons. The lectures on the three degrees and subsequent explanations for the symbols are, again, not part of the ritual, that is to say, there is no authorized clarification for the candidate's experiences. The Freemason must avail himself of the lodge library to reach an informed conclusion as to the possible meanings of the rituals, the allegories, and the symbols. Regardless of Newton’s standing as an author on Freemasonry, his writings may or not be correct and, therefore, there may or not be a “Secret Doctrine”.
1
God ever shields us from premature ideas, said the gracious and wise Emerson; and so does nature. She holds back her secrets until man is fit to be entrusted with them, lest by rashness he destroy himself. Those who seek find, not because the truth is far off, but because the discipline of the quest makes them ready for the truth, and worthy to receive it. By a certain sure instinct the great teachers of our race have regarded the highest truth less as a gift bestowed than as a trophy to be won. Everything must not be told to everybody. Truth is power, and when held by untrue hands it may become a plague. Even Jesus had His "little flock" to whom He confided much which He kept from the world, or else taught it in parables cryptic and veiled. One of His sayings in explanation of His method is quoted by Clement of Alexandria in his Homilies:
It was not from grudgingness that our Lord gave the charge in a certain Gospel:
"My mystery is for Me and the sons of My house."
"My mystery is for Me and the sons of My house."
If our nature as individuals prevents us acquiring "premature ideas", then one intentionally, through effort, must overcome this limitation.
We are assured that the truth is available for those who are both ready and worthy.
The "highest truth" is not given by the indifference and randomness of Nature at birth, but it is a reward for those who persevere [2 Timothy 4:7].
Newton writes that everything cannot be told to everyone and the primary reason is that not everyone can appreciate sublime truths [Matthew 7:6] and knowledge has less appreciation, less value, if it is given, instead of earned.
The quote is from "Unwritten Sayings of Our Lord", David Smith, 1903, page 122. The footnote cites Isaiah 26:16 and quotes the Vulgate version, "Secretum meum mihi, secretum meum mihi".[which the KJV translates as "My leanness, my leanness, woe unto me!']. The Septuagint omits this text.
We are assured that the truth is available for those who are both ready and worthy.
The "highest truth" is not given by the indifference and randomness of Nature at birth, but it is a reward for those who persevere [2 Timothy 4:7].
Newton writes that everything cannot be told to everyone and the primary reason is that not everyone can appreciate sublime truths [Matthew 7:6] and knowledge has less appreciation, less value, if it is given, instead of earned.
The quote is from "Unwritten Sayings of Our Lord", David Smith, 1903, page 122. The footnote cites Isaiah 26:16 and quotes the Vulgate version, "Secretum meum mihi, secretum meum mihi".[which the KJV translates as "My leanness, my leanness, woe unto me!']. The Septuagint omits this text.
2
This more withdrawn teaching, hinted in the saying of the Master, with the arts of spiritual culture employed, has come to be known as the Secret Doctrine, or the Hidden Wisdom. A persistent tradition affirms that throughout the ages, and in every land, behind the system of faith accepted by the masses an inner and deeper doctrine has been held and taught by those able to grasp it. This hidden faith has undergone many changes of outward expression, using now one set of symbols and now another, but its central tenets have remained the same; and necessarily so, since the ultimates of thought are ever immutable. By the same token, those who have eyes to see have no difficulty in penetrating the varying veils of expression and identifying the underlying truths; thus confirming in the arcana of faith what we found to be true in its earliest forms--the oneness of the human mind and the unity of truth.
The "Secret Doctrine" may be known by other designations, such as the "Hidden Wisdom".
Behind the understanding of the faith of the majority, there exists "deeper" teachings for select individuals who can understand it.
While the externals of religions change from place to place and over time, the "central tenets" remain unchanged.
Newton writes that the "ultimates of thought" doe not change, which we interpret as the existence of boundaries that human reason can reach and these higher thoughts are shared by the adepts.
Individuals who reason properly will understand the veils covering the "underlying truths", whether these are political positions or religious expressions.
The earliest forms of faith consisted of "the oneness of the human mind" and "the unity of truth". The unity of truth is mentioned in passing in Cloud Atlas: “Truth is singular. Its 'versions' are mistruths".
One wonders if the first faith, man's first religion, was agreed upon by everyone and, through time, disagreements occurred.
3
There are those who resent the suggestion that there is, or can be, secrecy in regard to spiritual truths which, if momentous at all, are of common moment to all. For this reason Demonax, in the Lucian play, would not be initiated, because, if the Mysteries were bad, he would not keep silent as a warning; and if they were good, he would proclaim them as a duty. The objection is, however, unsound, as a little thought will reveal. Secrecy in such matters inheres in the nature of the truths themselves, not in any affected superiority of a few elect minds. Qualification for the knowledge of higher things is, and must always be, a matter of personal fitness. Other qualification there is none. For those who have that fitness the Secret Doctrine is as clear as sunlight, and for those who have it not the truth would still be secret though shouted from the house-top. The Grecian Mysteries were certainly secret, yet the fact of their existence was a matter of common knowledge, and there was no more secrecy about their sanctuaries than there is about a cathedral. Their presence testified to the public that a deeper than the popular faith did exist, but the right to admission into them depended upon the whole-hearted wish of the aspirant, and his willingness to fit himself to know the truth. The old maxim applies here, that when the pupil is ready the teacher is found waiting, and he passes on to know a truth hitherto hidden because he lacked either the aptitude or the desire.
The nature of the truth necessitates secrecy and we offer that the application of wisdom is giving to each person what is both needed and good. To tell everything to everyone would neither be prudent or wise.
Newton writes that the Grecian Mysteries were a secret, but their existence was common knowledge and he suggests that their existence hinted that a deeper than the common faith existed. Of course, one wonders it the common people thought of the mysteries as "deeper" or, more likely, as simply "different".
The aspirant must be willing to discover the truth and, if he was not eager, then he would not progress to the higher levels.
Newton writes that the novice must have either the "aptitude", or ability, or "the desire", or the want. Since the majority of humanity do not possess the aptitude and they are indifferent to discerning the truth, we suggest that few individuals reach the "ultimates of thought".
4
All is mystery as of course, but mystification is another thing, and the tendency to befog a theme which needs to be clarified, is to be regretted. Here lies, perhaps, the real reason for the feeling of resentment against the idea of a Secret Doctrine, and one must admit that it is not without justification. For example, we are told that behind the age-long struggle of man to know the truth there exists a hidden fraternity of initiates, adepts in esoteric lore, known to themselves but not to the world, who have had in their keeping, through the centuries, the high truths which they permit to be dimly adumbrated in the popular faiths, but which the rest of the race are too obtuse, even yet, to grasp save in an imperfect and limited degree. These hidden sages, it would seem, look upon our eager aspiring humanity much like the patient masters of an idiot school, watching it go on forever seeking without finding, while they sit in seclusion keeping the keys of the occult. All of which would be very wonderful, if true. It is, however, only one more of those fascinating fictions with which mystery-mongers entertain themselves, and deceive others. Small wonder that thinking men turn from such fanciful folly with mingled feelings of pity and disgust. Sages there have been in every land and time, and their lofty wisdom has the unity which inheres in all high human thought, but that there is now, or has ever been, a conscious, much less a continuous, fellowship of superior souls holding as secrets truths denied to their fellow-men, verges upon the absurd.
Newton places the terrible truth that most people are "too obtuse" to understand the Secret Doctrine in the mouths of unnamed persons: "we are told".
Newton declares the tales to be "fascinating fictions" whereby "mystery-mongers" both entertain and deceive.
The sage's "lofty wisdom" has "unity" in all higher "human thought".
Newton refutes the suggestion that "superior souls" deny secret truths to humanity and we believe him, as this alleged behavior seems neither reasonable nor rational for those enlightened individuals who have reached the limits of human thought.
5
Indeed, what is called the Secret Doctrine differs not one whit from what has been taught openly and earnestly, so far as such truth can be taught in words or pictured in symbols, by the highest minds of almost every land and language. The difference lies less in what is taught than in the way in which it is taught; not so much in matter as in method. Also, we must not forget that, with few exceptions, the men who have led our race farthest along the way toward the Mount of Vision, have not been men who learned their lore from any coterie of esoteric experts, but, rather, men who told in song what they had been taught in sorrow--initiates into eternal truth, to be sure, but by the grace of God and the divine right of genius! Seers, sages, mystics, saints—these are they who, having sought in sincerity, found in reality, and the memory of them is a kind of religion. Some of them, like Pythagoras, were trained for their quest in the schools of the Secret Doctrine, but others went their way alone, though never unattended, and, led by "the vision splendid," they came at last to the gate and passed into the City.
Newton writes that the Secret Doctrine does not differ from what is taught openly "in words or pictured in symbols", "so far as such truth can be taught".
Newton distinguishes between "what is taught", the subject, and "the way it is taught", the method.
Newton denies that the men of vision have learned from "esoteric experts", rather they have learned "in sorrow", otherwise said, "through long and painful experience".
The "divine right of genius" has sincerely sought in reality the "eternal truth".
There is no one method of finding the truth, as some people were trained in mystery schools, while others were solitary students.
6
Why, then, it may be asked, speak of such a thing as the Secret Doctrine at all, since it were better named the Open Secret of the world? For two reasons, both of which have been intimated: first, in the olden times unwonted knowledge of any kind was a very dangerous possession, and the truths of science and philosophy, equally with religious ideas other than those in vogue among the multitude, had to seek the protection of obscurity. If this necessity gave designing priestcraft its opportunity, it nevertheless offered the security and silence needed by the thinker and seeker after truth in dark times. Hence there arose in the ancient world, wherever the human mind was alive and spiritual, systems of exoteric and esoteric instruction; that is, of truth taught openly and truth concealed. Disciples were advanced from the outside to the inside of this divine philosophy, as we have seen, by degrees of initiation. Whereas, by symbols, dark sayings, and dramatic ritual the novice received only hints of what was later made plain.
Although working in different fields, Newton, the Freemason, and Leo Strauss, the academic, agree that the truths of science and philosophy sought protection in obscurity from the opinions of the multitude.
The "thinker and seeker after truth" must be the philosopher.
Newton acknowledges that in the ancient world there where methods of "exoteric and esoteric" teachings. In the three degrees of Freemasonry, Masons receive hints "by symbols, dark sayings, and dramatic ritual".
7
Second, this hidden teaching may indeed be described as the open secret of the world, because it is open, yet understood only by those fit to receive it. What kept it hidden was no arbitrary restriction, but only a lack of insight and fineness of mind to appreciate and assimilate it. Nor could it be otherwise; and this is as true today as ever it was in the days of the Mysteries, and so it will be until whatever is to be the end of mortal things. Fitness for the finer truths cannot be conferred; it must be developed. Without it the teachings of the sages are enigmas that seem unintelligible, if not contradictory. In so far, then, as the discipline of initiation, and its use of art in drama and symbol, help toward purity of soul and spiritual awakening, by so much do they prepare men for the truth; by so much and no further. So that, the Secret Doctrine, whether as taught by the ancient Mysteries or by modern Masonry, is less a doctrine than a discipline; a method of organized spiritual culture, and as such has a place and a ministry among men.
The "Secret Doctrine" or "Hidden Wisdom" or "hidden teaching" can be described as an "open secret", as it understood only by those who are ready to receive it.
The Secret Doctrine is not hidden by capricious and random restrictions. It is restrained by the "lack of insight" to "appreciate and assimilate it". Newton continues: "Nor could it be otherwise". Therefore, the secret teaching is always available "to man, as man"- from the days of the mysteries to the end of humanity. However, the "fitness" or appropriateness for truths must be developed in the individual, it cannot be given.
Art "in drama and symbol" assist in "spiritual awakening".
Newton offers the final hint that the "Secret Doctrine" is "less a doctrine than a discipline"; it more of a method of teaching than what is taught; it is a process, not a product.
additional observations
For those who pronounce that Freemasonry is a religion must admit that it is very strange religion, as it does not actively seek new members and the only required belief is in the Deity, termed in the technical language of Freemasonry as “The Great Architect of the Universe”, One addition requirement does not involve belief- the candidate must be of the age of majority. From this fact alone, one can appreciate that indoctrination at an early age is not a facet of the modus operandi of Freemasonry, as it seeks the consent and rational judgments of adults. The rituals of Freemasonry constitute three degrees and, when no degrees are being conferred, the only ritual of opening and closing the lodge. The procedures of opening and closing of the lodge can be added to the three degrees, for a total of four rituals. Finally, the rituals of dedicating buildings and of conducting graveside services are mentioned for completeness, however, no one would seriously suggest that infrequent activities such as the laying of corner stones and burials are an integral aspect of any religion.
Two of the least coherent criticisms we have encountered regarding Freemasonry is firstly, that it does not offer a plan of salvation and, secondly, that it is not “Christ centered”, whatever valid meaning, if any, that this ambiguous phrasing possesses will be left to the Gentle Reader to determine . These two valid statements should be the strongest indication that Freemasonry is not a religion, but a fraternal organization. If these insincere detractors were to accuse the Elks, the Moose, the VFW, or the American Legion of neither being “Christ centered” nor offering a plan of salvation, they would deserve to be mocked without mercy and it for this reason that no one disparages these organizations on these two factual points. In conclusion to this part, this purported “plan of salvation” must meet certain evangelical requirements, which, along with Freemasonry, both the Roman Church and the Orthodox Church fail.
The Gentle Reader may find our stance that the rituals are all that constitute Freemasonry and the accompanying explanations or lectures are not part of Freemasonry to be erroneous. Fortunately, there exists a continuous example extending through the centuries wherein various rituals are enacted without explanation, to wit, the various Sacraments and Liturgies of the Orthodox Church. Nowhere in the course of the Divine Liturgy is it explicitly stated that “God became man, so men could become gods”, yet this consistent teaching of the Orthodox Church [theosis] is available to anyone who is fortunate to discover it.
Aerial toll houses, where fallen angels greet the departed faithful and demand their demonic due for the devoted to pass to the next toll house, are only mentioned in a handful of Orthodox hymns. Yet, based on our previous conclusion wherein the number of repetitions of a statement are no indication of its validity, we must acknowledge that these toll houses are dogmatic teachings of the Orthodox Church, as they are found in the liturgy, their obscurity and meager mentions notwithstanding.
When the modern investigator reads that there were levels of initiation in the “ancient mysteries”, it is always with a sense of disdain towards this inequalitarian practice. However, in the present day, Catechumens in the Roman Catholic and Orthodox Churches are dismissed at a certain point during the service, as they are not eligible to view the higher mystery, that is, of witnessing Communion. If we extrapolate from the premise that only the faithful can witness the higher Christian mysteries, then it is reasonable to conclude that, originally, no outsiders or non-believers would be allowed to witness any aspect of the Divine Liturgy or of the Mass, that is to say, the totality of the ritual would be a hidden teaching or secret doctrine. The Gentle Reader can recognize that the secrets of Freemasonry and the secrets of Christianity are not for outsiders, although the “profane” can acquire, through reading, a basic understanding of both. Of course, “to accept this faith as a mere philosophy is one thing, but to realize it as an experience of the innermost heart is another and a deeper thing.”
While certain commentators suggest that the meaning of the third degree is, in at least one regard, to demonstrate the immortality of the soul, we have doubts, as the candidate is not resurrected, but reintermed. The immortality of the soul has been a teaching of the Roman Church since the decree of the Lateran Council of 1513 [Apostolici Regiminis]. Although it seems unlikely that a recent innovation of the Roman Church is found in the highest degree of Freemasonry, the possibility exists. The three degrees of Freemasonry are akin to the hierarchy of the ancient Churches - deacon, priest, and bishop- and although there are additional titles, such as Metropolitan, Archbishop, Cardinal, and Pope, ecclesiastically speaking, they remain bishops. The same principle applies to the York Rite [14 degrees], the Scottish Rite [32 degrees], the Rite of Mizraim [with 99 degrees], or any of the hundreds of other rites: there is nothing higher than a Master Mason. The lodge is dedicated to the Saints John and there is ambiguity regarding which two saints are intended. The candidates are the Baptist, the Beloved Disciple of the fourth Gospel, the author of the Epistles, or the author of Revelation. In conclusion to this part, the Mother Church of Roman Catholicism is not Saint Peter’s Basilica, as it is only the seat of the Bishop of Rome, but the Archbasilica of Saint John Lateran, which is dedicated to John the Baptist and John the Evangelist.
Allegories, by their nature, are ambiguous as the readers or the hearers have various life experiences and natural abilities.
Two of the least coherent criticisms we have encountered regarding Freemasonry is firstly, that it does not offer a plan of salvation and, secondly, that it is not “Christ centered”, whatever valid meaning, if any, that this ambiguous phrasing possesses will be left to the Gentle Reader to determine . These two valid statements should be the strongest indication that Freemasonry is not a religion, but a fraternal organization. If these insincere detractors were to accuse the Elks, the Moose, the VFW, or the American Legion of neither being “Christ centered” nor offering a plan of salvation, they would deserve to be mocked without mercy and it for this reason that no one disparages these organizations on these two factual points. In conclusion to this part, this purported “plan of salvation” must meet certain evangelical requirements, which, along with Freemasonry, both the Roman Church and the Orthodox Church fail.
The Gentle Reader may find our stance that the rituals are all that constitute Freemasonry and the accompanying explanations or lectures are not part of Freemasonry to be erroneous. Fortunately, there exists a continuous example extending through the centuries wherein various rituals are enacted without explanation, to wit, the various Sacraments and Liturgies of the Orthodox Church. Nowhere in the course of the Divine Liturgy is it explicitly stated that “God became man, so men could become gods”, yet this consistent teaching of the Orthodox Church [theosis] is available to anyone who is fortunate to discover it.
Aerial toll houses, where fallen angels greet the departed faithful and demand their demonic due for the devoted to pass to the next toll house, are only mentioned in a handful of Orthodox hymns. Yet, based on our previous conclusion wherein the number of repetitions of a statement are no indication of its validity, we must acknowledge that these toll houses are dogmatic teachings of the Orthodox Church, as they are found in the liturgy, their obscurity and meager mentions notwithstanding.
When the modern investigator reads that there were levels of initiation in the “ancient mysteries”, it is always with a sense of disdain towards this inequalitarian practice. However, in the present day, Catechumens in the Roman Catholic and Orthodox Churches are dismissed at a certain point during the service, as they are not eligible to view the higher mystery, that is, of witnessing Communion. If we extrapolate from the premise that only the faithful can witness the higher Christian mysteries, then it is reasonable to conclude that, originally, no outsiders or non-believers would be allowed to witness any aspect of the Divine Liturgy or of the Mass, that is to say, the totality of the ritual would be a hidden teaching or secret doctrine. The Gentle Reader can recognize that the secrets of Freemasonry and the secrets of Christianity are not for outsiders, although the “profane” can acquire, through reading, a basic understanding of both. Of course, “to accept this faith as a mere philosophy is one thing, but to realize it as an experience of the innermost heart is another and a deeper thing.”
While certain commentators suggest that the meaning of the third degree is, in at least one regard, to demonstrate the immortality of the soul, we have doubts, as the candidate is not resurrected, but reintermed. The immortality of the soul has been a teaching of the Roman Church since the decree of the Lateran Council of 1513 [Apostolici Regiminis]. Although it seems unlikely that a recent innovation of the Roman Church is found in the highest degree of Freemasonry, the possibility exists. The three degrees of Freemasonry are akin to the hierarchy of the ancient Churches - deacon, priest, and bishop- and although there are additional titles, such as Metropolitan, Archbishop, Cardinal, and Pope, ecclesiastically speaking, they remain bishops. The same principle applies to the York Rite [14 degrees], the Scottish Rite [32 degrees], the Rite of Mizraim [with 99 degrees], or any of the hundreds of other rites: there is nothing higher than a Master Mason. The lodge is dedicated to the Saints John and there is ambiguity regarding which two saints are intended. The candidates are the Baptist, the Beloved Disciple of the fourth Gospel, the author of the Epistles, or the author of Revelation. In conclusion to this part, the Mother Church of Roman Catholicism is not Saint Peter’s Basilica, as it is only the seat of the Bishop of Rome, but the Archbasilica of Saint John Lateran, which is dedicated to John the Baptist and John the Evangelist.
Allegories, by their nature, are ambiguous as the readers or the hearers have various life experiences and natural abilities.
“It is very singular, that a man so celebrated as Hiram Abiff was, … in many respects, the greatest man in the world, should pass from off the stage of action… without any of his numerous confrères even recording his death, or any thing [sic] about it.”
Duncan's Masonic Ritual and Monitor, 1866
“James, the Lord's brother, succeeds to the government of the Church, in conjunction with the apostles. He has been universally called the Just, from the days of the Lord down to the present time. For many bore the name of James; but this one was holy from his mother's womb.”
Hegesippus, Fragments from His Five Books of Commentaries on the Acts of the Church
Hiram Abiff is described as “the greatest man in the world” and Saint James is “universally called the Just”. We note that Jesus was never described by a superlative, but was universally described as the “Christ”. Like James the Just, John the Baptist drank “neither wine nor strong drink” and was “filled with the Holy Ghost, even from his mother's womb” [Luke 1:15].
It was the “usual custom of … Hiram Abiff … to enter into the unfinished "... Holy of Holies," of King Solomon's Temple, each day at high twelve …”
Duncan's Masonic Ritual and Monitor
“He [James the Just] drank no wine or other intoxicating liquor, nor did he eat flesh; no razor came upon his head; he did not anoint himself with oil, nor make use of the bath. He alone was permitted to enter the holy place: for he did not wear any woollen [sic] garment, but fine linen only. He alone, I say, was wont to go into the temple: and he used to be found kneeling on his knees, begging forgiveness for the people...”
Hegesippus, Fragments from His Five Books of Commentaries on the Acts of the Church
Hiram Abiff would go daily to the unfinished Holy of Holies and James the Just “alone” was allowed to enter the finished Holy of Holies.
An unnamed assailant called the “enemy attacked James, and threw him headlong from the top of the steps [of the Temple]; and supposing him to be dead, he cared not to inflict further violence upon him.” Pseudo Clementine Recognitions, Book I, Chapter 70
After many years, James the Just “was still lame on one foot,”
Pseudo Clementine Recognitions, Book I, Chapter 73
From the surviving texts, it is not certain if either one or both of Saint James’ legs were broken.
“But one among them [the men stoning James the Just], one of the fullers, took the staff with which he was accustomed to wring out the garments he dyed, and hurled it at the head of the just man. And so he suffered martyrdom…”
Hegesippus, Fragments from His Five Books of Commentaries on the Acts of the Church
Hiram Abiff is attacked three times and the final encounter is fatal, for in the reenactment the candidate receives “a blow on his head”, as did Saint James.
The body of Hiram Abiff “was buried …as near the” Holy of Holies of “King Solomon's Temple, as the Jewish law would permit; and Masonic tradition informs us that there was erected to his memory a Masonic monument…”
Duncan's Masonic Ritual and Monitor, by Malcom C. Duncan, 1866
“And so he [James the Just] suffered martyrdom; and they buried him on the spot, and the pillar erected to his memory still remains, close by the temple.” Hegesippus
Both Hiram Abiff and Saint James were buried close by the temple and there is a “monument” or “pillar” which remains to the present day.
The Jolly Roger or the skull and crossbones is depicted as either a skull above the crossed leg bones or the skull covering the intersection of the leg bones. In the former example, one femur is hiding the second femur which is possibly broken and, in the later example, the skull is obscuring the possibility that both bones are broken.
Saint John the Baptist is universally remembered on June 24, which is unsurprisingly for an early Saint and Martyr, that is, for the veneration of someone living before the division of the Church in 1054 AD. However, Saint John the Evangelist is remembered on December 27 in the western church and September 26 in the eastern church, while Saint James is remembered on May 3 in the western church and December 26 in the eastern church.
Saint John the Baptist is universally remembered on June 24, which is unsurprisingly for an early Saint and Martyr, that is, for the veneration of someone living before the division of the Church in 1054 AD. However, Saint John the Evangelist is remembered on December 27 in the western church and September 26 in the eastern church, while Saint James is remembered on May 3 in the western church and December 26 in the eastern church.
"Apart from its rites, there is no mystery in Masonry,
save the mystery of all great and simple things."
save the mystery of all great and simple things."