THE KNIGHTHOOD OF FREEMASONRY
By J. H. Morrow, 32°
THE persistence of the idea of knighthood in so many of the degrees of the Scottish Rite appeals to thought. It weaves in and out of the fabric like a beautiful thread from a weaver's shuttle, disappearing only to reappear the next moment in all its lustre. Or, perhaps, it may more properly be likened to a golden cord, describing wonderful arabesque patterns on a robe of heraldic splendor. However pictured, it is there, riveting attention. It finds expression in Knights Elect of the Nine, Knights Elect of the Fifteen, Sublime Knights Elected, Knights of the Ninth Arch, Knights of the East or Sword, Knights of the East and West, Knights of the Rose Croix, Noachite or Prussian Knights, Knights of the Royal Axe, Knights of the Brazen Serpent, Knight Commanders of the Temple, Knights of the Sun, Knights of St. Andrew, and Knights Kadosh—appellations as bewildering in number as sometimes seemingly fantastic to the novice.
Uplifting, inspiring as are the teachings of Masonry, they embody but the simple principles of human conduct learned at a mother's knee, and voiced and revoked by sages, philosophers and teachers of the world throughout the ages for the guidance of mankind on the journey of life, until summed up in the supreme dual commandment, "Thou shall love the Lord thy God with all thy heart, and with all thy soul and with all thy mind .... Thou shall love thy neighbor as thyself." Purity of body and of heart, meekness, gentleness, courtesy, probity, patience, justice, charity, forgiveness, courage in its noblest sense—these are the things for which Masonry stands, and which its knighthood represents. Always old, these things become equally and beautifully new in the kaleidescope of human experience.
The mind cannot but 'be arrested by the definition of the term knighthood in its shades of meaning. Reflect!
(1) The rank or dignity of a knight;
(2) the body of knights; (3) knightly character; (4) knightly deeds—in other words the honor of having been raised to the rank or dignity of a Masonic knight; the splendid moral tone and intellectual quality of the body conferring the honor; worthiness both to receive the distinction and to retain it—these are the things which reflection must turn into searching introspection in the breast of a Masonic knight. With this definition, King Arthur's injunction in Tennyson's "Holy Grail" appeals with added force:
"God make thee good as thou arc beautiful." Said Arthur, when he dubb'd him knight.
Generically the term knight conveys the significance of youth and of service —youth in its capacity for development; youth in its impressibility; youth in its purity and vigor; youth in its ardor and ambition—all directed toward one end, and that end, service. The thought is the same as in the passage from Ecclesiastes chanted in one of the degrees, beginning, "Remember thy Creator in the days of thy youth, before the evil days come, and the years draw nigh, when thou shall say, I have no pleasure in them"—in other words, before the natural responsiveness of the heart to the finer things of life may be deadened.
The knighthood of medieval times dealt with matters which demanded a sound body, a brave heart, an unswerving loyalty to the principles set forth in its vows. Therefore its material must be taken at a time when such material was capable of being molded, shaped, impressed. And so it began with the infant of noble birth—training him as he grew up, first to become a page, and then a squire to the sovereign, or to some earl, baron or other superior lord to whom he attached himself and was bound to follow. At the age of twenty-one he was eligible to knighthood, and, if deemed worthy and proficient, was advanced to the dignity with ceremonies both military and religious. He bound himself by solemn vows to chivalrous conduct, as for example to bravery, courtesy and the defense of the distressed, especially women, and in those vows he paid reverence to God. Nor was he permitted to overlook allegiance to his country in his obligations. Then and there he became ordained, as it were, to the larger service to God and to humanity, for which foundation had been laid in the humbler duties he had performed, first as page, and then as squire, to the overlord to whose person he had been attached throughout his years of preparatory training.
What wonder that Masonry has idealized the institution of knighthood by incorporating it into its own organic life—not for the purpose of war, but for the purpose of that peace which the practice of knightly virtue shall insure by making truth and justice, toleration and liberty, the priceless property of mankind.
If Masonry in itself lacks the means of moulding and developing the material from which to choose its knights, it finds a trustworthy substitute in the State through the moral and mental training which the latter affords to the youth of the land. And no longer is knighthood dependent upon royal or lordly birth. The humblest in social standing may aspire to the honors of Masonry, and the only credential demanded is the charter of manhood— clean, wholesome, 'God-fearing manhood. Accepted, dubbed, he becomes the peer of all men thus vowed to knightly service, and stands with them on an equal footing. None will tower above him, save him who makes his life of greater benefit to mankind in influence and in service.
A prince can make a belted knight,
A marquis, duke, and a' that;
But an honest man's aboon his might—
Guid faith, he mauna fa' that
For a' that, and a' that;
Their dignities, and a' that.
The pith of sense, and pride o' worth,
Are higher ranks than a' that
Our knightly vows as Masons—how shall we keep them; how are we keeping them? It is for conscience to answer.—Bulletin Los Angeles Consistory.
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The New age magazine, Volume 25
By J. H. Morrow, 32°
THE persistence of the idea of knighthood in so many of the degrees of the Scottish Rite appeals to thought. It weaves in and out of the fabric like a beautiful thread from a weaver's shuttle, disappearing only to reappear the next moment in all its lustre. Or, perhaps, it may more properly be likened to a golden cord, describing wonderful arabesque patterns on a robe of heraldic splendor. However pictured, it is there, riveting attention. It finds expression in Knights Elect of the Nine, Knights Elect of the Fifteen, Sublime Knights Elected, Knights of the Ninth Arch, Knights of the East or Sword, Knights of the East and West, Knights of the Rose Croix, Noachite or Prussian Knights, Knights of the Royal Axe, Knights of the Brazen Serpent, Knight Commanders of the Temple, Knights of the Sun, Knights of St. Andrew, and Knights Kadosh—appellations as bewildering in number as sometimes seemingly fantastic to the novice.
Uplifting, inspiring as are the teachings of Masonry, they embody but the simple principles of human conduct learned at a mother's knee, and voiced and revoked by sages, philosophers and teachers of the world throughout the ages for the guidance of mankind on the journey of life, until summed up in the supreme dual commandment, "Thou shall love the Lord thy God with all thy heart, and with all thy soul and with all thy mind .... Thou shall love thy neighbor as thyself." Purity of body and of heart, meekness, gentleness, courtesy, probity, patience, justice, charity, forgiveness, courage in its noblest sense—these are the things for which Masonry stands, and which its knighthood represents. Always old, these things become equally and beautifully new in the kaleidescope of human experience.
The mind cannot but 'be arrested by the definition of the term knighthood in its shades of meaning. Reflect!
(1) The rank or dignity of a knight;
(2) the body of knights; (3) knightly character; (4) knightly deeds—in other words the honor of having been raised to the rank or dignity of a Masonic knight; the splendid moral tone and intellectual quality of the body conferring the honor; worthiness both to receive the distinction and to retain it—these are the things which reflection must turn into searching introspection in the breast of a Masonic knight. With this definition, King Arthur's injunction in Tennyson's "Holy Grail" appeals with added force:
"God make thee good as thou arc beautiful." Said Arthur, when he dubb'd him knight.
Generically the term knight conveys the significance of youth and of service —youth in its capacity for development; youth in its impressibility; youth in its purity and vigor; youth in its ardor and ambition—all directed toward one end, and that end, service. The thought is the same as in the passage from Ecclesiastes chanted in one of the degrees, beginning, "Remember thy Creator in the days of thy youth, before the evil days come, and the years draw nigh, when thou shall say, I have no pleasure in them"—in other words, before the natural responsiveness of the heart to the finer things of life may be deadened.
The knighthood of medieval times dealt with matters which demanded a sound body, a brave heart, an unswerving loyalty to the principles set forth in its vows. Therefore its material must be taken at a time when such material was capable of being molded, shaped, impressed. And so it began with the infant of noble birth—training him as he grew up, first to become a page, and then a squire to the sovereign, or to some earl, baron or other superior lord to whom he attached himself and was bound to follow. At the age of twenty-one he was eligible to knighthood, and, if deemed worthy and proficient, was advanced to the dignity with ceremonies both military and religious. He bound himself by solemn vows to chivalrous conduct, as for example to bravery, courtesy and the defense of the distressed, especially women, and in those vows he paid reverence to God. Nor was he permitted to overlook allegiance to his country in his obligations. Then and there he became ordained, as it were, to the larger service to God and to humanity, for which foundation had been laid in the humbler duties he had performed, first as page, and then as squire, to the overlord to whose person he had been attached throughout his years of preparatory training.
What wonder that Masonry has idealized the institution of knighthood by incorporating it into its own organic life—not for the purpose of war, but for the purpose of that peace which the practice of knightly virtue shall insure by making truth and justice, toleration and liberty, the priceless property of mankind.
If Masonry in itself lacks the means of moulding and developing the material from which to choose its knights, it finds a trustworthy substitute in the State through the moral and mental training which the latter affords to the youth of the land. And no longer is knighthood dependent upon royal or lordly birth. The humblest in social standing may aspire to the honors of Masonry, and the only credential demanded is the charter of manhood— clean, wholesome, 'God-fearing manhood. Accepted, dubbed, he becomes the peer of all men thus vowed to knightly service, and stands with them on an equal footing. None will tower above him, save him who makes his life of greater benefit to mankind in influence and in service.
A prince can make a belted knight,
A marquis, duke, and a' that;
But an honest man's aboon his might—
Guid faith, he mauna fa' that
For a' that, and a' that;
Their dignities, and a' that.
The pith of sense, and pride o' worth,
Are higher ranks than a' that
Our knightly vows as Masons—how shall we keep them; how are we keeping them? It is for conscience to answer.—Bulletin Los Angeles Consistory.
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The New age magazine, Volume 25
