After having addressed the palm as an emblem in two other portions of this essay, we will now turn to the unique and peculiar Masonic perspective, beginning with Brother Rob Morris, the second “Poet Laureate of Freemasonry,” and creator of the Order of the Eastern Star. Bro. Morris writes that the island of Patmos was formerly known as Palmosa, due to the numerous palm trees located on it. Bro. Morris references St. John the Evangelist’s exile on the island of Patmos in his Freemasonry in the Holy Land , stating that upon his visit that there was only one palm tree still remaining. ¹

Brother Rob Morris, in another instance addresses the emblem of the palm tree during his research in the years before the creation of the “Oriental Order of the Palm and Shell,” circa 1863. A picture of a Warrant issued for this Order follows below. Additional information may be found online at the references listed at the end of this essay.²

There are additional references including the palm tree as an emblem, contained within a degree related to a Knight of the Palm Tree, as contained in a publication by C.C. Adams in his Masonic Notes: A Publication to Encourage and Facilitate Intercommunication between Masonic Students in All Parts of the World, Volume II, 1919-1920.³ In this publication, available online, it is referenced that a Warrant, dated “…about 1876…” for the purpose for this Order was viewed, and that said warrant , “…is very simple in design, the only decoration being a palm tree.” ⁴

The Grand College of Rites of the U.S.A. has a copyright (2018) of the ceremonies and lectures as collected by Rev. Henry R. Coleman, (1879), Supreme Chancellor of the Order in a publication known as, The Pilgrim Knight: A Guide to the Ceremonies and Lectures of the Oriental Order of the Palm and Shell. A picture from this publication is contained below.

Of interest, the issue of a man being considered “upright” in the sense of this particular Masonic order is addressed as such in this book, “The title of a member of this Order, ‘The Righteous Knight’ is not used in the sense of ‘holy,’ but ‘upright’ in allusion to the uprightness of the palm tree.” ⁵

As noted in an earlier portion there appears to be developed pattern of comparative use of the emblem of the palm tree and the sense of man being “upright.” In addition, the quote cited above was contained in the 1879 book, which also references a prior edition, “In the first issue of the present work, published in 1873, under the name of, “Tamar, a Guide Book to the Masonic Order of the Knights of the Palm Tree…”

Definitely an interesting name for the book itself-Tamar. From the book, “And there is yet a fourth aim before us, which is Divine. It is to exhort each other to honor God and the Masonic Brotherhood by a virtuous and fruitful life. As a type of this, let us consider the palm tree—fragrant, aspiring, a shade in a weary land—a tree that abounds in fruit-bearing, even to the extreme age of seventy years. We will consider this lesson, which the God of nature and revelation has given us through the inanimate tree.” (Page 18)

In another passage, “The Covenant of the Palm Tree…reminds us that in the Oriental desert the only protection from the intolerable heat of the sun is the Palm Tree. When the Pilgrim, fainting and exhausted upon his journey sees the Palm Tree from afar off…the Palm Tree is the best emblem of a just and upright Mason, so we, in the time of affliction and distress may hasten to such a Mason and in his sympathy find relief.” (Page 46) The following picture is contained on the following page in the book.⁶

One may observe the use of the Old English term, “upright” (upriht) used in many instances of the descriptions of men and their desired conduct in Freemasonry. “Correct, morally correct, just, good, fair, infirmity with moral law; proper, fitting, according to standard; rightful, legitimate, lawful; correct in belief, orthodox….”good, honest, adhering to rectitude…” ^{7, 8} The references to rectitude and uprightness appear throughout our beautiful degree system, and we have numerous instances of its use in our Mississippi Blue Lodge Textbook, 30th Edition; however, perhaps the most publicly identifiable Masonic emblems, other than the square and compasses, is our Masonic apron. And nothing is more beautifully explained in our ritual than the principles and beliefs as contained in the explanation of our apron, “The lambskin, therefore, was to remind you of that purity of life and conduct which is so essentially necessary to your gaining admission into the celestial Lodge above, where the Supreme Architect of the Universe presides.” The conduct is that “…rectitude of conduct…” “…and we use it to try perpendiculars.” Perpendiculars being straight and upright in their architectural usages. In another instance, speaking of the immovable Jewels of a Lodge, “The Square teaches morality, the Level equality and the Plumb rectitude of conduct.” In another instance, “The Line teaches us the criterion of moral rectitude….”

But by far the most pertinent quote in our Textbook, and the picture being discussed, as relates to this essay, and as contained in the Entered Apprentice degree when speaking of the topic and the visual portrayal of the parallels depicting the summer and winter solstices on either side of of the point contained “…within circle embordered by two perpendicular parallel lines…,” as, ”They symbolize the lines of moral rectitude.” [All references cited are contained in the Mississippi Blue Lodge Ritual Reference Guide, 1st Edition]

Additionally, we offer another of poem written by the prolific Bro. Rob Morris, wherein the palm tree is a shining emblem. The following verses, though yet unnamed in The Pilgrim Knight book, although included in his 1884 book, The Poetry of Masonry ⁹;

Palm Tree Water , Shade , Fruit , Gracefulness
Thou seafest up the sum of nature’s gifts,
O grateful shaft, that send’st thy shade afar!
The royal sage adorned his olive gates
With thy fair image; for it told of food
Delicious to the taste; and grateful shade
Made by thy thickened foliage, while the sound —
No music in those eastern lands so sweet —
Of trickling water echoed at thy roots.
Perfect in beauty, and with bounty full,
Thou art the chief of Masons’ imagery.

From another Masonic themed internet website, The Symbolism of Freemasonry: Synoptical Index ¹⁰, based upon Mackey’s word usages and definitions, PALM TREE. “In its secondary sense the palm tree is a symbol of victory; but in its primary signification it is a symbol of the victory over death, that is, immortality.” In another reference there is more explanation in the following passage, one related to the symbology of the palm tree, even perhaps, an illusion or explanation of the “immortality of the soul” we speak of in Mississippi Freemasonry, where we have different instances of addressing the concept of “immortality.” Belief in this concept is particularly important to Mississippi Masons, as it is one of the essential beliefs to be affirmed before being allowed to enter our ancient Craft. The concept of immortality or eternal life is known in other cultures, for example, in ancient Egypt a palm frond was carried in funeral processions to represent eternal life.¹¹ The use of the palm tree as an icon was commonly used by ancient Babylonians, dating even to the 5th century BC .

In another citation from Dr. Mackey’s Symbolism of Freemasonry, section XXVIII, The Sprig of Acacia, “The palm was the symbol of victory; and hence, in the catacombs of Rome, the burial-place of so many of the early Christians, the palm leaf is constantly found as an emblem of the Christian’s triumph over sin and death.”¹³ Mackey continues and further expounds upon multiple ancient Mystery Rites and their use of plants considered sacred as associated with their respective religious practices; from Adonis, from Brahminical rites of India, the Egyptians, the Druids, the Greeks, the Hebrews, finally even then to the Christians. The perspective offered is one of particular significance to Freemasons in the closing lines of Mackey’s Symbolism tome concludes with the following, “Thus read (and thus all our symbols should be read), Masonry proves something more to its disciples than a mere society or a charitable association. It becomes a “lamp to our feet,” whose spiritual light shines on the darkness of the deathbed, and dissipates the gloomy shadows of the grave.” ¹⁴ [Emphasis added]

By way of researching for this essay, an artist’s rendering of King Solomon’s Temple was observed in the Practice and Procedure of the Scottish Rite (1981) by Henry C. Clausen (1905-1992), 33⁰, the Sovereign Grand Commander at that time. Readers should be able to readily identify the palm tree and cedar tree prominently portrayed in the foreground. The depiction is from a chapter in the book, Feast of Tishri. ¹⁵ As background, in 1866, the Supreme Council of the Ancient and Accepted Scottish Rite of Freemasonry of the Southern Jurisdiction of the United States proclaimed as the Feast Day of the Lodge of Perfection. The observance is addressed in the Supreme Council’s governance of Subordinate Valleys; “Lodges of Perfection celebrate as a feast day the fifteenth day of the Hebrew month Tishri.”¹⁶ Many Scottish Rite Valleys and Orients still observe the Feast of Tishri as evidenced by a brochure ¹⁷ from October 5th of 2021 , Valley of Savannah, Orient of Georgia:

Interestingly, the brochure also depicts two pictures containing the lulav used by the Jewish peoples. The second picture is from the late Past Supreme Commander Clausen’s Practice and Procedure, page 46.¹⁸

The Temple being almost complete, and it being in close proximity to the celebration of the Feast of Succoth (Tabernacles/Ingathering/Booths), King Solomon determined that due to the importance of the dedication of the new Temple, that both the festival associated with the Temple dedication and the Feast of Succoth would be celebrated-without a break between them. A period of feasting of fourteen days. This according to several accounts given among scholars. Including, Albert Barnes (1798-1870), an American theologian known best for his 1834 commentaries, twenty-six (26) volumes on the King James bible, Notes on the Bible. Barnes’ Notes, as they related to this event in 2 Chronicles 7, states, “Solomon kept the feast – i.e., Solomon kept at this same time, not the Feast of the Dedication only, but also the Feast of tabernacles. The former lasted seven days, from the 8th of Tisri (sic) to the 15th, the latter also seven days, from the 15th to the 22nd.”^{19, 20, 21, 22}

During the research associated with this essay it became apparent that depending on the reference used there was a disparity in the name of the months, particularly with the understanding of non-Jewish people, e.g., Tishri (Tishrei), is the first month of the “civil” year (September-October) and also the seventh month of the “ecclesiastical year” (which starts in Nisan, usually in March-April) in the Hebrew calendar. Two items to assist in remembering this fact may be found in Exodus (Shemot) 23:14-16 (KJV), the festivals of the Hebrews were established;

¹⁴ Three times thou shalt keep a feast unto me in the year.

¹⁵ Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:)

¹⁶ And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field. [Emphasis added]

In reviewing this passage, it is apparent that the first of a year logically follows, “the end of the year”, which in this passage reflects on the festival of Succoth, it is fitting that, Rosh HaShana , meaning “start of the year” is the first day of the Jewish New Year, which occurs in the month of Nisan, the month immediately following Tishri.

In closing and transitioning for the benefit of our more Christian-oriented Brothers, there is need to address another part to the story we began in the Part 1 of the essay, specifically speaking of the Feast of Tabernacles and its particular significance to members of the Christian faith. The Feast of Tabernacles/Sukkot marked the end of the Hebrew religious calendar, as it was the seventh and final of the religious observances recorded in Leviticus 23 (KJV). Various sources provide an interpretation of the story of the ceremonies and rites taking place. One of the ceremonies included the Hebrew people carrying torches around the Temple to illuminate the walls of the Temple as a foretelling of the Messiah being as a light unto the Gentiles. It is stated that the light was so bright it penetrated the whole of Jerusalem, while the people were singing songs, dancing, and playing music while the people rejoiced. Another ceremony during the festival recounts a priest would sounding the shofar or ram’s horn announcing the start of the festival and a procession was held to draw water from the pool of Siloam and carry it back to the Temple to be used in the basin beside the altar on all seven days. Each day the people carried and waved the “lulab” (lulav)²³ consisting of branches of a palm tree, myrtle, and willow in their right hand and a citron in their left,²⁴ which they waved three times at each quarter of the world as an acknowledgement of the sovereignty of God over nature, expressing praise and thanksgiving, by reciting from the book of Psalms. And on the eighth day, the Sabbath, they all rested from the activities of the Feast of Tabernacles. It was this particular pilgrimage and festival, as told in the book of St. John, that at what was to be the final celebration on earth by Jesus wherein He spoke of the refreshment, rejoicing, and rest that He promised his followers, awaiting the promise of the Sukkah Shalom or Tabernacle of Peace.^{25, 26}

In Mississippi Freemasonry, we are instructed, “Every figure, character and emblem depicted in the Lodge has a moral meaning and forcibly inculcates the practice of virtue.” [Emphasis added] Our Fraternity is rich in history, symbolism, wisdom brought forth over the ages from a wide variety of places and sources: all which provide an opportunity for a willing man searching to gain a greater understanding into life and its messages, with one caveat—a man must for himself, remember and act upon, what they stated of their own free will and accord, that they came to our Lodge room door to do, “To learn…”.

Even of those things hidden in plain sight.

Fiat Lux

References and works cited.

1. Morris, Rob. The Golden Sabbath at Patmos, (pg.62), http://www.phoenixmasonry.org/freemasonry_in_the_holy_land.htm
2. Oriental Order of the Palm and Shell, http://www.phoenixmasonry.org/masonicmuseum/fraternalism/oriental_order_of_the_palm_and_shell.htm?fbclid=IwAR1fuxaZoo522oJc_XoqcJKb6moYflo3sCzysfdz9wElF36V4Wxt-SC84io
3. C.C. Adams in his Masonic Notes: A Publication to Encourage and Facilitate Intercommunication between Masonic Students in All Parts of the World, Volume II, 1919-1920. https://archive.org/details/masonicnotespubl02ccad/page/12/mode/2up
4. Ibid. Page 12
5. Henry R. Coleman. The Pilgrim Knight: A Guide to the Ceremonies and Lectures of the Oriental Order of the Palm and Shell
6. Ibid. Page 47
7. Online Etymology Dictionary. Upright (adj.), https://www.etymonline.com/word/upright
8. Merriam-Webster, https://www.merriam-webster.com/dictionary/upright#:~:text=Synonym%20for%20upright-,Adjective,strict%20adherence%20to%20moral%20principles
9. Rob Morris. The Poetry of Freemasonry (1884). XXVIII. Palm Tree, http://www.mpoets.org/Morris2.htm#m122  Last retrieved from the Masonic Poets website, located here, http://www.mpoets.org/
10. The Symbolism of Freemasonry: Synoptical Index. Sacred Texts. https://www.sacred-texts.com/mas/sof/sof34.htm
11. Palm branches. Wikipedia. https://en.wikipedia.org/wiki/Palm_branch#:~:text=Palm%20stems%20represented%20long%20life,processions%20to%20represent%20eternal%20life
12. Ibid.
13. The Symbolism of Freemasonry: Illustrating and Explaining Its Science and Philosophy, Its Legends, Myths and Symbols (1882). https://www.gutenberg.org/files/11937/11937-h/11937-h.htm
14. Ibid.
15. Practice and Procedure for the Scottish Rite. Henry C. Clausen. (1981). The Supreme Council of the Thirty-third Degree. Ancient & Accepted Scottish Rite of Freemasonry, S.J., U.S.A. (Page 49).
16. Statutes of The Supreme Council of the Thirty-third Degree. Ancient & Accepted Scottish Rite of Freemasonry, S.J., U.S.A. (2013). Regulations Governing Subordinate Bodies. Article XV, Sec. 10, Subordinate Bodies, Feast Days, SupremeStatutes-2013.pdf (srkc.org)
17. Feast of Tishri Brochure. Valley of Savannah, Orient of Georgia. 2021. https://img1.wsimg.com/blobby/go/c2e8a91b-7b60-4005-8a1e-874742daad7a/downloads/feast%20of%20tishri%202021-2.pdf?ver=1655133287278
18. Same reference as endnote, xi. Page 46.
19. Albert Barnes. Notes on the Bible. https://www.sacred-texts.com/bib/cmt/barnes/ch2007.htm
20. 2 Chronicles 7. Bible Hub commentary. https://biblehub.com/commentaries/barnes/2_chronicles/7.htm
21. The Dedication of the Temple. https://bible.ucg.org/bible-commentary/1-Kings/The-ark-and-glory-enter;-Solomon’s-speech/
22. Shemini Atzeret: Redacting a Missing Festival into Solomon’s Temple Dedication, https://www.thetorah.com/article/shemini-atzeret-redacting-a-missing-festival-into-solomons-temple-dedication
23. Lulab.Jewish Encyclopedia. https://www.jewishencyclopedia.com/articles/10181-lulab
24. Wildflowers of Israel, The Four Species-Arba’at Haminim. https://www.wildflowers.co.il/english/fourKinds.asp
25. Learn Religions, https://www.learnreligions.com/feast-of-tabernacles-700181
26. Gill’s commentary on John (KJV), John 7:2. Exposition of the Old and New Testament, by John Gill https://www.sacred-texts.com/bib/cmt/gill/joh007.htm

Additional reading, background, references, and symbology associated with palm trees

Cyclopædia of Biblical, Theological and Ecclesiastical Literature (1867) McClintock, John and Strong, James.  Palmtree. https://www.biblicalcyclopedia.com/P/palmtree.html

PALMERAS Y JARDINES EN EL SUROESTE DE EUROPA, https://www.palmerasyjardines.com/en/did-you-know-that/more-things-about-palms/

Palm Tree in Ancient Cultures. Vasilev, D. (2019), https://mymythstories.com/palm-symbolism/

Symbolsage. Palm Tree-Meaning and Symbolism. https://symbolsage.com/palm-tree-meaning-symbolism/

To continue a discussion of the topic introduced in Part 1 of an earlier essay, The Palm as an Emblem (Part 1),[i] we begin with another frame of reference and that is of the linguistics related to the palm tree. Linguistics is concerned with the nature of language and communication. In this context we desire to illustrate or communicate certain information related to the use of the palm as an emblem in Freemasonry. The palm tree, known as tamar (taw-mawr)in the Hebrew language is used to mean, ”to be erect; a palm tree:–palm(tree).” [ii]  

In Psalms 92:12 (KJV) we find, “The righteous shall flourish like the palm tree (tamar): he shall grow like a cedar in Lebanon.” The palm tree, an emblem of less prominence in Freemasonry, could be viewed as having been hidden in plain sight, particularly as evidenced by this picture in our Blue Lodge Textbook, 30^th Edition.

Freemasonry, and its “kindred sciences,” has one of its most famous writers, Dr. Albert Mackey, whilst writing of the palm tree, introducing the oft found concept of cherubim (angels) in his Encyclopedia of Freemasonry (1873) .[iii] He writes, “Ezekiel thus describes the Cherubim with several faces which, alternately with the palm-trees, decorated the frieze around the interior of the temple at Jerusalem: “Each Kerub had two faces, a man’s face turned one way toward the palm-tree, and a lion’s face turned the other way toward the other palm-tree; and it was in this wise all around the house.” For reference, Bro. Mackey was relating a story from the book of Ezekiel, chapters 10 and 41.

In order to gain a sense of visual perspective of this description, we add here add two representations. One, an artist’s rendering of how they could have appeared while the Temple was under construction. The second, a view of what the finished product could have appeared to the Temple workers before having been dedicated. The depiction presented by the Metropolitan Museum of Art in New York was based upon a small, three -dimensional copy of an ancient temple in Jerusalem, created by Thomas Newberry in 1883, based on descriptions he found in the Bible.

[Writer’s Note: For those reading via the website, an interesting and short video with more information is available from the Metropolitan Museum of Art in New York: a link is provided in the references listed at the end of the essay.]

It is noteworthy that the palm tree is being referenced so prominently in the scriptural story of the building of King Solomon’s Temple, particularly as it is a primary theme of our Fraternity, yet remarkably, it has only minor mention in most Masonic writings. However, here we find In Mackey’s writings more detail being addressed.

In further review of the Scriptures, we find additional details that the palm trees and cherubim were carved on the doors and the walls. (1 Kings 6:29-35 KJV),

               “And he carved all the walls of the house round about with carved figures of cherubims and palm trees and open flowers, within and without…And the floor of the house he overlaid with gold, within and without…The two doors also were of olive tree; and he carved upon them carvings of cherubims and palm trees and open flowers, and overlaid them with gold, and spread gold upon the cherubims, and upon the palm trees.So also made he for the door of the temple posts of olive tree, a fourth part of the wall…And the two doors were of fir tree: the two leaves of the one door were folding, and the two leaves of the other door were folding…And he carved thereon cherubims and palm trees and open flowers: and covered them with gold fitted upon the carved work.”

Additionally, the palm tree is mentioned in another account of the building of Solomon’s Temple, from 2 Chronicles, Chapter 3:5 (KJV),

               “And the greater house he cieled with fir tree, which he overlaid with fine gold, and set thereon palm trees and chains.”

For a more in-depth reading related to the building of Solomon’s Temple one may reference the Exposition of the Entire Bible [vi] by John Gill (1697-1771) Gill’s commentary on the New Testament of the Bible published in 1746-8, with the second part, that of the Old Testament published in 1748-63. Gill was an 18^th century theologian and Biblical scholar, and his Exposition is the largest Bible commentary written by a single person. Contained within the writings there is a very ample commentary on both Ezekiel’s vision and King Solomon’s Temple (The First Temple) building specifications.

Of particular interest to most Mississippi Masons, the following is written by Gill reflecting upon Ezekiel 41:19, “…their having the face of man shows they are men, and have do with men, and should be humane, kind, and tender, knowing and understanding as men; and their face being towards the palm tree show that they should be upright and sincere…, the palm tree being an emblem of these things…” [vii] Parts of this passage appear similar in both theme and admonition as relates to being “upright” in our initiatory degrees. We will revisit this theme again in a later portion of the essay.

Gill, in his Old Testament commentary, often cites Jarchi (Yarhi), as the source for his perspectives. Jarchi is more well-known as Rashi, the name itself an acronym, for his real name, Rabbi Schlomo Yitzchak (1040-1105 AD). Rashi , known as the, “Rabbi of Israel”[viii] and his commentary, has been included in every translation of the Talmud since the Talmud was first printed in the 1520s. The writings of Rashi as commentaries is viewed as being of continuing importance until even today, as evidenced by this statement from the Schottenstein Edition Elucidated translation of the Talmud, “It has been our policy throughout…to give Rashi’s interpretation as the primary explanation of the Gemara…In this we have followed the ways of our teachers and the Torah masters of the last nine hundred years, who have assigned a pride of place to Rashi’s commentary and made it a point of departure for all other commentaries.”  [ix]

Rashi, citing the same passage of Ezekiel (Yechezkel) in Chapter 41: 18-20 [x],

               “And [it was] made of cherubim and palm trees, with a palm tree between one cherub and another cherub, and the cherub had two faces. The face of a man was toward the palm tree from here and the face of a young lion toward the palm tree from there, made upon the entire House round about. From the floor until over the entrance, the cherubim and the palm trees were made, and on the wall of the Temple.“

In his commentary on the cited Scripture in Ezekiel, Rashi provides additional insights of interest for interested Mississippi Masons in the following; [Writer’s Note: For clarity, the bold font is Scripture, and the normal font is the commentary provided by Rashi],

               “And [it was] made of cherubim and palm trees: And that cedar wood was decorated with cherubim and palm trees.

               and the cherub had two faces: One, the face of a young lion, and one, the face of a man. This one faced this way, and that one faced that way, and when the palm tree was between one cherub and another cherub, the face of the young lion was toward it from this side, and the face of man from that side, as is stated in this account.

               made upon the entire House: of the Holy of Holies.

               and on the wall of the Temple: And so on the wall of the Temple.

We return briefly to the citation of Psalms (Tehillim) 92 [xi], as contained in the introductory paragraph to provide Rashi’s insightful commentary on the passage;

               “The righteous one flourishes like the palm; as a cedar in Lebanon he grows. Planted in the house of the Lord, in the courts of our God they will flourish.”

               The righteous one flourishes like the palm, etc.: Like the palm that produces fruit, and like the cedar insofar as its trunk renews itself.

               and the Inner Sanctum and the Halls of the Court: The end of this verse is not related to its beginning, but is connected to the following verse, and this is its explanation: And the Heichal as well as the Inner Sanctum – which is the Holy of Holies – as well as the Halls of the Court delineated above -(30: 40) “and the Halls round about” – all these had posts, narrowing windows, and “attikim” surrounding the three of them, including the “gizrah,” which is the             Heichal, (the Halls), and the Holy of Holies.

               and from the floor until the windows: The base of the wall was made into a wall of cedar wood boards opposite it, and it ascended upward until the windows, and the windows were also covered with it. It is thus found that the windows were also closed from the inside, as it is said (here) (40:16): “And closed windows to the house.” (sic) And all this was [done] on the inside because they would spread upon it a gold plating – for the entire inside was spread     over with gold – and gold cannot be spread upon stones.

One can readily note that in both passages there is the introduction of cedar wood being spoke of and this is interesting in that it adds to the intrigue of having the Temple built, particularly in the use of cedar planks with the palm tree and cherubim having been engraved upon them. These cedar planks appear to have been carved and placed in every location within the Temple; The Temple walls, in the Halls of the Court and in the Holy of Holies: all of the stone was covered by cedar wood and overlaid with gold. [xii]

In another writer’s accounts of King Solomon’s Temple, that of Flavius Josephus (A.D. 37-c. 100), we find a detailed description the pillars located on the porch, “But there was cast with each of their chapiters lilly work that stood upon the pillar…round about which there was net-work interwoven with small palms, made of brass, and covered the lilly work…one of these pillars he set at the entrance of the porch on the right hand, and called it Jachin; and the other at the left hand, and called it Booz.” [xiii]

The essay will continue in a Part 3, with more information and where the focus will be on how the palm was used as an emblem of Freemasonry and how it continued to influence its practices throughout the world. However, we will now conclude this portion of the essay with a quote by Edgar Allan Poe from his short story, The Purloined Letter,

“The best place to hide is in plain sight.” ^[xiv]

Fiat Lux

References

[i] The Palm as an Emblem. Mississippi Lodge of Research DCXL. http://mslodgeofresearch.org/news/

[ii] H8558 – tāmār – Strong’s Hebrew Lexicon (kjv). Retrieved from https://www.blueletterbible.org/lexicon/h8558/kjv/wlc/0-1/

[iii] Mackey, Albert. Encyclopedia of Freemasonry and its Kindred Sciences. See Cherubim.  

[iv] Catholic Apologetics-Respond to Defend. Facebook Post,   https://www.facebook.com/387510308072263/photos/p.525718374251455/525718374251455/?type=3

[v] Architectural Model of the Temple of King Solomon in Jerusalem. Thomas Newberry, Designer. 1883.  https://www.metmuseum.org/art/collection/search/786829

[vi] Gill, John. Exposition of the Old and New Testament. https://www.sacred-texts.com/bib/cmt/gill/index.htm

[vii] Ibid.

[viii] Rashi. https://en.wikipedia.org/wiki/Rashi

[ix] Schottenstein Edition Elucidated translation of the Talmud  https://en.wikipedia.org/wiki/ArtScroll#Schottenstein_Edition_Talmud

[x] Rashi Commentary, https://www.chabad.org/library/bible_cdo/aid/16139/showrashi/true

[xi] Rashi Commentary, https://www.chabad.org/library/bible_cdo/aid/16313/showrashi/true

[xii] Rashi Commentary, https://www.chabad.org/library/bible_cdo/aid/16139/showrashi/true

[xiii] Whiston, William. 1737. The Genuine Works of Flavius Josephus. Antiquities of the Jews-Book VIII, https://penelope.uchicago.edu/josephus/ant-8.html#EndNote_Ant_8.13a

[xiv] The Works of Edgar Allan Poe, Volume 5. The Project Gutenberg eBook. April 2000. https://www.gutenberg.org/files/2148/2148-h/2148-h.htm

“Every figure, character and emblem depicted in a Lodge has a moral meaning…”

“Let he that hath eyes see…” Matthew 13: 9-16 KJV

“…Freemasonry is not only the most ancient, but the most moral science known to man. Every figure, character and emblem depicted in a Lodge has a moral meaning, and forcibly inculcates the practice of virtue.” Mississippi Blue Lodge Textbook, 30^th Ed., page 27.

Familiar words to every man associated with Freemasonry. However, while we hear the words, do we hear what they implore us to do? Two questions to be asked of ourselves; One, do we recognize and see all of the symbols in our lectures and our Lodges, and two, do we strive to ask of them what we may learn to assist us on our journey to self-improvement? As an example, let us review this representation currently used in our Mississippi Blue Lodge Textbook, 30^th Edition, and begin to discuss the entire concept being depicted. The picture is used to explain the circumpunct or “A point within a circle.” And there is a great moral lesson to be learned by the explanation in our Textbook, except—perhaps we will discover that is not the only concept being depicted next time you have opportunity to view and reflect upon it.

We wish to focus your attention on another symbol represented in the picture, particularly if viewing and understanding the aforementioned citation, “Every figure, character and emblem….” The symbol we desire to draw your attention to is that of the palm tree between the two Holy Saints John, both the Baptist and the Evangelist.

The palm tree is a significant symbol in many cultures, religions, and philosophies for varying and different reasons. For example, it figures into the three Pilgrimage Festivals commanded of the ancient Israelites. In Deuteronomy 6:18, “Three times in a year shall all thy males appear before the Lord thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles.”

The three Pilgrimage Festivals; Pesach (Passover), Shauot (Pentecost), and Sukkoth (Tabernacles, Tents, or Booths) as commanded in the Torah-the compilation of the first five books of the Hebrew Bible, also known as the Pentateuch or the Five Books of Moses: Genesis, Exodus, Leviticus, Numbers and Deuteronomy. However, the word Torah may be used synonymously to include the whole twenty-four books of the Hebrew Bible (the Old Testament in the Christian Bible), or even the total of all Jewish writings, teachings, culture, and practices.

The most recent significant use of palms is included in the observance of Palm Sunday, the Sunday whereupon Jesus rode into Jerusalem for the Passover-Palm Sunday in Christianity. Another significant aspect of the palm tree is related to Sukkot, also known by other names; the Festival of Ingathering, Festival of Booths, or Harvest Festival, each of them representing the second of three required pilgrimages. The word sukkōt is the plural of sukkah, meaning “booth” or “tabernacle” in Hebrew, which is a walled structure covered with plant material, such as overgrowth or palm leaves. The religious significance to the Jewish culture is two-fold; the agricultural aspect as related in the Book of Exodus, and the fragile dwellings in which the Israelites lived for the 40 years as told in Leviticus. One additional palm tree related fact is contained in a daily Sukkot’s ceremony: that of The Four Species. This commandment, or mitzvah, contains certain symbolic allusions of Jewish service to God. This commandment specifically references the four plants mentioned in the Torah (Torah, Leviticus 23:40) , whereby they must wave three of the mentioned plants and construct the sukkah or booth, with their branches; “…branches of palm trees, and the boughs of thick trees, and willows of the brook” (see also Leviticus 23:40 KJV)

“And ye shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the LORD your God seven days.”

In yet another Biblical citation, from the book of Deuteronomy 16:13 “Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine”

Of course, while there is some variation among the differing adherents of Judaism, in all there is the common theme: the purpose is to display consecration to God. As previously stated, attendance at the Feast of Tabernacles, or Sukkot was mandatory for all Jewish males and Jesus’ travels to Jerusalem is shown in the Gospel of John, Chapter 7.

As a feast instituted by God, this particular feast was mentioned in 2 Chronicles 8:13, “Even after a certain rate every day, offering according to the commandment of Moses, on the sabbaths, and on the new moons, and on the solemn feasts, three times in the year, even in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles.” The passage cited is speaking of the actions of King Solomon in the whole of Chapter 8, during which Solomon built not only the Temple, but his own palace. One other interesting fact, King Solomon dedicated the Temple during Sukkot, in the year 946 BCE, “And all the men of Israel assembled themselves unto king Solomon at the feast in the month Ethanim, which is the seventh month.” (1 Kings 8:2 and 2 Chronicles 5:3)

Elsewhere in the Bible, also in Deuteronomy 34:3 KJV, the city of Jericho, the world’s oldest city was known as “And the south, and the plain of the valley of Jericho, the city of palm trees…”

Additionally, the Kabballah, a source of information related to Jewish mysticism, as well another reference very similar, the Cabbalah, more focused on Christian mysticism (Qabbalah, yet another form of mysticism is primarily used by occultists), cites the palm tree as an icon for all of Judea after Moses and the Exodus from Egypt.

From the Midrash Mechita comes this beautiful story based upon Exodus 15:27. After the escape from Egypt and the crossing of the Red (Reed)(yam suph) Sea. This phrasing comes from the Hebrew word “yam” meaning sea and the word “suph” meaning “reed,” leading to the literal interpretation of “sea of reeds.” Upon the salvation provided by their escape the Jewish people traveled for three days without water and when they found a source, it was too bitter to drink (Exodus 15:22-23 KJV). In continuing the saga, the people rose up against Moses and asked of him what they could drink “And he cried unto the Lord; and the Lord shewed him a tree, which when he had cast into the waters, the waters were made sweet:” (v25). And then they arrived at a place called Elim, “…where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters. As the story is related in a reference source for the Kabbalah; “On the simple (‘peshat‘) level, the tree appears to have had healing properties sufficient to sweeten the bitter waters. On a deeper level, the use of the tree in this episode and the juxtaposition of G‑d’s blessing led the commentators to conclude that the “tree” which Moses threw into the water is an allusion, (‘remez‘) to the Tree of Life, which in turn alludes to the Torah. A verse in Proverbs teaches: “It [the Torah] is a Tree of Life for those who grasp onto it.” (3:18) The curative powers of both the tree thrown in and the Torah alluded to are made explicit by G‑d’s promise to heal the people if they follow the Torah.”[1] In the citation, it is understood that the reference of the ”threescore and ten palm trees” is symbolizing the “70 aspects of Torah that are revealed to those who eat of its fruit.” [2]

[1]The Healing Power of Trees. Kabballah Online, https://www.chabad.org/kabbalah/article_cdo/aid/2097201/jewish/The-Healing-Power-of-Trees.htm Last retrieved on April 29, 2022

[2] Ibid.

Suffice it to state the Feast of Tabernacles (Sukkot) or any of the aforementioned names, is of importance to Jews, Christians, and Freemasons, and its “kindred sciences.”

And then there is the topic of the palm tree shown in the picture that began this essay, our good St. John the Evangelist, while exiled on Patmos writes in Revelation 7: 9, “After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;”

We have more to share on this topic and will continue in another posting on the Mississippi Lodge of Research DCXL website in the coming days. We close this chapter of the essay with the opening and closing stanzas of the following poem by Dr. Rob Morris, a Brother Freemason:

Emblems in the Holy Land

North, South, East, West, and everywhere,
O’er hill and dale, in holy earth,
The emblems of the Masons are,
Where Masonry itself had birth…

…Twas like a vision thus to rove
Amidst the emblems of the Art,
Which cheer the eye below, above,
And with their wisdom fill the heart;
No wonder — ’twas my frequent thought
At noontide’s stilly hour of ease —
No wonder Tyrian Craftsmen wrought,
Inspired by emblems such as these! [1]

Fiat Lux

ALL references are available upon request. References are not cited in order to reduce the size of the presentation, NOT to engage in or encourage not giving proper attribution. 

[1] Rob Morris, Emblems in the Holy Land. Poetry Nook, https://www.poetrynook.com/poem/emblems-holy-land

Last retrieved April 27, 2022