“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, 30th 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, 30th 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
