Similarities Between Mormon and Masonic Temple Ceremonies

Note the Masonic Emblem on Brigham Young's clothing.

If you do not choose to know about these two ceremonies or think that you may be offended by reading them DO NOT READ ON! If you are a Mormon who has not been through the LDS temple some of the temple rites are disclosed, likewise for Masons. This article was not meant to offend the reader, only to educate them on the similarities between the two ceremonies. In keeping with this purpose, I have purposefully only included areas of where there are similarities between the two rites. My inclusion of some similarities does not exclude others. Also, note that the similarities were reduced after the 1990 Temple Ceremony revisions. Mormons that only participated in post 1990 ceremonies may not recognize the five points of fellowship and penalty signs.  Rare Books on the Masonic Lodge   The Roots of the Mormon Temple Ceremony

SIMILARITIES

MASONIC PREPARATION ROOM
"He is ushered into the "preparation room" where he meets the Junior Deacon and Stewards who divest him of all his clothing except his shirt. He is then handed an old pair of drawers which he puts on; ..."

MORMON DRESSING ROOM
"The candidate, being directed to these washing and dressing rooms and having divested himself of all his clothing, awaits his time in bath with his special inner garments over his shoulder."

MASONIC COMPASS
"The candidate then enters, the Senior Deacon at the same time pressing his naked left breast with the point of the compass,..."

MORMON COMPASS
"... on the garments -- the compass on the left [breast]..."

MASONIC SQUARE
"As he enters, the angle of the square is pressed hard against his naked right breast,..."

MORMON SQUARE
"...the square on the right side [of the garment]..."

MASONS WASHING CEREMONY
"Master orders the basin of the perfumed water and a clean napkin to be brought to him, and directs candidate to wash his hands, which he does...Master takes a box of perfumed ointment and anoints candidate on his head, eyes, mouth, heart, the tip of his right ear, hand, foot, and says -- You are now, my dear brother, received a member of our society;..." ***

MORMON WASHING CEREMONY
"As the candidate is washed, the official hurries through the lustration ritual .... the candidate is passed on to another attendant and is anointed with oil. The oil is very definitely applied to various organs of his body."

MASONS PRESENTING NEW NAME TO CANDIDATE
"I also present you with a new name; it is CAUTION"

MORMON TEMPLE WORKER PRESENTS NEW NAME TO CANDIDATE
"With this Garment I give you a New Name, which you should always remember, and which you must keep sacred, and never reveal except at a certain place which will be shown your hereafter. The name is "_______."
The New Name is repeated by the patron, who has now completed the Initiatory Ordinances, and is ready to clothe for the Endowment. Upon giving the New Name, the worker writes (or stamps) either a "1" or "2" on the name slip. This indicates which of the New Names in use that day the patron received. The New Name ("1") is changed daily, and may be almost any personal name found in the Bible or the Book of Mormon. The alternate New Name ("2") is "Adam," and is only given when the patron’s given name (or that of the deceased) is similar to the daily New Name.

MAN REPRESENTING ADAM IN MASONIC CEREMONY
"Thrice Puissant Grand Master, representing Father Adam, is stationed in the east." *** (This occurs in the Knight of the Sun Degree.)

MAN REPRESENTING ADAM IN MORMON CEREMONY
"Elohim -- (Turning to the audience) -- 'This man who is now being operated upon is Michael who helped form the world. When he awakes ... he will be known as Adam"

MAN REPRESENTING DEITY IN MASONIC CEREMONY
"One of the members now personates the Deity, behind the bush, and calls out Moses! Moses!" *** (This occurs in the Royal Arch Degree.)

MAN REPRESENTING GOD IN MORMON CEREMONY
"When all is quiet, a man dressed in white flannels, representing Elohim, comes from behind the curtain..."

MASONS USE A MALLET
"...he gives a rap with the common gavel or mallet, ..."

MORMONS USE A MALLET
"...one of the temple workers, ... gives three raps with a mallet..."

MASONIC ENTERED APPRENTICE
VS.
FIRST TOKEN OF THE AARONIC PRIESTHOOD

MASONIC PENALTY SIGN
"Made from the due-guard by dropping the left hand carelessly; at the same time raise the right arm and draw the hand, still open, across the throat, thumb next [to] the throat, and drop the hand perpendicular by the side."

"Parody photo of the late Mormon President Spencer W. Kimball demonstrating
the execution of the penalty of the First Token of the Aaronic Priesthood."
(Prior to April 1990)

MORMON PENALTY SIGN
"In executing the sign of the penalty, the right hand, palm downward, is drawn sharply across the throat, then dropped from the square to the side"

MASONIC GRIP
"The right hands are joined together as in shaking hands and each sticks his thumb nail into the third joint or upper end of the fore finger."

MORMON GRIP
"The Grip -- Hands clasped, pressing the knuckle of the index finger with the thumb"

MASONIC WORDING CONCERNING THE GRIP
"The Master and candidate holding each other by the grip, as before described, the Master says. 'What is this?'
"Ans. 'A grip.'
"A grip of what?'
"Ans. 'The grip of an Entered Apprentice Mason.'
"'Has it a name?'
"Ans. 'It has.'
"Will you give it to me?'
"Ans. 'I did not so receive it, neither can I so impart it.'

MORMON WORDING CONCERNING THE GRIP
"Peter -- 'What is that?'
"Adam -- 'The first token of the Aaronic Priesthood.'
"Peter -- 'Has it a name?'
"Adam -- 'It has.'
"Peter -- 'Will you give it to me?'
"Adam -- 'I can not, for it is connected with my new name, but this is the sign.'

MASONIC OATH
"... binding myself under no less penalty than to have my throat cut across, my tongue torn out by the roots ..."

MORMON OATH
"We and each of us, covenant and promise that we will not reveal any secrets of this... Should we do so, we agree that our throats be cut from ear to ear and our tongues torn out by their roots."

MASONIC FELLOW CRAFT
VS.
SECOND TOKEN OF THE AARONIC PRIESTHOOD

MASONIC OATH
"...binding myself under no less penalty than to have my left breast torn open and my heart and vitals taken from thence and thrown over my left shoulder."

MORMON OATH
"We and each of us do covenant and promise that we will not reveal the secrets of this ... Should we do so, we agree to have our breasts cut open and our hearts and vitals torn from our bodies "

MASONIC PENALTY SIGN
"The sign is given by drawing your right hand flat, with the palm of it next to your breast from the left to the right side with some quickness, and dropping it down by your side"

MORMON PENALTY SIGN
"The Sign is made by placing the left arm on the square at the level of the shoulder, placing the right hand across the chest with the thumb extended and the drawing it rapidly from the left to right and dropping it"

MASONIC GRIP
"Take each other's hands as in ordinary hand-shaking and press the top of your thumb hard against the space between the first and second knuckles of the right hand."

MORMON GRIP
"The Grip is given by clasping the hand and pressing the thumb in the hollow between the first and second knuckle of the hand."

MASONIC NAME GIVEN
"Brother, I now present you with my right hand, in token of brotherly love and confidence, and with it the pass-grip and word of a Fellow Craft Mason .... the name of it is Shibboleth."

MORMON NAME GIVEN
"The Name is the given name of the candidate."

MASONIC MASTER MASON
VS.
FIRST AND SECOND TOKEN OF THE PRIESTHOOD

MASONIC SIGN
"The sign is given by raising both hands and arms to the elbows, perpendicular, one each side of the head, the elbows forming a square."

MORMON SIGN
"The sign is made by bringing both hands to the square, palms to the front

MASONIC PENALTY SIGN
"The Penal Sign is given by putting the right hand to the left side of the bowels, the hand open, with the thumb next to the belly, and letting it fall; this is done tolerably quick."

MORMON PENALTY SIGN
(Prior to April 1990)
"As the last words are spoken the hands are dropped till the thumbs are in the center of the stomach and drawn swiftly across the stomach to the hips, and then dropped to the sides."

MASONIC OATH
"binding myself under no less penalty than to have my body severed in two in the midst..." 

MORMON OATH
"We and each one of us do covenant and promise that we will not reveal any of the secrets of this... Should we do so, we agree that our bodies be cut asunder in the midst and all our bowels gush out."

MASONIC GRIP
"Grasp each other's right hands very firmly, the spaces between the thumb and first finger being in interlocked and the tops of the fingers being pressed hard against each other's wrist where it joins the hand, the fingers of each being somewhat spread."

MORMON GRIP
(Slightly Different Method of Grip)
"The Grip is made by grasping the hand, the forefinger on center of the wrist and little fingers locked"

MASONIC GRAND HAILING SIGN AND DUE GUARD
"The sign is given by raising both hands and arms to the elbows, perpendicularly, one on each side of the head, the elbows forming a square." "The due guard is made by holding both hands in front, palms down..."

MORMON PAY, LAY, ALE
(prior to April 1990, currently "Oh God hear the words of my mouth")
"The sign is made by elevating both the arms above the head ... the arms dropped to the square,... and then to the sides."

MASONIC APRON
"While the Wardens are examining the candidate, the Master returns to the east and gets an apron, and as he returns to the candidate... The Master then says to the candidate, "Brother, I now have the honor to present you with a lamb-skin or white apron..."

MORMON APRON
"Adam-- (Turning to the audience)-- 'In your bundles brethren and sisters, you will each find an apron, you will now put it on."

MASONIC RAISING OF HIRAM ABIFF
vs.
MORMON VEIL

MASONIC FIVE-POINTS OF FELLOWSHIP AS HIRAM ABIFF's DEAD BODY IS RAISED
"He (the candidate) is raised on what is called the five points of fellowship, which are foot to foot, knee to knee, breast to breast, hand to back and mouth to ear."

MORMON FIVE-POINTS OF FELLOWSHIP AT THE VEIL
(Prior to April 1990)
"The five points of fellowship are given by putting the inside of the right foot to the inside of the Lord's, the inside of your knee to his, laying your breast close to his, your left hands on each other's backs, and each one putting his mouth to the other's ear...."

MASTER MASON RAISING CANDIDATE
"The Master, in raising him, is assisted by some of the brethren, who take hold of the candidate by the arms and shoulders; as soon as he is raised to his feet, they step back, and the Master whispers the word _____ in his ear, and causes the candidate to repeat it, telling him that he must never give it in any manner other than that in which he receives it. He is told that _____ signifies marrow in the bone. They then separate ..." MASTER MASON RAISING CANDIDATE
"The Master, in raising him, is assisted by some of the brethren, who take hold of the candidate by the arms and shoulders; as soon as he is raised to his feet, they step back, and the Master whispers the word _____ in his ear, and causes the candidate to repeat it, telling him that he must never give it in any manner other than that in which he receives it. He is told that _____ signifies marrow in the bone. They then separate ..."

MORMON PASSING THROUGH THE VEIL
At the five points of fellowship "... one putting his mouth to the other's ear, in which position the Lord whispers: Lord--'This is the sign of the token: 'Health to the navel, marrow in the bones, strength in the loins and sinews, and power in the priesthood be upon me and my posterity through all generations of time and throughout all eternity."

From Duncan's Ritual of Freemasonry

Note the similarities to the signs in the Endowment

When did Joseph Smith have intimate access to the Masonic Rites?

Occultic and Masonic Influence
in Early Mormonism
Institute For Religious Research

The evidence of Joseph Smith's close connection to occultism and Freemasonry, and how this influenced the origin and development of the LDS Church is not well known outside of scholarly circles. This file summarizes the evidence for Joseph's personal involvement in both Freemasonry and occultism, and their influence on the Mormon religion.

Mormonism's Link to Occultism

Both Joseph Smith and his father were involved in the occult practice known as "money digging." This involved special rituals and ceremonies which were performed for the purpose of obtaining buried treasure thought to be guarded by evil spirits. Accounts of money digging during the late 1700s and early 1800s are documented in Alan Taylor's article "Treasure Seeking in the American Northeast, 1780-1830", published in American Quarterly, 38 [Spring 1986], pp. 6-34. This article specifically mentions Joseph Smith, Sr., and Jr., on pages 10-12, giving examples of their money digging activities.

Joseph's Involvement in Occultism.

Joseph Smith, Jr.'s role in the quest for treasure was especially important since he had a seer stone. Joseph would place this small, special rock in his hat then pull the hat up to his face to block out all light. By doing this he claimed he could see supernaturally, and would help those who were digging by locating the place where the treasure was buried and observing the spirits that were guarding it. Joseph Jr., himself admitted to being a money digger, though he said it was never very profitable for him (History of the Church, V. 3, p. 29). He and his father's money digging continued until at least 1826. On March 20th of that year Joseph was arrested, brought before a judge, and charged with being a "glass-looker" and a disorderly person. The laws at that time had what was known as the "Vagrant Act." It defined a disorderly person as one who pretended to have skill in the areas of palmistry, telling fortunes or discovering where lost goods might be found. According to court records Justice Neely determined that Joseph was guilty, though no penalty was administered, quite possibly because this was a first offense (Inventing Mormonism, Marquardt and Walters, SLC: Signature Books, 1994, pp. 74-75).

Occultism and the Start of Mormonism.

Shortly after this Joseph discontinued money digging but kept his seer stone. It was with the seer stone that he claimed to both find the plates and later produce the Book of Mormon. This was known by early converts but has since been replaced with later accounts of an angelic visitor. This transition was aided by downplaying the fact that Moroni was a dead Indian warrior, and by referring to him as an angel. Former BYU professor and historian D. Michael Quinn writes:

During this period from 1827 to 1830, Joseph Smith abandoned the company of his former money-digging associates, but continued to use for religious purposes the brown seer stone he had previously employed in the treasure quest. His most intensive and productive use of the seer stone was in the translation of the Book of Mormon. But he also dictated several revelations to his associates through the stone (Early Mormonism and the Magic World View, D. Michael Quinn, Signature Books, SLC, 1987, p. 143).

This fact is supported by LDS author Richard S. Van Wagoner who found,

This stone, still retained by the First Presidency of the LDS Church, was the vehicle through which the golden plates were discovered and the medium through which their interpretation came (Sidney Rigdon: A Portrait of Religious Excess, Signature Books, SLC, 1994, p. 57).

Thus we see that historians have documented a continuity between Joseph's early occultic practices and the origins of Mormonism. This link extends to the development of the LDS Temple ceremony.

Occultic Parallels in the LDS Temple Ceremony.

Historian D. Michael Quinn has done extensive research on rites and ancient mysteries related to occultism. He states,

By drawing only on authorized descriptions of the endowment by LDS leaders, I believe it is possible to see within historical context how the Mormon endowment reflected the ancient and occult mysteries far closer than Freemasonry (Early Mormonism and the Magic World View, p. 186).

Quinn then outlines the following ten essential characteristics common to both occult rituals and the Mormon Temple ceremonies:

• They are revealed by God from the beginning, but distorted through apostasy.
• They place an emphasis on the worthiness of initiates.
• They include washings and anointings, a new name and garments
• They emphasize vows of non-disclosure.
• There are both "lesser" and "greater" rituals.
• They feature presentation of the ritual through drama.
• They contain an oath of chastity requiring strict purity and virtue of the participants.
• They feature prominent use of the sun, moon and stars as key symbols.
• The purpose of the ritual is to assist mortals to attain to godhood.
• They employ titles and offices of prophets, priests and kings to those in leadership.

After presenting this material Quinn comments,

To be sure Masonic rituals also shared some similarities with the ancient mysteries, but these were not linked to any concept of heavenly ascent, which was fundamental to both the occult mysteries and to the Mormon endowment. Therefore, what similarities may exist between Freemasonry and Mormonism seem more appropriately to be regarded as superficial, whereas the ancient occult mysteries and the Mormon endowment manifest both philosophical and structural kinship. (Ibid., p. 190).

Mormonism and Masonry

Masonry's influence on Mormonism and Joseph Smith has been noted by a number of historians. Some of the areas impacted by Masonic lore and ritual include the Book of Mormon, Joseph's personal life, and the LDS temple ceremony.

Masonic Themes Related to the Book of Mormon.

John L. Brooke in his book The Refiner's Fire: The Making of Mormon Cosmology, 1644-1844, noted the following in reference to the story of the discovery of the gold plates and the narrative structure of the Book of Mormon:

Freemasonry provides a point of entry into this very complex story. As it had been in Vermont, Masonic fraternity was a dominant feature of the cultural landscape in Joseph Smith's Ontario County. . . . The dense network of lodges and chapters helps explain the Masonic symbolism that runs through the story of the discovery of the Golden Plates. Most obviously, the story of their discovery in a stone vault on a hilltop echoed the Enoch myth of Royal Arch Freemasonry, in which the prophet Enoch, instructed by a vision, preserved the Masonic mysteries by carving them on a golden plate that he placed in an arched stone vault marked with pillars, to be rediscovered by Solomon. In the years to come the prophet Enoch would play a central role in Smith's emerging cosmology. Smith's stories of his discoveries got more elaborate with time, and in June 1829 he promised Oliver Cowdery, David Whitmer and Martin Harris that they would see not only the plates but other marvelous artifacts: the Urim and Thummim attached to a priestly breastplate, the 'sword of Laban,' and 'miraculous directors.' Oliver Cowdery and Lucy Mack Smith later described three or four small pillars holding up the plates. All of these artifacts had Masonic analogues.
. . . Smith's sources for these Masonic symbols were close at hand. Most obviously, Oliver Cowdery would have been a source, given that his father and brother were Royal Arch initiates; one Palmyra resident remembered Oliver Cowdery as 'no church member and a Mason.' . . . A comment by Lucy Mack Smith in her manuscript written in the 1840s, protesting that the family did not abandon all household labor to try 'to win the faculty of Abrac, drawing magic circles, or sooth-saying,' suggests a familiarity with Masonic manuals: the 'faculty of Abrac' was among the supposed Masonic mysteries (Refiner's Fire, Cambridge University Press, 1994, pp. 157-158).

However, it wasn't until later in life that Joseph's involvement became more personal.

Joseph's Personal Involvement in Freemasonry.

Mormon Apostle John A. Widtsoe stated:

Many of the Saints were Masons, such as Joseph's brother Hyrum, Heber C. Kimball, Elijah Fordham, Newel K. Whitney, James Adams, and John C. Bennett. . . . With the acquiescence of the Prophet, members of the Church already Masons petitioned the Grand Master of Illinois for permission to set up a lodge in Nauvoo. . . . it was March 15, 1842, before authority was given to set up a lodge in Nauvoo and to induct new members. Joseph Smith became a member (Evidences and Reconciliations, 1 volume, pp. 357-358).

Joseph Smith admitted to being a Mason in his History of the Church, volume 4, page 551. Under the date of March 15, 1842 it reads: "In the evening I received the first degree in Free Masonry in the Nauvoo Lodge, assembled in my general business office." The record for the next day reads, "I was with the Masonic Lodge and rose to the sublime degree" (page 552).

How did Joseph's Masonic membership affect the development of the Mormon Church? The most significant area appears to be in the development of the Mormon temple ceremonies. As noted above, Joseph became a Mason on March 15, 1842 and "rose to the sublime degree" the following day. Less than two months later, on May 4, 1842, Joseph introduced the temple endowment ceremony (History of the Church, Vol. 5, pp. 1-2).

Masonry and Mormon Temple Ceremonies.

The pervasive influence of Freemasonry in Mormon Temples is expressed well by LDS historian Dr. Reed Durham. Dr. Durham, who has served as president of the Mormon History Association, provides a number of interesting parallels between the two. He gives these as evidence for Masonry's clear influence on Mormonism.

I am convinced that in the study of Masonry lies a pivotal key to further understanding Joseph Smith and the Church. . . . Masonry in the Church had its origin prior to the time Joseph Smith became a Mason. . . . It commenced in Joseph's home when his older brother became a Mason. Hyrum received the first three degrees of Masonry in Mount Moriah Lodge No. 112 of Palmyra, New York, at about the same time that Joseph was being initiated into the presence of God . . The many parallels found between early Mormonism and the Masonry of that day are substantial. . .

I have attempted thus far to demonstrate that Masonic influences upon Joseph in the early Church history, preceding his formal membership in Masonry, were significant. However, these same Masonic influences exerted a more dominant character as reflected in the further expansion of the Church subsequent to the Prophet's Masonic membership. In fact, I believe that there are few significant developments in the Church, that occurred after March 15 1842, which did not have some Masonic interdependence. Let me comment on a few of these developments. There is absolutely no question in my mind that the Mormon ceremony which came to be known as the Endowment, introduced by Joseph Smith to Mormon Masons, had an immediate inspiration from Masonry. This is not to suggest that no other source of inspiration could have been involved, but the similarities between the two ceremonies are so apparent and overwhelming that some dependent relationship cannot be denied. They are so similar, in fact, that one writer was led to refer to the Endowment as Celestial Masonry.

It is also obvious that the Nauvoo Temple architecture was in part, at least, Masonically influenced. Indeed, it appears that there was an intentional attempt to utilize Masonic symbols and motifs. . . .

Another development in the Nauvoo Church, which has not been so obviously considered as Masonically inspired, was the establishment of the Female Relief Society. This organization was the Prophet's intentional attempt to expand Masonry to include the women of the Church. That the Relief Society was organized in the Masonic Lodge room, and only one day after Masonry was given to the men, was not happenstance. . . . included in the actual vocabulary of Joseph Smith's counsel and instructions to the sisters were such words as: ancient orders, examinations, degrees, candidates, secrets, lodges, rules, signs, tokens, order of the priesthood, and keys; all indicating that the Society's orientation possessed Masonic overtones.

. . . . I suggest that enough evidence presently exists to declare that the entire institution of the political kingdom of God, including the Council of Fifty, the living constitution, the proposed flag of the kingdom, and the anointing and coronation of the king, had its genesis in connection with Masonic thoughts and ceremonies. . . . it appears that the Prophet first embraced Masonry, and, then in the process, he modified, expanded, amplified, or glorified it. . . . The Prophet believed that his mission was to restore all truth, and then to unify and weld it all together into one. This truth was referred to as 'the Mysteries,' and these Mysteries were inseparably connected with the Priesthood. . . . Can anyone deny that Masonic influence on Joseph Smith and the Church, either before or after his personal Masonic membership? The evidence demands comments. . .

There are many questions which still demand the answers. . . . if we, as Mormon historians, respond to these questions and myriads like them relative to Masonry in an ostrich-like fashion, with our heads buried in the traditional sand, then I submit: there never will be 'any help for the widow's son' (Mormon Miscellaneous, October 1975, pp. 11-16, as cited in Changing World of Mormonism, Jerald and Sandra Tanner, 1981, pp. 546-547).

These statements demonstrate that much of the religious ritual within Mormonism finds its origin in both occultism and Freemasonry. It is not surprising that there is an overlap between occultism and Freemasonry within Mormonism since Masonry itself draws from occult lore and ritual. What becomes obvious is that Joseph neglected the Bible's clear prohibition regarding occult involvement. This is found in Deuteronomy 18:9-12 which states in part,

. . . thou shalt not learn to do after the abominations of those nations. There shalt not be found among you any one that . . . useth divination, or is an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits [demons], or a wizard, or a necromancer [one who communicates with the dead]. For all that do these things are an abomination unto the LORD.

— Joel B. Groat

The following resources contain a more extensive treatment of Joseph Smith's magical and occultic worldview:

John L. Brooke, The Refiner's Fire: The Making of Mormon Cosmology, 1644-1844, Cambridge University Press, NY, 1994, 421 pages. This non-Mormon author is an associate professor in the Department of History at Tufts University.

D. Michael Quinn, Early Mormonism and the Magic World View, Signature Books, SLC, 1987, 315 pages. This work is comprehensive and thoroughly documented. The author is a former BYU professor and one of the most respected historians of Mormonism.

Jerald and Sandra Tanner, Mormonism, Magic and Masonry, Utah Lighthouse Ministry, SLC, 1983, 97 pages. This former Mormon husband and wife research/publishing team are well-known for their carefully documented critiques of Mormonism.

An associate of mine is a Mason who wishes to remain anonymous. He recently read the three versions of the Mormon endowment ceremony posted to talk.religion.misc (1931, 1984, and 1990 versions) and has offered the following description and comparison.

It is not our attempt here to offer anything offensive to either the Masons or the Mormons, though we realize that any talk of the secret rites will potentially offend some. We have skirted sensitive elements by simply mentioning their correspondence. Since this is written for a Mormon audience, the document focuses on the Masonic ceremony, and the Mormon reader can assess the similarities for him/herself. We hope this brief comparison will be useful. Since both the Mormon and Masonic temple ceremonies have been divulged and are widely published, anyone wishing further information can research both ceremonies on their own.

It is not our purpose here to confirm or deny the prophetic status of Joseph Smith, but only to show similarities. It is accepted by most interested scholars that Joseph Smith used the Masonic ceremonies, which he was thoroughly familiar with, as a partial basis for the Mormon temple endowment. This will become evident in the following comparison.

1. The nature of the ceremonies and the structure of a Masonic lodge

What follows is a description of the Masonic lodge and ceremonies. The officers of a lodge are:

    Worshipful Master (WM)            Marshall (M)
    Senior Warden (SW)                Chaplain (C)
    Junior Warden (JW)                Organist (O) [optional]
    Senior Deacon (SD)                Tiler (T)
    Junior Deacon (JD)                Secretary (S)
    Senior Steward (SS)               Treasurer (TR)
    Junior Steward (JS)

The 3 degrees are conferred within the body of a "just and legally constituted lodge" of Masons of the degree being conferred. The players ("players" is used here because the part may or may not be played by the actual elected officer of the lodge; usually it is not: it is played by someone who is learning the part as part of his advancement "up the line" of officers) required are:

1. seven or more Entered Apprentices (EA) to open a lodge of EA's (they are the WM, SW, JW, TR, S, SD, JD); the EA ceremony is called "initiation."
2. five or more Fellowcrafts (FC) to open a lodge of FC's (they are the WM, SW, JW, SD, JD); the FC ceremony is called "passing."
3. three or more Master Masons (MM) to open a lodge of MM's (they are the WM, SW, JW); the MM ceremony is called "raising."

M - interrogates candidates for EA
C - reads opening/closing prayers and prayers during the degree ceremony itself
S - keeps a written record "of all things proper to be written," collects dues, transmits money to TR
TR - keeps the books and pays out money
T - guards the entrance to an open lodge from "cowens and eavesdroppers"

The SS and JS prepare candidates to receive the degrees. Candidates must be dressed in a certain way to receive each degree. The mode of dress has symbolic meaning within the degree and was important in old times because it allowed the SS and JS to disqualify women right away (parts of the chest are bare). The SS and JS introduce the candidate to receive the degree.

The layout of the lodge room and the stations of the players are as follows (no one sits in the North):

                               G

                              East
             O/TR/C            WM             S

                      SD

                                                  SS
    North                     ALTAR                        South
                             HB, S, C                        JW
                                                  JS

                                      JD

                               SW
                              West

         Jachin       Boaz
              --------                        ----------
              Prep.Room                       Lodge Door
                Door                              T
               SS & JS

G is a very large letter 'G' hanging on the wall above the station of the WM. It is the symbol of the Great Architect of the Universe. HB, S, C are the 3 "Great Lights" -- the Holy Bible, Square and Compass. The HB is open (any random page unless the candidate requests a specific place). The S and C sit on top of the HB. The positions of the S and C on top of the HB varies depending on the degree on which the lodge is "laboring."

An "open lodge" does not necessarily have to be held inside a lodge room. A lodge may be opened in any place:

1. that is "well-tiled;" AND
2. where the required number of Masons of the appropriate degree are assembled with the 3 Great Lights.

"To carry messages from the Senior Warden in the West to the Junior Warden in the South, and elsewhere about the Lodge as directed; attend to all alarms at the door and see the Lodge is duly tiled."

"To carry orders from the Worshipful Master in the East to the Senior Warden in the West, and elsewhere about the Lodge as required; attend to all alarms at the door of the preparation room, receive and conduct candidates, introduce and accommodate visiting brethren."

The duties of the WM, SW and JW are important to the instruction of the candidate and cannot be revealed specifically.

Special clothing is worn by the participants in both the Masonic ceremonies and the Mormon endowment.

The black suit and top hat worn by Lucifer in the 1931 ceremony resemble the outfit of the WM. Participants in both ceremonies wear embroidered aprons. In Masonry the aprons are always white. Players in the degree ceremonies have blue designs embroidered on their aprons according to their part (WM, SW, etc.). The brethren in the audience wear plain white aprons. The 1984 and 1990 endowment transcripts exhibit many fewer Masonic features than the 1931 transcript.

The general structure of the all the degrees is as follows:

1. The Lodge is opened on the degree to be performed or opened on a higher degree and then "called down" to the degree to be performed.
2. The SS and JS are dispatched to escort the candidate to the preparation room assist him in dressing properly.
   If this is an initiation, the Marshall will be dispatched from the Lodge to interrogate the candidate. The Marshall will re-enter the Lodge and report the results of his interrogation before the SS and JS are dispatched and the Lodge is called to rest.
3. When the candidate is properly dressed (includes being blindfolded), he knocks 3 times on the preparation room door. Upon hearing "the alarm" the WM gavels the lodge "to labor" and the SD is dispatched to the preparation room door to investigate. The SD reports the results of his investigation back to the WM and the WM dispatches the SD back to the door of the preparation room to receive the candidate from the SS and JS.
   The candidate is received:
   EA: "upon the points of a sharp instrument [points of a closed compass] piercing his naked left breast."
   FC: "upon the angle of the square applied to his naked right breast."
   MM: "upon the points of the extended compass applied to his breast."
4. The SD conducts the candidate on 1, 2 or 3 clockwise trips around the ALTAR while the Chaplain reads a prayer.
5. The candidate is conducted to the JW, SW and WM who repeat the interrogation of the candidate given by the SD at the door of the preparation room.
6. The candidate is conducted to the SW who teaches him to advance by 1, 2 or 3 regular steps.
7. The candidate is taken to the ALTAR and placed "in due form" to take the obligation of the degree.
8. The WM administers the obligation on the HB, S, and C. Each obligation has a different penalty. These are the same penalties found in the 1931 endowment transcript with the following correspondence:
   EA - First Token of Aaronic Priesthood
   FC - Second Token of Aaronic Priesthood
   MM - First Token of Melchizedek Priesthood
   These penalties are altered in the 1984 transcript to remove the gory phrases. They are completely removed in the 1990 transcript.
   After the obligation is administered, the blindfold is taken off the candidate.
9. The WM gives instruction at the alter regarding the due guard, sign, grip and token of the degree. The due guards and signs of the 3 degrees are essentially the same as the signs described in the 1984 endowment transcript with the following correspondence:
   EA - First Token of Aaronic Priesthood
   FC - Second Token of Aaronic Priesthood
   MM - First Token of Melchizedek Priesthood
   The grips are essentially the same and have the same correspondence, but the tokens are very different.
   After the candidate is given the due guard, sign, grip and token of each degree, an interrogation is spoken (that the candidate must later memorize) that is essentially a mode of recognition among Masons of that degree. This exchange involves the WM as the interrogator and the SW as the person interrogated. During the course of the exchange, the interrogator will ask the "interrogatee" to describe the grip and give the token of that degree.
   These interrogations are basically the same as the interrogations before the veil for the tokens of the Aaronic and Melchizedek Priesthoods. The Masonic versions are much more elaborate, however.
10. The SD conducts the candidate to the JW and SW for an examination regarding the due guard and sign of the degree. The SW instructs the candidate how his apron is to be worn. If this is an initiation, the apron is presented at this time.
11. The WM examines the JW and SW as to the correctness of "the work." The JW and SW report the work is correct and the WM orders the SD to conduct the candidate back to the preparation room.
12. The SD and candidate leave the lodge and the WM gavels the lodge to rest.

After the candidate dresses, he is returned to the lodge by the SD and introduced as a "newly-obligated brother" and given a lecture for that degree.

If the candidate is being initiated or passed, the candidate is given a lecture for the degree. If the candidate is being raised, the candidate takes part in a morality play prior to receiving the lecture. This morality play (described below) bears strong parallels to the fourth Mormon "degree."

The lecture of the EA degree addresses the "Form, Supports, Covering, Furniture, Ornaments, Lights and Jewels of a Lodge; how it is situated and to whom dedicated."

The lecture of the FC degree addresses the difference between operative and speculative Masonry; the symbolism of the two pillars at the preparation room entrance to the lodge; the 5 Orders of Architecture; the 7 Liberal Arts; and the nature of Geometry.

The lecture of the MM degree "illustrates certain hieroglypical emblems well calculated to increase knowledge and promote virtue. In it, also, many particulars relative to the building of King Solomon's Temple are noticed."

After the lecture the candidate is given "a charge" by one of the brothers in attendance. If the candidate is being raised, the charge is given in 2 parts by 2 different brothers. The charge admonishes the candidate to remember the lessons he has been taught and apply the learning to his everyday life. The candidate is also reminded of his obligation and the penalty.

After the charge is given, the candidate is seated amongst the brethren, the lodge is regularly closed, and refreshments are served. Alcohol is forbidden inside a Masonic Temple.

2. More on "raising"

The WM calls the candidate to the East. The candidate is told that before he can receive all the secrets of a Master Mason that he must travel. The travels may be over rough and rugged roads and the candidate's life may be threatened. The candidate is reminded in whom he puts his trust [God], is blindfolded again, caused to kneel in the East and is admonished to pray silently. As soon as the candidate says "Amen," the SD takes charge of the candidate. Remember that the candidate is blindfolded and is wearing the jewel of the JW.

Here is some background:

"That promise [the promise God made to David, King of Israel, that out of his loins should come a man who would construct the Temple] was verified in the person and character of Solomon, his son, who ascended the throne, and, after David was gathered to his fathers, wielded the sceptre over Israel at a time when (as the great Jewish historian, Josephus, informs us) peace and tranquility pervaded the world, and all eyes seemed to be directed toward Jerusalem, as if to witness the splendid display of the wisdom of Solomon."

"About this time King Solomon received a congratulatory letter from Hiram, King of Tyre, desiring to participate, in a small degree at least, in the rich honors which then seemed to be clustering around his throne. In his reciprocations with Hiram of Tyre, King Solomon desired him to furnish a man well-skilled in the arts and sciences, and his attention was directed to Hiram Abif, a widow's son of the tribe of Naphthali. . . ."

One day at high twilight [noon], when the Temple was nearing completion, GMHA entered the Holy of Holies to offer his devotion to God and ask for the inspiration to draw designs upon his trestleboard.

Unbeknownst to GMHA, the 15 Fellowcrafts working in the temple, fearing that they might not receive the secrets of a Master Mason, have conspired to extort those secrets from GMHA. On his way out of the Holy of Holies, GMHA is confronted by one of the Fellowcrafts, Ja (an abbreviation that cannot be explained) who demands from GMHA the secrets of a MM or Ja will take his life. GMHA tries to reason with Ja, explaining that he should wait until the Temple is complete, and, if Ja is found worthy, Ja will receive those secrets lawfully. Ja is not buying. Ja then tries to kill GMHA. GMHA escapes out the West gate of the Temple.

GMHA is confronted by another of the Fellowcrafts, Jo, who makes the same demands. GMHA refuses and escapes out the East gate of the Temple.

GMHA is confronted by a third Fellowcraft, Jm, who makes the same demands. GMHA refuses and Jm strikes GMHA on the head with a mason's mallet and kills him. Ja, Jo and Jm have killed GMHA and have not received the secrets of a Master Mason. They hide GMHA's body in the rubble of the Temple and meet again at low twilight dusk to figure out how to dispose of the body and cover up their crime. (Ja, Jo and Jm are termed "the 3 ruffians" in most accounts of this story.)

Ja, Jo and Jm meet and take the body west of the Temple to the top of hill near Mt. Moriah where Jm has dug a grave. They bury the body and mark the grave with an acacia tree. They make their escape to the sea. At the sea, they meet a seafaring/wayfaring man and try to book passage to Ethiopia, but, since Ja, Jo and Jm do not have King Solomon's pass, the seafaring/wayfaring man denies them passage and they go back into the wilderness.

Back at the Temple, there is much commotion. King Solomon (the WM) gavels the lodge to order and asks Hiram of Tyre (the SW) what the cause of the commotion is. Hiram of Tyre states the GMHA has been missing since yesterday at high twilight. King Solomon (KS), fearing the worst, tells Hiram of Tyre (HT) to search the Temple and have the roll of the workmen called. GMHA cannot be found. The roll is called and HT discovers that there are three workmen missing -- Ja, Jo and Jm (brothers and men of Tyre).

The remaining 12 Fellowcrafts repent and appear before KS in white gloves to confess their conspiracy. They tell KS that they fear that the Ja, Jo and Jm may have carried out the conspiracy. KS sends the 12 Fellowcrafts out in all directions from the Temple to search for GMHA (3 North, 3 South, 3 East and 3 West). The story now focuses on the 3 Fellowcrafts who travel West from the Temple.

The 3 Fellowcrafts (this group includes the SD) who travel West toward Jappa (a seaport town) run into the seafaring/wayfaring man. They inquire about Ja, Jo and Jm. The seafaring/wayfaring man tells them that they tried to book passage to Ethiopia but were denied. The Fellowcrafts return to the Temple to report to KS.

The report is made and KS sends the 12 Fellowcrafts out again to bring back either GMHA or Ja, Jo and Jm. KS is suspicious that the 12 may be covering up their own guilt.

The same 3 Fellowcrafts travel West once again. After several days of fruitless search, they decide to give up and return to the Temple and offer themselves up to KS to suffer the consequences of their conspiracy. They decide to spread out on the way back in case they might have overlooked something. One of the group (the SD) stops at a rock to rest. He muses on his impatience and wishes he'd not been tempted by the others. He is tired, and so he uses a nearby acacia tree to help him up from the rock.

The acacia tree gives way. The Fellowcraft hails his brethren to investigate. They have discovered GMHA's grave. Nearby, they hear Ja, Jo and Jm bemoaning their fate. The 3 Fellowcrafts seize Ja, Jo and Jm and take them before KS. KS judges Ja, Jo and Jm guilty of GMHA's murder and sentences them to death. The 12 Fellowcrafts carry out the sentence. KS sends the 3 Fellowcrafts back to the gravesite to search for the body of GMHA. They cannot find it but they find the jewel of GMHA. They return it to KS at the Temple.

KS, HT and the 12 Fellowcrafts go to the gravesite to retrieve the body and bring it back to the Temple for a fitting burial. Along the way a hymn is sung, reminiscent of a hymn sung by the congregation in the 1931 temple endowment. When KS sees the body and knows that Hiram Abif is dead, he cries, while lowering his hands from above his head three times: "Oh Lord! My God! Oh Lord! My God! Oh Lord! My God! Is there no help for the widow's son?" KS tells HT to try to raise it from the grave with the grip of an EA. The body is badly decomposed and cannot be raised because the skin slips from the flesh. KS tells HT to try to raise the body with the grip of an FC. The flesh cleaves from the bone and the body cannot be raised. KS and HT are now in a quandary about what to do. HT suggests they pray.

During the prayer, the WM (KS) and SW (HT) kneel on their right knees with the left forming the angle of a square. The WM is at the feet of the body facing South and the SW is at the head facing North. Six brothers kneel the same way and face each other, three on each side of the body. The following prayer is then offered by the WM (one of the best parts of the ceremony in my colleague's opinion):

"Thou, Oh God! knowest our downsitting and our uprising, and understandest our thoughts afar off. Shield and defend us from the evil intentions of our enemies, and support us under the trials and afflictions which we are destined to endure while travelling through this veil of tears. Man that is born of a woman is of few days and full of trouble. He cometh forth like a flower and is cut down; he fleeth also as a shadow, and continueth not. Seeing that his days are determined, the number of his months is with Thee; Thou has ointed his bounds that he cannot pass; turn from him that he may rest till he shall accomplish his days. For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. But a man dieth and wasteth away; yea, a man giveth up the ghost and where is he? As the waters fall from the sea and the flood decayeth and drieth up, so man lieth down, and riseth not till the heavens be no more. Yet, Oh Lord! have compassion on the children of Thy creation; administer them comfort in time of trouble; and save them with an everlasting salvation. Amen."

The prayer does the trick and KS is inspired to invoke the strength of the lion of the tribe of Judah. KS, with HT's assistance, raises GMHA's body with the "strong grip of the lion's paw" and "on the five points of fellowship." KS has declared the ancient master's word to be lost but the first words "spoken or uttered after the body is thus raised, shall be the substitute for the lost master's word until future ages may discover the right."

The WM raises the candidate off the floor to the five points of fellowship ("foot to foot, knee to knee, breast to breast, hand to back, and mouth to ear") and speaks the substitute for the lost master's word into the candidate's ear.

The candidate is admonished never to speak the word except in the manner in which it was given or for instruction. The five points of fellowship are explained. The candidate then goes to a chair and the historical lecture described earlier is given.

3. Parallels to the Mormon endowment

It may be significant that the secret words spoken in the Masonic ceremony were "the substitute for the lost master's word until future ages may discover the right." If Joseph Smith believed he was restoring a corrupted ceremony, he may have seen this as an opportunity to restore the proper words and thus added the more elaborate fourth degree. It is curious, though, that while the Masonic story of Hiram Abif has parallels with the resurrection of Christ, the Second Token of the Melchizedek Priesthood has more parallels with the crucifixion.

In conclusion, the Mormon endowment parallels the Masonic ceremonies in many respects and uses a large number of Masonic symbols and elements. There are also many differences, including the very purpose of the ceremonies. Masons deliberately skirt religious issues while religion and salvation are the heart of the Mormon endowment. Lastly, the Masonic elements in the Mormon endowment were much more pronounced at its inception, and many have been deleted as the ceremony has undergone periodic revisions.

Masonic Influence in the Endowment Ceremony
By Bill McKeever

Although Doctrine and Covenants 124:41 says that the LDS temple ordinances were "kept hid from before the foundations of the earth," they are suspiciously close to those used in Freemasonry. Signs, grips, oaths, and tokens used in Mormonism are so similar that one can't escape the suspicion Smith "borrowed" these Masonic practices, especially since he became a Mason on March 15, 1842 (Documentary History of the Church 4:550-551).

Mormon Apostle Heber C. Kimball, himself a Mason, saw a parallel between the endowment and Masonry. In 1842 he wrote: "...thare is a similarity of preast Hood in masonary. Br Joseph ses masonry was taken from preasthood but has become degenerated, but menny things are perfect" (ibid.). The first three presidents of the Mormon Church were all Masons. LDS historian Reed C. Durham, Jr., insists Joseph Smith did in fact use the Masonic ceremony as a springboard for the Mormon ceremony. He wrote, "There is absolutely no question in my mind that the Mormon ceremony which came to be known as the Endowment, introduced by Joseph Smith to Mormon Masons initially, just a little over one month after he became a Mason, had an immediate inspiration from Masonry" (No Help For the Widow's Son, 1980, pg. 17).

A person need only look closely at the outside structure of the Salt Lake City Temple to see many designs peculiar to Masonry. These include the All-Seeing Eye, the inverted five-pointed star (known as the eastern star), and the clasped hands or grip. All of these were a part of Freemasonry long before Smith incorporated them. Markings in the "Garments of the Holy Priesthood," worn by temple Mormons, also bear resemblance to the compass, square, and level of Freemasonry.

Occult Connection

It is no secret that Smith was infatuated with occultic practices. Durham states, "All available evidence suggests that Joseph Smith the prophet possessed a magical Masonic medallion or talisman, which he worked during his lifetime and which was evidently on his person when he was martyred." Mr. Durham describes this as "perhaps the strangest, the most mysterious, occult-like, esoteric, and yet Masonically oriented practice ever adopted by Joseph Smith" (No Help for the Widow's Son, 1980, pg. 22).

Former LDS historian D. Michael Quinn notes that "LDS scholar Hugh Nibley has consistently turned to the occult rites of ancient Egyptian and Gnostic mystery religions to demonstrate by parallel evidence the antiquity of Mormon endowment rituals" (Early Mormonism and the Magic World View, pg. 186). Quinn goes on to state that Joseph Smith's fascination with the occult extended to the point where he "unquestionably participated in treasure seeking and seer stone divination and had apparently also used diving rods, talismans and implements of ritual magic." (Mormonism and the Magic World View, pg. 194). In the Afterword of Quinn's previously mentioned book (fig. 28), he states that Smith had a Jupiter Talisman when he was killed at Carthage Jail in 1844.

With the evidence of these close parallels, one has to wonder about the true origins of the LDS temple ceremony as well as the credibility of Mormonism's founder, Joseph Smith.