Short Talk Bulletin Vol 10 No 01

eZine lover (@eZine)

Published in 

Short Talk Bulletin

 · 5 years ago

  

SHORT TALK BULLETIN - January, 1932   No.1 

THE WINDING STAIRS 

by: unknown 

“And they went up the winding stairs into the middle chamber.” (I  
Kings 6:8) 

Freemasonry’s Middle Chamber is wholly symbolic.   
Solomon the Wise would not have permitted any practice do uneconomic  
as sending multiplied thousands of workmen up a flight of stairs to a  
small Middle Chamber, to receive corn, wine and oil which had to be  
brought up in advance, only to be carried down in small lots by each  
workman as he received his wages. 
There actually was a winding stair in Solomon’s Temple, but of the  
three, five and seven steps the scriptures are silent.  Only in this  
country have the Winding Stairs but fifteen steps.  In older days the  
stairs had but five, sometimes seven steps.  Preston had thirty-six  
steps in his Winding Stairs; in series of one, three, five, seven,  
nine and eleven.  The English system later eliminated the number  
eleven from Preston’s thirty-six, making but twenty-five in all. 
The Stairs as a whole are a representation of life; not the physical  
life of eating, drinking, sleeping and working, but the mental and  
spiritual life, of both the lodge and the world without; of learning,  
studying, enlarging mental horizons and increasing the spiritual  
outlook. 
The first three steps represent the three principal officers of a  
lodge, and - though not stated in the ritual - must always refer to  
Deity, of which “three,” the triangle, is the most ancient symbol. 
They assure the Fellowcraft just starting his ascent that he does not  
climb alone.  The Worshipful Master, Senior and Junior Wardens are  
themselves symbolic of the lodge, and thus (as a lodge is a symbol of  
the world) of the Masonic World - the Fraternity.  The Fellowcraft is  
surrounded by the Craft.  The brethren are present to help him climb.   
In his search for truth, in quest of his wages in the Middle Chamber,  
the Fellowcraft receives the support and assistance of all in the  
Mystic Circle; surely an impressive symbol. 
Five is peculiarly the number of the Fellowcraft’s degree; it  
represents the central of the three groups which form the stairs; it  
refers to the five orders of architecture; five are required to hold  
a Fellowcraft’s lodge; there are five human senses; geometry is the  
fifth science, and so on.  In the first degree the Blazing Star is  
Five Pointed and in the Sublime Degree are the Five Points of  
Fellowship. 
In the Winding Stairs the number five represents the five orders of  
architecture.  Here the neophyte is taught of architecture as a  
science; its beginnings are laid before him; he is shown how the  
Greeks commenced and Romans added to the kinds of architecture; he  
learns of the “beautiful, perfect and complete whole” which is a  
well-designed, well-constructed building. 
Temples are built stone by stone, a little at a time.   
Each stone must be hewn from the solid rock of the quarry.  Then it  
must be laid out and chipped with the gavel until it becomes a  
Perfect Ashlar.  Finally it must be set in place with the tempered  
mortar which will bind.  But before any stone may be placed, a plan  
must come into existence; the architect must play his part. 
So must the Fellowcraft, studying the orders of architecture by which  
he will erect his spiritual Temple, design his structure before he  
commences to build. 
There are “five” orders of architecture; not one.   
There are many plans on which a man may build his life, not one only.   
Freemasonry does not attempt to distinguish as between Doric, Ionic,  
and Corinthian as to beauty or desirability.  She does suggest that  
the Tuscan, plainer than the Doric, and the Composite, more  
ornamental though not more beautiful than the Corinthian, are less  
reverenced than the ancient and original orders.  Freemasonry makes  
no attempt to influence the Fellowcraft as to which order of life  
building he shall choose.  He may elect the physical, the mental, the  
spiritual.  Or he may choose the sacrificial - “plainer than Doric,”  
or the ornamental life, which is “not more beautiful than the  
Corinthian.”  Freemasonry is concerned less with what order of  
spiritual architecture a Fellowcraft chooses by which to build, than  
that he does choose one; that he build not aimlessly. 
Architecture is the most expressive of all the arts.   
Painting and sculpture, noble though they are, lack the utility of  
architecture, and strive to interpret nature rather than to  
originate.  Architecture is not hampered by the necessity of  
reproducing something already in existence.  It may raise its spires  
untrammeled by any natural model; it may fling its arches gloriously  
across a nave and a transept with no similitude in nature to hamper  
by suggestion.  The architect may - if his genius be great enough -  
tell in his structure truths which may not be put into words, inspire  
by glories not sung in the divinest harmonies. 
So may the builder of his own House Not Made With Hands, if he  
chooses aright his plan of life and hews to the line of his plan.   
So, indeed, have done all those great men who have led the world; the  
Prophets of old, Pythagoras, Confucius, Buddha, Shakespeare, Milton,  
Goethe, Washington, Lincoln -. 
If the Fellowcraft, climbing his three, five and seven steps to the  
Middle Chamber of unknown proportions, containing an unknown Wage, is  
overweighed with the emphasis put upon the spiritual side of life, he  
may here be comforted. 
Freemasonry is not an ascetic organization.  It recognizes that the  
physical is as much a part of normal life as the mental and spiritual  
upon which so much emphasis is put. 
The Fellowcraft’s degree is a glorification of education, the gaining  
of knowledge, the study of the Seven Liberal Arts and Sciences and  
all that they connote.  Therefore it is wholly logical that the  
degree should make special references to the five means by which man  
has acquired all his knowledge; aye, by which he will ever acquire  
any knowledge. 
Take away his five senses and a man is no more a man; perhaps his  
mind is no more a mind.  With no contact whatever with the material  
world he can learn nothing of it.  As man reaches up through the  
material to the spiritual, he can learn nothing of the ethical side  
of life without a means of contact with the physical. 
If there are limits beyond which human investigations and  
explorations into the unknown may not go, it is because of the  
limitations of the five senses.  Not even the extension of those  
senses by the marvelously sensitive instruments of science may  
overcome, in the last analysis, the limits of the five senses. 
Except for one factor!  Brute beasts hear, see, feel, smell and  
taste, as we do.  But they garner no facts of science, win no truths.  
formulate no laws of nature through these senses.  More than the five  
senses are necessary to perceive the relation between thing and  
thing, and life and life.  That factor is the perception, the mind,  
the soul or spirit, if you will, which differentiates man from all  
other living beings. 
The Fellowcraft’s five steps glorify the five senses of human nature  
because Freemasonry is a well-rounded scheme of living which  
recognizes the physical as well as the mental life of men, and knows  
that only through the physical do we perceive the spiritual.  It is  
in this sense, not as a simple lesson in physiology, that we are to  
receive the teachings of the five steps by which we rise above the  
ground floor of the Temple to that last flight of seven steps which  
are typical of knowledge. 
Most potent of numbers in the ancient religions, the number seven has  
deep significance.  The Pythagoreans called it the perfect number  
because it is made up of three and four, the two perfect figures,  
triangle and square.  It was the virgin number because it cannot by  
multiplication produce any numbers within ten, as can two and two,  
two and three, two and four, or three and three.  Nor can it be  
produced by the multiplication of any whole number. 
Our ancient ancestors knew seven planets. seven Pleiades, seven  
Hyades, seven lights burned before the Altar of Mithras, the Goths  
had seven Deities; Sun, Moon, Tuisco, Woden, Thor, Friga and Seatur  
or Saturn, from which we derive the names of the seven days of our  
week.  In the Gothic mysteries the candidate met with seven  
obstructions; the ancient Jews swore by seven, because seven  
witnesses were used to confirm, and seven sacrifices offered to  
attest truth.  The Sabbath is the seventh day; Noah had seven day’s  
notice of the flood; God created the heaven and earth in six days and  
rested on the seventh day; the walls of Jericho were encompassed  
seven times by seven priests bearing seven rams’ horns; the Temple  
was seven years in building, the seven branched candlestick burned in  
the Tabernacle and so on through a thousand references. 
It is only necessary to refer to the seven required to open an  
Entered Apprentice lodge, the seven original officers of a lodge  
(some now have nine or ten, or even more) and the seven steps which  
complete the Winding Stairs to show that seven is an important number  
in the Fraternity. 
The seventeenth century conception of a liberal education was  
compromised in the study of Grammar, Rhetoric and Logic; called the  
“tritium.” and Arithmetic, Geometry, Music and Astronomy, called the  
“quadrivium.  William Preston endeavored to compress into his Middle  
Chamber Lecture enough of these to make at least an outline available  
to men who might otherwise know nothing of them. 
In our day and times grammar and rhetoric are considered of  
importance, but in a secondary way; logic is more or less swallowed  
up as study in the reasoning appropriate to any particular subject;  
arithmetic, of course, continues its primary importance, but from the  
standpoint of science, geometry and its off-shoots are still the  
vital sciences of measurement.  Music is no longer a necessary part  
of a liberal education; it is now one of the arts, not the sciences,  
and astronomy is so interrelated with physics that it is hard to say  
where one leaves off and the other begins.  As for electricity,  
chemistry, biology, civics, government and the various physical  
sciences, they were barely dreamed of in Preston’s day. 
So it is not actually but symbolically that we are to climb the seven  
steps.  As a Masonic author put it: 
“William Preston, who put so practical an interpretation upon these  
steps, lived in an age when these did, indeed, represent all  
knowledge.  But we must not refuse to grow because the ritual has not  
grown with modern discovery.  When we rise by Grammar an Rhetoric, we  
must consider that they mean not only language, but all methods of  
communication.  The step of Logic means a knowledge not only of a  
method of reasoning which logicians have accomplished.  When we  
ascend by Arithmetic and Geometry we must visualize all science;  
since science is but measurement, in the true mathematical sense, it  
requires no great stretch of the imagination to read into these two  
steps all that science may teach.  The step denominated Music means  
not only sweet and harmonious sounds, but all beauty, poetry, art,  
nature and loveliness of whatever kind.  Not to be familiar with the  
beauty which nature provides is to be, by so much, less a man; to  
stunt, by so much, a striving soul.  As for the seventh step of  
Astronomy, surely it means not only a study of the solar system and  
the stars as it did in William Preston’s day, but also a study of all  
that is beyond the earth; of spirit and the world of spirit, of  
ethics, philosophy, the abstract - of Deity.  Preston builded better  
than he knew; his seven steps are both logical in arrangement and  
suggestive in their order.  The true Fellowcraft will see in them a  
guide to the making of a man rich in mind and spirit, by which riches  
only can the truest brotherhood be practiced.” 
Finally, consider the implication of the “winding” stairs as opposed  
to those which are straight. 
The one virtue which most distinguishes man is courage.  
It requires more courage to face the unknown than the known. A  
straight stair, a ladder, hides neither secret nor mystery at its  
top.  But the stairs which wind hide each step from the climber; what  
is just around the corner is unknown.  The Winding Stairs of life  
lead us to we know not what; for some of us, a Middle Chamber of fame  
and fortune, for others, of pain and frustration.  The Angle of Death  
may stand with drawn sword on the very next step for any of us.  
Yet, man climbs! 
Man has always climbed; he climbed from a cave man savagery to the   
dawn of civilization; Lowell’s: 
***brute despair of trampled centuries 
Leapt up with one hoarse yell and snapped its hands, 
Groped for its right with horny, callous hands, 
And stared around for God with bloodshot eyes. 
was a climbing from slavery to independence, from the brute to the  
spiritual.  Through ignorance, darkness, misery, cruelty, wrong,  
oppression, danger and despair; man has climbed his own Winding  
Stairs through much the same experi-ence as that of the race. 
Aye, man climbs because he has courage; because he has faith, because  
he is a man.  So must the Freemason climb.  The Winding Stairs do  
lead somewhere.  There is a Middle Chamber.  There are wages of the  
Fellowcraft to be earned. 
So believing, so unafraid, climbing, the Fellowcraft may hope at the  
top of his Winding Stairs to reach a Middle Chamber, and see a new  
sign in the East - - -.