THE APRON
“An emblem of innocence and
the badge of a mason; more ancient than the Golden Fleece or Roman Eagle, more
honorable that the Star and Garter, or any other order that can be conferred
upon you at this or any future period, by any King, Prince, Potentate, or any
other person, except he be a Mason.”
In these few words Freemasonry
expresses the honor she pays to this symbol of the Ancient Craft.
The Order of the Golden Fleece
was founded by Philip, Duke of Burgundy, in 1429.
The Roman Eagle was Rome’s
symbol and ensign of power and might a hundred years before Christ.
The Order of the Star was
created by John II of France in the middle of the Fourteenth Century.
The Order of the Garter was
founded by Edward III of England in 1349 for himself and twenty-five Knights of
the Garter. That the Masonic Apron is more ancient than these is a
provable fact. In averring that it is more honorable, the premise “when
worthily worn” is understood. The Apron is “more honorable than the Star
and Garter” when all that it teaches is exemplified in the life of the wearer.
Essentially the Masonic Apron
is the badge of honorable labor. The right to wear it is given only
to tried and tested men. Much has been written on these meanings of the
symbol, but more has been devoted to trying to read into its modern shape and
size - wholly fortuitous and an accident of convenience - a so-called “higher
symbolism” which no matter how beautiful it may be, has no real connection with
its “Masonic” significance. So many well-intentioned brethren read into the
Masonic Apron meanings invented out of whole cloth, that any attempt to put in
a few words the essential facts about this familiar symbol of the Fraternity,
either by what is said or left unsaid, is certain to meet with some opposition!
It is not possible to “prove”
that George Washington did “not” throw a silver coin across the Rappahannock,
or that he did “not “ cut down a cherry tree with his little hatchet. Yet
historians believe both stories apocryphal.
It is not possible to “prove”
that no intentional symbolism was intended when the present square or oblong
shape of the Masonic Apron was adopted (within the last hundred and fifty
years), nor that the conventionalized triangular flap in “not” an allusion to
the Forty-seventh Problem and the earliest symbol of Deity (triangle), nor that
the combination of the four and three corners does not refer to the Pythagorean
“perfect number” seven. But hardheaded historians, who accept nothing
without evidence and think more of evidence than of inspirational discourses,
do not believe our ancient brethren had in mind any such symbolism as many
scientific writers have stated. The view-point of the Masonic student is that
enough real and ancient symbolism is in the apron, enough sanctity in its age,
enough mystery in its descent, to make unnecessary any recourse to geometrical
astronomical, astrological or other explanations for shape and angles which old
gravings and documents plainly show to be a wholly modern conventionalizing of
what in the builder’s art was a wholly utilitarian garget.
As Freemasons use it the apron
is more than a mere descendant of a protecting garment of other clothing, just
as Freemasons are more than descendants of the builders of the late Middle
Ages. If we accept the Comancine theory (and no one has disproved it) we
have a right to consider ourselves at least collaterally descended from the
“Collegia” of ancient Rome. If we accept the evidence of sign and symbol,
truth and doctrine, arcane and hidden mystery; Freemasonry is the modern repository
of a hundred remains of as many ancient mysteries, religions and philosophies.
As the apron of all sorts,
sizes and colors was an article of sacred investure in many of these, so is it
in ours. What is truly important is the apron itself; what is less
important is its size and shape, its method of wearing. Material and
color are symbolic, but a Freemasons may be - and has been many - “properly
clothed” with a handkerchief tucked about his middle, and it is common practice
to make presentation aprons, most elaborately designed and embellished, without
using leather at all, let alone lambskin. Mackey believed color and
material to be of paramount importance, and inveighed as vigorously as his
gentle spirit would permit against decorations, tassels, paintings,
embroideries, etc. Most Grand Lodges follow the great authority as far as
the Craft is concerned, but relax strict requirements as to size, shape, color
and material for lodge officers and Grand Lodge officers. Even so
meticulous a Grand Lodge as New Jersey, for instance, which prescribe size and
shape and absence of decoration, does admit the deep purple edge for Grand
Lodge officers.
It is a far cry from the
“lambskin or white leather apron” of the Entered Apprentice, to such an
eye-filling garget as is worn by the grand Master of Masons in Massachusetts -
an apron so heavily encrusted with gold leaf, gold lace, gold thread, etc.,
that the garment must be worn on a belt, carried flat in a case, weighs about
ten pounds, and can be made successfully only by one firm and that abroad!
At least as many particular
lodges cloth their officers in embroidered and decorated aprons, as those which
do not. The Past Master’s apron bearing a pair of compasses on the arc of
a quadrant, may be found at all prices in any Masonic regalia catalogue.
So if, as Mackey contended, only the plain white leather apron is truly
correct, those who go contrary to his dictum have at least the respectability
of numbers and long custom. Universal Masonic experience proves the apron
to be among the most important of those symbols, which teach the Masonic
doctrine. The Apprentice receives it through the Rite of Investure during
his first degree, when he is taught to wear it in a special manner. The
brother appearing for his Fellowcraft Degree is clothed with it worn as an
Apprentice; later he learns a new way to wear it. Finally, as a Master
Mason, he learns how such Craftsmen should wear the “badge of a Mason.”
That various Jurisdictions are
at odds on what is here correct is less important than it seems. Many
teach that the Master Mason should wear his apron with corner tucked up, as a
symbol that he is the “Master,” and does not need to use the tools of a
Fellowcraft, but instead, directs the work. As many more teach that the
Fellowcraft wears his apron with corner up, as a symbol that he is not yet a
“Master,” and therefore does not have a right to wear the apron full spread, as
a Master Mason should! Into what is “really” correct this paper cannot
go; Jeremy Cross, in earlier editions of his “True Masonic Chart” shows a
picture of a Master Mason wearing his apron with the corner tucked up.
What is universal, and
important, is that all three - Entered Apprentice, Fellowcraft and Master Mason
- do wear their aprons in different ways. All are Masons, hence wear the
badge of a Mason; one has progressed further than another, and therefore wears
his apron differently as a sign that he has learned more. Incidentally,
it may be noted that aprons seldom are, but always should be, worn on the
outside of the coat, not hidden beneath it. Alas, comfort and convenience
- and, in urban lodges, the evening dress of officers and some members - have
led to the careless habit of wearing the apron not in full view, as a badge of
honor and of service, but concealed, as if it were a matter of small
moment. The use of the apron is very old - far older than as a garment to
protect the clothing of the operative craftsmen, or to provide him with a
convenient receptacle in which to keep his tools. Girdles. or aprons,
were part of the clothing of the Priests of Israel. Candidates for the
mysteries of Mithras in Persia were invested with aprons. The ancient
Japanese used aprons in religious worship. Oliver, noted Masonic scholar
of the last century, no longer followed as a historian but venerated for his
research and his Masonic industry, says of the apron:
“The apron appears to have
been, in ancient times, an honorary badge of distinction. In the Jewish
economy, none but the superior orders of the priesthood were permitted to adorn
themselves with ornamented girdles, which were made of blue, purple and
crimson; decorated with gold upon a ground of fine white linen; while the
inferior priests wore only white. The Indian, the Persian, the Jewish,
the Ethiopian and the Egyptian aprons, though equally superb, all bore a
character distinct from each other. Some were plain white, others striped
with blue, purple and crimson; some were of wrought gold, others adorned and
decorated with superb tassels and fringes. “In a word, though the
“principal honor” of the apron may consist in its reference to innocence of
conduct and purity of heart, yet it certainly appears through all ages to have
been a most exalted badge of distinction. In primitive times it was
rather an ecclesiastical than a civil decoration, although in some cases the
pron was elevated to great superiority as a national trophy. The Royal
Standard of Persia was originally “an apron” in form and dimensions. At
this day, it is connected with ecclesiastical honors; for the chief dignitaries
of the Christian church, wherever a legitimate establishment, with the
necessary degrees of rank and subordination, is formed, are invested with
aprons as a peculiar badge of distinction; which is a collateral proof of the
fact that Freemasonry was originally incorporated with the various systems of
Divine Worship used by every people in the ancient world. Freemasonry
retains the symbol or shadow; it cannot have renounced the reality or
substance.”
Mackey’s dictum about the
color and the material of the Masonic apron, if as often honored in the breach
as in the observance, bears rereading. The great Masonic scholar said:
The color of a Freemason’s
apron should be pure unspotted white. This color has, in all ages and
countries, been esteemed an emblem of innocence and purity. It was with
this reference that a portion of the vestments of the Jewish priesthood was
directed to be white. In the Ancient Mysteries the candidate was always
clothed in white. “The priests of the Romans,” says Festus, “were
accustomed to wear white garments when they sacrificed.” In the
Scandinavian Rites it has been seen that the shield presented to the candidate
was white. The Druids changed the color of the garment presented to their
initiates with each degree; white, however, was the color appropriate to the
last, or degree of perfection. And it was, according to their ritual,
intended to teach the aspirant that none were admitted to the honor but such as
were cleansed from all impurities both of body and mind.
“In the early ages of the
Christian church a white garment was always placed upon the catechumen who had
been newly baptized, to denote that he had been cleansed from his former sins,
and was henceforth to lead a life of purity. Hence, it was
presented to him with this solemn charge:
“Receive the white and
undefiled garment, and produce it unspotted before the tribunal of our Lord,
Jesus Christ, that you may obtain eternal life.”
“From these instances we learn
that white apparel was anciently used as an emblem of purity, and for this
reason the color has been preserved in the apron of the Freemason.
“A Freemason’s apron must be
made of Lambskin. No other substance, such as linen, silk or satin could
be substituted without entirely destroying the emblematical character of the
apron, for the material of the Freemason’s apron constitutes one of the most
important symbols of his profession. The lamb has always been considered
as an appropriate emblem of innocence. Hence, we are taught, in the
ritual of the First Degree, that “by the lambskin, the Mason is reminded of the
purity of life and rectitude of conduct which is so essentially necessary to
his gaining admission into the Celestial Lodge above, where the Supreme Architect
of the Universe forever presides.” Words grow and change in meaning with the
years; a familiar example is the word “profane” which Masons use in its ancient
sense, meaning “one not initiated” or “one outside the Temple.” In common
usage, profane means blasphemous. So has the word “innocence” changed in
meaning. Originally it connoted “to do no hurt.” Now it means lack
of knowledge of evil - as an innocent child; the presence of virginity - as an
innocent girl; also, the state of being free from guilt of any act contrary to
law, human or Divine. “An Emblem of Innocence” is not, Masonically, “an
emblem of ignorance.” Rather do we use the original meaning of the word,
and make of the apron an emblem of one who does no injury to others. This
symbolism is carried out both by the color and material; white has always been
the color of purity, and the lamb has always been a symbol of harmlessness and
gentleness. Haywood says:
“The innocence of a Mason is
his gentleness, chivalrous determination to do no moral evil to any person, man
or woman, or babe; his patient forbearance of the crudeness and ignorance of
men, his charitable forgiveness of his brethren when they willfully or
unconsciously do him evil; his dedication to a spiritual knighthood in behalf
of the value and virtues of humanity by which alone man rises above the brutes
and the world is carried forward on the upward way.” The lambskin apron
presented to the initiate during his entered Apprentice Degree should be for
all his life a very precious possession; the outward and visible symbol of an
inward and spiritual tie. Many, perhaps most, Masons leave their original
aprons safely at home, and wear the cotton drill substitutes provided by many
lodges for their members. But here again the outward and evident drill
apron is but the symbol of the presentation lambskin symbol; the symbol kept
safely against the day when, at long last, the members of a lodge can do no
more for their brother but lay him away under its protecting and comforting folds.
Truly he has been a real Mason, in the best sense of that great word, who has
worn his lambskin apron during his manhood “with pleasure to himself, and honor
to the Fraternity.”
SHORT
TALK BULLETIN - Vol.X June, 1932 No.6
by: Unknown
Photos
from Book
"Bespangled Painted & Embroidered" and pictures decorated Masonic
Aprons in America from 1790-1850. It was published in 1980 by the
Northern Scottish Rite Jurisdiction. It is a soft cover book with 124
pages, 112 pictures with descriptive text and a glossary of symbols.