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A multitude of Jacob’s Ladders.

An important symbol of the Entered Apprentice Degree. A ladder of several staves or rounds of which three are illustrated tot he candidate as Faith, Hope and Chairty; the three theological virtues.

– Source: Masonicdictionary.com

Articles On Jacob’s Ladder:

Mackey’s Encyclopedia Article
1897 Canadian Craftsman Article
1935 MSA Short Talk Bulletin
JACOB’S LADDER

The introduction of Jacob’s ladder into the symbolism of Speculative Freemasonry is to be traced to the vision of Jacob, which is thus substantially recorded in the twenty-eighth chapter of the Book of Genesis: When Jacob, by the command of his father Isaac, was journeying toward Padanaram, while sleeping one night with the bare earth for his couch and a stone for his pillow, he beheld the vision of a ladder, whose foot rested on the earth and whose top reached to heaven. Angels were continually ascending and descending upon it, and promised him the blessing of a numerous and happy posterity. When Jacob awoke, he was filled with pious gratitude, and consecrated the spot as the house of God.

This ladder, so remarkable in the history of the Jewish people, finds its analogue in all the ancient initiations. Whether this is to be attributed simply to a coincidence-a theory which but few scholars would be willing to accept-or to the fact that these analogues were all derived from a common fountain of symbolism, or whether, as such by Brother Oliver, the origin of the symbol was lost among the practices of the Pagan rites, while the symbol itself was retained, it is, perhaps, impossible authoritatively to determine. It is, however, certain that the ladder as a symbol of moral and intellectual progress existed almost universally in antiquity, presenting itself either as a succession of steps, of gates, of Degrees, or in some other modified form. The number of the steps varied; although the favorite one appears to have been seven, in reference, apparently, to the mystical character almost everywhere given to that number.

Thus, in the Persian Mysteries of Mithras, there was a ladder of seven rounds, the passage through them being symbolical of the soul’s approach to perfection. These rounds were called gates, and, in allusion to them, the candidate was made to pass through seven dark and winding caverns, which process was called the ascent of the ladder of perfection Each of these caverns was the representative of a world, or w state of existence through which the soul was supposed to pass in its progress from the first world to the last, or the world of truth. Each round of the ladder was said to be of metal of measuring purity, and was dignified also with the name of its protecting planet. Some idea of the construction of this symbolic ladder may be obtained from the accompanying table.

7. Gold ………….. Sun …………… Truth
6. Silver …………. Moon ……….. Mansion of the Blessed
5. Iron …………… Mars ………….. World of Births
4. Tin ……………. Jupiter ……….. Middle World
3. Copper …….. Venus ……….. Heaven
2. Quicksilver .. Mercury ……. World of Pre-existence
1. Lead …………… Saturn ………. First World

– Source: Mackey’s Encyclopedia of Freemasonry

Jacob’s Ladder: Author Unknown

When this symbol, which is taken from Jacob’s Vision (Genesis xxviii), was introduced into English Speculative Freemasonry is not exactly known. But we find allusions to it a little after the middle of the last [18th] century. It apparently was not originally a symbol of Speculative Masonry, but was probably introduced from Hermetic Masonry, about 1776. But we fancy that it came from Hermeticism, of which it was a favorite symbol. Certain it is that we do not find it in any of our far oldest known rituals if indeed they can be depended upon. Gadicke says of it, "Either resting upon the floor cloth or on the Bible, the compasses, and the square, it should lead the thoughts of the brethren to heaven. If we find that it has many staves or rounds, they represent as many moral and religious duties. If it has only three, they should represent Faith, Hope and Charity. Draw Faith, Hope, and Charity from the Bible with these three encircle the whole earth, and order all thy actions by the square of truth, so shall the heavens be opened upon thee."

Curiously enough, in Germany, the `Handbuch’ tells us this symbolism is not used, nor on the continent generally. It has been pointed out by Oliver, by the `Handbuch,’ and by others, that this is a mystical ladder to be found in the teaching of most other occult systems. Thus in the Mithraic mysteries the seven-runged ladder is said to have been a symbol of the ascent of the soul to perfection. Each of the rungs was termed a gate, and the `Handbuch’ declares that the aspirants had to pass through a dark and winding cavern. The last, or Adytum, was full of light, and also assures us that in the old Hebraic Cabala the number of steps (for they had a cabalistic ladder also), was unlimited, until the Essenes reduce the number to seven. The latter Cabalists are said to have made ten Sephriroth – the Kingdom, the Foundation, Splendor, Firmness, Beauty, Justice, Mercy, Intelligence, Wisdom, and the Crown, by which we arrive at the Infinite, as Mackey and others put it.

It is alleged that in the mysteries of Brahma and in the Egyptian mysteries this ladder is also to be found. But this fact seems a little doubtful especially as the Egyptian mysteries little is known. The ladder is, however, to be seen among the hieroglyphics. In the Brahmic mysteries there is, we are told a ladder of seven steps, emblematic of seven worlds. The first and lowest was the Earth; the second, the World of Pre-Existence; the third, Heaven; the fourth, the Middle World, or intermediate region; the fifth, the World of Births; the sixth, the Mansions of the Blest; and the seventh, the Sphere of Truth. Some little difference of opinion exists as to the representation of the Brahmic teaching. It has been stated that in Hermetic or higher Masonry, so-called, the seven steps represent Justice, Equality, Kindness, Good Faith, Labor, Patience and intelligence. They are also represented as Justice, Charity, Innocence, Sweetness, Faith, Firmness and Truth, the Greater Work, Responsibility. But this is quite a modern arrangement in all probability. In Freemasonry it has been said that the ladder with its seven rungs or steps represents the four cardinal and three theological virtues which in symbolism seems to answer to the seven grades of Hermetic symbolism. It must be remembered that we have no actual old operative ritual before us, and on the other hand we must not lay too much store by the negative evidence of later rituals – that is, because we do not find until then actual mention of certain words and symbolisms therefore conclude they did not exist earlier. On the whole, Jacob’s ladder in Freemasonry seems to point to the connection between Faith and Heaven, man and God, and to represent Faith, Hope and Charity; or, as it is declared, Faith in God, Charity to all men, and Hope in Immortality.

– Source: The Craftsman – December 1897

THREE PRINCIPAL ROUNDS:

“And Jacob went out from Beersheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. And he dreamed, and beheld a ladder set upon the earth, and the top of it reached to heaven; and beheld the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac.” These words (Genesis XXVIII, 10-13 inclusive)v are the foundation of that beautiful symbol of the Entered Apprentice’s Degree in which the initiate first hears”. . . the greatest of these is charity, for our faith may be lost in sight, hope ends in fruition, but charity extends beyond the grave, through the boundless realms of eternity.” At least two prophets besides the describer of Jacob’s vision have spoken aptly reinforcing words Job said (XXXIII, 14-16):

“For God speaketh once, yea twice, yet man perceiveth it not. In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed: Then he openeth the ears of men, and sealeth their instructions.”

And St. John (I,51):

“And he said unto him, Verily, verily I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of Man.”

Since the dawn of thought the ladder has been a symbol of progress, of ascent, of reaching upward, in many mysteries, faiths and religions. Sometimes the ladder becomes steps, sometimes a stairway, sometimes a succession of gates or, more modernly, of degrees; but he idea of ascent from darkness to light, from ignorance to knowledge and from materially to spiritually is the same whatever the form of the symbol.

In the Persian Mysteries of Mithras, the candidate ascended a ladder of seven rounds, and also passed through seven caverns, symbolized by seven metals, and by the sun, moon and five planets. The early religion of Brahma had also a seven stepped ladder. In the Scandinavian Mysteries the initiate climbed a tree; the Cabalists made progress upward by ten steps. In the Scottish Rite the initiate encounters the Ladder of Kadosh, also of seven steps, and most of the early tracing boards of the Craft Degrees show a ladder of seven rounds, representing the four cardinal and three theological virtues. At one time, apparently, the Masonic ladder had but three steps. The Prestonian lecture, which Mackey thought was an elaboration of Dunkerly’s system, rests the end of the ladder on the Holy Bible; it reads:

“By the doctrines contained in the Holy Bible, we are taught to believe in the Divine dispensation of Providence, which belief strengthens our “Faith,” and enables us to ascend the first step. That Faith naturally creates in a “Hope” of becoming partakers of some of the blessed promises therein recorded, which “Hope” enables us to ascend the second step. But the third and last being “Charity” comprehends the whole, and he who is possessed of this virtue in its ample sense, is said to have arrived at the summit of his profession, or more metaphorically, into an etherial mansion veiled from mortal eye by the starry firmament.”

The theological ladder is not very old in Masonic symbolism, as far as evidence shows. Some historians have credited it to Matin Clare, in 1732, but on very slender evidence. It seems to appear first is a tracing board approximately dated 1776, and has there but three rounds. As the tracing board is small, the contraction from seven to three may have been a matter of convenience. If it is true that Dunkerly introduced Jacob’s ladder into the degrees, he my have reduced the steps from seven to three merely to emphasize the number three, so important Masonically; possibly it was to achieve a certain measure of simplicity. Preston, however, restored the idea of seven steps, emphasizing the theological virtues by denominating them “principal rounds.

The similarity of Jacob’s Ladder of seven steps to the Winding Stairs, with three, five and seven steps has caused many to believe each but a different form of the same symbol; Haywood says (“The Builder, Vol.5, No.11):

“Other scholars have opined that the steps were originally the same as the Theological Ladder, and had the same historical origin. Inasmuch as this Theo-logical Ladder symbolized progress, just as does the Winding Stair, some argue that the latter symbol must have come from the same sources as the former. This interpretation of the matter my be plausible enough, and it may help towards an interpretation of both symbols, but it suffers from an almost utter lack of tangible evidence.”

Three steps or seven, symbol similar to the Winding Stairs or different in meaning and implications, the theological virtues are intimately interwoven in the Masonic system. Our many rituals alter the phraseology here and there, but the sense is the same and the concepts identical.

According to the dictionary (Standard) Faith is “a firm conviction of the truth of what is declared by another . . .without other evidence: The assent of the mind or understanding to the truth of what God has revealed.”

The whole concept of civilization rests upon that form of faith covered in the first definition. Without faith in promises, credit and the written word society as we know it could not exist. Nor could Freemasonry have been born, much less lived through many centuries without secular, as distinguished from religious, faith; faith in the integrity of those who declared that Freemasonry had value to give to those who sought; faith in its genuineness and reality; faith in its principles and practices.

Yet our ritual declares that the third, not the first, round of the ladder is “the greatest of these” because “faith may be lost in sight.” Faith is not needed where evidence is presented, and in the far day when the human soul may see for itself the truths we now except without demonstrations, faith may disappear without any con- sciousness of loss. But on earth faith in the divine revelation is of the utmost importance to all, especially from the Masonic standpoint. No atheist can be made a Mason. Any man who misstates his belief in Deity in order to become a Mason will have a very unhappy experience in taking the degrees. Young wrote:

“Faith builds a bridge across the gulf of death To break the shock blind nature cannot shun And lands though smoothly on the further shore.”

The candidate that has no “bridge across the gulf” will find in the degrees only words which mean nothing. To the soul on its journey after death, the third round may indeed be of more import than the first; to Masons in their doctrine and their Lodges, the first round is a foundation; lacking it no brother may climb the heights. Hope is intimately tied to faith: “Faith is the substance of things hoped for, the evidence of things not seen.”

The dictionary declares hope to be “desire with expectations of obtaining: to trust confidently that good will come.” But the dictionary definition fails to express the mental and spiritual importance of hope. Philosophers and poets have done much better. “Where there is no hope, there can be no endeavor,” says Samuel Johnson, phrasing a truism everyone feels though few express. All ambitions, all human actions, all labors are founded on hope. It may be crystallized into a firm faith, but in a world in which nothing is certain, the future inevitably is hidden. We live, love, labor, pray, marry and become Masons. bury our dead with hope in breasts of something beyond. Pope wrote:

“Hope spring eternal in the human breast; Many never is, but always to be, blest,” blending a cynicism with the truth.

Shakespeare came closer to everyday humanity when he said: “True hope is swift, and flies with swallow’s wings; Kings it makes gods, and meaner creatures, kings.”

Dante could find no more cruel words to write above the entrance to hell than:

“Abandon all hope, all ye who enter here.”

Nor can we be argued out of hope; doctors say of a loved one, “she must die,” but we hope; atheists attempt to prove there is no God – we hope. Facts demonstrate that our dearest ambition can never be realized – yet we hope. To quote Young again, we are all:

“Confiding, though confounded; hope coming on, Untaught by trial, unconvinced by proof, And ever looking for the never seen.” And yet, vital though hope is to man, to Masons, and thrice vital to faith. our ritual says that charity is greater than either faith or hope.

To those whom charity means only handing a quarter to a beggar, paying a subscription to the community chest, or sending old clothes to the Salvation army, the declaration that charity is greater than faith or hope is difficult to accept. Only when the word “charity” is read to mean “love,” as many scholars say it should be translated in Paul’s magnificent passage in Corinthians, does our ritual become logically intelligible. Charity of alms can hardly “extend through the boundless realms of eternity.” To give money to the poor is a beautiful act, but hardly as important, either to the giver or the recipient, as faith or hope. But to give love, unstinted, without hope of or faith in reward – that, indeed, may well extend to the very foot of the Great White Throne.

It is worth while to read St. Paul with this meaning of the word in mind; here is the quotation from the King James version, but with the word “love” substituted for the word “charity:”

“Though I speak with the tongues of men and of angels, and have not love, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing. Love suffereth long, and is kind; Love enveith not; love vaunteth not itself, is not puffed up. Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth.”

Beareth all things, believeth all things, hopeth all things, endureth all things. Love never faileth; but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.”

“When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face; now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, love; these three; but the greatest of these is love.”

It is of such charity that a Mason’s faith is made. He is, indeed, taught the beauty of giving that which is material; the Rite of Destitution shows forth the tender lesson in the first degree; Masonic Homes, Schools, Foundation, Orphanages and Hospitals are the living exponents of the charity which means to give from a plenty to those who have but a paucity.

The first of the principal tenets of our profession and the third round of Jacob’s Ladder are really one; brotherly love is “the greatest of these” and only when a Mason takes to his heart the reading of charity to be more than alms, does he see the glory of that moral structure the door to which Freemasonry so gently, but so widely, opens.

Charity of thought for an erring brother; charity which lays a brotherly hand on a troubled shoulder in comfort; charity which exults with the happy and finds joy in his success; charity which sorrows with the grieving and drops a tear in sympathy; charity which opens the heart as well as the pocket book; charity which stretches forth a hand of hope to the hopeless, which aids the helpless, which brings new faith to the crushed . . .aye, these, indeed, may “extend through the boundless realms of eternity.”

Man is never so close to the divine as when he loves; it is because of that fact that charity, (meaning love,) rather than faith or hope, is truly, “the greatest of these.”

– Source: Short Talk Bulletin – Apr. 1935
Masonic Service Association of North America
Museum of Freemasonry – Masonic Library

Jacob’s Ladder:

Jacob’s Ladder is the only reference from the volume of the Sacred Law which is mentioned twice in the Craft Ritual; it must therefore, be considered to be of great importance. In our Masonic ritual, the first mention of Jacob’s ladder describes how Masons are enabled to ascend to the summit of masonry, i.e. Charity. This ascent is made possible from it’s beginning in the doctrines of the Holy Book followed by ascending the steps of Faith and Hope which in turn lead to the summit – CHARITY.
The second mention of Jacob’s Ladder in the ritual is in the explanation of the first Tracing Board which refers to the Volume of the Sacred Law supporting Jacob’s Ladder, but this time it brings us directly to God in Heaven, provided that we are conversant with the Holy Book and are adherent to it’s doctrines.

The Introduction of Jacob’s Ladder into speculative Masonry is to be traced to the vision of Jacob, which is recorded in the book of Genesis. “When Jacob, while sleeping one night , with the bare earth for his couch and a stone for his pillow, beheld the vision of a ladder, whose foot rested on the earth and whose top reached to heaven. Angels were continually ascending and descending upon it, and promised him the blessing of a numerous and happy prosperity. When Jacob awoke, he was filled with pious gratitude, and consecrated the spot as the house of God.”

This ladder, so remarkable in the history of the Jewish people, is to be found in all the ancient initiations. Whether by coincidence, or that they were all derived from a common fountain of symbolism is unknown. However, it is certain that the ladder as a symbol of moral and intellectual progress existed almost universally in antiquity, as a succession of steps, of gates, of degrees or in some other modified form. The number of steps varied; but most commonly was seven in allusion to the mystical importance given to that number. Thus in the Persian mysteries of Mithras, there was a ladder of seven rounds, the passage through them being symbolical of the soul’s approach to perfection. These rounds were called Gates, and, in allusion to them, the candidate was made to pass through seven dark and winding caverns, which process was called the ‘Ascent of the Ladder of Perfection’.

Each round of the ladder was said to be of metal and of increasing purity, and was dignified also with the name of it’s protecting planet. The highest being Gold . &. . . The Sun, next Silver and the Moon . . . through to Lead and Saturn. In the mysteries of Brahma we find the same reference to a ladder of seven steps, with similar names. In Scandinavian mysteries the tree Yggrasil was the representative of the mystical ladder. The ascent of the tree, like the ascent of the ladder, was a change from a lower to a higher sphere – from time to eternity, and from death to life.

In Masonry we find the ladder of Kadosh, which consists of seven steps, commencing from the bottom : Justice – Equity – Kindness – Good Faith – Labour – Patience and Intelligence. The idea of Intellectual progress to perfection is carried out by making the top round represent Wisdom or Understanding.

The ladder in Craft Masonry ought also to consist of seven steps, ascending as follows : Temperance – Fortitude – Prudence – Justice – Faith – Hope – and Charity. But the earliest examples of the ladder present it only with three, referring to the three theological virtues, whence it is sometimes called the Theological Ladder. It seems, therefore, to have been determined by general usage to have only three steps. In the 16th. century it was stated that Jacob’s ladder was a symbol of the progressive scale of intellectual communication between earth and heaven; and upon this ladder, as it were, step by step, man is permitted – with the angels – to ascend and to descend until the mind finds blissful and complete repose in the bosom of divinity.

Jewish writers differ very much in their exposition of the ladder. Abben Ezra thought that it was a symbol of the human mind, and that the Angels represented the sublime meditations of man. Maimonides supposed the ladder to symbolise Nature in it’s operations, giving it four steps, to represent the four elements – the two heavier earth and water – and the two lighter – fire and air. And Raphael interprets the ladder, and the ascent and descent of the Angels, as the prayers of man and the answering inspiration of God. Nicolai says that the ladder with three steps was, among the Rosicrucian Freemasons in the seventeenth century, a symbol of the knowledge of nature. Finally Krause says that Brother Keher of Edinburgh, whom he described as a truthful Mason, had in 1802 assured the members of a Lodge in Altenberg that originally only one Scottish degree existed, whose object was the restoration of James III (1460 ) to the throne of England and that Jacob’s ladder had been adopted by them as a symbol. An authentic narrative is purported to be contained in the archives of the Grand Lodge of Scotland.

In the Ancient Craft degrees Jacob’s ladder was not an original symbol. The first appearance of a ladder is in a Tracing Board, on which is inscribed the date 1776, which agrees with the date of Dunkerley’s revised lectures. In this Tracing Board the ladder has only three rounds, a change from the seven-stepped ladder of the old mysteries, and was later described as having many rounds, but three principal ones.

The modern Masonic ladder, is, as I have already said, a symbol of progress, as it was in the ancient initiations. It’s three principal rounds, representing Faith, Hope and Charity, present us with the means of advancing from earth to heaven, from death to life, from the mortal to immortality. Hence it’s foot is placed on the floor of the Lodge, which is typical of the world, and it’s top rests on the covering of the Lodge, which is symbolic of heaven. Which explains the statement given in the lecture on the Tracing Board of the First Degree in Craft Masonry, that the ladder rests on the Holy Bible and reaches to the heavens.

The Stone:

Before I close I would like to take you back to those words from the Book of Genesis, namely, “. . . .with the bare earth for his couch and a stone for a pillow. . . . “

Almost 4,000 years ago fate brought Jacob’s caravan to a place called Bethel near Jerusalem, then as even now it was the custom for a traveller to bolster his pillow and bedding with stones for a more comfortable position.

With his head resting on a particular stone, Jacob is said to have had his famous dream, which we have heard earlier.

Jacob prospered in wealth and knowledge and was directed by God to return to Bethel. On his return, the Lord again appeared to him saying “I am the God of Bethel”, thus the Lord associated himself not only with the place of the vision but with the Bethel Stone. Jacob took the Stone with him and, from that time on it was always set up as a pillar marking the altar to the God of Israel.

The Bethel Stone, finally, was returned to Jerusalem where it served as the Coronation Stone for the Jewish Kings, ending with the infamous Zedekiah in 581 B.C. According to Irish historians, a few years later (578 B.C. ) a small but distinguished group of strangers, who had fled from Palestine, arrived in Ulster. They had brought with them the Bethel Stone, or Stone of Destiny, together with a Royal harp and an Ark. It is significant to note that a Harp has been the royal arms of Ireland for the last 2,500 years.

The Stone remained in Ireland for over 1,000 years where every king of Ireland was crowned upon it. Till Fearghus Mor ( The Great )took it to the Scottish island of Iona. Here 48 kings of Scotland were crowned upon it until the ninth century, when it was transferred to the town of Scone near Perth for safe keeping by Coinneach Cruadalach (the Hardy) who became King of Scotland. There it remained for 400 years as that nations coronation stone.

In the reign of England’s Edward I it was removed from Scotland (1292 ), either by force or by mutual agreement (the Authorities disagree), and there it remained located under the Coronation Chair in the Westminster Abbey until 1996, when it was returned to Scotland by a special Act of Parliament..

Early Rose Croix. www.flickr.com/photos/colmaralchimique/33540362490/in/pho…

It would appear from reliable documentation that was still in existence, in Austria, prior to the Second World War, that a form of Rose Croix Masonry was first known in 1747, which had formerly been known as “Knights of the Pelican”. There are a number of references, under a variety of different titles, which all purport to relate to Rose Croix Masonry. These variously date back as far as the Knights Templars of Palestine in 1188 A.D. However, the earliest reference to Rose Croix without any additional appendage, and which seems most likely to be to be in accord with the Order as we know it today, first appeared in 1747.

In the Ancient and Accepted Scottish Rite, from which the Rose Croix Masons of America first received the degree, it was placed 18th. on the list – thus the degree became known ( by common usage ) as the Eighteenth Degree. The degree was conferred inin a body known as a chapter, which derived it’s authority directly from a Supreme Council of the Thirty Third degree, and which conferred with it only one other and inferior degree, that of “Knight of the East and West”. A chapters principal officers being a Most Wise Sovereign and two Wardens. Interestingly, the order had two ‘Obligatory’ days of meeting, Maundy Thursday and Easter Sunday. Maundy Thursday or Holy Thursday is the Thursday before Easter, observed by Christians in commemoration of Christ’s Last Supper. The name ‘Maundy is derived from MANDATUM ( Latin: “commandment” ).

The Jewel of the Rose Croix is a Golden Compasses, extended on an arc to the sixteenth part of a circle – or twenty two and a half degrees. The head of the compasses is surmounted by a triple crown, consisting of three series of points arranged by three, five and seven. Between the legs of the compasses is a cross resting on the arc; it’s centre is occupied by a full blown rose, whose stem entwines around the lower limb of the cross; at the foot of the cross, on the same side, on which the rose is exhibited, is the figure of a Pelican wounding it’s breast to feed it’s young, which are in the nest surrounding it.

An interesting article:

www.freemasons-freemasonry.com/masonic_ladder.htm

Muskoka Lodge No. 360 Bracebridge, ON
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A Masonic Jacob’s Ladder.

An important symbol of the Entered Apprentice Degree. A ladder of several staves or rounds of which three are illustrated tot he candidate as Faith, Hope and Chairty; the three theological virtues.

Source: Masonicdictionary.com

Articles On Jacob’s Ladder:

Mackey’s Encyclopedia Article
1897 Canadian Craftsman Article
1935 MSA Short Talk Bulletin

JACOB’S LADDER:

The introduction of Jacob’s ladder into the symbolism of Speculative Freemasonry is to be traced to the vision of Jacob, which is thus substantially recorded in the twenty-eighth chapter of the Book of Genesis: When Jacob, by the command of his father Isaac, was journeying toward Padanaram, while sleeping one night with the bare earth for his couch and a stone for his pillow, he beheld the vision of a ladder, whose foot rested on the earth and whose top reached to heaven. Angels were continually ascending and descending upon it, and promised him the blessing of a numerous and happy posterity. When Jacob awoke, he was filled with pious gratitude, and consecrated the spot as the house of God.

This ladder, so remarkable in the history of the Jewish people, finds its analogue in all the ancient initiations. Whether this is to be attributed simply to a coincidence-a theory which but few scholars would be willing to accept-or to the fact that these analogues were all derived from a common fountain of symbolism, or whether, as such by Brother Oliver, the origin of the symbol was lost among the practices of the Pagan rites, while the symbol itself was retained, it is, perhaps, impossible authoritatively to determine. It is, however, certain that the ladder as a symbol of moral and intellectual progress existed almost universally in antiquity, presenting itself either as a succession of steps, of gates, of Degrees, or in some other modified form. The number of the steps varied; although the favorite one appears to have been seven, in reference, apparently, to the mystical character almost everywhere given to that number.

Thus, in the Persian Mysteries of Mithras, there was a ladder of seven rounds, the passage through them being symbolical of the soul’s approach to perfection. These rounds were called gates, and, in allusion to them, the candidate was made to pass through seven dark and winding caverns, which process was called the ascent of the ladder of perfection Each of these caverns was the representative of a world, or w state of existence through which the soul was supposed to pass in its progress from the first world to the last, or the world of truth. Each round of the ladder was said to be of metal of measuring purity, and was dignified also with the name of its protecting planet. Some idea of the construction of this symbolic ladder may be obtained from the accompanying table.

7. Gold …………… Sun …………. Truth
6. Silver …………. Moon ……… Mansion of the Blessed
5. Iron …………… Mars ………… World of Births
4. Tin ……………. Jupiter ……… Middle World
3. Copper …….. Venus ………. Heaven
2. Quicksilver . Mercury ……. World of Pre-existence
1. Lead ………….. Saturn ………. First World

Source: Mackey’s Encyclopedia of Freemasonry

Jacob’s Ladder: Author Unknown

When this symbol, which is taken from Jacob’s Vision (Genesis xxviii), was introduced into English Speculative Freemasonry is not exactly known. But we find allusions to it a little after the middle of the last [18th] century. It apparently was not originally a symbol of Speculative Masonry, but was probably introduced from Hermetic Masonry, about 1776. But we fancy that it came from Hermeticism, of which it was a favorite symbol. Certain it is that we do not find it in any of our far oldest known rituals if indeed they can be depended upon. Gadicke says of it, "Either resting upon the floor cloth or on the Bible, the compasses, and the square, it should lead the thoughts of the brethren to heaven. If we find that it has many staves or rounds, they represent as many moral and religious duties. If it has only three, they should represent Faith, Hope and Charity. Draw Faith, Hope, and Charity from the Bible with these three encircle the whole earth, and order all thy actions by the square of truth, so shall the heavens be opened upon thee."

Curiously enough, in Germany, the `Handbuch’ tells us this symbolism is not used, nor on the continent generally. It has been pointed out by Oliver, by the `Handbuch,’ and by others, that this is a mystical ladder to be found in the teaching of most other occult systems. Thus in the Mithraic mysteries the seven-runged ladder is said to have been a symbol of the ascent of the soul to perfection. Each of the rungs was termed a gate, and the `Handbuch’ declares that the aspirants had to pass through a dark and winding cavern. The last, or Adytum, was full of light, and also assures us that in the old Hebraic Cabala the number of steps (for they had a cabalistic ladder also), was unlimited, until the Essenes reduce the number to seven. The latter Cabalists are said to have made ten Sephriroth – the Kingdom, the Foundation, Splendor, Firmness, Beauty, Justice, Mercy, Intelligence, Wisdom, and the Crown, by which we arrive at the Infinite, as Mackey and others put it.

It is alleged that in the mysteries of Brahma and in the Egyptian mysteries this ladder is also to be found. But this fact seems a little doubtful especially as the Egyptian mysteries little is known. The ladder is, however, to be seen among the hieroglyphics. In the Brahmic mysteries there is, we are told a ladder of seven steps, emblematic of seven worlds. The first and lowest was the Earth; the second, the World of Pre-Existence; the third, Heaven; the fourth, the Middle World, or intermediate region; the fifth, the World of Births; the sixth, the Mansions of the Blest; and the seventh, the Sphere of Truth. Some little difference of opinion exists as to the representation of the Brahmic teaching. It has been stated that in Hermetic or higher Masonry, so-called, the seven steps represent Justice, Equality, Kindness, Good Faith, Labor, Patience and intelligence. They are also represented as Justice, Charity, Innocence, Sweetness, Faith, Firmness and Truth, the Greater Work, Responsibility. But this is quite a modern arrangement in all probability. In Freemasonry it has been said that the ladder with its seven rungs or steps represents the four cardinal and three theological virtues which in symbolism seems to answer to the seven grades of Hermetic symbolism. It must be remembered that we have no actual old operative ritual before us, and on the other hand we must not lay too much store by the negative evidence of later rituals – that is, because we do not find until then actual mention of certain words and symbolisms therefore conclude they did not exist earlier. On the whole, Jacob’s ladder in Freemasonry seems to point to the connection between Faith and Heaven, man and God, and to represent Faith, Hope and Charity; or, as it is declared, Faith in God, Charity to all men, and Hope in Immortality.

Source: The Craftsman – December 1897

THREE PRINCIPAL ROUNDS:

“And Jacob went out from Beersheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. And he dreamed, and beheld a ladder set upon the earth, and the top of it reached to heaven; and beheld the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac.” These words (Genesis XXVIII, 10-13 inclusive)v are the foundation of that beautiful symbol of the Entered Apprentice’s Degree in which the initiate first hears”. . . the greatest of these is charity, for our faith may be lost in sight, hope ends in fruition, but charity extends beyond the grave, through the boundless realms of eternity.” At least two prophets besides the describer of Jacob’s vision have spoken aptly reinforcing words Job said (XXXIII, 14-16):

“For God speaketh once, yea twice, yet man perceiveth it not. In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed: Then he openeth the ears of men, and sealeth their instructions.”

And St. John (I,51):

“And he said unto him, Verily, verily I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of Man.”

Since the dawn of thought the ladder has been a symbol of progress, of ascent, of reaching upward, in many mysteries, faiths and religions. Sometimes the ladder becomes steps, sometimes a stairway, sometimes a succession of gates or, more modernly, of degrees; but he idea of ascent from darkness to light, from ignorance to knowledge and from materially to spiritually is the same whatever the form of the symbol.

In the Persian Mysteries of Mithras, the candidate ascended a ladder of seven rounds, and also passed through seven caverns, symbolized by seven metals, and by the sun, moon and five planets. The early religion of Brahma had also a seven stepped ladder. In the Scandinavian Mysteries the initiate climbed a tree; the Cabalists made progress upward by ten steps. In the Scottish Rite the initiate encounters the Ladder of Kadosh, also of seven steps, and most of the early tracing boards of the Craft Degrees show a ladder of seven rounds, representing the four cardinal and three theological virtues. At one time, apparently, the Masonic ladder had but three steps. The Prestonian lecture, which Mackey thought was an elaboration of Dunkerly’s system, rests the end of the ladder on the Holy Bible; it reads:

“By the doctrines contained in the Holy Bible, we are taught to believe in the Divine dispensation of Providence, which belief strengthens our “Faith,” and enables us to ascend the first step. That Faith naturally creates in a “Hope” of becoming partakers of some of the blessed promises therein recorded, which “Hope” enables us to ascend the second step. But the third and last being “Charity” comprehends the whole, and he who is possessed of this virtue in its ample sense, is said to have arrived at the summit of his profession, or more metaphorically, into an etherial mansion veiled from mortal eye by the starry firmament.”

The theological ladder is not very old in Masonic symbolism, as far as evidence shows. Some historians have credited it to Matin Clare, in 1732, but on very slender evidence. It seems to appear first is a tracing board approximately dated 1776, and has there but three rounds. As the tracing board is small, the contraction from seven to three may have been a matter of convenience. If it is true that Dunkerly introduced Jacob’s ladder into the degrees, he my have reduced the steps from seven to three merely to emphasize the number three, so important Masonically; possibly it was to achieve a certain measure of simplicity. Preston, however, restored the idea of seven steps, emphasizing the theological virtues by denominating them “principal rounds.

The similarity of Jacob’s Ladder of seven steps to the Winding Stairs, with three, five and seven steps has caused many to believe each but a different form of the same symbol; Haywood says (“The Builder, Vol.5, No.11):

“Other scholars have opined that the steps were originally the same as the Theological Ladder, and had the same historical origin. Inasmuch as this Theo-logical Ladder symbolized progress, just as does the Winding Stair, some argue that the latter symbol must have come from the same sources as the former. This interpretation of the matter my be plausible enough, and it may help towards an interpretation of both symbols, but it suffers from an almost utter lack of tangible evidence.”

Three steps or seven, symbol similar to the Winding Stairs or different in meaning and implications, the theological virtues are intimately interwoven in the Masonic system. Our many rituals alter the phraseology here and there, but the sense is the same and the concepts identical.

According to the dictionary (Standard) Faith is “a firm conviction of the truth of what is declared by another . . .without other evidence: The assent of the mind or understanding to the truth of what God has revealed.”

The whole concept of civilization rests upon that form of faith covered in the first definition. Without faith in promises, credit and the written word society as we know it could not exist. Nor could Freemasonry have been born, much less lived through many centuries without secular, as distinguished from religious, faith; faith in the integrity of those who declared that Freemasonry had value to give to those who sought; faith in its genuineness and reality; faith in its principles and practices.

Yet our ritual declares that the third, not the first, round of the ladder is “the greatest of these” because “faith may be lost in sight.” Faith is not needed where evidence is presented, and in the far day when the human soul may see for itself the truths we now except without demonstrations, faith may disappear without any con- sciousness of loss. But on earth faith in the divine revelation is of the utmost importance to all, especially from the Masonic standpoint. No atheist can be made a Mason. Any man who misstates his belief in Deity in order to become a Mason will have a very unhappy experience in taking the degrees. Young wrote:

“Faith builds a bridge across the gulf of death To break the shock blind nature cannot shun And lands though smoothly on the further shore.”

The candidate that has no “bridge across the gulf” will find in the degrees only words which mean nothing. To the soul on its journey after death, the third round may indeed be of more import than the first; to Masons in their doctrine and their Lodges, the first round is a foundation; lacking it no brother may climb the heights. Hope is intimately tied to faith: “Faith is the substance of things hoped for, the evidence of things not seen.”

The dictionary declares hope to be “desire with expectations of obtaining: to trust confidently that good will come.” But the dictionary definition fails to express the mental and spiritual importance of hope. Philosophers and poets have done much better. “Where there is no hope, there can be no endeavor,” says Samuel Johnson, phrasing a truism everyone feels though few express. All ambitions, all human actions, all labors are founded on hope. It may be crystallized into a firm faith, but in a world in which nothing is certain, the future inevitably is hidden. We live, love, labor, pray, marry and become Masons. bury our dead with hope in breasts of something beyond. Pope wrote:

“Hope spring eternal in the human breast; Many never is, but always to be, blest,” blending a cynicism with the truth.

Shakespeare came closer to everyday humanity when he said: “True hope is swift, and flies with swallow’s wings; Kings it makes gods, and meaner creatures, kings.”

Dante could find no more cruel words to write above the entrance to hell than:

“Abandon all hope, all ye who enter here.”

Nor can we be argued out of hope; doctors say of a loved one, “she must die,” but we hope; atheists attempt to prove there is no God – we hope. Facts demonstrate that our dearest ambition can never be realized – yet we hope. To quote Young again, we are all:

“Confiding, though confounded; hope coming on, Untaught by trial, unconvinced by proof, And ever looking for the never seen.” And yet, vital though hope is to man, to Masons, and thrice vital to faith. our ritual says that charity is greater than either faith or hope.

To those whom charity means only handing a quarter to a beggar, paying a subscription to the community chest, or sending old clothes to the Salvation army, the declaration that charity is greater than faith or hope is difficult to accept. Only when the word “charity” is read to mean “love,” as many scholars say it should be translated in Paul’s magnificent passage in Corinthians, does our ritual become logically intelligible. Charity of alms can hardly “extend through the boundless realms of eternity.” To give money to the poor is a beautiful act, but hardly as important, either to the giver or the recipient, as faith or hope. But to give love, unstinted, without hope of or faith in reward – that, indeed, may well extend to the very foot of the Great White Throne.

It is worth while to read St. Paul with this meaning of the word in mind; here is the quotation from the King James version, but with the word “love” substituted for the word “charity:”

“Though I speak with the tongues of men and of angels, and have not love, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing. Love suffereth long, and is kind; Love enveith not; love vaunteth not itself, is not puffed up. Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth.”

Beareth all things, believeth all things, hopeth all things, endureth all things. Love never faileth; but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.”

“When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face; now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, love; these three; but the greatest of these is love.”

It is of such charity that a Mason’s faith is made. He is, indeed, taught the beauty of giving that which is material; the Rite of Destitution shows forth the tender lesson in the first degree; Masonic Homes, Schools, Foundation, Orphanages and Hospitals are the living exponents of the charity which means to give from a plenty to those who have but a paucity.

The first of the principal tenets of our profession and the third round of Jacob’s Ladder are really one; brotherly love is “the greatest of these” and only when a Mason takes to his heart the reading of charity to be more than alms, does he see the glory of that moral structure the door to which Freemasonry so gently, but so widely, opens.

Charity of thought for an erring brother; charity which lays a brotherly hand on a troubled shoulder in comfort; charity which exults with the happy and finds joy in his success; charity which sorrows with the grieving and drops a tear in sympathy; charity which opens the heart as well as the pocket book; charity which stretches forth a hand of hope to the hopeless, which aids the helpless, which brings new faith to the crushed . . .aye, these, indeed, may “extend through the boundless realms of eternity.”

Man is never so close to the divine as when he loves; it is because of that fact that charity, (meaning love,) rather than faith or hope, is truly, “the greatest of these.”

Source: Short Talk Bulletin – Apr. 1935
Masonic Service Association of North America

Jacob’s Ladder:

Jacob’s Ladder is the only reference from the volume of the Sacred Law which is mentioned twice in the Craft Ritual; it must therefore, be considered to be of great importance. In our Masonic ritual, the first mention of Jacob’s ladder describes how Masons are enabled to ascend to the summit of masonry, i.e. Charity. This ascent is made possible from it’s beginning in the doctrines of the Holy Book followed by ascending the steps of Faith and Hope which in turn lead to the summit – CHARITY.
The second mention of Jacob’s Ladder in the ritual is in the explanation of the first Tracing Board which refers to the Volume of the Sacred Law supporting Jacob’s Ladder, but this time it brings us directly to God in Heaven, provided that we are conversant with the Holy Book and are adherent to it’s doctrines.

The Introduction of Jacob’s Ladder into speculative Masonry is to be traced to the vision of Jacob, which is recorded in the book of Genesis. “When Jacob, while sleeping one night , with the bare earth for his couch and a stone for his pillow, beheld the vision of a ladder, whose foot rested on the earth and whose top reached to heaven. Angels were continually ascending and descending upon it, and promised him the blessing of a numerous and happy prosperity. When Jacob awoke, he was filled with pious gratitude, and consecrated the spot as the house of God.”

This ladder, so remarkable in the history of the Jewish people, is to be found in all the ancient initiations. Whether by coincidence, or that they were all derived from a common fountain of symbolism is unknown. However, it is certain that the ladder as a symbol of moral and intellectual progress existed almost universally in antiquity, as a succession of steps, of gates, of degrees or in some other modified form. The number of steps varied; but most commonly was seven in allusion to the mystical importance given to that number. Thus in the Persian mysteries of Mithras, there was a ladder of seven rounds, the passage through them being symbolical of the soul’s approach to perfection. These rounds were called Gates, and, in allusion to them, the candidate was made to pass through seven dark and winding caverns, which process was called the ‘Ascent of the Ladder of Perfection’.

Each round of the ladder was said to be of metal and of increasing purity, and was dignified also with the name of it’s protecting planet. The highest being Gold . &. . . The Sun, next Silver and the Moon . . . through to Lead and Saturn. In the mysteries of Brahma we find the same reference to a ladder of seven steps, with similar names. In Scandinavian mysteries the tree Yggrasil was the representative of the mystical ladder. The ascent of the tree, like the ascent of the ladder, was a change from a lower to a higher sphere – from time to eternity, and from death to life.

In Masonry we find the ladder of Kadosh, which consists of seven steps, commencing from the bottom : Justice – Equity – Kindness – Good Faith – Labour – Patience and Intelligence. The idea of Intellectual progress to perfection is carried out by making the top round represent Wisdom or Understanding.

The ladder in Craft Masonry ought also to consist of seven steps, ascending as follows : Temperance – Fortitude – Prudence – Justice – Faith – Hope – and Charity. But the earliest examples of the ladder present it only with three, referring to the three theological virtues, whence it is sometimes called the Theological Ladder. It seems, therefore, to have been determined by general usage to have only three steps. In the 16th. century it was stated that Jacob’s ladder was a symbol of the progressive scale of intellectual communication between earth and heaven; and upon this ladder, as it were, step by step, man is permitted – with the angels – to ascend and to descend until the mind finds blissful and complete repose in the bosom of divinity.

Jewish writers differ very much in their exposition of the ladder. Abben Ezra thought that it was a symbol of the human mind, and that the Angels represented the sublime meditations of man. Maimonides supposed the ladder to symbolise Nature in it’s operations, giving it four steps, to represent the four elements – the two heavier earth and water – and the two lighter – fire and air. And Raphael interprets the ladder, and the ascent and descent of the Angels, as the prayers of man and the answering inspiration of God. Nicolai says that the ladder with three steps was, among the Rosicrucian Freemasons in the seventeenth century, a symbol of the knowledge of nature. Finally Krause says that Brother Keher of Edinburgh, whom he described as a truthful Mason, had in 1802 assured the members of a Lodge in Altenberg that originally only one Scottish degree existed, whose object was the restoration of James III (1460 ) to the throne of England and that Jacob’s ladder had been adopted by them as a symbol. An authentic narrative is purported to be contained in the archives of the Grand Lodge of Scotland.

In the Ancient Craft degrees Jacob’s ladder was not an original symbol. The first appearance of a ladder is in a Tracing Board, on which is inscribed the date 1776, which agrees with the date of Dunkerley’s revised lectures. In this Tracing Board the ladder has only three rounds, a change from the seven-stepped ladder of the old mysteries, and was later described as having many rounds, but three principal ones.

The modern Masonic ladder, is, as I have already said, a symbol of progress, as it was in the ancient initiations. It’s three principal rounds, representing Faith, Hope and Charity, present us with the means of advancing from earth to heaven, from death to life, from the mortal to immortality. Hence it’s foot is placed on the floor of the Lodge, which is typical of the world, and it’s top rests on the covering of the Lodge, which is symbolic of heaven. Which explains the statement given in the lecture on the Tracing Board of the First Degree in Craft Masonry, that the ladder rests on the Holy Bible and reaches to the heavens.

The Stone:

Before I close I would like to take you back to those words from the Book of Genesis, namely, “. . . . with the bare earth for his couch and a stone for a pillow. . . . “

Almost 4,000 years ago fate brought Jacob’s caravan to a place called Bethel near Jerusalem, then as even now it was the custom for a traveller to bolster his pillow and bedding with stones for a more comfortable position.

With his head resting on a particular stone, Jacob is said to have had his famous dream, which we have heard earlier.

Jacob prospered in wealth and knowledge and was directed by God to return to Bethel. On his return, the Lord again appeared to him saying “I am the God of Bethel”, thus the Lord associated himself not only with the place of the vision but with the Bethel Stone. Jacob took the Stone with him and, from that time on it was always set up as a pillar marking the altar to the God of Israel.

The Bethel Stone, finally, was returned to Jerusalem where it served as the Coronation Stone for the Jewish Kings, ending with the infamous Zedekiah in 581 B.C. According to Irish historians, a few years later (578 B.C. ) a small but distinguished group of strangers, who had fled from Palestine, arrived in Ulster. They had brought with them the Bethel Stone, or Stone of Destiny, together with a Royal harp and an Ark. It is significant to note that a Harp has been the royal arms of Ireland for the last 2,500 years.

The Stone remained in Ireland for over 1,000 years where every king of Ireland was crowned upon it. Till Fearghus Mor ( The Great )took it to the Scottish island of Iona. Here 48 kings of Scotland were crowned upon it until the ninth century, when it was transferred to the town of Scone near Perth for safe keeping by Coinneach Cruadalach (the Hardy) who became King of Scotland. There it remained for 400 years as that nations coronation stone.

In the reign of England’s Edward I it was removed from Scotland (1292 ), either by force or by mutual agreement (the Authorities disagree), and there it remained located under the Coronation Chair in the Westminster Abbey until 1996, when it was returned to Scotland by a special Act of Parliament.

Early Rose Croix:

It would appear from reliable documentation that was still in existence, in Austria, prior to the Second World War, that a form of Rose Croix Masonry was first known in 1747, which had formerly been known as “Knights of the Pelican”. There are a number of references, under a variety of different titles, which all purport to relate to Rose Croix Masonry. These variously date back as far as the Knights Templars of Palestine in 1188 A.D. However, the earliest reference to Rose Croix without any additional appendage, and which seems most likely to be to be in accord with the Order as we know it today, first appeared in 1747.

In the Ancient and Accepted Scottish Rite, from which the Rose Croix Masons of America first received the degree, it was placed 18th. on the list – thus the degree became known ( by common usage ) as the Eighteenth Degree. The degree was conferred in a body known as a chapter, which derived it’s authority directly from a Supreme Council of the Thirty Third degree, and which conferred with it only one other and inferior degree, that of “Knight of the East and West”. A chapters principal officers being a Most Wise Sovereign and two Wardens. Interestingly, the order had two ‘Obligatory’ days of meeting, Maundy Thursday and Easter Sunday. Maundy Thursday or Holy Thursday is the Thursday before Easter, observed by Christians in commemoration of Christ’s Last Supper. The name ‘Maundy is derived from MANDATUM ( Latin: “commandment” ).

The Jewel of the Rose Croix is a Golden Compasses, extended on an arc to the sixteenth part of a circle – or twenty two and a half degrees. The head of the compasses is surmounted by a triple crown, consisting of three series of points arranged by three, five and seven. Between the legs of the compasses is a cross resting on the arc; it’s centre is occupied by a full blown rose, whose stem entwines around the lower limb of the cross; at the foot of the cross, on the same side, on which the rose is exhibited, is the figure of a Pelican wounding it’s breast to feed it’s young, which are in the nest surrounding it.

An interesting article:

www.freemasons-freemasonry.com/masonic_ladder.htm