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Title: The Mysteries of Free Masonry
       Containing All the Degrees of the Order Conferred in a Master's Lodge


Author: William Morgan



Release Date: April 9, 2006  [eBook #18136]

Language: English

Character set encoding: ISO-646-US (US-ASCII)


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    | Transcriber's Note:                                          |
    |                                                              |
    | While there are many cases of inconsistent spelling, there   |
    | are a number of obvious typographical errors that have been  |
    | corrected in this text. For a complete list, please see the  |
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    | footnotes have been converted into endnotes.                 |
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Price, One-Dollar

Morgan's Expose of Free Masonry.

As Written by Captain William Morgan


[Illustration]


Printed in U.S.A.




THE MYSTERIES OF FREEMASONRY

Containing All the Degrees of the Order Conferred in a Master's Lodge,

As Written by

CAPTAIN WILLIAM MORGAN.

All the Degrees Conferred in the Royal Arch Chapter and
     Grand Encampment of Knights Templars--Knights
      of the Red Cross--of the Christian Mark--and
                of the Holy Sepulchre.

ALSO

The Eleven Ineffable Degrees Conferred in the Lodge of Perfection--and the
   still higher degrees of Prince of Jerusalem--Knights of the East and
       West--Venerable Grand Masters of Symbolic Lodges--Knights
         and Adepts of the Eagle or Sun--Princes of the Royal
              Secret--Sovereign Inspector General, etc.

Revised and Corrected to Correspond with the Most Approved
Forms and Ceremonies in the Various Lodges of Free-Masons
Throughout the United States.

By GEORGE R. CRAFTS,

Formerly Thrice Puissant Grand Master of Manitou Council, N.Y.

       *       *       *       *       *




MORGAN'S EXPOSE OF FREEMASONRY.


CEREMONIES OF OPENING A LODGE OF ENTERED APPRENTICE MASONS.

One rap calls the Lodge to order; one calls up the Junior and Senior
Deacons; two raps call up the subordinate officers; and three, all the
members of the Lodge.

The Master having called the Lodge to order, and the officers all
seated, the Master says to the Junior Warden, "Brother Junior, are
they all Entered Apprentice Masons in the South?" He answers, "They
are, Worshipful." Master to the Senior Warden, "Brother Senior, are
they all Entered Apprentice Masons in the West?" He answers, "They
are, Worshipful." The Master then says, "They are in the East;" at the
same time he gives a rap with the common gavel, or mallet, which calls
up both Deacons. Master to Junior Deacon, "Attend to that part of your
duty, and inform the Tyler that we are about to open a Lodge of
Entered Apprentice Masons; and direct him to tyle accordingly." The
Tyler then steps to the door and gives three raps, which are answered
by three from without; the Junior Deacon then gives one, which is also
answered by the Tyler with one; the door is then partly opened, and
the Junior Deacon delivers his message and resumes his situation, and
says, "The door is tyled, Worshipful" (at the same time giving the
due-guard, which is never omitted when the Master is addressed). The
Master to the Junior Deacon, "By whom?" He answers, "By a Master Mason
without the door, armed with the proper implements of his office."
Master to the Junior Deacon, "His duty there?" He answers, "To keep
off all cowans and eave-droppers, see that none pass or repass without
permission from the Master." [Some say without permission from the
chair.] Master to Junior Deacon, "Brother Junior, your place in the
Lodge?" He answers, "At the right hand of the Senior Warden in the
West." Master to Junior Deacon, "Your business there, Brother Junior?"
He answers, "To wait on the Worshipful Master and Wardens, act as
their proxy in the active duties of the Lodge, and take charge of the
door." Master to Junior Deacon, "The Senior Deacon's place in the
Lodge?" He answers, "At the right hand of the Worshipful Master in the
East." [The Master, while asking the last question, gives two raps,
which call up all the subordinate officers.] Master to Senior Deacon,
"Your duty there, Brother Senior?" He answers, "To wait on the
Worshipful Master and Wardens, act as their proxy in the active duties
of the Lodge, attend to the preparation and introduction of
candidates--and welcome and clothe all visiting brethren." [i.e.,
furnish them with an apron.] Master to Senior Deacon, "The Secretary's
place in the Lodge, Brother Senior?" He answers, "At the left hand of
the Worshipful Master in the East." Master to the Secretary, "Your
duty there, Brother Secretary?" He answers, "The better to observe
the Worshipful Master's will and pleasure, record the proceedings of
the Lodge; transmit a copy of the same to the Grand Lodge, if
required; receive all moneys and money-bills from the hands of the
brethren, pay them over to the Treasurer, and take his receipt for the
same." The Master to the Secretary, "The Treasurer's place in the
Lodge?" He answers, "At the right hand of the Worshipful Master."
Master to the Treasurer, "Your duty there, Brother Treasurer?" He
answers, "Duly to observe the Worshipful Master's will and pleasure;
receive all moneys and money-bills from the hands of the Secretary;
keep a just and true account of the same; pay them out by order of the
Worshipful Master and consent of the brethren." The Master to the
Treasurer, "The Junior Warden's place in the Lodge, Brother
Treasurer?" He answers, "In the South, Worshipful." Master to Junior
Warden, "Your business there, Brother Junior?" He answers, "As the sun
in the South at high meridian, is the beauty and glory of the day, so
stands the Junior Warden in the South the better to observe the time;
call the crafts from labor to refreshment; superintend them during the
hours thereof; see that none convert the hours of refreshment into
that of intemperance or excess; and call them on again in due season,
that the Worshipful Master may have honor, and they pleasure and
profit thereby." Master to the Junior Warden, "The Senior Warden's
place in the Lodge?" He answers, "In the West, Worshipful." Master to
the Senior Warden, "Your duty there, Brother Senior?" He answers, "As
the sun sets in the West, to close the day, so stands the Senior
Warden in the West, to assist the Worshipful Master in opening his
Lodge; take care of the jewels and implements; see that none be lost;
pay the craft their wages, if any be due; and see that none go away
dissatisfied." Master to the Senior Warden, "The Master's place in the
Lodge?" He answers, "In the East, Worshipful." Master to the Senior
Warden, "His duty there?" He answers, "As the sun rises in the East to
open and adorn the day, so presides the Worshipful Master in the East
to open and adorn his Lodge; set his crafts to work with good and
wholesome laws, or cause the same to be done." The Master now gives
three raps, when all the brethren rise, and the Master, taking off his
hat, proceeds as follows: "In like manner so do I, strictly forbidding
all profane language, private committees, or any other disorderly
conduct whereby the peace and harmony of this Lodge may be interrupted
while engaged in its lawful pursuits, under no less penalty than the
by-laws, or such penalty as a majority of the brethren present may see
fit to inflict. Brethren, attend to giving the signs." [Here Lodges
differ very much. In some they declare the Lodge open, as follows,
before they give the sign.] The Master (all the brethren imitating
him) extends his left arm from his body, so as to form an angle of
about forty-five degrees, and holds his right hand traversely across
his left, the palms thereof one inch apart. This is called the first
sign of a Mason--is the sign of distress in this degree, and alludes
to the position a candidate's hands are placed in when he takes the
obligation of an Entered Apprentice Mason. The Master then draws his
right hand across his throat, the hand open, with the thumb next to
the throat, and drops it down by his side. This is called the
due-guard of an Entered Apprentice Mason (many call it the sign), and
alludes to the penalty of an obligation. The Master then declares the
Lodge opened in the following manner:--"I now declare the Lodge of
Entered Apprentice Masons duly opened for the dispatch of business."
The Senior Warden declares it to the Junior Warden, and he to the
brethren. "Come, brethren, let us pray."

PRAYER.--Most holy and glorious God! the great Architect of the
Universe: the giver of all good gifts and graces. Thou hast promised
that "Where two or three are gathered together in Thy name, Thou wilt
be in the midst of them, and bless them." In Thy name we assemble,
most humbly beseeching Thee to bless us in all our undertakings, that
we may know and serve Thee aright, and that all our actions may tend
to Thy glory, and our advancement in knowledge and virtue. And we
beseech Thee, O Lord God, to bless our present assembling; and to
illumine our minds through the influence of the Son of Righteousness,
that we may walk in the Light of Thy countenance; and when the trials
of our probationary state are over, be admitted into the temple not
made with hands, eternal in the heavens. Amen. So mote it be.

ANOTHER PRAYER.--Behold how good and how pleasant it is for brethren
to dwell together in unity! It is like the precious ointment upon the
head that ran down upon the beard, even Aaron's beard, that went down
to the skirts of his garments; as the dew of Hermon, and as the dew
that descended upon the mountain of Zion, for there the Lord commanded
the blessing, evermore. Amen. So mote it be. [This prayer is likewise
used on closing the Lodge.]

The Lodge being now open and ready to proceed to business, the Master
directs the Secretary to read the minutes of the last meeting, which
naturally brings to view the business of the present. If there are any
candidates to be brought forward, that is the first business attended
to.[1]

       *       *       *       *       *


CEREMONIES OF THE ADMISSION AND INITIATION OF A CANDIDATE IN THE FIRST
DEGREE OF FREEMASONRY.

At the first regular communication after the candidate has petitioned
for admission, if no objection has been urged against him, the Lodge
proceeds to a ballot. One black ball will reject a candidate. The
boxes may be passed three times. The Deacons are the proper persons
to pass them; one of the boxes has black and white beans or balls in
it, the other empty; the one with the balls in it goes before and
furnishes each member with a black and white ball; the empty box
follows and receives them. There are two holes in the top of this box,
with a small tube in each, one of which is black, and the other white,
with a partition in the box. The members put both their balls into
this box as their feelings dictate; when the balls are received, the
box is presented to the Master, Senior, and Junior Wardens, who
pronounce clear or not clear, as the case may be. The ballot proving
clear, the candidate (if present) is conducted into a small
preparation room adjoining the Lodge; he is asked the following
questions, and gives the following answers. Senior Deacon to
candidate, "Do you sincerely declare, upon your honor before these
gentlemen, that, unbiassed by friends, uninfluenced by unworthy
motives, you freely and voluntarily offer yourself a candidate for the
mysteries of Masonry?" Candidate answers, "I do." Senior Deacon to
candidate, "Do you sincerely declare, upon your honor before these
gentlemen, that you are prompt to solicit the privileges of Masonry,
by a favorable opinion conceived of the institution, a desire of
knowledge, and a sincere wish of being serviceable to your
fellow-creatures?" Candidate answers, "I do." Senior Deacon to
candidate, "Do you sincerely declare, upon your honor before these
gentlemen, that you will cheerfully conform to all the ancient
established usages and customs of the fraternity?" Candidate answers,
"I do." After the above questions are proposed and answered, and the
result reported to the Master, he says, "Brethren, at the request of
Mr. A. B., he has been proposed and accepted in the regular form. I
therefore recommend him as a proper candidate for the Mysteries of
Masonry, and worthy to partake of the privileges of the fraternity;
and in consequence of a declaration of his intentions, voluntarily
made, I believe he will cheerfully conform to the rules of the Order."
The candidate, during the time, is divested of all his apparel (shirt
excepted), and furnished with a pair of drawers, kept in the Lodge for
the use of candidates; he is then blindfolded, his left foot bare, his
right in a slipper, his left breast and arm naked, and a rope, called
a cable-tow, 'round his neck and left arm (the rope is not put 'round
the arm in all Lodges) in which posture the candidate is conducted to
the door, where he is caused to give, or the conductor gives, three
distinct knocks, which are answered by three from within; the
conductor gives one more, which is also answered by one from within.
The door is then partly opened, and the Junior Deacon generally asks,
"Who comes there? Who comes there? Who comes there?" The conductor
_alias_ the Senior Deacon, answers, "A poor, blind candidate, who has
long been desirous of having and receiving a part of the rights and
benefits of this worshipful Lodge, dedicated (some say erected) to
God, and held forth to the holy order of St. John, as all true fellows
and brothers have done, who have gone this way before him." The Junior
Deacon then asks, "Is it of his own free will and accord he makes this
request? Is he duly and truly prepared? Worthy and well qualified? And
properly avouched for?" All of which being answered in the
affirmative, the Junior Deacon says to the Senior Deacon, "By what
further right does he expect to obtain this benefit?" The Senior
Deacon replies, "By being a man, free born, of lawful age, and under
the tongue of good report." The Junior Deacon then says, "Since this
is the case you will wait till the Worshipful Master in the East is
made acquainted with his request, and his answer returned." The Junior
Deacon repairs to the Master, when the same questions are asked, and
answers returned as at the door; after which the Master says, "Since
he comes endowed with all these necessary qualifications, let him
enter this worshipful Lodge in the name of the Lord, and take heed on
what he enters." The candidate then enters, the Junior Deacon at the
same time pressing his naked left breast with the point of the
compass, and asks the candidate, "Did you feel anything?" ANS.--"I
did." Junior Deacon to the candidate, "What was it?" ANS.--"A
torture." The Junior Deacon then says, "As this is a torture to your
flesh, so may it ever be to your mind and conscience, if ever you
should attempt to reveal the secrets of Masonry unlawfully." The
candidate is then conducted to the centre of the Lodge, where he and
the Senior Deacon kneel, and the Deacon says the following prayer:

"Vouchsafe Thine aid, Almighty Father of the Universe, to this, our
present convention; and grant that this candidate for Masonry may
dedicate and devote his life to Thy service, and become a true and
faithful brother among us! Endue him with a competency of Thy divine
wisdom, that by the secrets of our art, he may be the better enabled
to display the beauties of holiness, to the honor of Thy holy name. So
mote it be. Amen!"

The Master then asks the candidate, "In whom do you put your trust?"
The candidate answers, "In God." The Master then takes him by the
right hand, and says, "Since in God you put your trust, arise, follow
your leader, and fear no danger." The Senior Deacon then conducts the
candidate three times regularly around the Lodge and halts at the
Junior Warden in the South, where the same questions are asked, and
answers returned as at the door.

As the candidate and the conductor are going around the room, the
Master reads the following passage of Scripture, and takes the same
time to read it that they do to go around the Lodge three times.

"Behold how good and how pleasant it is for brethren to dwell together
in unity! It is like the precious ointment upon the head, that ran
down upon the beard, even Aaron's beard, that went down to the skirts
of his garment; as the dew of Hermon, and as the dew that descended
upon the mountains of Zion, for there the Lord commanded the blessing,
even life forevermore."

The candidate is then conducted to the Senior Warden in the West,
where the same Questions are asked, and answers returned as before;
from thence he is conducted to the Worshipful Master in the East,
where the same questions are asked, and answers returned as before.
The Master likewise demands of him from whence he came, and whither he
is traveling. The candidate answers, "From the West, and traveling to
the East." Master inquires, "Why do you leave the West and travel to
the East?" He answers, "In search of light." Master then says "Since
the candidate is traveling in search of light, you will please conduct
him back to the West from whence he came, and put him in the care of
the Senior Warden, who will teach him how to approach the East, the
place of light, by advancing upon one upright regular step, to the
first step, his feet forming the right angle of an oblong square, his
body erect at the altar before the Master, and place him in a proper
position to take upon himself the solemn oath or obligation of an
Entered Apprentice Mason." The Senior Warden receives the candidate,
and instructs him as directed. He first steps off with his left foot
and brings up the heel of the right into the hollow thereof; the heel
of the right foot against the ankle of the left, will, of course, form
the right angle of an oblong square; the candidate then kneels on his
left knee, and places his right foot so as to form a square with the
left, he turns his foot around until the ankle bone is as much in
front of him as the toes on the left; the candidate's left hand is
then put under the Holy Bible, square and compass, and the right hand
on them. This is the position in which a candidate is placed when he
takes upon him the oath or obligation of an Entered Apprentice Mason.
As soon as the candidate is placed in this position, the Worshipful
Master approaches him, and says, "Mr. A. B., you are now placed in a
proper position to take upon you the solemn oath or obligation of an
Entered Apprentice Mason,[2] which I assure you is neither to affect
your religion nor politics. If you are willing to take it, repeat your
name, and say after me:

"I, A. B., of my own free will and accord, in presence of Almighty
God, and this worshipful Lodge of Free and Accepted Masons, dedicated
to God, and held forth to the holy order of St. John, do hereby and
hereon most solemnly and sincerely promise and swear, that I will
always hail, ever conceal, and never reveal any part or parts, art or
arts, point or points of the secrets, arts and mysteries of ancient
Free Masonry, which I have received, am about to receive, or may
hereafter be instructed in, to any person or persons in the known
world, except it be a true and lawful brother Mason, or within the
body of a just and lawfully constituted Lodge of such, and not unto
him, nor unto them whom I shall hear so to be, but unto them only
after strict trial and due examination or lawful information.
Furthermore, do I promise and swear that I will not write, print,
stamp, stain, hew, cut, carve, indent, paint, or engrave it on
anything moveable or immoveable, under the whole canopy of heaven,
whereby, or whereon the least letter, figure, character, mark, stain,
shadow, or resemblance of the same may become legible or intelligible
to myself or any other person in the known world, whereby the secrets
of Masonry may be unlawfully obtained through my unworthiness. To all
which I do most solemnly and sincerely promise and swear, without the
least equivocation, mental reservation, or self-evasion of mind in me
whatever; $1$2: so help me God, and keep me steadfast in the true
performance of the same."

After the obligation, the Master addresses the candidate in the
following manner: "Brother, to you the secrets of Masonry are about to
be unveiled, and a brighter sun never shone lustre on your eyes; while
prostrate before this sacred altar, do you not shudder at every crime?
Have you not confidence in every virtue? May these thoughts ever
inspire you with the most noble sentiments; may you ever feel that
elevation of soul that shall scorn a dishonest act. Brother, what do
you most desire?" The candidate answers, "Light." Master to brethren,
"Brethren, stretch forth your hands and assist in bringing this
new-made brother from darkness to light." The members having formed a
circle round the candidate, the Master says, "And God said, Let there
be light, and there was light." At the same time, all the brethren
clap their hands and stamp on the floor with their right feet as heavy
as possible, the bandage dropping from the candidate's eyes at the
same instant, which, after having been so long blind, and full of
fearful apprehensions all the time, this great and sudden transition
from perfect darkness to a light brighter (if possible) than the
meridian sun in a midsummer day, sometimes produces an alarming
effect.

After the candidate is brought to light, the Master addresses him as
follows: "Brother, on being brought to light, you first discover three
great lights in Masonry by the assistance of three lesser; they are
thus explained: The three great lights in Masonry are the Holy Bible,
Square and Compass. The Holy Bible is given to us as a rule and guide
for our faith and practice; the Square, to square our actions, and the
Compass to keep us in due bounds with all mankind, but more especially
with the brethren. Three lesser lights are three burning tapers, or
candles placed on candlesticks (some say, or candles on pedestals),
they represent the Sun, Moon, and Master of the Lodge, and are thus
explained: As the sun rules the day, and the moon governs the night,
so ought the Worshipful Master, with equal regularity, to rule and
govern his Lodge, or cause the same to be done; you next discover me,
as Master of this Lodge, approaching you from the East upon the first
step of Masonry, under the sign and due-guard of an Entered Apprentice
Mason, as already revealed to you. This is the manner of giving them;
imitate me, as near as you can, keeping your position. First, step off
with your left foot, and bring the heel of the right into the hollow
thereof, so as to form a square." [This is the first step in Masonry.]
The following is the sign of an Entered Apprentice Mason, and is the
sign of distress in this degree; you are not to give it unless in
distress. [It is given by holding your two hands traversely across
each other, the right hand upwards, and one inch from the left.] The
following is the due-guard of an Entered Apprentice Mason. [This is
given by drawing your right hand across your throat, the thumb next to
your throat, your arm as high as the elbow, in a horizontal
position.] "Brother, I now present you my right hand, in token of
brotherly love and esteem, and with it the grip and name of the grip
of an Entered Apprentice Mason." 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 forefinger; the name of the grip is BOAZ,
and is to be given in the following manner and no other: The Master
gives the grip and word, and divides it for the instruction of the
candidate; the questions are as follows: The Master and candidate
holding each other by the grip as before described, the Master says,
"What is this?" Candidate--"A grip." Master "A grip of what?"
Candidate--"The grip of an Entered Apprentice Mason." Master--"Has it
a name?" Candidate--"It has." Master--"Will you give it to me?"
Candidate--"I did not so receive it, neither can I so impart it."
Master--"What will you do with it?" Candidate--"Letter it, or halve
it." Master--"Halve it and begin." Candidate--"You begin."
Master--"Begin you." Candidate--"BO." Master--"AZ." Candidate--"BOAZ."
Master says, "Right, Brother BOAZ, I greet you. It is the name of the
left hand pillar of the porch of King Solomon's Temple--arise, Brother
Boaz, and salute the Junior and Senior Wardens as such, and convince
them that you have been regularly initiated as an Entered Apprentice
Mason, and have got the sign, grip, and word." The Master returns to
his seat, while the Wardens are examining the candidate, and gets a
lamb-skin or white apron, presents it to the candidate and observes,
"Brother, I now present you with a lamb-skin, or white apron; it is an
emblem of innocence, and the badge of a Mason; it has been worn by
kings, princes, and potentates of the earth, who have never been
ashamed to wear it; it is more honorable than the diamonds of kings,
or pearls of princesses, when worthily worn; it is more ancient than
the Golden Fleece or Roman Eagle; more honorable than the Star and
Garter, or any other order that can be conferred upon you at this or
any other time, except it be in the body of a just and fully
constituted Lodge; you will carry it to the Senior Warden in the West,
who will teach you how to wear it as an Entered Apprentice Mason." The
Senior Warden ties the apron on, and turns up the flap, instead of
letting it fall down in front of the apron. This is the way Entered
Apprentice Masons wear, or ought to wear, their aprons until they are
advanced. The candidate is now conducted to the Master in the East,
who says, "Brother, as you are dressed, it is necessary you should
have tools to work with; I will now present you with the working tools
of an Entered Apprentice Mason, which are the twenty-four-inch gauge
and common gavel; they are thus explained: The twenty-four-inch gauge
is an instrument made use of by operative Masons to measure and lay
out their work, but we, as Free and Accepted Masons, make use of it
for the more noble and glorious purpose of dividing our time. The
twenty-four inches on the gauge are emblematical of the twenty-four
hours in the day, which we are taught to divide into three equal
parts, whereby we find eight hours for the service of God and a worthy
distressed brother; eight hours for our usual vocations; and eight for
refreshment and sleep; the common gavel is an instrument made use of
by operative Masons to break off the corners of rough stones, the
better to fit them for the builder's use; but we, as Free and Accepted
Masons, use it for the more noble and glorious purpose of divesting
our hearts and consciences of all the vices and superfluities of life,
thereby fitting our minds as living and lively stones for that
spiritual building, that house not made with hands, eternal in the
Heavens. I also present you with a new name; it is CAUTION; it teaches
you, as you are barely instructed in the rudiments of Masonry, that
you should be cautious over all your words and actions, particularly
when before the enemies of Masonry. I shall next present you with
three precious jewels, which are a LISTENING EAR, a SILENT TONGUE, and
a FAITHFUL HEART. A listening ear teaches you to listen to the
instructions of the Worshipful Master, but more especially that you
should listen to the cries of a worthy distressed brother. A silent
tongue teaches you to be silent while in the Lodge, that the peace and
harmony thereof may not be disturbed, but more especially that you
should be silent before the enemies of Masonry, that the craft may not
be brought into disrepute by your imprudence. A faithful heart teaches
you to be faithful to the instructions of the Worshipful Master at all
times, but more especially that you should be faithful, and keep and
conceal the secrets of Masonry, and those of a brother when given to
you in charge as such, that they may remain as secure and inviolable
in your breast as his own, before communicated to you. I further
present you with check-words two; their names are TRUTH and UNION, and
are thus explained: Truth is a divine attribute, and the foundation of
every virtue; to be good and true is the first lesson we are taught in
Masonry; on this theme we contemplate, and by its dictates endeavor to
regulate our conduct; hence, while influenced by this principle,
hypocrisy and deceit are unknown among us, sincerity and plain dealing
distinguish us, and the heart and tongue join in promoting each
other's welfare, and rejoicing in each other's prosperity. Union is
that kind of friendship which ought to appear conspicuous in every
Mason's conduct. It is so closely allied to the divine attribute,
truth, that he who enjoys the one is seldom destitute of the other.
Should interest, honor, prejudice, or human depravity ever induce you
to violate any part of the sacred trust we now repose in you, let
these two important words, at the earliest insinuation, teach you to
put on the check-line of truth, which will infallibly direct you to
pursue that straight and narrow path which ends in the full enjoyment
of the Grand Lodge above, where we shall all meet as Masons and
members of the same family, in peace, harmony, and love; where all
discord on account of politics, religion, or private opinion, shall be
unknown, and banished from within our walls.

"Brother, it has been a custom from time immemorial to demand, or ask
from a newly-made brother, something of a metallic kind, not so much
on account of its intrinsic value, but that it may be deposited in the
archives of the Lodge, as a memorial that you was herein made a Mason;
a small trifle will be sufficient--anything of a metallic kind will
do; if you have no money, anything of a metallic nature will be
sufficient; even a button will do." [The candidate says he has nothing
about him; it is known he has nothing.] "Search yourself," the Master
replies. He is assisted in searching--nothing is found. "Perhaps you
can borrow a trifle," says the Master. [He tries to borrow, none will
lend him; he proposes to go into the other room where his clothes are;
he is not permitted: if a stranger, he is very much embarrassed.]
Master to candidate, "Brother, let this ever be a striking lesson to
you, and teach you, if you should ever see a friend, but more
especially a brother, in a like penniless situation, to contribute as
liberally to his relief as his situation may require, and your
abilities will admit, without material injury to yourself or family."
Master to Senior Deacon, "You will conduct the candidate back from
whence he came, and invest him of what he has been divested, and let
him return for further instruction. A zealous attachment to these
principles will insure a public and private esteem. In the State, you
are to be a quiet and peaceable subject, true to your government, and
just to your country; you are not to countenance disloyalty, but
faithfully submit to legal authority, and conform with cheerfulness to
the government of the country in which you live. In your outward
demeanor be particularly careful to avoid censure or reproach.
Although your frequent appearance at our regular meetings is earnestly
solicited, yet it is not meant that Masonry should interfere with your
necessary vocations; for these are on no account to be neglected:
neither are you to suffer your zeal for the institution to lead you
into argument with those who, through ignorance, may ridicule it. At
your leisure hours, that you may improve in Masonic knowledge, you are
to converse with well-informed brethren, who will be always as ready
to give, as you will be to receive information. Finally, keep sacred
and inviolable the mysteries of the Order, as these are to distinguish
you from the rest of the community, and mark your consequence among
Masons. If, in the circle of your acquaintance, you find a person
desirous of being initiated into Masonry, be particularly attentive
not to commend him, unless you are convinced he will conform to our
rules; that the honor, glory, and reputation of the institution may be
firmly established, and the world at large convinced of its good
effects." Here the initiation ends, and the candidate is congratulated
by his Masonic friends.

After this, the business of the meeting proceeds according to the
by-laws or regulations of the Lodge. Before adjourning, it is a very
common practice to close a Lodge of Entered Apprentices, and open a
Lodge of Fellow Crafts, and close that, and open a Master Mason's
Lodge, all in the same evening.

       *       *       *       *       *


CEREMONY OF CLOSING A LODGE OF ENTERED APPRENTICES.

A brother having made a motion that the Lodge be closed, it being
seconded and carried, the Master says to the Junior Deacon, "Brother
Junior [giving one rap, which calls up both Deacons], the first as
well as the last care of a Mason?" The Junior Deacon answers, "To see
the Lodge tyled, Worshipful." Master to the Junior Deacon, "Attend to
that part of your duty, and inform the Tyler that we are about to
close this Lodge of Entered Apprentice Masons, and direct him to tyle
accordingly." The Junior Deacon steps to the door and gives three
raps, which are answered by the Tyler with three more; the Junior
Deacon then gives one, which is also answered by the Tyler by one. The
Junior Deacon then opens the door, delivers his message, and resumes
his place in the Lodge, and says, "The door is tyled, Worshipful."
Master to Junior Deacon, "By whom?" ANS. "By a Master Mason without
the door, armed with the proper implements of his office." Master to
Junior Deacon, "His business there?" ANS. "To keep off all cowans and
eavesdroppers, and see that none pass or repass without permission
from the chair." Master to Junior Deacon, "Your duty there?" ANS. "To
wait on the Worshipful Master and Wardens, act as their proxy in the
active duties of the Lodge, and take care of the door." Master to
Junior Deacon, "The Senior Deacon's place in the Lodge?" ANS. "At the
right hand of the Worshipful Master in the East." Master to Senior
Deacon, "Your duty there, Brother Senior?" ANS. "To wait on the
Worshipful Master and Wardens, act as their proxy in the active duties
of the Lodge, attend to the preparation and introduction of
candidates; receive and clothe all visiting brethren." Master to the
Senior Deacon, "The Secretary's place in the Lodge?" ANS. "At your
left hand, Worshipful." Master to Secretary, "Your duty there, Brother
Secretary?" The Secretary replies, "Duly to observe the Master's will
and pleasure; record the proceedings of the Lodge; transmit a copy of
the same to the Grand Lodge, if required; receive all moneys and
money-bills from the hands of the brethren; pay them over to the
Treasurer, and take his receipt for the same." Master to the
Secretary, "The Treasurer's place in the Lodge?" ANS. "At the right
hand of the Worshipful Master." Master to Treasurer, "Your business
there, Brother Treasurer?" Treasurer answers, "Duly to observe the
Worshipful Master's will and pleasure; receive all moneys and
money-bills from the hands of the Secretary; keep a just and accurate
account of the same; pay them out by order of the Worshipful Master
and consent of the brethren." Master to the Treasurer, "The Junior
Warden's place in the Lodge?" ANS. "In the South, Worshipful." Master
to the Junior Warden, "Your business there, Brother Junior?" The
Junior Warden says, "As the sun in the South, at high meridian, is the
beauty and glory of the day, so stands the Junior Warden in the South
at high twelve, the better to observe the time, call the crafts from
labor to refreshment; superintend them during the hours thereof; see
that none convert the purposes of refreshment into that of excess or
intemperance; call them on again in due season; that the Worshipful
Master may have honor, and they pleasure and profit thereby." The
Master to the Junior Warden, "The Master's place in the Lodge?" ANS.
"In the East, Worshipful." Master to Junior Warden, "His duty there?"
ANS. "As the sun rises in the East to open and adorn the day, so
presides the Worshipful Master in the East, to open and adorn his
Lodge, set his crafts to work with good and wholesome laws, or cause
the same to be done." Master to the Junior Warden, "The Senior
Warden's place in the Lodge?" ANS. "In the West, Worshipful." Master
to the Senior Warden, "Your business there, Brother Senior?" The
Senior Warden replies, "As the sun sets in the West to close the day,
so stands the Senior Warden in the West to assist the Worshipful
Master in opening and closing the Lodge; take care of the jewels and
implements; see that none be lost; pay the craft their wages, if any
be due; and see that none go away dissatisfied." The Master now gives
three raps, when all the brethren rise, and the Master asks, "Are you
all satisfied?" They answer in the affirmative by giving the
due-guard. Should the Master discover that any declined giving it,
inquiry is immediately made why it is so; and if any member is
dissatisfied with any part of the proceedings, or with any brother,
the subject is immediately investigated. Master to the brethren,
"Attend to giving the signs; as I do, so do you give them downwards;"
[which is by giving the last in opening, first in closing. In closing,
on this degree, you first draw your right hand across your throat, as
hereinbefore described, and then hold your two hands over each other
as before described. This is the method pursued through all the
degrees; and when opening on any of the upper degrees, all the signs
of all the preceding degrees are given before you give the signs of
the degree on which you are opening.] This being done, the Master
proceeds, "I now declare this Lodge of Entered Apprentice Masons
regularly closed in due and ancient form. Brother Junior Warden,
please inform Brother Senior Warden, and request him to inform the
brethren that it is my will and pleasure that this Lodge of Entered
Apprentice Masons be now closed, and stand closed until our next
regular communication, unless a case or cases of emergency shall
require earlier convention, of which every member shall be notified;
during which time it is seriously hoped and expected that every
brother will demean himself as becomes a Free and Accepted Mason."
Junior Warden to Senior Warden, "Brother Senior, it is the Worshipful
Master's will and pleasure that this Lodge of Entered Apprentice
Masons be closed, and stand closed until our next regular
communication, unless a case or cases of emergency shall require
earlier convention, of which every brother shall be notified; during
which time it is seriously hoped and expected that every brother will
demean himself as becomes a Free and Accepted Mason." Senior Warden to
the brethren, "Brethren, you have heard the Worshipful Master's will
and pleasure as communicated to me by Brother Junior; so let it be
done." Master to the Junior Warden, "Brother Junior, how do Mason's
meet?" ANS. "On the level." Master to Senior Warden, "How do Masons
part?" ANS. "On the square." Master to the Junior and Senior Wardens,
"Since we meet on the level, Brother Junior, and part on the square,
Brother Senior, so let us ever meet and part in the name of the Lord."
Master to the brethren, "Brethren, let us pray."

"Supreme Architect of the Universe! Accept our humble praises for the
many mercies and blessings which Thy bounty has conferred upon us, and
especially for this friendly and social intercourse. Pardon, we
beseech Thee, whatever Thou hast seen amiss in us since we have been
together; and continue to us Thy presence, protection and blessing.
Make us sensible of the renewed obligations we are under to love Thee
supremely, and to be friendly to each other. May all our irregular
passions be subdued, and may we daily increase in faith, hope, and
charity; but more especially in that charity which is the bond of
peace, and perfection of every virtue. May we so practice Thy
precepts, that through the merits of the Redeemer we may finally
obtain Thy promises, and find an acceptance through the gates and into
the temple and city of our God. So mote it be. Amen."

It is often that the prayer is neglected and the following benediction
substituted: May the blessing of heaven rest upon us, and all regular
Masons! May brotherly love prevail, and every moral and social virtue
cement us. So mote it be. Amen.

After the prayer the following charge ought to be delivered, but it is
seldom attended to; in a majority of Lodges it is never attended to;
Master to brethren, "Brethren, we are now about to quit this sacred
retreat of friendship and virtue to mix again with the world. Amidst
its concerns and employments, forget not the duties which you have
heard so frequently inculcated, and so forcibly recommended in this
Lodge. Remember that around this altar you have promised to befriend
and relieve every brother who shall need your assistance. You have
promised in the most friendly manner to remind him of his errors and
aid a reformation. These generous principles are to extend further;
every human being has a claim upon your kind offices. Do good unto
all. Recommend it more 'especially to the household of the faithful.'
Finally, brethren, be ye all of one mind, live in peace, and may the
God of love and peace delight to dwell with and bless you."

In some Lodges, after the charge is delivered, the Master says,
"Brethren, form on the square." Then all the brethren form a circle,
and the Master, followed by every brother [except in using the words],
says, "And God said, Let there be light, and there was light." At the
same moment that the last of these words drops from the Master's lips,
every member stamps with his right foot on the floor, and at the same
instant brings his hands together with equal force, and in such
perfect unison with each other, that persons situated so as to hear it
would suppose it the precursor of some dreadful catastrophe. This is
called "THE SHOCK." The members of the Lodge then separate.

The above comprises all the secret forms and ceremonies in a Lodge of
Entered Apprentice Masons; but if the candidate would thoroughly
understand the whole, he must commit to memory the following
"Lecture." Very few do this except the officers of the Lodge. The
"Lecture" is nothing more nor less than a recapitulation of the
preceding ceremonies and forms by way of question and answer, in order
fully to explain the same. In fact, the ceremonies and forms
(masonically called the WORK) and Lecture are so much the same that he
who possesses a knowledge of the Lecture cannot be destitute of a
knowledge of what the ceremonies and forms are. The ceremonies used in
opening and closing are the same in all the degrees.

       *       *       *       *       *


FIRST SECTION.

LECTURE ON THE FIRST DEGREE OF MASONRY.

Question--From whence came you as an Entered Apprentice Mason?
Answer--From the Holy Lodge of St. John at Jerusalem.

Q. What recommendations do you bring? A. Recommendations from the
Worshipful Master, Wardens, and brethren of that Right Worshipful
Lodge, who greet you.

Q. What comest thou hither to do? A. To learn to subdue my passions,
and improve myself in the secret arts and mysteries of Ancient
Freemasonry.

Q. You are a Mason, then, I presume? A. I am.

Q. How do you know that you are a Mason? A. By being often tried,
never denied, and willing to be tried again.

Q. How shall I know you to be a Mason? A. By certain signs, and a
token.

Q. What are signs? A. All right angles, horizontals and
perpendiculars.

Q. What is a token? A. A certain friendly and brotherly grip, whereby
one Mason may know another in the dark as well as in the light.

Q. Where were you first prepared to be a Mason? A. In my heart.

Q. Where secondly? A. In a room adjacent to the body of a just and
lawfully constituted Lodge of such.

Q. How were you prepared? A. By being divested of all metals, neither
naked nor clothed, barefoot nor shod, hoodwinked, with a cable-tow
about my neck, in which situation I was conducted to the door of the
Lodge.

Q. You being hoodwinked, how did you know it to be a door? A. By first
meeting with resistance, and afterwards gaining admission.

Q. How did you gain admission? A. By three distinct knocks from
without, answered by the same from within.

Q. What was said to you from within? A. Who comes there? Who comes
there? Who comes there?

Q. Your answer? A. A poor, blind candidate, who has long been desirous
of having and receiving a part of the rights and benefits of this
Worshipful Lodge, dedicated to God, and held forth to the Holy Order
of St. John, as all true fellows and brothers have done, who have gone
this way before me.

Q. What further was said to you from within? A. I was asked if it was
of my own free will and accord I made this request; if I was duly and
truly prepared, worthy and well qualified; all of which being answered
in the affirmative, I was asked by what further rights I expected to
obtain so great a favor or benefit.

Q. Your answer? A. By being a man, free-born, of lawful age, and well
recommended.

Q. What was then said to you? A. I was bid to wait till the Worshipful
Master in the East was made acquainted with my request and his answer
returned.

Q. After his answer was returned, what followed? A. I was caused to
enter the Lodge.

Q. How? A. On the point of some sharp instrument pressing my naked
left breast, in the name of the Lord.

Q. How were you then disposed of? A. I was conducted to the centre of
the Lodge, and there caused to kneel for the benefit of a prayer.

Q. After prayer, what was said to you? A. I was asked in whom I put my
trust.

Q. Your answer? A. God.

Q. What followed? A. The Worshipful Master took me by the right hand
and said, Since in God you put your trust, arise, follow your leader,
and fear no danger.

Q. How were you then disposed of? A. I was conducted three times
regularly around the Lodge, and halted at the Junior Warden in the
South, where the same questions were asked, and answers returned at
the door.

Q. How did the Junior Warden dispose of you? A. He ordered me to be
conducted to the Senior Warden in the West, where the same questions
were asked, and answers returned as before.

Q. How did the Senior Warden dispose of you? A. He ordered me to be
conducted to the Worshipful Master in the East, where the same
questions were asked, and answers returned as before, who likewise
demanded of me from whence I came, and whither I was traveling.

Q. Your answer? A. From the West, and traveling to the East.

Q. Why do you leave the West and travel to the East? A. In search of
light.

Q. How did the Worshipful Master then dispose of you? A. He ordered me
to be conducted back to the West, from whence I came, and put in care
of the Senior Warden, who taught me how to approach the East, the
place of light, by advancing upon one upright regular step to the
first step, my feet forming the right angle of an oblong square, my
body erect at the altar before the Worshipful Master.

Q. What did the Worshipful Master do with you? A. He made an Entered
Apprentice Mason of me.

Q. How? A. In due form.

Q. What was that due form? A. My left knee bare and bent, my right
forming a square, my left hand supporting the Holy Bible, Square and
Compass; I took upon me the solemn oath or obligation of an Entered
Apprentice Mason.

Q. After you had taken your obligation, what was said to you? A. I was
asked what I most desired.

Q. Your answer? A. Light.

Q. Was you immediately brought to light? A. I was.

Q. How? A. By the direction of the Master, and assistance of the
brethren.

Q. What did you first discover after being brought to light? A. Three
great lights in Masonry, by the assistance of three lesser.

Q. What were those three great lights in Masonry? A. The Holy Bible,
Square and Compass.

Q. How are they explained? A. The Holy Bible is given to us as a guide
for our faith and practice; the Square, to square our actions; and the
Compass to keep us in due bounds with all mankind, but more especially
with the brethren.

Q. What were those three lesser lights? A. Three burning tapers, or
candles on candlesticks.

Q. What do they represent? A. The Sun, Moon, and Master of the Lodge.

Q. How are they explained? A. As the Sun rules the day, and the Moon
governs the night, so ought the Worshipful Master to use his endeavors
to rule and govern his Lodge with equal regularity, or cause the same
to be done.

Q. What did you next discover? A. The Worshipful Master approaching me
from the East, under the sign and due-guard of an Entered Apprentice
Mason, who presented me with his right hand in token of brotherly love
and esteem, and proceeded to give me the grip and word of an Entered
Apprentice Mason, and bid me arise and salute the Junior and Senior
Wardens, and convince them that I had been regularly initiated as an
Entered Apprentice Mason, and was in possession of the sign, grip, and
word.

Q. What did you next discover? A. The Worshipful Master a second time
approaching me from the East, who presented me with a lamb-skin, or
white apron, which he said was an emblem of innocence, and the badge
of a Mason; that it had been worn by kings, princes, and potentates of
the earth, who had never been ashamed to wear it; that it was more
honorable than the diamonds of kings, or pearls of princesses, when
worthily worn; and more ancient than the Golden Fleece or Roman Eagle;
more honorable than the Star or Garter, or any other order that could
be conferred on me at that time, or any time thereafter, except it be
in the body of a just and lawfully constituted Lodge of Masons; and
bid me carry it to the Senior Warden in the West, who taught me how to
wear it as an Entered Apprentice Mason.

Q. What were you next presented with? A. The working tools of an
Entered Apprentice Mason.

Q. What were they? A. The twenty-four-inch gauge and common gavel.

Q. How were they explained? A. The twenty-four-inch gauge is an
instrument made use of by operative masons to measure and lay out
their work; but we, as Free and Accepted Masons, are taught to make
use of it for the more noble and glorious purpose of dividing our
time; the twenty-four inches on the gauge are emblematical of the
twenty-four hours in the day, which we are taught so divide into three
equal parts, whereby we find eight hours for the service of God and a
worthy distressed brother; eight hours for our usual vocation, and
eight hours for refreshment and sleep. The common gavel is an
instrument made use of by operative masons to break off the corners of
rough stones, the better to fit them for the builder's use; but we, as
Free and Accepted Masons, are taught to make use of it for the more
noble and glorious purpose of divesting our hearts and consciences of
all the vices and superfluities of life, thereby fitting our minds as
lively and living stone for that spiritual building, that house not
made with hands, eternal in the heavens.

Q. What was you next presented with? A. A new name.

Q. What was it? A. Caution.

Q. What does it teach? A. It teaches me, as I was barely instructed in
the rudiments of Masonry, that I should be cautious over all my words
and actions, especially when before its enemies.

Q. What were you next presented with? A. Three precious jewels.

Q. What were they? A. A listening ear, a silent tongue, and a faithful
heart.

Q. What do they teach? A. A listening ear teaches me to listen to the
instructions of the Worshipful Master, but more especially that I
should listen to the calls and cries of a worthy distressed brother. A
silent tongue teaches me to be silent in the Lodge, that the peace and
harmony thereof may not be disturbed; but more especially that I
should be silent when before the enemies of Masonry. A faithful heart,
that I should be faithful to the instructions of the Worshipful Master
at all times; but more especially that I should be faithful and keep
and conceal the secrets of Masonry, and those of a brother, when
delivered to me in charge as such, that they may remain as secure and
inviolable in my breast as in his own, before communicated to me.

Q. What was you next presented with? A. Check-words two.

Q. What were they? A. Truth and Union.

Q. How explained? A. Truth is a divine attribute, and the foundation
of every virtue. To be good and true are the first lessons we are
taught in Masonry. On this theme we contemplate, and by its dictates
endeavor to regulate our conduct; hence, while influenced by this
principle, hypocrisy and deceit are unknown amongst us; sincerity and
plain dealing distinguish us; and the heart and tongue join in
promoting each other's welfare, and rejoicing in each other's
prosperity.

Union is that kind of friendship that ought to appear conspicuous in
the conduct of every Mason. It is so closely allied to the divine
attribute, truth, that he who enjoys the one, is seldom destitute of
the other. Should interest, honor, prejudice, or human depravity ever
influence you to violate any part of the sacred trust we now repose in
you, let these two important words, at the earliest insinuation, teach
you to put on the check-line of truth, which will infallibly direct
you to pursue that straight and narrow path which ends in the full
enjoyment of the Grand Lodge above, where we shall all meet as Masons
and members of one family; where all discord on account of religion,
politics, or private opinion, shall be unknown and banished from
within our walls.

Q. What followed? A. The Worshipful Master in the East made a demand
of me of something of a metallic kind, which, he said, was not so much
on account of its intrinsic value, as that it might be deposited in
the archives of the Lodge as a memorial that I had herein been made a
Mason.

Q. How did the Worshipful Master then dispose of you? A. He ordered me
to be conducted out of the Lodge and invested of what I had been
divested, and return for further instruction.

Q. After you returned, how was you disposed of? A. I was conducted to
the northeast corner of the Lodge, and there caused to stand upright
like a man, my feet forming a square, and received a solemn
injunction, ever to walk and act uprightly before God and man, and in
addition thereto received too following charge. [For this charge see
pages 10-12.]

       *       *       *       *       *


SECOND SECTION.

Question--Why was you divested of all metals when you was made a
Mason? Answer--Because Masonry regards no man on account of his
worldly wealth or honors; it is therefore the internal, and not the
external qualifications that recommend a man to Masons.

Q. A second reason? A. There was neither the sound of an axe, hammer,
or any other metal tool heard at the building of King Solomon's
Temple.

Q. How could so stupendous a fabric be erected without the sound of
axe, hammer, or any other metal tool? A. All the stones were hewed,
squared, and numbered in the quarries where they were raised, all the
timbers felled and prepared in the forests of Lebanon, and carried
down to Joppa on floats, and taken from thence up to Jerusalem and set
up with wooden mauls, prepared for that purpose; which, when
completed, every part thereof fitted with that exact nicety, that it
had more the resemblance of the handy workmanship of the Supreme
Architect of the Universe than of human hands.

Q. Why was you neither naked nor clothed? A. As I was an object of
distress at that time, it was to remind me, if ever I saw a friend,
more especially a brother, in a like distressed situation, that I
should contribute as liberally to his relief as his situation
required, and my abilities would admit, without material injury to
myself or family.

Q. Why was you neither barefoot nor shod? A. It was an ancient
Israelitish custom adopted among Masons; and we read in the Book of
Ruth concerning their mode and manner of changing and redeeming, and
to confirm all things, a brother plucked off his shoe and gave it to
his neighbor, and that was testimony in Israel. This, then, therefore,
we do in confirmation of a token, and as a pledge of our fidelity;
therefore signifying that we will renounce our own will in all things,
and become obedient to the laws of our ancient institutions.

Q. Why was you hoodwinked? A. That my heart might conceive before my
eyes beheld the beauties of Masonry.

Q. A second reason? A. As I was in darkness at that time, it was to
remind me that I should keep the whole world so respecting Masonry.

Q. Why had you a cable-tow about your neck? A. In case I had not
submitted to the manner and mode of my initiation, that I might have
been led out of the Lodge without seeing the form and beauties
thereof.

Q. Why did you give three distinct knocks at the door? A. To alarm the
Lodge, and let the Worshipful Master, Wardens and brethren know that a
poor blind candidate prayed admission.

Q. What do those three distinct knocks allude to? A. A certain passage
in Scripture wherein it says, "Ask and it shall be given, seek and ye
shall find, knock and it shall be opened unto you."

Q. How did you apply this to your then case in Masonry? A. I asked the
recommendation of a friend to become a Mason; I sought admission
through his recommendations and knocked, and the door of Masonry
opened unto me.

Q. Why was you caused to enter on the point of some sharp instrument
pressing your naked left breast in the name of the Lord? A. As this
was a torture to my flesh, so might the recollection of it ever be to
my flesh and conscience, if ever I attempted to reveal the secrets of
Masonry unlawfully.

Q. Why was you conducted to the centre of the Lodge, and there caused
to kneel for the benefit of a prayer? A. Before entering on this, or
any other great and important undertaking, it is highly necessary to
implore a blessing from Deity.

Q. Why was you asked in whom you put your trust? A. Agreeably to the
laws of our ancient institution, no Atheist could be made a Mason; it
was, therefore, necessary that I should believe in Deity; otherwise,
no oath or obligation could bind me.

Q. Why did the Worshipful Master take you by the right hand and bid
you rise, follow your leader, and fear no danger? A. As I was in
darkness at that time, and could neither forsee nor avoid danger, it
was to remind me that I was in the hands of an affectionate friend, in
whose fidelity I might with safety confide.

Q. Why was you conducted three times regularly round the Lodge? A.
That the Worshipful Master, Wardens and brethren might see that I was
duly and truly prepared.

Q. Why did you meet with those several obstructions on the way? A.
This, and every other Lodge is, or ought to be, a true representation
of King Solomon's Temple, which, when completed, had guards stationed
at the East, West, and South gates.

Q. Why had they guards stationed at those several gates? A. To prevent
any one from passing or repassing that was not duly qualified.

Q. Why did you kneel on your left knee and not on your right, or both?
A. The left side has ever been considered the weakest part of the
body; it was, therefore, to remind me that that part I was then taking
upon me was the weakest part of Masonry, it being that only of an
Entered Apprentice.

Q. Why was your right hand placed on the Holy Bible, Square and
Compass, and not your left, or both? A. The right hand has ever been
considered the seat of fidelity, and our ancient brethren worshipped
Deity under the name of FIDES, which has sometimes been represented by
two right hands joined together; at others, by two human figures
holding each other by the right hand; the right hand, therefore, we
use in this great and important undertaking, to signify, in the
strongest manner possible, the sincerity of our intentions in the
business we are engaged.

Q. Why did the Worshipful Master present you with a lamb-skin, or a
white apron? A. The lamb-skin has, in all ages, been deemed an emblem
of innocence; he, therefore, who wears the lamb-skin, as a badge of a
Mason, is thereby continually reminded of that purity of life and
rectitude of conduct, which is so essentially necessary to our gaining
admission into the Celestial Lodge above, where the Supreme Architect
of the Universe presides.

Q. Why did the Master make a demand of you of something of a metallic
nature? A. As I was in a poor and penniless situation at the time, it
was to remind me if ever I saw a friend, but more especially a
brother, in a like poor and penniless situation, that I should
contribute as liberally to his relief as my abilities would admit and
his situation required, without injuring myself or family.

Q. Why was you conducted to the northeast corner of the Lodge, and
there caused to stand upright, like a man, your feet forming a square,
receiving, at the same time, a solemn charge to walk and act uprightly
before God and man? A. The first stone in every Masonic edifice is, or
ought to be, placed at the northeast corner; that being the place
where an Entered Apprentice Mason receives his first instructions to
build his future Masonic edifice upon.

       *       *       *       *       *


THIRD SECTION.

Question--We have been saying a good deal about a Lodge, I want to
know what constitutes a Lodge? Answer--A certain number of Free and
Accepted Masons, duly assembled in a room or place, with the Holy
Bible, Square and Compass, and other Masonic Implements, with a
charter from the Grand Lodge, empowering them to work.

Q. Where did our ancient brethren meet before Lodges were erected? A.
On the highest hills, and in the lowest vales.

Q. Why on the highest hills and in the lowest vales? A. The better to
guard against cowans and enemies either ascending or descending, that
the brethren might have timely notice of their approach, to prevent
being surprised.

Q. What is the form of your Lodge? A. An oblong square.

Q. How long? A. From East to West.

Q. How wide? A. Between North and South.

Q. How high? A. From the surface of the earth to the highest heavens.

Q. How deep? A. From the surface to the centre.

Q. What supports your Lodge? A. Three large columns or pillars.

Q. What are their names? A. Wisdom, Strength, and Beauty.

Q. Why so? A. It is necessary there should be wisdom to contrive,
strength to support, and beauty to adorn, all great and important
undertakings; but more especially this of ours.

Q. Has your Lodge any covering? A. It has; a clouded canopy, or
starry-decked heaven, where all good Masons hope to arrive.

Q. How do you hope to arrive there? A. By the assistance of Jacob's
ladder.

Q. How many principal rounds has it got? A. Three.

Q. What are their names? A. Faith, Hope, and Charity.

Q. What do they teach? A. Faith in God, hope in immortality, and
charity to all mankind.

Q. Has your Lodge any furniture? A. It has; the Holy Bible, Square,
and Compass.

Q. To whom do they belong? A. The Bible to God; the Square to the
Master; and the Compass to the Craft.

Q. How explained? A. The Bible to God, it being the inestimable gift
of God to man for his instruction, to guide him through the rugged
paths of life; the Square to the Master, it being the proper emblem
of his office: the Compass to the Craft; by a due attention to which
we are taught to limit our desires, curb our ambition, subdue our
irregular appetites, and keep our passions and prejudices in due
bounds with all mankind, but more especially with the brethren.

Q. Has your Lodge any ornaments? A. It has; the Mosaic, or checkered
pavement; the indented tressel; that beautiful tesselated border which
surrounds it, with the blazing star in the centre.

Q. What do they represent? A. The Mosaic, or checkered pavement,
represents this world; which, though checkered over with good and
evil, yet brethren may walk together thereon and not stumble; the
indented tressel, with the blazing star in the centre, the manifold
blessings and comforts with which we are surrounded in this life, but
more especially those which we hope to enjoy hereafter; the blazing
star, that prudence which ought to appear conspicuous in the conduct
of every Mason, but more especially commemorative of the star which
appeared in the East to guide the wise men to Bethlehem, to proclaim
the birth and the presence of the Son of God.

Q. Has your Lodge any lights? A. It has; three.

Q. How are they situated? A. East, West, and South.

Q. Has it none in the North? A. It has not.

Q. Why so? A. Because this and every other Lodge is, or ought to be, a
true representation of King Solomon's Temple, which was situated North
of the ecliptic; the Sun and Moon, therefore, darting their rays from
the South, no light was to be expected from the North; we, therefore,
Masonically, term the North a place of darkness.

Q. Has your Lodge any jewels? A. It has; six; three movable and three
immovable.

Q. What are the three movable jewels? A. The Square, Level, and Plumb.

Q. What do they teach? A. The Square, morality; the Level, equality;
and the Plumb, rectitude of life and conduct.

Q. What are the three immovable jewels? A. The rough Ashlar, the
perfect Ashlar, and the Tressel-Board.

Q. What are they? A. The rough Ashlar is a stone in its rough and
natural state; the perfect Ashlar is also a stone, made ready by the
working tools of the Fellow Craft to be adjusted in the building; and
the Tressle-Board is for the master workman to draw his plans and
designs upon.

Q. What do they represent? A. The rough Ashlar represents man in his
rude and imperfect state by nature; the perfect Ashlar also represents
man in that state of perfection to which we all hope to arrive, by
means of a virtuous life and education, our own endeavors, and the
blessing of God. In erecting our temporal building, we pursue the
plans and designs laid down by the master workman on his
Tressle-Board: but in erecting our spiritual building, we pursue the
plans and designs laid down by the Supreme Geometrician of the
Universe, in the Book of Life, which we, Masonically, term our
spiritual Tressle-Board.

Q. Who did you serve? A. My Master.

Q. How long? A. Six days.

Q. What did you serve him with? A. Freedom, Fervency, and Zeal.

Q. What do they represent? A. Chalk, Charcoal, and Earth.

Q. Why so? A. There is nothing freer than chalk, the slightest touch
of which leaves a trace behind; nothing more fervent than heated
charcoal; it will melt the most obdurate metals; nothing more zealous
than the earth to bring forth.

Q. How is your Lodge situated? A. Due East and West.

Q. Why so? A. Because the Sun rises in the East and sets in the West.

Q. A second reason? A. The gospel was first preached in the East and
is spreading to the West.

Q. A third reason? A. The liberal arts and sciences began in the East
and are extending to the West.

Q. A fourth reason? A. Because all the churches and chapels are, or
ought to be, so situated.

Q. Why are all churches and chapels so situated? A. Because King
Solomon's Temple was so situated.

Q. Why was King Solomon's Temple so situated? A. Because Moses, after
conducting the children of Israel through the Red Sea, by divine
command, erected a tabernacle to God, and placed it due East and West,
which was to commemorate, to the latest posterity, that miraculous
East wind that wrought their mighty deliverance; and this was an exact
model of Solomon's Temple; since which time, every well regulated and
governed Lodge is, or ought to be, so situated.

Q. To whom did our ancient brethren dedicate their Lodges? A. To King
Solomon.

Q. Why so? A. Because King Solomon was our most ancient Grand Master.

Q. To whom do modern Masons dedicate their Lodges? A. To St. John the
Baptist and St. John the Evangelist.

Q. Why so? A. Because they were the two most ancient Christian patrons
of Masonry; and, since their time, in every well-regulated and
governed Lodge there has been a certain point within a circle, which
circle is bounded on the East and the West by two perpendicular
parallel lines, representing the anniversary of St. John the Baptist
and St. John the Evangelist, who were two perfect parallels, as well
in Masonry as Christianity, on the vertex of which rests the Book of
the Holy Scriptures, supporting Jacob's Ladder, which is said to reach
the watery clouds, and, in passing round this circle, we naturally
touch on both these perpendicular parallel lines, as well as the Book
of the Holy Scriptures; and while a Mason keeps himself thus
circumscribed, he cannot materially err.


END OF THE LECTURE, AND OF THE FIRST DEGREE.

It is proper to add here that very few Masons ever learn the Lecture.
Of course, it is necessary that the officers of the Lodge should
understand their own particular part, and that is generally all they
learn.

       *       *       *       *       *


THE SECOND OR FELLOW CRAFT MASON'S DEGREE.

This degree is usually called "passing." The ceremonies of opening and
closing the Lodge are precisely the same as in the first degree;
except two knocks are used in this degree, and the door is entered by
the benefit of a pass-word. It is SHIBBOLETH, and explained in the
Lecture. The candidate, as before, is taken into the preparation room
and prepared in the manner following: All his clothing taken off,
except his shirt; furnished with a pair of drawers; his right breast
bare; his left foot in a slipper; the right bare; a cable-tow twice
'round his neck; semi-hoodwinked; in which situation he is conducted
to the door of the Lodge, where he gives two knocks, when the Senior
Warden rises and says, "Worshipful, while we are peaceably at work on
the second degree of Masonry, under the influence of faith, hope, and
charity, the door of our Lodge is alarmed." Master to Junior Deacon,
"Brother Junior, inquire the cause of that alarm." [In many Lodges
they come to the door, knock, are answered by the Junior Deacon, and
come in without being noticed by the Senior Warden or Master.] The
Junior Deacon gives two raps on the inside of the door. The candidate
gives one without. It is answered by the Junior Deacon with one; when
the door is partly opened by the Junior Deacon, who inquires, "Who
comes here? Who comes here?" The Senior Deacon, who is, or ought to
be, the conductor, answers, "A worthy brother, who has been regularly
initiated as an Entered Apprentice Mason, served a proper time as
such, and now wishes for further light in Masonry, by being passed to
the degree of Fellow Craft." Junior Deacon to Senior Deacon, "Is it of
his own free will and accord he makes this request?" Senior Deacon
replies, "It is." Junior Deacon to Senior Deacon, "Is he duly and
truly prepared?" ANS. "He is." Junior Deacon to Senior Deacon, "Is he
worthy and well qualified?" ANS. "He is." Junior Deacon to Senior
Deacon, "Has he made suitable proficiency in the preceding degree?"
ANS. "He has." Junior Deacon to Senior Deacon, "By what further rights
does he expect to obtain this benefit?" ANS. "By the benefit of a
pass-word." Junior Deacon to Senior Deacon, "Has he a pass-word?" ANS.
"He has not, but I have it for him." Junior Deacon to Senior Deacon,
"Give it to me." The Senior Deacon whispers in the Junior Deacon's
ear, "SHIBBOLETH." The Junior Deacon says, "The pass is right; since
this is the case, you will wait until the Worshipful Master in the
East is made acquainted with his request, and his answer returned."
The Junior Deacon then repairs to the Master and gives two knocks, as
at the door, which are answered by two by the Master; when the same
questions are asked, and answers returned, as at the door. After
which, the Master says, "Since he comes endued with all these
necessary qualifications, let him enter this Worshipful Lodge in the
name of the Lord, and take heed on what he enters." He enters; the
angle of the Square is pressed hard against his naked right breast, at
which time the Junior Deacon says, "Brother, when you entered this
Lodge the first time, you entered on the point of the Compass pressing
your naked left breast, which was then explained to you. You now enter
it on the angle of the Square, pressing your naked right breast; which
is to teach you to act upon the square with all mankind, but more
especially with the brethren." The candidate is then conducted twice
regularly 'round the Lodge and halted at the Junior Warden in the
South, where he gives two raps, and is answered by two, when the same
questions are asked, and answers returned as at the door; from thence
he is conducted to the Senior Warden, where the same questions are
asked, and answers returned as before; he is then conducted to the
Master in the East, where the same questions are asked, and answers
returned as before; the Master likewise demands of him from whence he
came, and whither he was traveling; he answers, "From the West, and
traveling to the East." The Master says, "Why do you leave the West,
and travel to the East?" The candidate answers, "In search of more
light." The Master then says to the Senior Deacon, "Since this is the
case, you will please conduct the candidate back to the West, from
whence he came, and put him in the care of the Senior Warden, who will
teach him how to approach the East, 'the place of light,' by advancing
upon two upright regular steps to the second step (his heel is in the
hollow of the right foot in this degree), his feet forming the right
angle of an oblong square, and his body erect at the altar before the
Worshipful Master, and place him in a proper position to take the
solemn oath or obligation of a Fellow Craft Mason." The Master then
leaves his seat and approaches the kneeling candidate (the candidate
kneels on the right knee, the left forming a square; his left arm, as
far as the elbow, in a horizontal position, and the rest of the arm in
a vertical position, so as to form a square; his arm supported by the
Square held under his elbow), and says, "Brother, you are now placed
in a proper position to take on you the solemn oath or obligation of a
Fellow Craft Mason, which, I assure you, as before, is neither to
affect your religion nor politics; if you are willing to take it,
repeat your name, and say after me:

  "I, A. B., of my own free will and accord, in the presence of
  Almighty God, and this Worshipful Lodge of Fellow Craft Masons,
  dedicated to God, and held forth to the Holy Order of St. John, do
  hereby and hereon most solemnly and sincerely promise and swear,
  in addition to my former obligation, that I will not give the
  degree of a Fellow Craft Mason to any one of an inferior degree,
  nor to any one being in the known world, except it be to a true
  and lawful brother, or brethren Fellow Craft Masons, or within the
  body of a just and lawfully constituted Lodge of such; and not
  unto him nor unto them whom I shall hear so to be, but unto him
  and them only whom I shall find so to be, after strict trial and
  due examination, or lawful information. Furthermore, do I promise
  and swear, that I will not wrong this Lodge, nor a brother of this
  degree, to the value of two cents, knowingly, myself, nor suffer
  it to be done by others, if in my power to prevent it.
  Furthermore, do I promise and swear, that I will support the
  Constitution of the Grand Lodge of the United States, and of the
  Grand Lodge of this State, under which this Lodge is held, and
  conform to all the by-laws, rules, and regulations of this, or any
  other Lodge, of which I may at any time hereafter become a member,
  as far as in my power. Furthermore, do I promise and swear, that I
  will obey all regular signs and summons given, handed, sent, or
  thrown to me by the hand of a brother Fellow Craft Mason, or from
  the body of a just and lawfully constituted Lodge of such;
  provided it be within the length of my cable-tow, or a square and
  angle of my work. Furthermore, do I promise and swear, that I will
  be aiding and assisting all poor and penniless brethren Fellow
  Crafts, their widows and orphans, wheresoever disposed 'round the
  globe, they applying to me as such, as far as in my power, without
  injuring myself or family. To all which I do most solemnly and
  sincerely promise and swear, without the least hesitation, mental
  reservation, or self-evasion of mind in me whatever; 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, and carried into the valley of Jehosaphat, there to
  become a prey to the wild beasts of the fields, and vultures of
  the air, if ever I should prove wilfully guilty of violating any
  part of this my solemn oath or obligation of a Fellow Craft Mason;
  so keep me God, and keep me steadfast in the due performance of
  the same."

The Master then says, "Detach your hands and kiss the book, which is
the Holy Bible, twice." The bandage is now (by one of the brethren)
dropped over the other eye, and the Master says, "Brother (at the same
time laying his hand on the top of the candidate's head), what do you
most desire?" The candidate answers, after his prompter, "More light."
The Master says, "Brethren, form on the square, and assist in bringing
our new-made brother from darkness to light; 'And God said, Let there
be light, and there was light.'" At this instant all the brethren clap
their hands, and stamp on the floor, as in the preceding degree. The
Master says to the candidate, "Brother, what do you discover different
from before?" The Master says, after a short pause, "You now discover
one point of the Compass elevated above the Square, which denotes
light in this degree; but as one is yet in obscurity, it is to remind
you that you are yet one material point in the dark respecting
Masonry." The Master steps off from the candidate three or four steps,
and says, "Brother, you now discover me as a Master of this Lodge,
approaching you from the East, under the sign and due-guard of a
Fellow Craft Mason; do as I do, as near as you can, keeping your
position." The sign is given by drawing your right hand flat, with the
palm of it next to your breast, across your breast, from the left to
the right side, with some quickness, and dropping it down by your
side; the due-guard is given by raising the left arm until that part
of it between the elbow and shoulder is perfectly horizontal, and
raising the rest of the arm in a vertical position, so that that part
of the arm below the elbow, and that part above it, forms a square;
this is called the due-guard of a Fellow Craft Mason. The two given
together are called the sign and due-guard of a Fellow Craft Mason,
and they are never given separate; they would not be recognized by a
Mason if given separately. The Master, by the time he gives his steps,
sign, and due-guard, arrives at the candidate, and says, "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 pass, or more properly the pass-grip, is given by taking
each other by the right hand, as though going to shake hands, and each
putting his thumb between the fore and second finger, where they join
the hands, and pressing the thumb between the joints. This is the
pass-grip of a Fellow Craft Mason; the name of it is SHIBBOLETH. Its
origin will be explained in the Lecture; the pass-grip some give
without lettering or syllabling, and others give it in the same way
they do the real grip. The real grip of a Fellow Craft Mason is given
by putting the thumb on the joint of the second finger, where it joins
the hand, and crooking your thumb so that each can stick the nail of
his thumb into the joint of the other. This is the real grip of a
Fellow Craft Mason; the name of it is JACHIN; it is given in the
following manner: If you wish to examine a person, after having taken
each other by the grip, ask him, "What is this?" A. "A grip." Q. "A
grip of what?" A. "The grip of a Fellow Craft Mason." Q. "Has it a
name?" A. "It has." Q. "Will you give it to me?" A. "I did not so
receive it, neither can I so impart it." Q. "What will you do with
it?" A. "I'll letter it or halve it." Q. "Halve it, and you begin." A.
"No; begin you." Q. "You begin." A. "JA." Q. "CHIN." A. "JACHIN." Q.
"Right, Brother JACHIN, I greet you."

After the Master gives the candidate the pass-grip and grip, and their
names, he says, "Brother, you will rise and salute the Junior and
Senior Wardens as such, and convince them that you have been regularly
passed to the degree of a Fellow Craft Mason, and have got the sign
and pass-grip, real grip, and their names." [I do not here express it
as expressed in Lodges generally; the Master usually says you will
rise and salute the Wardens, &c., and convince them, &c., that you
have got the sign, pass-grip, and word. It is obviously wrong, because
the first thing he gives is the sign, then the due-guard, then the
pass-grip, and their names.] While the Wardens are examining the
candidate, the Master gets an apron, and returns to the candidate, and
says, "Brother, I now have the honor of presenting you with a
lamb-skin, or white apron, as before, which I hope you will continue
to wear, with honor to yourself, and satisfaction to the brethren; you
will please carry it to the Senior Warden in the West, who will teach
you how to wear it as a Fellow Craft Mason." The Senior Warden ties on
his apron, and turns up one corner of the lower end of the apron, and
tucks it under the apron string. The Senior Deacon then conducts his
pupil to the Master, who has by this time resumed his seat in the
East, where he has, or ought to have, the floor carpet to assist him
in his explanations. Master to the candidate, "Brother, as you are
dressed, it is necessary you should have tools to work with; I will,
therefore, present you with the tools of a Fellow Craft Mason. They
are the Plumb, Square, and Level. The Plumb is an instrument made use
of by operative masons to raise perpendiculars; the Square, to square
their work; and the Level, to lay horizontals; but we, as Free and
Accepted Masons, are taught to use them for more noble and glorious
purposes; the Plumb teaches us to walk uprightly, in our several
stations, before God and man; squaring our actions by the square of
virtue; and remembering that we are traveling on the level of time to
that 'undiscovered country, from whose bourne no traveler has
returned.' I further present you with three precious jewels; their
names are Faith, Hope, and Charity; they teach us to have faith in
God, hope in immortality, and charity to all mankind." The Master to
the Senior Deacon, "You will now conduct the candidate out of this
Lodge, and invest him with what he has been divested." After he is
clothed, and the necessary arrangements made for his reception, such
as placing the columns and floor carpet, if they have any, and the
candidate is reconducted back to the Lodge; as he enters the door, the
Senior Deacon observes, "We are now about to return to the middle
chamber of King Solomon's Temple." When within the door, the Senior
Deacon proceeds, "Brother, we have worked in speculative Masonry, but
our forefathers wrought both in speculative and operative Masonry.
They worked at the building of King Solomon's Temple, and many other
Masonic edifices; they wrought six days; they did not work on the
seventh, because in six days God created the heavens and the earth,
and rested on the seventh day. The seventh, therefore, our ancient
brethren consecrated as a day of rest; thereby enjoying more frequent
opportunities to contemplate the glorious works of creation, and to
adore their great Creator." Moving a step or two, the Senior Deacon
proceeds, "Brother, the first thing that attracts our attention are
two large columns, or pillars, one on the left hand, and the other on
the right; the name of the one on the left hand is BOAZ, and denotes
strength; the name of the one on the right hand is JACHIN, and denotes
establishment; they collectively allude to a passage in Scripture,
wherein God has declared in his word, 'In strength shall this house be
established.' These columns are eighteen cubits high, twelve in
circumference, and four in diameter; they are adorned with two large
chapiters, one on each, and these chapiters are ornamented with net
work, lily work, and pomegranates; they denote unity, peace, and
plenty. The net work, from its connection, denotes union; the lily
work, from its whiteness, purity and peace; and the pomegranate, from
the exuberance of its seed, denotes plenty. They also have two large
globes, or balls, one on each; these globes or balls contain, on their
convex surfaces, all the maps and charts of the celestial and
terrestrial bodies; they are said to be thus extensive to denote the
universality of Masonry, and that a Mason's charity ought to be
equally extensive. Their composition is molten, or cast brass; they
were cast on the banks of the river Jordan, in the clay-ground between
Succoth and Zaradatha, where King Solomon ordered these and all other
holy vessels to be cast; they were cast hollow; and were four inches,
or a hand's breadth thick; they were cast hollow, the better to
withstand inundations and conflagrations; they were the archives of
Masonry, and contained the constitution, rolls, and records." The
Senior Deacon having explained the columns, he passes between them,
advances a step or two, observing as he advances, "Brother, we will
pursue our travels; the next thing that we come to is a long, winding
staircase, with three, five, seven steps, or more. The three first
allude to the three principal supports in Masonry, viz., wisdom,
strength, and beauty; the five steps allude to the five orders in
architecture, and the five human senses; the five orders in
architecture are the Tuscan, Doric, Ionic, Corinthian, and Composite;
the five human senses are Hearing, Seeing, Feeling, Smelling, and
Tasting; the three first of which have ever been highly essential
among Masons: Hearing, to hear the word; Seeing, to see the sign; and
Feeling, to feel the grip, whereby one Mason may know another in the
dark as well as in the light. The seven steps allude to the seven
sabbatical years; seven years of famine; seven years in building the
temple; seven golden candlesticks; seven wonders of the world; seven
planets; but more especially the seven liberal arts and sciences,
which are Grammar, Rhetoric, Logic, Arithmetic, Geometry, Music, and
Astronomy; for this, and many other reasons, the number seven has ever
been held in high estimation among Masons." Advancing a few steps,
the Senior Deacon proceeds, "Brother, the next thing we come to is the
outer door of the middle chamber of King Solomon's Temple, which is
partly open, but closely tyled by the Junior Warden" [It is the Junior
Warden in the South who represents the Tyler at the outer door of the
middle chamber of King Solomon's Temple], who, on the approach of the
Senior Deacon and candidate, inquires, "Who comes here? Who comes
here?" The Senior Deacon answers, "A Fellow Craft Mason." Junior
Warden to Senior Deacon, "How do you expect to gain admission?" A. "By
a pass, and token of a pass." Junior Warden to Senior Deacon, "Will
you give them to me?" [The Senior Deacon, or the candidate (prompted
by him), gives them; this and many other tokens, or grips, are
frequently given by strangers when first introduced to each other. If
given to a Mason, he will immediately return it; they can be given in
any company unobserved, even by Masons, when shaking hands. A PASS,
AND TOKEN OF A PASS; the pass is the word SHIBBOLETH; the token, alias
the pass-grip, is given, as before described, by taking each other by
the right hand, as if shaking hands, and placing the thumb between the
forefinger and second finger, at the third joint, or where they join
the hand, and pressing it hard enough to attract attention. In the
Lecture it is called a token, but generally called the pass-grip. It
is an undeniable fact that Masons express themselves so differently,
when they mean the same thing, that they frequently wholly
misunderstand each other.]

After the Junior Warden has received the pass SHIBBOLETH, he inquires,
"What does it denote?" A. "Plenty." Junior Warden to Senior Deacon,
"Why so?" A. "From an ear of corn being placed at the water-ford."
Junior Warden to Senior Deacon, "Why was this pass instituted?" A. "In
consequence of a quarrel which had long existed between Jephthah,
Judge of Israel, and the Ephraimites, the latter of whom had long been
a stubborn, rebellious people, whom Jephthah had endeavored to subdue
by lenient measures, but to no effect. The Ephraimites being highly
incensed against Jephthah, for not being called to fight and share in
the rich spoils of the Ammonitish war, assembled a mighty army, and
passed over the river Jordan to give Jephthah battle; but he, being
apprised of their approach, called together the men of Israel, and
gave them battle, and put them to flight; and to make his victory more
complete, he ordered guards to be placed at the different passes on
the banks of the river Jordan, and commanded, if the Ephraimites
passed that way, that they should pronounce the word SHIBBOLETH; but
they, being of a different tribe, pronounced it SIBBOLETH, which
trifling defect proved them spies, and cost them their lives; and
there fell that day, at the different passes on the banks of the river
Jordan, forty and two thousand. This word was also used by our ancient
brethren to distinguish a friend from a foe, and has since been
adopted as a proper pass-word, to be given before entering any
well-regulated and governed Lodge of Fellow Craft Masons." Since this
is the case, you will pass on to the Senior Warden in the West for
further examination. As they approach the Senior Warden in the West,
the Senior Deacon says to the candidate, "Brother, the next thing we
come to is the inner door of the middle chamber of King Solomon's
Temple, which we find partly open, but more closely tyled by the
Senior Warden;" when the Senior Warden inquires, "Who comes here? Who
comes here?" The Senior Deacon answers, "A Fellow Craft Mason." Senior
Warden to Senior Deacon, "How do you expect to gain admission?" A. "By
the grip and word." The Senior Warden to the Senior Deacon, "Will you
give them to me?" They are then given as hereinbefore described. The
word is JACHIN. After they are given, the Senior Warden says, "They
are right; you can pass on to the Worshipful Master in the East." As
they approach the Master, he inquires, "Who comes here? Who comes
here?" Senior Deacon answers, "A Fellow Craft Mason." The Master then
says to the candidate, "Brother you have been admitted into the middle
chamber of King Solomon's Temple for the sake of the letter G. It
denotes Deity, before whom we all ought to bow with reverence,
worship, and adoration. It also denotes Geometry, the fifth science:
it being that on which this degree was principally founded. By
Geometry we may curiously trace nature through her various windings to
her most concealed recesses; by it we may discover the power, the
wisdom, and the goodness of the Grand Artificer of the Universe, and
view with delight the proportions which connect this vast machine; by
it we may discover how the planets move in their different orbits, and
demonstrate their various revolutions; by it we account for the return
of a season, and the variety of scenes which each season displays to
the discerning eye. Numberless worlds surround us, all formed by the
same Divine Architect, which roll through this vast expanse, and all
conducted by the same unerring law of nature. A survey of nature, and
the observations of her beautiful proportions, first determined man to
imitate the divine plan, and study symmetry and order. The architect
began to design; and the plans which he laid down, being improved by
experience and time, have produced works which are the admiration of
every age. The lapse of time, the ruthless hand of ignorance, and the
devastations of war, have laid waste and destroyed many valuable
monuments of antiquity, on which the utmost exertions of human genius
have been employed. Even the Temple of Solomon, so spacious and
magnificent, and constructed by so many celebrated artists, escaped
not the unsparing ravages of barbarous force. The ATTENTIVE EAR
received the sound from the INSTRUCTIVE TONGUE; and the mysteries of
Freemasonry are safely lodged in the repository of FAITHFUL BREASTS.
Tools and implements of architecture, and symbolic emblems, most
expressive, are selected by the fraternity to imprint on the mind wise
and serious truths; and thus, through a succession of ages, are
transmitted, unimpaired, the most excellent tenets of our
institution."

Here the labor ends of the Fellow Craft's degree. It will be observed
that the candidate has received, in this place, the second section of
the Lecture on this degree. This course is not generally pursued, but
it is much the most instructive method; and when it is omitted, I
generally conclude that it is for want of a knowledge of the Lecture.
Monitorial writers (who are by no means coeval with Masonry) all
write, or copy, very much after each other, and they have all inserted
in their books all those clauses of the several Lectures which are
not considered by the wise ones as tending to develop the secrets of
Masonry. In some instances, they change the phraseology a little; in
others, they are literal extracts from the Lectures. This, it is said,
is done to facilitate the progress of learners, or young Masons; when,
in fact, it has the contrary effect.

The following charge is, or ought to be, delivered to the candidate
after he has got through the ceremonies; but he is generally told, "It
is in the Monitor, and you can learn it at your leisure." "Brother,
being advanced to the second degree of Masonry, we congratulate you on
your preferment. The internal, and not the external, qualifications of
a man are what Masonry regards. As you increase in knowledge, you will
improve in social intercourse. It is unnecessary to recapitulate the
duties which, as a Mason, you are bound to discharge; or enlarge on
the necessity of a strict adherence to them, as your own experience
must have established their value. Our laws and regulations you are
strenuously to support; and be always ready to assist in seeing them
duly executed. You are not to palliate or aggravate the offences of
your brethren; but in the decision of every trespass against our
rules, you are to judge with candor, admonish with friendship, and
reprehend with justice. The study of the liberal arts, that valuable
branch of education, which tends so effectually to polish and adorn
the mind, is earnestly recommended to your consideration; especially
the science of Geometry, which is established as the basis of our art.
Geometry, or Masonry, originally synonymous terms, being of a divine
moral nature, is enriched with the most useful knowledge; while it
proves the wonderful properties of nature, it demonstrates the more
important truths of morality. Your past behavior and regular
deportment have merited the honor which we have now conferred, and, in
your new character, it is expected that you will conform to the
principles of the Order, by steadily persevering in the practice of
every commendable virtue. Such is the nature of your engagements as a
Fellow Craft, and to these duties you are bound by the most sacred
ties."

I will now proceed with the Lecture on this degree; it is divided into
two sections.

       *       *       *       *       *

FIRST SECTION.

Question--Are you a Fellow Craft Mason? A. I am; try me.

Q. By what will you be tried? A. By the Square.

Q. Why by the Square? A. Because it is an emblem of virtue.

Q. What is a Square? A. An angle extending to ninety degrees, or the
fourth part of a circle.

Q. Where was you prepared to be made a Fellow Craft Mason? A. In a
room adjacent to the body of a just and lawfully constituted Lodge of
such, duly assembled in a room or place, representing the middle
chamber of King Solomon's Temple.

Q. How was you prepared? A. By being divested of all metals; neither
naked nor clothed; barefooted nor shod; hoodwinked; with a cable-tow
twice 'round my neck; in which situation I was conducted to the door
of the Lodge, where I gave two distinct knocks.

Q. What did those two distinct knocks allude to? A. To the second
degree in Masonry, it being that on which I was about to enter.

Q. What was said to you from within? A. Who comes there? Who comes
there?

Q. Your answer? A. A worthy brother, who has been regularly initiated
as an Entered Apprentice Mason; served a proper time as such; and now
wishes for further light in Masonry, by being passed to the degree of
a Fellow Craft.

Q. What was then said to you from within? A. I was asked if it was of
my own free will and accord I made this request; if I was duly and
truly prepared, worthy and well qualified; and had made suitable
proficiency in the preceding degree; all of which being answered in
the affirmative, I was asked by what further rights I expected to
obtain so great a benefit.

Q. Your answer? A. By the benefit of a pass-word.

Q. What is that pass-word? A. SHIBBOLETH.

Q. What further was said to you from within? A. I was bid to wait till
the Worshipful Master in the East was made acquainted with my request
and his answer returned.

Q. After his answer was returned, what followed? A. I was caused to
enter the Lodge.

Q. How did you enter? A. On the angle of the Square presented to my
naked right breast, in the name of the Lord.

Q. How were you then disposed of? A. I was conducted twice regularly
around the Lodge, and halted at the Junior Warden in the South, where
the same questions were asked, and answers returned as at the door.

Q. How did the Junior Warden dispose of you? A. He ordered me to be
conducted to the Senior Warden in the West, where the same questions
were asked, and answers returned as before.

Q. How did the Senior Warden dispose of you? A. He ordered me to be
conducted to the Worshipful Master in the East, where the same
questions were asked, and answers returned as before, who likewise
demanded of me from whence I came, and whither I was traveling.

Q. Your answer? A. From the West, and traveling to the East.

Q. Why do you leave the West and travel to the East? A. In search of
more light.

Q. How did the Worshipful Master then dispose of you? A. He ordered me
to be conducted back to the West, from whence I came, and put in care
of the Senior Warden who taught me how to approach the East, by
advancing upon two upright regular steps to the second step, my feet
forming the right angle of an oblong square, and my body erect; at the
altar before the Worshipful Master.

Q. What did the Worshipful Master do with you? A. He made a Fallow
Craft Mason of me.

Q. How? A. In due form.

Q. What was that due form? A. My right knee bare bent; my left knee
forming a square; my right hand on the Holy Bible, Square, and
Compass; my left arm forming an angle, supported by the Square, and my
hand in a vertical position; in which posture I took upon me the
solemn oath, or obligation, of a Fellow Craft Mason. [See pages 26 and
27 for obligation.]

Q. After your oath, or obligation, what was said to you? A. I was
asked what I most desired.

Q. Your answer? A. More light.

Q. On being brought to light, what did you discover different from
before? A. One point of the Compass elevated above the Square, which
denoted light in this degree; but as one point was yet in obscurity,
it was to remind me that I was yet one material point in the dark
respecting Masonry.

Q. What did you next discover? A. The Worshipful Master approaching me
from the East, under the sign and due-guard of a Fellow Craft Mason,
who presented me with his right hand in token of brotherly love and
confidence, and proceeded to give me the pass-grip and word of a
Fellow Craft Mason, and bid me arise and salute the Junior and Senior
Wardens, and convince them that I had been regularly passed to the
degree of a Fellow Craft, and had the sign, grip, and word of a Fellow
Craft Mason.

Q. What next did you discover? A. The Worshipful Master approaching me
a second time from the East, who presented me a lamb-skin, or white
apron, which, he said, he hoped I would continue to wear with honor to
myself and satisfaction and advantage to my brethren.

Q. What was you next presented with? A. The working tools of a Fellow
Craft Mason.

Q. What are they? A. The Plumb, Square, and Level.

Q. What do they teach? [I think this question ought to be, "How
explained?"] A. The Plumb is an instrument made use of by operative
Masons to raise perpendiculars; the Square, to square the work, and
the Level, to lay horizontals; but we, as Free and Accepted Masons,
are taught to make use of them for more noble and glorious purposes.
The Plumb admonishes us to walk uprightly, in our several stations,
before God and man; squaring our actions by the square of virtue; and
remembering that we are all traveling upon the level of time, to that
undiscovered country, from whose bourne no traveler returns.

Q. What was you next presented with? A. Three precious jewels.

Q. What were they? A. Faith, Hope, and Charity.

Q. What do they teach? A. Faith in God, hope in immortality, and
charity to all mankind.

Q. How was you then disposed of? A. I was conducted out of the Lodge,
and invested of what I had been divested.

       *       *       *       *       *


SECOND SECTION.

Question--Have you ever worked as a Fellow Craft Mason? Answer--I
have, in speculative; but our forefathers wrought both in speculative
and operative Masonry.

Q. Where did they work? A. At the building of King Solomon's Temple,
and many other Masonic edifices.

Q. How long did they work? A. Six days.

Q. Did they not work on the Seventh? A. They did not.

Q. Why so? A. Because in six days God created the heavens and the
earth, and rested on the seventh day; the seventh day, therefore, our
ancient brethren consecrated as a day of rest from their labors;
thereby enjoying more frequent opportunities to contemplate the
glorious works of creation, and adore their great Creator.

Q. Did you ever return to the sanctum sanctorum, or holy of holies, of
King Solomon's Temple? A. I did.

Q. By what way? A. Through a long porch, or alley.

Q. Did anything particular strike your attention on your return? A.
There did; viz.: Two large columns, or pillars, one on the left hand,
and the other on the right.

Q. What was the name of the one on the left hand? A. BOAZ, to denote
strength.

Q. What was the name of the one on the right hand? A. JACHIN, denoting
establishment.

Q. What do they collectively allude to? A. A passage in Scripture,
wherein God has declared in his word, "In strength shall this house be
established."

Q. What were their dimensions? A. Eighteen cubits in height, twelve in
circumference, and four in diameter.

Q. Were they adorned with anything? A. They were; with two large
chapiters, one on each.

Q. Were they ornamented with anything? A. They were; with wreaths of
net work, lily work, and pomegranates.

Q. What do they denote? A. Unity, Peace, and Plenty.

Q. Why so? A. Net work, from its connection, denotes union; lily work,
from its whiteness and purity, denotes peace; and pomegranates, from
the exuberance of its seed, denotes plenty.

Q. Were those columns adorned with anything further? A. They were;
viz.: Two large globes, or balls, one on each.

Q. Did they contain anything? A. They did; viz.; All the maps and
charts of the celestial and terrestrial bodies.

Q. Why are they said to be so extensive? A. To denote the universality
of Masonry, and that a Mason's charity ought to be equally extensive.

Q. What was their composition? A. Molten, or cast brass.

Q. Who cast them? A. Our Grand Master, Hiram Abiff.

Q. Where were they cast? A. On the banks of the river Jordan, in the
clay ground between Succoth and Zaradatha, where King Solomon ordered
these and all other holy vessels to be cast.

Q. Were they cast solid or hollow? A. Hollow.

Q. What was their thickness? A. Four inches, or a hand's breadth.

Q. Why were they cast hollow? A. The better to withstand inundations
or conflagrations; were the archives of Masonry, and contained the
constitution, rolls, and records.

Q. What did you next come to? A. A long, winding staircase, with
three, five, seven steps, or more.

Q. What does the three steps allude to? A. The three principal
supports in Masonry, viz., Wisdom, Strength, and Beauty.

Q. What does the five steps allude to? A. The five orders in
architecture, and the five human senses.

Q. What are the five orders in architecture? A. The Tuscan, Doric,
Ionic, Corinthian, and Composite.

Q. What are the five human senses? A. Hearing, Seeing, Feeling,
Smelling, and Tasting; the first three of which have ever been deemed
highly essential among Masons: Hearing, to hear the word; Seeing, to
see the sign; and Feeling, to feel the grip, whereby one Mason may
know another in the dark as well as in the light.

Q. What does the seven steps allude to? A. The seven sabbatical years;
seven years of famine; seven years In building the temple; seven
golden candlesticks; seven wonders of the world; seven planets; but
more especially the seven liberal arts and sciences, which are
Grammar, Rhetoric, Logic, Arithmetic, Geometry, Music, and Astronomy;
for these, and many other reasons, the number seven has ever been held
in high estimation among Masons.

Q. What did you next come to? A. The outer door of the middle chamber
of King Solomon's Temple, which I found partly open, but closely tyled
by the Junior Warden.

Q. How did you gain admission? A. By a pass, and token of a pass.

Q. What was the name of the pass? A. SHIBBOLETH.

Q. What does it denote? A. Plenty.

Q. Why so? A. From an ear of corn being placed at the water-ford.

Q. Why was this pass instituted? A. In consequence of a quarrel which
had long existed between Jephthah, Judge of Israel, and the
Ephraimites, the latter of whom had long been a stubborn, rebellious
people, whom Jephthah had endeavored to subdue by lenient measures,
but to no effect. The Ephraimites being highly incensed against
Jephthah, for not being called to fight and share in the rich spoils
of the Ammonitish war, assembled a mighty army, and passed over the
river Jordan to give Jephthah battle; but he, being apprised of their
approach, called together the men of Israel, and gave them battle, and
put them to flight; and to make his victory more complete, he ordered
guards to be placed at the different passes on the banks of the river
Jordan, and commanded, if the Ephraimites passed that way, that they
should pronounce the word SHIBBOLETH; but they, being of a different
tribe, pronounced it SIBBOLETH, which trifling defect proved them
spies, and cost them their lives; and there fell that day, at the
different passes on the banks of the river Jordan, forty and two
thousand. This word was also used by our ancient brethren to
distinguish a friend from a foe, and has since been adopted as a
proper pass-word, to be given before entering any well-regulated and
governed Lodge of Fellow Craft Masons.

Q. What did you next discover? A. The inner door of the middle chamber
of King Solomon's Temple, which I found partly open, but closely tyled
by the Senior Warden.

Q. How did you gain admission? A. By the grip and word.

Q. How did the Senior Warden dispose of you? A. He ordered me to be
conducted to the Worshipful Master in the East, who informed me that I
had been admitted into the middle chamber of King Solomon's Temple for
the sake of the letter G.

Q. Does it denote anything? A. It does; DEITY--before whom we should
all bow with reverence, worship, and adoration. It also denotes
Geometry, the fifth science; it being that on which this degree was
principally founded.

Thus ends the second degree of Masonry.

       *       *       *       *       *


THE THIRD, OR MASTER MASON'S DEGREE.

The traditional account of the death, several burials, and
resurrection of Hiram Abiff, the widow's son (as hereafter narrated),
admitted as facts, this degree is certainly very interesting. The
Bible informs us that there was a person of that name employed at the
building of King Solomon's Temple; but neither the Bible, the writings
of Josephus, nor any other writings, however ancient, of which I have
any knowledge, furnish any information respecting his death. It is
very singular that a man so celebrated as Hiram Abiff was, and arbiter
between Solomon, King of Israel, and Hiram, King of Tyre, universally
acknowledged as the third most distinguished man then living, and in
many respects, the greatest man in the world, should pass off the
stage of action, in the presence of King Solomon, three thousand,
three hundred grand overseers, and one hundred and fifty thousand
workmen, with whom he had spent a number of years, and neither King
Solomon, his bosom friend, nor any other among his numerous friends,
even recorded his death, or anything about him.

A person who has received the two preceding degrees, and wishes to be
raised to the sublime degree of a Master Mason, is (the Lodge being
opened as in the preceding degrees) conducted from the preparation
room to the door (the manner of preparing him is particularly
explained in the Lecture), where he gives three distinct knocks, when
the Senior Warden rises and says, "Worshipful, while we are peaceably
at work on the third degree of Masonry, under the influence of
humanity, brotherly love, and affection, the door of our Lodge appears
to be alarmed." The Master to the Junior Deacon, "Brother Junior,
inquire the cause of that alarm." The Junior Deacon then steps to the
door and answers the three knocks that have been given by three more
(the knocks are much louder than those given on any occasion, other
than that of the admission of candidates in the several degrees); one
knock is then given without, and answered by one from within, when the
door is partly opened, and the Junior Deacon asks, "Who comes there?
Who comes there? Who comes there?" The Senior Deacon answers, "A
worthy brother, who has been regularly initiated as an Entered
Apprentice Mason, passed to the degree of a Fellow Craft, and now
wishes for further light in Masonry, by being raised to the sublime
degree of a Master Mason." Junior Deacon to Senior Deacon, "Is it of
his own free will and accord he makes this request?" A. "It is."
Junior Deacon to Senior Deacon, "Is he worthy and well qualified?" A.
"He is." Junior Deacon to Senior Deacon, "Has he made suitable
proficiency in the preceding degree?" A. "He has." Junior Deacon to
Senior Deacon, "By what further rights does he expect to obtain this
benefit?" A. "By the benefit of a pass-word." Junior Deacon to Senior
Deacon, "Has he a pass-word?" A. "He has not, but I have it for him."
Junior Deacon to Senior Deacon, "Will you give it to me?" The Senior
Deacon then whispers in the ear of the Junior Deacon, "TUBAL CAIN."
Junior Deacon says, "The pass is right; since this is the case, you
will wait till the Worshipful Master be made acquainted with his
request, and his answer returned." The Junior Deacon then repairs to
the Master, and gives three knocks, as at the door; after answering
which, the same questions are asked and answers returned, as at the
door; when the Master says, "Since he comes endued with all these
necessary qualifications, let him enter this Worshipful Lodge in the
name of the Lord, and take heed on what he enters." The Junior Deacon
returns to the door and says, "Let him enter this Worshipful Lodge in
the name of the Lord, and take heed on what he enters." In entering,
both points of the Compass are pressed against his naked right and
left breasts, when the Junior Deacon stops the candidate and says,
"Brother, when you first entered this Lodge, you was received on the
point of the Compass pressing your naked left breast, which was then
explained to you; when you entered it the second time, you were
received on the angle of the Square, which was also explained to you;
on entering it now, you are received on the two extreme points of the
Compass pressing your naked right and left breasts, which are thus
explained: As the most vital points of man are contained between the
two breasts, so are the most valuable tenets of Masonry contained
between the two extreme points of the Compass, which are 'Virtue,
Morality, and Brotherly Love.'" The Senior Deacon then conducts the
candidate three times regularly around the Lodge. [I wish the reader
to observe, that on this, as well as every other degree, the Junior
Warden is the first of the three principal officers that the candidate
passes, traveling with the Sun, when he starts around the Lodge, and
as he passes the Junior Warden, Senior Warden, and Master, the first
time going around, they each give one rap; the second time, two raps;
and the third time, three raps. The number of raps given on those
occasions are the same as the number of the degree, except the first
degree, on which three are given, I always thought improperly.] During
the time the candidate is traveling around the room, the Master reads
the following passage of Scripture, the conductor and candidate
traveling, and the Master reading, so that the traveling and reading
terminates at the same time:

  "Remember now thy Creator in the days of thy youth, while the evil
  days come not, nor the years draw nigh, when thou shalt say, I
  have no pleasure in them: while the Sun, or the Moon, or the Stars
  be not darkened, nor the clouds return after the rain; in the day
  when the keepers of the house shall tremble, and the strong men
  shall bow themselves, and the grinders cease because they are few,
  and those that look out of the windows be darkened, and the doors
  shall be shut in the streets; when the sound of the grinding is
  low, and he shall rise up at the voice of the bird, and all the
  daughters of music shall be brought low. Also, when they shall be
  afraid of that which is high, and fears shall be in the way, and
  the almond tree shall flourish, and the grasshopper shall be a
  burden, and desire shall fail, because man goeth to his long home,
  and the mourners go about the streets. Or ever the silver cord be
  loosed, or the golden bowl be broken, or the pitcher be broken at
  the fountain, or the wheel at the cistern. Then shall the dust
  return to the earth, as it was; and the spirit return unto God who
  gave it."

The conductor and candidate halt at the Junior Warden in the South,
where the same questions are asked and answers returned, as at the
door; he is then conducted to the Senior Warden, where the same
questions are asked and answers returned as before; from thence he is
conducted to the Worshipful Master in the East, who asks the same
questions and receives the same answers as before; and who likewise
asks the candidate from whence he came, and whither he is traveling?
ANS. "From the West, and traveling to the East." Q. "Why do you leave
the West and travel to the East?" A. "In search of more light." The
Master then says to the Senior Deacon, "You will please conduct the
candidate back to the West, from whence he came, and put him in the
care of the Senior Warden, and request him to teach the candidate how
to approach the East, by advancing upon three upright regular steps to
the third step, his feet forming a square, his body erect at the altar
before the Worshipful Master, and place him in a proper position to
take upon him the solemn oath or obligation of a Master Mason." The
Master then comes to the candidate and says, "Brother, you are now
placed in a proper position (the Lecture explains it) to take upon you
the solemn oath or obligation of a Master Mason, which I assure you,
as before, is neither to affect your religion nor politics. If you are
willing to take it, repeat your name, and say after me:

  "I, A. B., of my own free will and accord, in the presence of
  Almighty God, and this Worshipful Lodge of Master Masons erected
  to God, and dedicated to the Holy Order of St. John, do hereby and
  hereon most solemnly and sincerely promise and swear, in addition
  to my former obligations, that I will not give the degree of a
  Master Mason to any one of an inferior degree, nor to any other
  being in the known world, except it be to a true and lawful
  brother, or brethren Master Masons, or within the body of a just
  and lawfully constituted Lodge of such; and not unto him, nor unto
  them, whom I shall hear so to be, but unto him and them only whom
  I shall find so to be, after strict trial and due examination, or
  lawful information received. Furthermore, do I promise and swear,
  that I will not give the Master's word, which I shall hereafter
  receive, neither in the Lodge, nor out of it, except it be on the
  five points of fellowship, and then not above my breath.
  Furthermore, do I promise and swear, that I will not give the
  grand hailing sign of distress, except I am in real distress, or
  for the benefit of the craft when at work; and should I ever see
  that sign given, or the word accompanying it, and the person who
  gave it appearing to be in distress, I will fly to his relief at
  the risk of my life, should there be a greater probability of
  saving his life than of losing my own. Furthermore, do I promise
  and swear, that I will not wrong this Lodge, nor a brother of this
  degree, to the value of one cent, knowingly, myself, nor suffer it
  to be done by others, if in my power to prevent it. Furthermore,
  do I promise and swear, that I will not be at the initiating,
  passing, and raising a candidate at one communication, without a
  regular dispensation from the Grand Lodge for the same.
  Furthermore, do I promise and swear, that I will not be at the
  initiating, passing, or raising a candidate in a clandestine
  Lodge, I knowing it to be such. Furthermore, do I promise and
  swear, that I will not be at the initiating of an old man in
  dotage, a young man in nonage, an atheist, irreligious libertine,
  idiot, madman, hermaphrodite, nor woman. Furthermore, do I promise
  and swear, that I will not speak evil of a brother Master Mason,
  neither behind his back, nor before his face, but will apprise him
  of all approaching danger, if in my power. Furthermore, do I
  promise and swear, that I will not violate the chastity of a
  Master Mason's wife, mother, sister, or daughter, I knowing them
  to be such, nor suffer it to be done by others, if in my power to
  prevent it. Furthermore, do I promise and swear, that I will
  support the constitution of the Grand Lodge of the State of ----,
  under which this Lodge is held, and conform to all the by-laws,
  rules, and regulations of this, or any other Lodge, of which I
  may, at any time hereafter, become a member. Furthermore, do I
  promise and swear, that I will obey all regular signs, summons, or
  tokens given, handed, sent, or thrown to me from the hand of a
  brother Master Mason, or from the body of a just and lawfully
  constituted Lodge of such: provided it be within the length of my
  cable-tow. Furthermore, do I promise and swear, that a Master
  Mason's secrets, given to me in charge as such, and I knowing them
  to be such, shall remain as secure and inviolable in my breast as
  in his own, when communicated to me, murder and treason excepted;
  and they left to my own election. Furthermore, do I promise and
  swear, that I will go on a Master Mason's errand, whenever
  required, even should I have to go barefoot and bareheaded, if
  within the length of my cable-tow.[3] Furthermore, do I promise
  and swear, that I will always remember a brother Master Mason when
  on my knees, offering up my devotions to Almighty God.
  Furthermore, do I promise and swear, that I will be aiding and
  assisting all poor indigent Master Masons, their wives and
  orphans, wheresoever disposed 'round the globe, as far as in my
  power, without injuring myself or family materially. Furthermore,
  do I promise and swear, that if any part of this my solemn oath or
  obligation be omitted at this time, that I will hold myself
  amenable thereto, whenever informed. To all which I do most
  solemnly and sincerely promise and swear, with a fixed and steady
  purpose of mind in me, to keep and perform the same, binding
  myself under no less penalty than to have my body severed in two
  in the midst, and divided to the North and South, my bowels burnt
  to ashes in the centre, and the ashes scattered before the four
  winds of heaven, that there might not the least tract or trace of
  remembrance remain among men or Masons of so vile and perjured a
  wretch as I should be, were I ever to prove wilfully guilty of
  violating any part of this my solemn oath or obligation of a
  Master Mason; so help me God, and keep me steadfast in the due
  performance of the same."

The Master then asks the candidate, "What do you most desire?" The
candidate answers after his prompter, "More light." The bandage which
was tied 'round his head in the preparation room is, by one of the
brethren who stands behind him for that purpose, loosened and put over
both eyes, and he is immediately brought to light in the same manner
as in the preceding degree, except three stamps on the floor, and
three claps of the hands are given in this degree. On being brought to
light, the Master says to the candidate, "You first discover, as
before, three great lights in Masonry, by the assistance of three
lesser, with this difference, both points of the Compass are elevated
above the Square, which denotes to you that you are about to receive
all the light that can be conferred on you in a Mason's Lodge." The
Master steps back from the candidate and says, "Brother, you now
discover me as Master of this Lodge, approaching you from the East,
under the sign and due-guard of a Master Mason." The sign is given by
raising both hands and arms to the elbows perpendicularly, one on
either side of the head, the elbows forming a square. The words
accompanying this sign in case of distress are, "O Lord, my God, is
there no help for the widow's son?" As the last words drop from your
lips, you let your hands fall in that manner best calculated to
indicate solemnity. King Solomon is said to have made this exclamation
on the receipt of the information of the death of Hiram Abiff. Masons
are all charged never to give the words except in the dark, when the
sign cannot be seen. Here Masons differ very much; some contend that
Solomon gave this sign, and made this exclamation when informed of
Hiram's death, and work accordingly in their Lodges. Others say the
sign was given, and the exclamation made at the grave when Solomon
went there to raise Hiram, and, of course, they work accordingly; that
is to say, the Master who governs a Lodge holding the latter opinion,
gives the sign, &c., at the grave, when he goes to raise the body, and
vice versa. The due-guard 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 drawing it across the belly and let it fall; this is done
tolerably quick. After the Master has given the sign and due-guard,
which does not take more than a minute, he says, "Brother, I now
present you with my right hand in token of brotherly love and
affection, and with it the pass-grip and word." The pass-grip is given
by pressing the thumb between the joints of the second and third
fingers, where they join the hand, and the word or name is TUBAL CAIN.
It is the pass-word to the Master's degree. The Master, after having
given the candidate the pass-grip and word, bids him rise and salute
the Junior and Senior Wardens, and convince them that he is an
obligated Master Mason, and is in possession of the pass-grip and
word. While the Wardens are examining the candidate, the Master
returns to the East and gets an apron, and as he returns to the
candidate, one of the Wardens (sometimes both) says to the Master,
"Worshipful, we are satisfied that Brother ---- is an obligated Master
Mason." The Master then says to the candidate, "Brother, I now have
the honor to present you with a lamb-skin, or white apron, as before,
which, I hope, you will continue to wear with credit to yourself, and
satisfaction and advantage to the brethren; you will please carry it
to the Senior Warden in the West, who will teach you how to wear it as
a Master Mason."

The Senior Warden ties on his apron, and lets the flap fall down
before in its natural and common situation.

The Master returns to his seat, and the candidate is conducted to him.
Master to candidate, "Brother, I perceive you are dressed; it is, of
course, necessary you should have tools to work with; I will now
present you with the working tools of a Master Mason, and explain
their uses to you. The working tools of a Master Mason are all the
implements of Masonry indiscriminately, but more especially the
Trowel. The Trowel is an instrument made use of by operative Masons to
spread the cement which unites a building into one common mass; but
we, as Free and Accepted Masons, are taught to make use of it for the
more noble and glorious purpose of spreading the cement of brotherly
love and affection; that cement which unites us into one sacred band
or society of friends and brothers, among whom no contention should
ever exist, but that noble contention, or rather emulation, of who can
best work, or best agree. I also present you with three precious
jewels; their names are Humanity, Friendship, and Brotherly Love.
Brother, you are not yet invested with all the secrets of this degree,
nor do I know whether you ever will, until I know how you withstand
the amazing trials and dangers that await you. You are now about to
travel to give us a specimen of your fortitude, perseverance, and
fidelity, in the preservation of what you have already received; fare
you well, and may the Lord be with you, and support you through your
trials and difficulties." [In some Lodges they make him pray before he
starts.] The candidate is then conducted out of the Lodge, clothed,
and returns; as he enters the door, his conductor says to him,
"Brother, we are now in a place representing the SANCTUM SANCTORUM, or
HOLY OF HOLIES, of King Solomon's Temple. It was the custom of our
Grand Master, Hiram Abiff, every day at high twelve, when the crafts
were from labor to refreshment, to enter into the sanctum sanctorum
and offer up his devotions to the ever living God. Let us, in
imitation of him, kneel and pray." They then kneel, and the conductor
says the following prayer:

  "Thou, O God, knowest our downsitting and 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 we are destined to endure while traveling through
  this vale of tears. Man that is born of a woman is of few days and
  full of trouble. He cometh forth as a flower, and is cut down; he
  fleeth also as a shadow, and continueth not. Seeing his days are
  determined, the number of his months are with Thee: Thou hast
  appointed his bounds that he cannot pass; turn from him, that he
  may rest till he shall accomplish his day. 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 man dieth and wasteth
  away; yea, man giveth up the ghost, and where is he? As the waters
  fail from the sea, and flood decayeth and drieth up, so man lieth
  down and riseth not up till the heavens shall be no more. Yet, O
  Lord! have compassion on the children of Thy creation; administer
  unto them comfort in time of trouble, and save them with an
  everlasting salvation. Amen. So mote it be."

They then rise, and the conductor says to the candidate, "Brother, in
further imitation of our Grand Master, Hiram Abiff, let us retire at
the South gate." They then advance to the Junior Warden (who
represents JUBELA, one of the ruffians), who exclaims, "Who comes
here?" [The room is dark, or the candidate hoodwinked.] The conductor
answers, "Our Grand Master, Hiram Abiff." "Our Grand Master, Hiram
Abiff!" exclaims the ruffian, "he is the very man I wanted to see
(seizing the candidate by the throat at the same time, and jerking him
about with violence); give me the Master Mason's word, or I'll take
your life." The conductor replies, "I cannot give it now, but if you
will wait till the Grand Lodge assembles at Jerusalem, if you are
worthy, you shall then receive it, otherwise you cannot." The ruffian
then gives the candidate a blow with the twenty-four-inch gauge across
the throat, on which he fled to the West gate, where he was accosted
by the second ruffian, JUBELO, with more violence, and on his
refusing to comply with his request, he gave him a severe blow with
the Square across his breast; on which he attempted to make his escape
at the East gate, where he was accosted by the third ruffian, JUBELUM,
with still more violence, and refusing to comply with his request, the
ruffian gave him a violent blow with the common gavel on the forehead,
which brought him to the floor, on which one of them exclaimed, "What
shall we do, we have killed our Grand Master, Hiram Abiff?" Another
answers, "Let us carry him out at the East gate and bury him in the
rubbish till low twelve, and then meet and carry him a westerly course
and bury him." The candidate is then taken up in a blanket, on which
he fell, and carried to the West end of the Lodge, and covered up and
left; by this time the Master has resumed his seat (King Solomon is
supposed to arrive at the Temple at this juncture), and calls to
order, and asks the Senior Warden the cause of all that confusion; the
Senior Warden answers, "Our Grand Master, Hiram Abiff, is missing, and
there are no plans or designs laid down on the Tressle-Board for the
crafts to pursue their labor." The Master, alias King Solomon,
replies, "Our Grand Master missing; our Grand Master has always been
very punctual in his attendance; I fear he is indisposed; assemble the
crafts, and search in and about the Temple, and see if he can be
found." They all shuffle about the floor a while, when the Master
calls them to order, and asks the Senior Warden, "What success?" He
answers, "We cannot find our Grand Master, my Lord." The Master then
orders the Secretary to call the roll of workmen, and see whether any
of them are missing. The Secretary calls the roll, and says, "I have
called the roll, my Lord, and find that there are three missing, viz.:
JUBELA, JUBELO and JUBELUM." His Lordship then observes, "This brings
to my mind a circumstance that took place this morning--twelve Fellow
Crafts, clothed in white gloves and aprons, in token of their
innocence, came to me and confessed that they twelve, with three
others, had conspired to extort the Master Mason's word from their
Grand Master, Hiram Abiff, and in case of refusal to take his life;
they twelve had recanted, but feared the other three had been base
enough to carry their atrocious designs into execution." Solomon then
ordered twelve Fellow Crafts to be drawn from the bands of the
workmen, clothed in white aprons, in token of their Innocence, and
sent three East, three West, three North, and three South, in search
of the ruffians, and, if found, to bring them forward. Here the
members all shuffle about the floor awhile, and fall in with a reputed
traveler, and inquire of him if he had seen any traveling men that
way; he tells them that he had seen three that morning near the coast
of Joppa, who from their dress and appearance were Jews, and were
workmen from the Temple, inquiring for a passage to Ethiopia, but were
unable to obtain one, in consequence of an embargo which had recently
been laid on all the shipping, and had turned back into the country.
The Master now calls them to order again, and asks the Senior Warden,
"What success?" He answers by relating what had taken place. Solomon
observes, "I had this embargo laid to prevent the ruffians from making
their escape;" and adds, "you will go and search again, and search
till you find them, if possible; and if they are not found, the twelve
who confessed shall be considered as the reputed murderers, and suffer
accordingly." The members all start again, and shuffle about awhile,
until one of them, as if by accident, finds the body of Hiram Abiff,
alias the candidate and hails his traveling companions, who join him,
and while they are humming out something over the candidate, the three
reputed ruffians, who are seated in a private corner near the
candidate, are heard to exclaim in the following manner--first,
JUBELA, "O that my throat had been cut across, my tongue torn out, and
my body buried in the rough sands of the sea at low-water mark, where
the tide ebbs and flows twice in twenty-four hours, ere I had been
accessory to the death of so good a man as our Grand Master, Hiram
Abiff."

The second, JUBELO, "O that my left breast had been torn open, and my
heart and vitals taken from thence, and thrown over my left shoulder,
carried into the valley of Jehosaphat, and there to become a prey to
the wild beasts of the field, and vultures of the air, ere I had
conspired the death of so good a man as our Grand Master, Hiram
Abiff."

The third, JUBELUM, "O that my body had been severed in two in the
midst, and divided to the North and South, my bowels burnt to ashes in
the centre, and the ashes scattered by the four winds of heaven, that
there might not the least track or trace of remembrance remain among
men or Masons of so vile and perjured a wretch as I am. Ah, JUBELA and
JUBELO, it was I that struck him harder than you both--it was I that
gave him the fatal blow--it was I that killed him outright."

The three Fellow Crafts who had stood by the candidate all this time
listening to the ruffians, whose voices they recognized, says one to
the other, "What shall we do, there are three of them, and only three
of us?" "It is," said one in reply, "our cause is good, let us seize
them;" on which they rush forward, and carry them to the Master, to
whom they relate what had passed. The Master then addresses them in
the following manner (they in many Lodges kneel, or lie down, in token
of their guilt and penitence): "Well, JUBELA, what have you got to say
for yourself--guilty or not guilty?" A. "Guilty, my Lord." "JUBELO,
guilty or not guilty?" A. "Guilty, my Lord." "JUBELUM, guilty or not
guilty?" A. "Guilty, my Lord." The Master to the three Fellow Crafts
who took them, "Take them without the West gate of the Temple, and
have them executed according to the several imprecations of their own
mouths." They are then hurried off to the West end of the room. Here
this part of the farce ends. The Master then orders fifteen Fellow
Crafts to be elected from the bands of the workmen, and sent three
East, three West, three North, three South; and three in and about the
Temple, in search of their Grand Master, Hiram Abiff [In some Lodges
they only send twelve, when their own Lectures say fifteen were sent],
and charges them if they find the body, to examine carefully on and
about it for the Master's word, or a key to it. The three that
traveled a Westerly course come to the candidate and finger about him
a little, and are called to order by the Master, when they report that
they have found the grave of their Grand Master, Hiram Abiff, and, on
moving the earth till they came to the body, they involuntarily found
their hands raised in this position [showing it at the same time; it
is the due-guard of this degree], to guard their nostrils against the
offensive affluvia which arose from the grave; and that they had
searched carefully on and about the body for the Master's word, but
had not discovered anything but a faint resemblance of the letter G on
the left breast. The Master, on the receipt of this information
(raising himself), raises his hand three several times above his head
(as herein before described), and exclaims twice, "Nothing but a faint
resemblance of the letter G! that is not the Master's word, nor a key
to it, I fear the Master's word is forever lost!" [The third
exclamation is different from the others--attend to it; it has been
described in pages 40 and 41.] "Nothing but a faint resemblance of the
letter G! that is not the Master's word, nor a key to it." "O Lord, my
God, is there no help for the widow's son?" The Master then orders the
Junior Warden to summon a Lodge of Entered Apprentice Masons, and
repair to the grave to raise the body of their Grand Master, by the
Entered Apprentice's grip. They go to the candidate and take hold of
his forefinger and pull it, and return and tell the Master that they
could not raise him by the Entered Apprentice's grip; that the skin
cleaved from the bone. A Lodge of Fellow Crafts are then sent, who act
as before, except that they pull the candidate's second finger. The
Master then directs the Senior Warden [generally] to summon a Lodge of
Master Masons, and says, "I will go with them myself in person, and
try to raise the body by the Master's grip, or lion's paw." [Some say
by the strong grip, or the lion's paw.] They then all assemble around
the candidate, the Master having declared the first word spoken after
the body was raised, should be adopted as a substitute for the
Master's word, for the government of Master Mason's Lodges in all
future generations; he proceeds to raise the candidate, alias the
representative of the dead body of Hiram Abiff. 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. This is done by putting the inside of your right foot to the
inside of the right foot of the person to whom you are going to give
the word, the inside of your knee to his, laying your right breast
against his, your left hands on the back of each other, and your
mouths to each other's right ear [in which position you are alone
permitted to give the word], and whisper the word MAH-HAH-BONE. The
Master's grip is given by taking hold of each other's right hand, as
though you were going to shake hands, and sticking the nails of each
of your fingers into the joint of the other's wrist, where it unites
with the hand. In this position the candidate is raised, he keeping
his whole body stiff, as though dead. 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 MAH-HAH-BONE in his ear, and
causes the candidate to repeat it, telling him at the same time that
he must never give it in any manner other than that in which he
receives it. He is also told that MAH-HAH-BONE signifies marrow in
the bone. They then separate, and the Master makes the following
explanation respecting the five points of fellowship. Master to
candidate, "Brother, foot to foot teaches you that you should,
whenever asked, go on a brother's errand, if within the length of your
cable-tow, even if you should have to go barefoot and bareheaded. Knee
to knee, that you should always remember a Master Mason in your
devotion to Almighty God. Breast to breast, that you should keep the
Master Mason's secrets, when given to you in charge as such, as secure
and inviolable in your breast, as they were in his own, before
communicated to you. Hand to back, that you should support a Master
Mason behind his back, as well as before his face. Mouth to ear, that
you should support his good name as well behind his back as before his
face."

After the candidate is through with what is called the work part, the
Master addresses him in the following manner: "Brother, you may
suppose from the manner you have been dealt with to-night, that we
have been fooling with you, or that we have treated you different from
others, but I assure you that is not the case. You have, this night,
represented one of the greatest men that ever lived, in the tragical
catastrophe of his death, burial, and resurrection; I mean Hiram
Abiff, the widow's son, who was slain by three ruffians at the
building of King Solomon's Temple, and who, in his inflexibility,
integrity, and fortitude, never was surpassed by man. The history of
that momentous event is thus related. Masonic tradition informs us
that at the building of King Solomon's Temple, fifteen Fellow Crafts
discovering that the Temple was almost finished, and not having the
Master Mason's word, became very impatient, and entered into a horrid
conspiracy to extort the Master Mason's word from their Grand Master,
Hiram Abiff, the first time they met him alone, or take his life, that
they might pass as Masters in other countries, and receive wages as
such; but before they could accomplish their designs, twelve of them
recanted, but the other three were base enough to carry their
atrocious designs into execution. Their names were JUBELA, JUBELO, and
JUBELUM.

"It was the custom of our Grand Master, Hiram Abiff, every day at high
twelve, when the crafts were from labor to refreshment, to enter into
the sanctum sanctorum, and offer his devotions to the ever living God,
and draw out his plans and designs on the Tressle-Board for the crafts
to pursue their labor. On a certain day (not named in any of our
traditional accounts), JUBELA, JUBELO and JUBELUM placed themselves at
the South, West, and East gates of the Temple, and Hiram having
finished his devotions and labor, attempted (as was his usual custom)
to retire at the South gate, where he was met by JUBELA, who demanded
of him the Master Mason's word (some say the secrets of a Master
Mason), and on his refusal to give it, JUBELA gave him a violent blow
with a twenty-four-inch gauge across the throat; on which Hiram fled
to the West gate, where he was accosted in the same manner by JUBELO,
but with more violence. Hiram told him that he could not give the word
then, because Solomon, King of Israel, Hiram, King of Tyre, and
himself had entered into a solemn league that the word never should be
given, unless they three were present; but if he would have patience
till the Grand Lodge assembled at Jerusalem, if he was then found
worthy he should then receive it, otherwise he could not; JUBELO
replied in a very peremptory manner, "If you do not give me the
Master's word, I'll take your life;" and on Hiram's refusing to give
it, JUBELO gave him a severe blow with the Square across the left
breast, on which he fled to the East gate, where he was accosted by
JUBELUM, in the same manner, but with still more violence. Here Hiram
reasoned as before; JUBELUM told him that he had heard his caviling
with JUBELA and JUBELO long enough, and that the Master's word had
been promised to him from time to time for a long time; that he was
still put off, and that the Temple was almost finished, and he was
determined to have the word or take his life. "I want it so that I may
be able to get wages as a Master Mason in any country to which I may
go for employ, after the Temple is finished, and that I may be able to
support my wife and children." Hiram persisting in his refusal, he
gave Hiram a violent blow with the gavel on the forehead, which felled
him to the floor and killed him; they took the body and carried it out
of the West gate, and buried it in the rubbish till low twelve at
night (which is twelve o'clock), when they three met agreeably to
appointment, and carried the body a westerly course, and buried it at
the brow of a hill, in a grave, dug due East and West, six feet
perpendicular, and made their escape. King Solomon coming up to the
Temple at low six in the morning (as was his usual custom), found the
crafts all in confusion, and on inquiring the cause, was informed that
their Grand Master, Hiram Abiff, was missing, and there was no plans
or designs laid down on the Tressle-Board, for the crafts to pursue
their labor. Solomon ordered search to be made inland about the Temple
for him; no discovery being made, he then ordered the Secretary to
call the roll of workmen to see if any were missing; it appearing that
there were three, viz.: JUBELA, JUBELO and JUBELUM, Solomon observed,
"This brings to my mind a circumstance that took place this morning.
Twelve Fellow Crafts came to me, dressed in white gloves and aprons,
in token of their innocence, and confessed that they twelve, with
three others, had conspired to extort the Master Mason's word from
their Grand Master, Hiram Abiff, and in case of his refusal to take
his life; they twelve had recanted, but feared the three others had
been base enough to carry their atrocious designs into execution."
Solomon immediately ordered twelve Fellow Crafts to be selected from
the bands of the workmen, clothed in white gloves and aprons, in token
of their innocence, and sent three East, three West, three North, and
three South, in search of the ruffians, and, if found, to bring them
up before him. The three that traveled a westerly course, coming near
the coast of Joppa, fell in with a wayfaring man, who informed them
that he had seen three men pass that way that morning, who, from their
appearance and dress, were workmen from the Temple, inquiring for a
passage to Ethiopia, but were unable to obtain one, in consequence of
an embargo which had recently been laid on all the shipping, and had
turned back into the country. After making further and more diligent
search, and making no further discovery, they returned to the Temple
and reported to Solomon the result of their pursuit and inquiries. On
which Solomon directed them to go again, and search until they found
their Grand Master, Hiram Abiff, if possible; and if he was not found,
the twelve who had confessed should be considered as the murderers,
and suffer accordingly.

They returned again in pursuit of the ruffians, and one of the three
that traveled a westerly course, being more weary than the rest, sat
down at the brow of a hill to rest and refresh himself; and, in
attempting to rise, caught hold of a sprig of cassia, which easily
gave, and excited his curiosity, and made him suspicious of a
deception; on which he hailed his companions, who immediately
assembled, and, on examination, found that the earth had been recently
moved; and on moving the rubbish, discovered the appearance of the
grave, and while they were confabulating about what measures to take,
they heard voices issuing from a cavern in the clefts of the rocks, on
which they immediately repaired to the place, where they heard the
voice of JUBELA exclaim: "O that my throat had been cut across, my
tongue torn out, and my body buried in the rough sands of the sea at
low-water mark, where the tide ebbs and flows twice in twenty-four
hours, ere I had been accessory to the death of so good a man as our
Grand Master, Hiram Abiff"--on which they distinctly heard the voice
of JUBELO exclaim, "O that my left breast had been torn open, and my
heart and vitals taken from thence, and thrown over my left shoulder,
carried into the valley of Jehosaphat, there to become a prey to the
wild beasts of the field, and vultures of the air, ere I had conspired
to take the life of so good a man as our Grand Master, Hiram
Abiff"--when they more distinctly heard the voice of JUBELUM exclaim,
"O that my body had been severed in two in the midst, and divided to
the North and the South, my bowels burnt to ashes in the centre, and
the ashes scattered by the four winds of heaven, that there might not
remain the least trace of remembrance among men or Masons of so vile
and perjured a wretch as I am, who wilfully took the life of so good a
man as our Grand Master, Hiram Abiff. Ah, JUBELA and JUBELO, it was I
that struck him harder than you both--it was I that gave him the fatal
blow--it was I that killed him outright!" on which they rushed
forward, seized, bound, and carried them before King Solomon, who,
after hearing the testimony of the three Fellow Crafts, and the three
ruffians having pleaded guilty, order them to be taken out at the West
gate of the Temple, and executed agreeably to the several imprecations
of their own mouths. King Solomon then ordered fifteen Fellow Crafts
to be elected from the bands of the workmen, clothed with white gloves
and aprons, in token of their innocence, and sent three East, three
West, three North, three South; and three in and about the Temple, in
search of the body of our Grand Master, Hiram Abiff; and the three
that traveled a westerly course found it under a sprig of cassia,
where a worthy brother sat down to rest and refresh himself; and on
removing the earth till they came to the coffin, they involuntarily
found their hands raised, as hereinbefore described, to guard their
nostrils against the offensive effluvia that 'rose from the grave. It
is also said that the body had lain there fourteen days; some say
fifteen.

The body was raised in the manner herein before described, carried up
to the Temple, and buried as explained in the closing clauses of the
Lecture. Not one-third part of the preceding history of this degree is
ever given to a candidate. A few general, desultory, unconnected
remarks are made to him, and he is generally referred to the manner of
raising, and to the Lecture, for information as to the particulars.
Here follows a charge which ought to be, and sometimes is, delivered
to the candidate after hearing the history of the degree.

       *       *       *       *       *

AN ADDRESS TO BE DELIVERED TO THE CANDIDATE AFTER THE HISTORY HAS
BEEN GIVEN.

  "Brother, your zeal for the institution of Masonry, the progress
  you have made in the mystery, and your conformity to our
  regulations, have pointed you out as a proper object of our favor
  and esteem.

  "You are bound by duty, honor, and gratitude to be faithful to
  your trust; to support the dignity of your character on every
  occasion; and to enforce, by precept and example, obedience to the
  tenets of the Order.

  "In the character of a Master Mason you are authorized to correct
  the errors and irregularities of your uninformed brethren, and to
  guard them against a breach of fidelity.

  "To preserve the reputation of the fraternity unsullied, must be
  your constant care, and for this purpose, it is your province to
  recommend to your inferiors, obedience and submission; to your
  equals, courtesy and affability; to your superiors, kindness and
  condescension. Universal benevolence you are always to inculcate;
  and, by the regularity of your own behavior, afford the best
  example for the conduct of others less informed. The ancient
  landmarks of the Order, entrusted to your care, you are carefully
  to preserve; and never suffer them to be infringed, or countenance
  a deviation from the established usages and customs of the
  fraternity.

  "Your virtue, honor, and reputation are concerned in supporting,
  with dignity, the character you now bear. Let no motive,
  therefore, make you swerve from your duty, violate your vow, or
  betray your trust: but be true and faithful, and imitate the
  example of that celebrated artist whom you this evening represent:
  thus you will render yourself deserving the honor which we have
  conferred, and merit the confidence that we have reposed."

Here follows the Lecture on this degree, which is divided into three
sections.

       *       *       *       *       *


FIRST SECTION.

Question--Are you a Master Mason? Answer--I am; try me; disprove me if
you can.

Q. Where were you prepared to be made a Master Mason? A. In a room
adjacent to the body of a just and lawfully constituted Lodge of such,
duly assembled in a room, representing the SANCTUM SANCTORUM, or HOLY
OF HOLIES, of King Solomon's Temple.

Q. How were you prepared? A. By being divested of all metals; neither
naked nor clothed; barefooted nor shod; with a cable-tow three times
about my naked body; in which posture I was conducted to the door of
the Lodge, where I gave three distinct knocks.

Q. What did those three distinct knocks allude to? A. To the third
degree in Masonry; it being that on which I was about to enter.

Q. What was said to you from within? A. Who comes there? Who comes
there? Who comes there?

Q. Your answer? A. A worthy brother, who has been regularly initiated
as an Entered Apprentice Mason, passed to the degree of a Fellow
Craft, and now wishes for further light in Masonry, by being raised to
the sublime degree of a Master Mason.

Q. What further was said to you from within? A. I was asked if it was
of my own free will and accord I made this request; if I was duly and
truly prepared; worthy and well qualified; and had made suitable
proficiency in the preceding degree; all of which being answered in
the affirmative, I was asked by what further rights I expected to
obtain that benefit.

Q. Your answer? A. By the benefit of a pass-word.

Q. What was that pass-word? A. TUBAL CAIN.

Q. What was next said to you? A. I was bid to wait till the Worshipful
Master in the East was made acquainted with my request, and his answer
returned.

Q. After his answer was returned, what followed? A. I was caused to
enter the Lodge on the two extreme points of the Compass pressing my
right and left breasts, in the name of the Lord.

Q. How were you then disposed of? A. I was conducted three times
regularly around the Lodge and halted at the Junior Warden in the
South, where the same questions were asked and answers returned, as at
the door.

Q. How did the Junior Warden dispose of you? A. He ordered me to be
conducted to the Senior Warden in the West, where the same questions
were asked and answers returned as before.

Q. How did the Senior Warden dispose of you? A. He ordered me to be
conducted to the Worshipful Master in the East, where the same
questions were asked, and answers returned as before; who likewise
demanded of me from whence I came, and whither I was traveling.

Q. Your answer? A. From the West, and traveling to the East.

Q. Why do you leave the West and travel to the East? A. In search of
light.

Q. How did the Worshipful Master dispose of you? A. He ordered me to
be conducted back to the West, from whence I came, and put in care of
the Senior Warden, who taught me how to approach the East, by
advancing upon three upright regular steps to the third step, my feet
forming a square, and my body erect at the altar before the Worshipful
Master.

Q. What did the Worshipful Master do with you? A. He made an obligated
Master Mason of me.

Q. How? A. In due form.

Q. What was that due form? A. Both my knees bare bent, they forming a
square; both hands on the Holy Bible, Square, and Compass; in which
posture I took upon me the solemn oath or obligation of a true Master
Mason.

Q. After your obligation, what was said to you? A. What do you most
desire.

Q. Your answer? A. More light. [The bandage around the head is now
dropped over the eyes.]

Q. Did you receive light? A. I did.

Q. On being brought to light on this degree, what did you first
discover? A. Three great lights in Masonry, by the assistance of three
less, and both points of the Compass elevated above the Square, which
denoted to me that I had received, or was about to receive, all the
light that could be conferred on me in a Master's Lodge.

Q. What did you next discover? A. The Worshipful Master approaching me
from the East, under the sign and due-guard of a Master Mason, who
presented me with his right hand in token of brotherly love and
confidence, and proceeded to give me the pass-grip and word of a
Master Mason [the word is the name of the pass-grip], and bid me rise
and salute the Junior and Senior Wardens, and convince them that I was
an obligated Master Mason, and had the sign, pass-grip, and word
(TUBAL CAIN).

Q. What did you next discover? A. The Worshipful Master approaching me
a second time from the East, who presented me with a lamb-skin, or
white apron, which, he said, he hoped I would continue to wear with
honor to myself, and satisfaction and advantage to the brethren.

Q. What were you next presented with? A. The working tools of a Master
Mason.

Q. What are they? A. All the implements of Masonry indiscriminately,
but more especially the Trowel.

Q. How explained? A. The Trowel is an instrument made use of by
operative Masons to spread the cement which unites a building into one
common mass; but we, as Free and Accepted Masons, are taught to make
use of it for the more noble and glorious purposes of spreading the
cement of brotherly love and affection; that cement which unites us
into one sacred band, or society of brothers, among whom no contention
should ever exist, but that noble emulation of who can best work, or
best agree.

Q. What were you next presented with? A. Three precious jewels.

Q. What are they? A. Humanity, Friendship, and Brotherly Love.

Q. How were you then disposed of? A. I was conducted out of the Lodge,
and invested of what I had been divested, and returned again in due
season.

       *       *       *       *       *


SECOND SECTION.

Question--Did you ever return to the SANCTUM SANCTORUM, or HOLY OF
HOLIES, of King Solomon's Temple? Answer--I did.

Q. Was there anything in particular took place on your return? A.
There was, viz., I was accosted by three ruffians, who demanded of me
the Master Mason's word.

Q. Did you ever give it to them? A. I did not, but bid them wait, with
time and patience, till the Grand Lodge assembled at Jerusalem, and
then, if they were found worthy, they should receive it, otherwise
they could not.

Q. In what manner was you accosted? A. In attempting to retire at the
South gate, I was accosted by one of them, who demanded of me the
Master Mason's word, and, on my refusing to comply with his request,
he gave me a blow with the twenty-four-inch gauge across my breast, on
which I fled to the West gate, where I was accosted by the second with
more violence, and, on my refusing to comply with his request, he gave
me a severe blow with the Square across my breast; on which I
attempted to make my escape at the East gate, where I was accosted by
the third with still more violence, and, on my refusing to comply with
his request, he gave me a violent blow with the common gavel on the
forehead, and brought me to the floor.

Q. Whom did you represent at that time? A. Our Grand Master, Hiram
Abiff, who was slain at the building of King Solomon's Temple.

Q. Was his death premeditated? A. It was--by fifteen Fellow Crafts,
who conspired to extort from him the Master Mason's word; twelve of
whom recanted, but the other three were base enough to carry their
atrocious designs into execution.

Q. What did they do with the body? A. They carried it out at the West
gate of the Temple, and buried it till low twelve at night, when they
three met agreeably to appointment, and carried it a westerly course
from the Temple, and buried it under the brow of a hill, in a grave
six feet, due East and West, six feet perpendicular, and made their
escape.

Q. What time was he slain? A. At high twelve at noon, when the crafts
were from labor to refreshment.

Q. How came he to be alone at that time? A. Because it was the usual
custom of our Grand Master, Hiram Abiff, every day at high twelve,
when the crafts were from labor to refreshment, to enter into the
SANCTUM SANCTORUM, or HOLY OF HOLIES, and offer up his adorations to
the ever-living God, and draw out his plans and designs on his
Tressle-Board, for the crafts to pursue their labor.

Q. At what time was he missing? A. At low six in the morning, when
King Solomon came up to the Temple, as usual, to view the work, and
found the crafts all in confusion; and, on inquiring the cause, he was
informed that their Grand Master, Hiram Abiff, was missing, and no
plans or designs were laid down on the Tressle-Board for the crafts to
pursue their labor.

Q. What observations did King Solomon make at that time? A. He
observed that our Grand Master, Hiram Abiff, had always been very
punctual in attending, and feared that he was indisposed, and ordered
search to be made in and about the Temple, to see if he could be
found.

Q. Search being made, and he not found, what further remarks did King
Solomon make? A. He observed he feared some fatal accident had
befallen our Grand Master, Hiram Abiff; that morning twelve Fellow
Crafts, clothed in white gloves and aprons, in token of their
innocence, had confessed that they twelve with three others, had
conspired to extort the Master Mason's word from their Grand Master,
Hiram Abiff, or take his life; that they twelve had recanted, but
feared the other three had been base enough to carry their atrocious
designs into execution.

Q. What followed? A. King Solomon ordered the roll of workmen to be
called, to see if there were any missing.

Q. The roll being called, were there any missing? A. There were three,
viz., JUBELA, JUBELO, and JUBELUM.

Q. Were the ruffians ever found? A. They were.

Q. How? A. By the wisdom of King Solomon, who ordered twelve Fellow
Crafts to be selected from the bands of the workmen, clothed in white
gloves and aprons, in token of their innocence, and sent three East,
three West, three North, and three South, in search of the ruffians,
and, if found, to bring them forward.

Q. What success? A. The three that traveled a westerly course from the
Temple, coming near the coast of Joppa, were informed by a wayfaring
man, that three men had been seen that way that morning, who, from
their appearance and dress, were workmen from the Temple, inquiring
for a passage to Ethiopia, but were unable to obtain one, in
consequence of an embargo which had recently been laid on all the
shipping, and had turned back into the country.

Q. What followed? A. King Solomon ordered them to go and search again,
and search till they were found, if possible; and if they were not
found, that the twelve who had confessed should be considered as the
reputed murderers, and suffer accordingly.

Q. What success? A. One of the three that traveled a westerly course
from the Temple, being more weary than the rest, sat down under the
brow of a hill to rest and refresh himself; and, in attempting to
rise, caught hold of a sprig of cassia, which easily gave way, and
excited his curiosity, and made him suspicious of a deception; on
which he hailed his companions, who immediately assembled, and, on
examination, found that the earth had recently been moved; and on
moving the rubbish, discovered the appearance of a grave, and while
they were confabulating about what measures to take, they heard voices
issuing from a cavern in the clefts of the rocks, on which they
immediately repaired to the place, where they heard the voice of
JUBELA exclaim: "O that my throat had been cut across, my tongue torn
out, and my body buried in the rough sands of the sea at low-water
mark, where the tide ebbs and flows twice in twenty-four hours, ere I
had been accessory to the death of so good a man as our Grand Master,
Hiram Abiff"--on which they distinctly heard the voice of JUBELO
exclaim, "O that my left breast had been torn open, and my heart and
vitals taken from thence, and thrown over my left shoulder, carried
into the valley of Jehosaphat, there to become a prey to the wild
beasts of the field, and vultures of the air, ere I had conspired to
take the life of so good a man as our Grand Master, Hiram Abiff"--when
they more distinctly heard the voice of JUBELUM exclaim, "O that my
body had been severed in two in the midst, and divided to the North
and the South, my bowels burnt to ashes in the centre, and the ashes
scattered by the four winds of heaven, that there might not remain
the least track or trace of remembrance among men or Masons of so vile
and perjured a wretch as I am, who wilfully took the life of so good a
man as our Grand Master, Hiram Abiff. Ah, JUBELA and JUBELO, it was I
that struck him harder than you both--it was I that gave him the fatal
blow--it was I that killed him outright!" on which they rushed
forward, seized, bound, and carried them up before King Solomon.

Q. What did King Solomon do with them? A. He ordered them to be
executed agreeably to the several imprecations of their own mouths.

Q. Was the body of our Grand Master, Hiram Abiff, ever found? A. It
was.

Q. How? A. By the wisdom of King Solomon, who ordered fifteen (in some
Lodges they say twelve) Fellow Crafts to be selected from the bands of
the workmen, and sent three East, three West, three North, and three
South; and three in and about the Temple, in search of the body.

Q. Where was it found? A. Under that sprig of cassia, where a worthy
brother sat down to rest and refresh himself.

Q. Was there anything particular took place on the discovery of the
body? A. There was, viz.: On removing the earth till they came to the
coffin, they involuntarily found their hands raised in this position
to guard their nostrils against the offensive effluvia that 'rose from
the grave.

Q. How long had the body lain there? A. Fourteen days.

Q. What did they do with the body? A. Raised it in a Masonic form, and
carried it up to the Temple for more decent interment.

Q. Where was it buried? A. Under the SANCTUM SANCTORUM, or HOLY OF
HOLIES, of King Solomon's Temple, over which they erected a marble
monument, with this inscription delineated thereon: A virgin weeping
over a broken column, with a book open before her; in her right hand a
sprig of cassia; in her left, an urn; Time standing behind her, with
his hands infolded in the ringlets of her hair.

Q. What do they denote? A. The weeping virgin denotes the unfinished
state of the Temple; the broken column, that one of the principal
supporters of Masonry had fallen; the open book before her, that his
memory was on perpetual record; the sprig of cassia, the timely
discovery of his grave; the urn in her left hand, that his ashes were
safely deposited under the SANCTUM SANCTORUM, or HOLY OF HOLIES, of
King Solomon's Temple; and Time standing behind her, with his hands
infolded in the ringlets of her hair, that time, patience, and
perseverance will accomplish all things.

       *       *       *       *       *


THIRD SECTION.

Question--What does a Master's Lodge represent? Answer--The SANCTUM
SANCTORUM, or HOLY OF HOLIES, of King Solomon's Temple.

Q. How long was the Temple building? A. Seven years; during which it
rained not in the daytime, that the workmen might not be obstructed in
their labor.

Q. What supported the Temple? A. Fourteen hundred and fifty-three
columns, and two thousand, nine hundred and six pilasters, all hewn
from the finest Parian marble.

Q. What further supported it? A. Three grand columns, or pillars.

Q. What were they called? A. Wisdom, Strength, and Beauty.

Q. What did they represent? A. The pillar of Wisdom represented
Solomon, King of Israel, whose wisdom contrived the mighty fabric; the
pillar of Strength, Hiram, King of Tyre, who strengthened Solomon in
his glorious undertaking; the pillar of Beauty, Hiram Abiff, the
widow's son, whose cunning craft and curious workmanship beautified
and adorned the Temple.

Q. How many were there employed in the building of King Solomon's
Temple? A. Three Grand Masters; three thousand, three hundred Masters,
or overseers of the work; eighty thousand Fellow Crafts, and seventy
thousand Entered Apprentices; all those were classed and arranged in
such a manner, by the wisdom of Solomon, that neither envy, discord,
nor confusion were suffered to interrupt that universal peace and
tranquility that pervaded the work at that important period.

Q. How many constitutes an Entered Apprentice's Lodge? A. Seven; one
Master and six Entered Apprentices.

Q. Where did they usually meet? A. On the ground floor of King
Solomon's Temple.

Q. How many constitutes a Fellow Craft's Lodge? A. Five; two Masters
and three Fellow Crafts.

Q. Where did they usually meet? A. In the middle chamber of King
Solomon's Temple.

Q. How many constitutes a Master's Lodge? A. Three Master Masons.

Q. Where did they usually meet? A. In the SANCTUM SANCTORUM, or HOLY
OF HOLIES, of King Solomon's Temple.

Q. Have you any emblems on this degree? A. We have several, which are
divided into two classes.

Q. What are the first class? A. The pot of incense; the bee-hive; the
book of constitutions, guarded by the Tyler's sword; the sword,
pointing to a naked heart; the all-seeing eye; the anchor and ark; the
forty-seventh problem of Euclid; the hour-glass; the scythe; and the
three steps usually delineated on the Master's carpet, which are thus
explained: The pot of INCENSE is an emblem of a pure heart, which is
always an acceptable sacrifice to the Deity; and as this glows with
fervent heat, so should our hearts continually glow with gratitude to
the great and beneficent Author of our existence, for the manifold
blessings and comforts we enjoy. The BEE-HIVE is an emblem of
industry, and recommends the practice of that virtue to all created
beings, from the highest seraph in heaven to the lowest reptile of the
dust. It teaches us that as we came into the world rational and
intelligent beings, so we should ever be industrious ones; never
sitting down contented while our fellow-creatures around us are in
want, when it is in our power to relieve them, without inconvenience
to ourselves. When we take a survey of nature, we behold man, in his
infancy, more helpless and indigent than the brute creation; he lies
languishing for days, weeks, months, and years, totally incapable of
providing sustenance for himself; of guarding against the attacks of
the field, or sheltering himself from the inclemencies of the weather.
It might have pleased the great Creator of heaven and earth to have
made man independent of all other beings, but as independence is one
of the strongest bonds of society, mankind were made dependent on each
other for protection and security, as they thereby enjoy better
opportunities of fulfilling the duties of reciprocal love and
friendship. Thus was man formed for social and active life, the
noblest part of the work of God; and he, who will so demean himself as
not to be endeavoring to add to the common stock of knowledge and
understanding, may be deemed a DRONE in the HIVE of nature, a useless
member of society, and unworthy of our protection as Masons. The BOOK
OF CONSTITUTIONS, GUARDED BY THE TYLER'S SWORD, reminds us that we
should be ever watchful and guarded, in our thoughts, words, and
actions, and particularly when before the enemies of Masonry; ever
bearing in remembrance those truly masonic virtues, SILENCE and
CIRCUMSPECTION. The SWORD, POINTING TO A NAKED HEART, demonstrates
that justice will sooner or later overtake us; and, although our
thoughts, words, and actions may be hidden from the eyes of men, yet
that ALL-SEEING EYE, whom the SUN, MOON, and STARS obey, and under
whose watchful care even comets perform their stupendous revolutions,
pervades the inmost recesses of the human heart, and will reward us
according to our merits. The ANCHOR and ARK are emblems of a
well-grounded hope and well-spent life. They are emblematical of that
divine ARK which safely wafts us over this tempestuous sea of
troubles, and that ANCHOR which shall safely moor us in a peaceful
harbor, where the wicked cease from troubling, and the weary shall
find rest. The FORTY-SEVENTH PROBLEM OF EUCLID--this was an invention
of our ancient friend and brother, the great Pythagoras, who, in his
travels through Asia, Africa, and Europe, was initiated into several
orders of priesthood, and raised to the sublime degree of a Master
Mason.

This wise philosopher enriched his mind abundantly in a general
knowledge of things, and more especially in Geometry or Masonry; on
this subject he drew out many problems and theorems; and among the
most distinguished, he erected this, which, in the joy of his heart,
he called EUREKA, in the Grecian language signifying, I HAVE FOUND IT;
and upon the discovery of which he is said to have sacrificed a
hecatomb. It teaches Masons to be general lovers of the arts and
sciences. The HOUR-GLASS is an emblem of human life. Behold! how
swiftly the sands run, and how rapidly our lives are drawing to a
close. We cannot, without astonishment behold the little particles
which are contained in this machine; how they pass away almost
imperceptibly, and yet, to our surprise, in the short space of an hour
they are all exhausted.

Thus wastes man to-day; he puts forth the tender leaves of hope;
to-morrow, blossoms, and bears his blushing honors thick upon him; the
next day comes a frost, which nips the shoot, and when he thinks his
greatness is still ripening, he falls, like autumn leaves, to enrich
our mother earth. The SCYTHE is an emblem of time, which cuts the
brittle thread of life, and launches us into eternity. Behold! what
havoc the scythe of time makes among the human race; if, by chance,
we should escape the numerous evils incident to childhood and youth,
and, with health and vigor, arrive to the years of manhood, yet
withal, we must soon be cut down by the all-devouring scythe of time,
and be gathered into the land where our fathers had gone before us.
The THREE STEPS, usually delineated upon the Master's carpet, are
emblematical of the three principal stages of human life, viz.: Youth,
Manhood, and Age. In youth, as Entered Apprentices, we ought
industriously to occupy our minds in the attainment of useful
knowledge; in manhood, as Fellow Crafts, we should apply our knowledge
to the discharge of our respective duties to God, our neighbors, and
ourselves; so that in age, as Master Masons, we may enjoy the happy
reflections consequent on a well-spent life, and die in the hope of a
glorious immortality.

Q. What are the second class of emblems? A. The spade, coffin,
death-head, marrow bones, and sprig of cassia, which are thus
explained: The SPADE opens the vault to receive our bodies, where our
active limbs will soon moulder to dust. The COFFIN, DEATH-HEAD, and
MARROW BONES are emblematical of the death and burial of our Grand
Master, Hiram Abiff, and are worthy our serious attention. The SPRIG
OF CASSIA is emblematical of that immortal part of man which never
dies; and when the cold winter of death shall have passed, and the
bright summer's morn of the resurrection appears, the Son of
Righteousness shall descend, and send forth his angels to collect our
ransomed dust; then, if we are found worthy, by his pass-word we shall
enter into the Celestial Lodge above, where the Supreme Architect of
the Universe presides, where we shall see the King in the beauty of
holiness, and with him enter into an endless fraternity.

Here ends the first three degrees of Masonry, which constitutes a
Master Mason's Lodge. A Master Mason's Lodge and a Chapter of Royal
Arch Masons are two distinct bodies, wholly independent of each other.
The members of a Chapter are privileged to visit all Master Mason's
Lodges when they please; and may be, and often are, members of both at
the same time; and all the members of a Master Mason's Lodge who are
Royal Arch Masons, though not members of any Chapter, may visit any
Chapter. I wish the reader to understand that neither all Royal Arch
Masons nor Master Masons are members of either Lodge or Chapter; there
are tens of thousands who are not members, and scarcely ever attend,
although privileged to do so.

A very small proportion of Masons, comparatively speaking, ever
advance any further than the third degree, and consequently never get
the great word which was lost by Hiram's untimely death. Solomon, King
of Israel, Hiram, King of Tyre, and Hiram Abiff, the widow's son,
having sworn that they, nor either of them, would ever give the word,
except they three were present (and it is generally believed that
there was not another person in the world, at that time, that had it),
consequently the word was lost, and supposed to be forever; but the
sequel will show it was found, after a lapse of four hundred and
seventy years; notwithstanding, the word MAH-HAH-BONE, which was
substituted by Solomon, still continues to be used by Master Masons,
and no doubt will, as long as Masonry attracts the attention of men;
and the word which was lost is used in the Royal Arch Degree. What was
the word of the Royal Arch Degree before they found the Master's word,
which was lost at the death of Hiram Abiff, and was not found for four
hundred and seventy years? Were there any Royal Arch Masons before the
Master's word was found? I wish some masonic gentleman would solve
these two questions.

The ceremonies, histories, and the Lecture, in the preceding degree
are so similar that perhaps some one of the three might have been
dispensed with, and the subject well understood by most readers,
notwithstanding there is a small difference between the work and
history, and between the history and the Lecture.

I shall now proceed with the Mark Master's degree, which is the first
degree in the Chapter. The Mark Master's degree, the Past Master's,
and the Most Excellent Master's, are Lodges of Mark Master Masons,
Past Master, and Most Excellent Master; yet, although called Lodges,
they are called component parts of the Chapter. Ask a Mark Master
Mason if he belongs to the Chapter; he will tell you he does, but that
he has only been marked. It is not an uncommon thing, by any means,
for a Chapter to confer all four of the degrees in one night,
viz:--the Mark Master, Past Master, Most Excellent Master, and Royal
Arch degrees.

       *       *       *       *       *


TEST-OATH AND WORD.

The following "test-oath and word" were invented and adopted by the
"Grand Lodge" of the State of New York, at their Session in June,
1827, for the purpose of guarding against BOOK Masons. They are given
in a Master's Lodge. They were obtained from a gentleman in high
standing in society, and among Masons, but a friend to Anti-Masonry.
He was a member of the "Grand Lodge," and present when they were
adopted.

A person wishing to be admitted into the Lodge, presents himself at
the door; the Tyler (or some brother from within) demands or asks, "Do
you wish to visit this Lodge?" The candidate for admission says, "If
thought worthy." TYLER--"By what are you recommended?" ANS.--"By
fidelity." TYLER says, "Prove that;" at the same time advances and
throws out his hand or arm to an angle of about forty-five degrees
obliquely forward, the hand open, and thumb upward. The candidate then
advances, and places the back of his LEFT HAND against the PALM of the
Tyler's RIGHT HAND--still extended puts his mouth to the Tyler's ear
and whispers, L-O-S, and pronounces LOS.

  TEST-OATH.--"I, A. B., of my own free will and accord, in the
  presence of Almighty God, solemnly and sincerely promise and swear
  that I will not communicate the secret test-word, annexed to this
  obligation, to any but a true and lawful Master Mason, and that in
  the body of a lawful Lodge of such, in actual session, or at the
  door of a Lodge, for the purpose of gaining admission; under the
  penalty of being forever disgraced and dishonored as a man, and
  despised, degraded, and expelled as a Mason."

       *       *       *       *       *


FOURTH, OR MARK MASTER'S DEGREE.

CEREMONIES USED IN OPENING A LODGE OF MARK MASTER MASONS.

One rap calls the Lodge to order; one calls up the Junior and Senior
Deacons; two raps call up the subordinate officers; and three, all the
members of the Lodge. The Right Worshipful Master having called the
Lodge to order, and all being seated, the Right Worshipful Master says
to the Junior Warden, "Brother Junior, are they all Mark Master Masons
in the South?" Junior Warden answers, "They are, Right Worshipful." R.
W. M.--"I thank you, brother." R. W. M.--"Brother Senior, are they all
Mark Master Masons in the West?" Senior Warden--"They are, Right
Worshipful." R. W. M.--"They are in the East." At the same time gives
a rap with the mallet which calls up both Deacons. R. W. M.--"Brother
Junior, the first care of a Mason?" "To see the Lodge tyled, Right
Worshipful." R. W. M.--"Attend to that part of the duty, and inform
the Tyler that we are about to open a Lodge of Mark Master Masons, and
direct him to tyle accordingly." Junior Deacon steps to the door and
gives four raps, which are answered by four without by the Tyler; the
Junior Deacon then gives one, which is answered by the Tyler with one;
the door is then partly opened, and the Junior Deacon then delivers
his message and resumes his station, gives the due-guard of a Mark
Master Mason, and says, "The door is tyled, Right Worshipful." R. W.
M.--"By whom?" J. D.--"By a Mark Master Mason without the door, armed
with the proper implements of his office." R. W. M.--"His duty there?"
J. D.--"To keep off all cowans and eavesdroppers, see that none pass
or repass without permission from the Right Worshipful Master." R. W.
M.--"Brother Junior, your place in the Lodge?" J. D.--"At the right
hand of the Senior Warden in the West." R. W. M.--"Your business
there, Brother Junior?" J. D.--"To wait on the Right Worshipful Master
and Wardens, act as their proxy in the active duties of the Lodge, and
take care of the door." R. W. M.--"The Senior Deacon's place in the
Lodge?" J. D.--"At the right hand of the Worshipful Master in the
East." R. W. M.--"I thank you, brother." He then gives two raps with
the mallet, and the subordinate officers rise. R. W. M.--"Your duty
there, Brother Senior?" S. D.--"To wait on the Right Worshipful Master
and Wardens, act as their proxy in the active duties of the Lodge,
attend to the preparation and introduction of candidates, and welcome
and clothe all visiting brethren." R. W. M.--"The Secretary's place in
the Lodge, Brother Junior?" J. D.--"At the right hand of the
Worshipful Master in the East." R. W. M.--"I thank you, brother. Your
duty there, Brother Secretary?" Sec.--"The better to observe the Right
Worshipful Master's will and pleasure; record the proceedings of the
Lodge; transmit the same to the Grand Lodge, if required; receive all
monies and money-bills from the hands of the brethren, pay them over
to the Treasurer, and take his receipt for the same." R. W. M.--"The
Treasurer's place in the Lodge?" Sec.--"At the right hand of the Right
Worshipful Master." R. W. M.--"I thank you, brother. Your duty there,
Brother Treasurer?" Treasurer--"Duly to observe the Right Worshipful
Master's will and pleasure; receive all monies and money-bills from
the hands of the Secretary; give a receipt for the same; keep a just
and true account of the same; pay them out by order of the Right
Worshipful Master and consent of the brethren." R. W. M.--"The Junior
Overseer's place in the Lodge, Brother Treasurer?" Treas.--"At the
right hand of the Junior Warden in the South, Right Worshipful." R. W.
M.--"I thank you, brother. Your business there, Brother Junior
Overseer?" J. O.--"To inspect all material brought up for the building
of the Temple; approve or disapprove of the same; and, if approved,
pass it on to the Senior Overseer for further inspection." R. W.
M.--"The Senior Overseer's place in the Lodge?" J. O.--"At the right
hand of the Senior Warden in the West, Right Worshipful." R. W. M.--"I
thank you, brother. Your business there, Brother Senior Overseer?" S.
O.--"To inspect all materials brought up for the building of the
Temple; and, if approved, pass it on to the Master Overseer at the
East gate for further inspection." R. W. M.--"The Master Overseer's
place in the Lodge, Brother Senior Overseer?" S. O.--"At the right
hand of the Right Worshipful Master in the East." R. W. M.--"I thank
you, brother. Your business there, Brother Master Overseer?" M.
O.--"To assist in the inspection of all materials brought up for the
building of the Temple; and if disapproved, to call a council of my
brother Overseers." R. W. M.--"The Junior Warden's place in the Lodge,
Brother Master Overseer?" M. O.--"In the South, Right Worshipful." R.
W. M.--"I thank you, brother. Your business there, Brother Junior?" J.
W.--"As the sun in the South, at high meridian, is the beauty and
glory of the day, so stands the Junior Warden in the South, the better
to observe the time, call the crafts from labor to refreshment,
superintend them during the hours thereof, see that none convert the
hours of refreshment into that of intemperance or excess, and call
them on again in due season, that the Right Worshipful Master may have
honor, and they pleasure and profit thereby." R. W. M.--"The Senior
Warden's place in the Lodge?" J. W.--"In the West, Right Worshipful."
R. W. M.--"I thank you, brother. Your duty there, Brother Senior?" S.
W.--"As the sun sets in the West to close the day, so stands the
Senior Warden in the West, to assist the Right Worshipful in opening
and closing the Lodge; take care of the jewels and implements; see
that none be lost; pay the craft their wages, if any be due; and see
that none go away dissatisfied." R. W. M.--"The Master's place in the
Lodge?" S. W.--"In the East, Right Worshipful." R. W. M.--"His duty
there?" S. W.--"As the sun rises in the East to open and adorn the
day, so presides the Right Worshipful Master in the East to open and
adorn his Lodge, set his crafts to work, and govern them with good and
wholesome laws, or cause the same to be done." R. W. M.--"I thank you,
brother." Gives three raps with the mallet, which calls up all the
brethren, takes off his hat and says, "In like manner, so do I,
strictly prohibiting all profane language, private committees, or any
other disorderly conduct, whereby the peace and harmony of this Lodge
may be interrupted, while engaged in its lawful pursuits; under no
less penalty than the by-laws enjoin, or a majority of the brethren
present may see cause to inflict. Brethren, attend to giving the
signs." The Right Worshipful Master (all the brethren imitating him)
extends his left arm from his body, so as to form an angle of about
forty-five degrees, and holds his right hand transversely across his
left, the palms thereof about an inch apart. This is called the first
sign of a Mason--is the sign of distress in the first degree, and
alludes to the position a candidate's hands are placed when he takes
the obligation of an Entered Apprentice Mason; he then draws his right
hand across his throat, the hand open, with his thumb next his throat,
drops it down by his side. This is called the due-guard of an Entered
Apprentice Mason, and alludes to the penal part of the obligation.
Next he places the palm of his open right hand upon his left breast,
and, at the same time, throws up his left hand, and so extends his
left arm as to form a right angle; from the shoulder to the elbow it
is horizontal, from the elbow to the tip of the finger it is
perpendicular. This is the sign and due-guard of a Fellow Craft Mason,
and also alludes to the penal part of the obligation, which is
administered in this degree. After this, the Right Worshipful Master
draws his right hand across his bowels, with his hand open, and thumb
next his body, and drops it down by his side. This is the sign or
due-guard of a Master Mason, and, like the others, alludes to the
penalty of this degree. He then throws up the grand hailing sign of
distress; this is given by raising both hands and arms to the elbow,
perpendicularly, one on each side of the head, the elbows forming a
square, his arms then drop by his side; he then clutches the third and
little fingers of his right hand; with his thumb extended at the same
time, his middle and forefingers, brings up his hand in such a manner
as to have the side of the middle finger touch the rim of the right
ear, then lets it drop, and, as it falls, brings the outward side of
the little finger of the left hand across the wrist of the right, then
lets them fall by his sides. This is the sign or due-guard of a Mark
Master Mason, and also alludes to the penal part of the obligation in
this degree. Here it is proper to remark that in the opening of any
Lodge of Masons, they commence giving the signs of an Entered
Apprentice, and go through all the signs of the different degrees, in
regular gradation, until they arrive to the one which they are
opening, and commence at the sign of the degree in which they are at
work, and descend to the last when closing. After going through all
the signs, as before described, the Right Worshipful Master declares
the Lodge opened in the following manner: "I now declare this Lodge of
Mark Master Masons duly opened for the dispatch of business." The
Senior Warden declares it to the Junior Warden, and he to the
brethren. The Right Worshipful Master then repeats a charge:
"Wherefore, brethren, lay aside all malice and guile," &c., &c.

The Lodge being opened and ready for business, the Right Worshipful
Master directs the Secretary to read the minutes of the last meeting,
which generally brings to view the business of the present. If there
are any candidates to be brought forward, that is generally the first
business. A Master Mason, wishing for further light in Masonry, sends
a petition to the Chapter, and requests to be advanced to the honorary
degree of Mark Master Mason; if there is no serious objection to the
petition, it is entered on the minutes, and a committee of several
appointed to inquire into his character, and report to the next
regular communication: at that time, if the committee report in his
favor, and no serious objection is made against him otherwise, a
motion is made that the ballot pass; if carried, the Deacons pass the
ballot boxes; these boxes are the same as in the preceding degrees.
When the balls are received, the box is presented to the Right
Worshipful Master, Senior and Junior Wardens. R. W. M.--"Clear in the
West, Brother Senior?" S. W.--"Clear, Right Worshipful." R. W.
M.--"Clear in the South, Brother Junior?" J. W.--"Clear, Right
Worshipful." Right Worshipful Master says, "Clear in the East." This
being the case, the candidate is accepted; but if there is one black
ball in that end of the box which has the white tube, and the Senior
Warden pronouncing "Not clear," all stop, and inquiry is made, and the
ballot passes again; and, if blacked a third time, the candidate is
rejected. It being otherwise, the Senior Deacon, who is the
candidate's conductor, passes out of the Lodge into the adjoining
room, where the candidate is in waiting, and there the conductor is
furnished with a small oblong square, six inches long; the candidate
is presented with a large white marble keystone, weighing, probably,
twenty pounds, and is ordered, by his conductor, to take it by the
little end, between his first and second fingers and thumb of his
right hand. The door is then opened without ceremony, and they pass
directly to the Junior Overseer's station at the South gate, which is
nothing more than the Junior Warden's seat, and the conductor gives
four raps, with his block of timber, on a pedestal in front of the
Junior Overseer's station. J. O.--"Who comes here?" Cond.--"Two
brother Fellow Crafts, with materials for the Temple." J. O.--"Have
you a specimen of your labor?" Cond.--"I have." J. O.--"Present it."
The conductor then presents the piece of timber before described; the
Junior Overseer receives it, and applies a small trying square to its
different angles, and they agreeing with the angles of the square, he
says, "This is good work, square work, such work as we are authorized
to receive." Returns the block of timber, and turning his eye upon the
candidate, asks, "Who is this you have with you?" Cond.--"A brother
Fellow Craft." J. O.--"Have you a specimen of your labor?" Cand.--"I
have." J. O.--"Present it." The candidate then presents the keystone;
the Junior Overseer receives it, and applies his square to all its
angles, and they not agreeing with the angles of the square, he says,
"What have you here, brother? this is neither an oblong nor a square,
neither has it the regular mark of the craft upon it, but from its
singular form and beauty, I am unwilling to reject it; pass on to the
Senior Overseer at the West gate for further inspection." They then
pass on to the Senior Overseer's station at the West gate, which is
the Senior Warden's seat, and give four raps, as before, on the
pedestal which stands in front of the Senior Overseer. S. O.--"Who
comes here?" Cond.--"Two brother Fellow Crafts, with materials for the
Temple." S. O.--"Have you a specimen of your labor?" Cond.--"I have."
S. O.--"Present it." The conductor, as before, presents the block of
timber; the Senior Overseer applies his square to it, and finding it
agrees with the angles of his square, says, "This is good work, square
work, such work as we are authorized to receive; who is this you have
with you?" Cond.--"A brother Fellow Craft." S. O.--"Have you a
specimen of your labor?" Cand.--"I have." S. O.--"Present it." The
candidate then presents the keystone, and he applies it, but not
fitting, he says, "This is neither an oblong nor a square, neither has
it the regular mark of the craft upon it; it is a curious wrought
stone, and on account of its singular form and beauty, I am unwilling
to reject it; pass on to the Master Overseer at the East gate for
further inspection." They pass to to his station at the East gate, and
give four raps. M. O.--"Who comes here?" Cond.--"Two brethren, Fellow
Crafts, with their materials for the Temple." M. O.--"Have you a
specimen of your labor?" Cond.--"I have." M. O.--"Present it." The
conductor presents his billet of wood to him, applies his square to
it, and, like the other Overseers, says, "This is good work, square
work, such work as we are authorized to receive; who is this you have
with you?" Cond.--"A brother Fellow Craft." M. O.--"Have you a
specimen of your labor?" Cand.--"I have." M. O.--"Present it." [It
ought here to be remarked that when the candidate is presented with
the keystone, and takes it between his thumb and two fingers, it hangs
suspended by his side, and he is requested to carry his work plumb,
and the conductor taking good care to see that he does it, by the time
he arrives at the Master Overseer's station at the East gate, and when
the Master Overseer says "Present it," the candidate is extremely
willing to hand over the keystone to him for inspection; for, by this
time, it becomes very painful to hold any longer the stone which he
has in charge.] The Master Overseer having received the keystone, he
applies his square to the different angles of it, and, being found not
to be square, he, like the other Overseers, says, "This is neither an
oblong nor a square, neither has it the regular mark of the craft upon
it." He then looks sternly upon the candidate and demands, "Is this
your work?" Cand.--"It is not." M. O.--"Is this your mark?" Cand.--"It
is not." M. O.--"Where did you get it?" Cond.--"I picked it up in the
quarry." M. O.--"Picked it up in the quarry? this explains the matter;
what! been loitering away your time this whole week, and now brought
up another man's work to impose upon the Grand Overseers! this
deserves the severest punishment. [Motions the candidate to stand.]
Brother Junior and Senior Overseers, here is work brought up for
inspection which demands a council." The Junior, Senior, and Master
Overseers then assemble in council. M. O., presenting the stone--"Did
a Fellow Craft present this to you for inspection, Brother Junior?" J.
O.--"A Fellow Craft came to my office and presented this stone for
inspection; I examined it, and found it was neither an oblong nor a
square, neither, had it the regular mark of the craft upon it; but on
account of its singular form and beauty, I was unwilling to reject it,
and ordered it to the Senior Overseer at the West gate for further
inspection." M. O.--"Brother Senior, was this stone presented to you
for inspection?" S. O.--"It was; I know of no use for it in the
Temple; I tried it with the square, and observed it was neither an
oblong nor a square, neither had it the regular mark of the craft upon
it; but on account of its singular form and beauty, I was unwilling to
reject it, and, therefore, directed it to the Master Overseer at the
East gate for further inspection." M. O.--"It was also presented to me
for inspection, but I do not know of any use which it can be in the
building." S. O.--"I know of no use for it." J. O.--"I know of no use
for it." M. O.--"Brother Senior, what shall we do with it?" S.
O.--"Heave it over among the rubbish." The Master and Senior Overseers
then take the stone between them, and after waving it backward and
forward four times, they heave it over in such a manner that the one
letting go while the stone is arriving at the highest point, it brings
the stone in a quarterly direction over the other's left shoulder; the
Junior Overseer, being stationed in a suitable position, at this
moment receives the stone, and carries it away into the preparation
room. R. W. M.--"Brother Senior Warden, assemble the crafts to receive
wages." At this command the brethren all arise, and form a procession
single file; the candidate is placed at the head of the procession,
and when stationed, is told that "the last shall be first, and the
first last." The procession being formed, they commence singing the
following song: "Mark Masters all appear," &c., and, at the same time,
commence a circular march (against the course of the sun) around the
room, giving all the signs during their march, beginning with that of
Entered Apprentice, and ending at that of Mark Master. They are given
in the following manner: The first revolution each brother, when
opposite the Right Worshipful Master, gives the first sign in Masonry.
The second revolution, when opposite the Master, the second; and so
on, until they give all the signs to that of Mark Master. While the
ceremony is going on in the Lodge, the Senior Grand Warden procures a
sufficient number of cents and passes into the preparation room, and
opens a lattice window in the door which communicates to the Lodge
room, and when the craftsmen arrive to the Mark Master Mason's sign,
each of them, in their last revolution, puts his hand through the
window in the door and gives a token (this is given by shutting the
third and little fingers, extending the fore and middle fingers, and
placing the thumb over them in a suitable manner to receive the penny
or cent), and receives a penny or cent from the Senior Grand Warden.
Matters are so timed in the march, that when they come to that part of
the song which says, "Caution them to beware of the right hand," it
comes the turn of the candidate to put his hand through the aperture
of the door and receive his penny, but not being able to give the
token, he is detected as an impostor, and the Senior Grand Warden,
instead of giving him his penny, seizes him by the hand and draws his
arm full length through the door and holds him securely, exclaiming at
the same time, "An impostor! an impostor!" Others, who are in the room
with the Senior Grand Warden, cry out, "Chop off his hand! chop off
his hand!" At this moment the conductor steps to the candidate and
intercedes warmly in his behalf. Cond.--"Spare him! spare him!" S. G.
W.--"He is an impostor. He has attempted to receive wages without
being able to give the token. The penalty must be inflicted."
Cond.--"He is a brother Fellow Craft, and on condition that you will
release him, I will be responsible that he shall be taken before the
Right Worshipful Master, where all the circumstances shall be made
known, and, if he condemns him, I will see that the penalty is
inflicted." S. G. W.--"On these conditions, I release him." The
candidate is released, and taken before the Right Worshipful Master.
Cond.--"This young Fellow Craft has brought up work for inspection,
which was not his own, and has attempted to receive wages for it; he
was detected at the Senior Grand Warden's apartment as an impostor,
and I became responsible, on condition of his release, that he should
appear before the Right Worshipful, and if, after a fair trial, you
should pronounce him guilty, that I should see the penalty of an
impostor inflicted upon him." R. W. M.--"Brother Junior Overseer, did
this man bring up work to your station for inspection?" J. O.--"He
did. I inspected it, and observed that it was neither an oblong nor a
square, neither had it the regular mark of the craft upon it; but on
account of its singular form and beauty, I was unwilling to reject it;
therefore, I ordered it passed to the Senior Overseer's station at the
West gate for further inspection." R. W. M.--"Brother Senior Overseer,
did this young man bring up work to you for inspection?" S. O.--"He
did; and I, for similar reasons offered by Brother Junior Overseer,
was unwilling to reject it, and ordered it passed on to the Master
Overseer at the East gate for further inspection." R. W. M.--"Brother
Master Overseer, did this young man bring up work to you for
inspection?" M. O.--"He did. I inspected the work, and observed that
it was neither an oblong nor a square, neither had it the regular mark
of the craft upon it; I then asked him if it was his work. He admitted
that it was not. I asked him where he got it; he said he picked it up
in the quarry. I rebuked him severely for his attempt to impose upon
the Grand Overseers, and for loitering away his time, and then
bringing up another man's work for inspection. I then called a council
of my brother Overseers, and we, knowing no use for the work, hove it
over among the rubbish." R. W. M.--"Senior Grand Warden, did the young
man attempt to receive wages at your apartment?" S. G. W.--"He did,
and I detected him as an impostor, and was about to inflict the
penalty, but the conductor becoming responsible, that if I would
release him, he would see the impostor taken before the Right
Worshipful, and, if found guilty, that the penalty should be
inflicted, I released him." R. W. M.--"Young man, it appears that you
have been loitering away your time this whole week, and have now
brought up another man's work for inspection, to impose upon the Grand
Overseers, and what is more, you have attempted to receive wages for
labor which you never performed; conduct like this deserves prompt
punishment. The penalty of an impostor is that of having his right
hand chopped off. This young man appears as though he deserved a
better fate, and as though he might be serviceable in the building of
the Temple. Are you a Fellow Craft?" Cand.--"I am." R. W. M.--"Can you
give us any proof of it?" Candidate gives the sign of a Fellow Craft.
R. W. M.--"He is a Fellow Craft. Have you ever been taught how to
receive wages?" Cand.--"I have not." R. W. M.--"This serves, in a
measure, to mitigate his crime. If you are instructed how to receive
wages, will you do better in future, and never again attempt to impose
on the Grand Overseers, and, above all, never attempt to receive wages
for labor which you never performed." Cand.--"I will." R. W. M.--"The
penalty is remitted." The candidate is then taken into the preparation
room and divested of his outward apparel, and all money and valuables,
his breast bare, and a cable-tow four times around his body; in which
condition he is conducted to the door, when the conductor gives four
distinct knocks, upon the hearing of which the Senior Warden says to
the Right Worshipful, "While we are peaceably at work on the fourth
degree of Masonry, the door of our Lodge appears to be alarmed." R. W.
M.--"Brother Junior, see the cause of that alarm." The Junior Warden
then steps to the door and answers the alarm by four knocks, the
conductor and himself each giving another; the door is then partly
opened, and the Junior Warden then asks, "Who comes there?" Cond.--"A
worthy brother, who has been regularly initiated as an Entered
Apprentice, served a proper time as such; passed to the degree of
Fellow Craft; raised to the sublime degree of a Master Mason; and now
wishes further light in Masonry, by being advanced to the more
honorable degree of a Mark Master Mason." J. W.--"Is it of his own
free will and accord he makes this request?" Cond.--"It is." J.
W.--"Is he duly and truly prepared?" Cond.--"He is." J. W.--"Has he
wrought in the quarry, and exhibited specimens of his skill in the
preceding degrees?" Cond.--"He has." J. W.--"By what further right or
benefit does he expect to obtain this favor?" Cond.--"By the benefit
of a pass-word." J. W.--"Has he a pass-word?" Cond.--"He has not, but
I have it for him." J. W.--"Give it to me." Conductor whispers in his
ear, "JOPPA." J. W.--"The pass-word is right. You will let him wait
until the Right Worshipful Master is made acquainted with his request
and his answer returned." The Junior Warden returns him to the Right
Worshipful Master, where the same questions are asked and answers
returned, as at the door. The Right Worshipful Master then says,
"Since he comes endowed with the necessary qualifications, let him
enter in the name of the Lord, and take heed on what he enters.
[Previous to the candidate's entering, one of the brethren, who is
best qualified for the station, is selected and furnished with an
engraving chisel and mallet, and placed near the door, so that when
the candidate enters, it is on the edge of an engraving chisel, under
the pressure of the mallet. As this is the business of no particular
officer, we have, for convenience, styled him executioner.] Brother,
it becomes my duty to put a mark on you, and such a one, too, as you
will probably carry to your grave." Places the edge of the chisel near
his left breast and makes several motions with the mallet, as though
he was about to strike upon the head of the chisel. Executioner--"This
is a painful undertaking; I do not feel able to perform it, Right
Worshipful (turning to the Right Worshipful Master); this task is too
painful; I feel that I cannot perform it; I wish the Right Worshipful
would select some other brother to perform it in my stead." R. W.
M.--"I know the task is unpleasant, and a painful one; but as you have
undertaken to perform it, unless some other brother will volunteer his
service and take your place, you must proceed." Exec--"Brother
(calling the name), will you volunteer your service and take my
place?" Brother--"I cannot consent to do it (after several
solicitations and refusals)." Exec.--"Right Worshipful, no brother
feels willing to volunteer his services, and I declare I feel
unwilling and unable to perform it." R. W. M.--"As no brother feels
disposed to take your station, it becomes your duty to perform it
yourself." Exec. (taking his station) "Brethren, support the candidate
(several take hold of the candidate); brother (naming some physician
or surgeon), will you assist?" Doctor (stepping up)--"Brethren, it
becomes necessary that we should have a bowl, or some other vessel, to
receive the blood." A bowl is presented, having the appearance of
blood upon it, and is held in a suitable position to receive the
blood; the surgeon places his fingers on the left breast of the
candidate, and gives counsel where it would be advisable to inflict
the wound. The executioner then places the edge of the chisel near the
spot and draws back the mallet, and while making several false
motions, says, "Operative Masons make use of the engraving chisel and
mallet to cut, hew, carve, and indent their work; but we, as Free and
Accepted Masons, make use of them for a more noble and glorious
purpose; we use them to cut, hew, carve, and indent the mind;" giving,
at the instant the last word is pronounced, a severe blow with the
mallet upon the head of the chisel, without the least injury to the
candidate, which often terrifies him to an alarming degree. The
candidate is then conducted four times around the Lodge, and each
time, as he passes the station of the Master, Senior and Junior
Wardens, they each give one loud rap with their mallet; the Master, in
the meantime, reads the following passages of Scripture: Psalms
cxviii. 22. "The stone which the builders refused is become the
headstone of the corner." Matt. xxi. 42. "Did ye never read in the
Scriptures the stone which the builders rejected, the same is become
the head of the corner?" Luke xx. 17. "What is this, then, that is
written: The stone which the builders rejected, the same is become the
head of the corner?" Acts iv. 11. "This is the stone which was set at
nought of you builders which is become the head of the corner." The
reading of them is so timed as to be completed just as the candidate
arrives at the Junior Warden's post; here he stops, and the same
questions are asked and answers returned, as at the door; the same
passes at the Senior Warden and Master, who orders the candidate to be
conducted back to the Senior Warden in the West, by him to be taught
to approach the East by four upright regular steps, his feet forming a
square, and body erect at the altar; the candidate then kneels and
receives the obligation, as follows:

  "I, A. B., of my own free will and accord, in presence of Almighty
  God, and this Right Worshipful Lodge of Mark Master Masons, do
  hereby and hereon, in addition to my former obligations, most
  solemnly and sincerely promise and swear, that I will not give the
  degree of a Mark Master Mason to anyone of an inferior degree, nor
  to any other person in the known world, except it be to a true and
  lawful brother or brethren of this degree, and not unto him nor
  unto them whom I shall hear so to be, but unto him and them only
  whom I shall find so to be, after strict trial and due
  examination, or lawful information given. Furthermore, do I
  promise and swear, that I will support the constitution of the
  General Grand Royal Arch Chapter of the United States of America,
  also the Grand Royal Arch Chapter of this State, under which this
  Lodge is held, and conform to all the by-laws, rules and
  regulations of this or any other Lodge of Mark Master Masons, of
  which I may at any time hereafter become a member. Furthermore,
  do I promise and swear that I will obey all regular signs and
  summons given, handed, sent, or thrown to me from the hand of a
  brother Mark Master Mason, or from the body of a just and legally
  constituted Lodge of such, provided it be within the length of my
  cable tow. Furthermore do I promise and swear, that I will not
  wrong this Lodge, or a brother of this degree, to the value of his
  wages (or one penny), myself, knowingly, nor suffer it to be done
  by others, if in my power to prevent it. Furthermore, do I promise
  and swear, that I will not sell, swap, barter or exchange my mark,
  which I shall hereafter choose, nor send it a second time to
  pledge until it is lawfully redeemed from the first. Furthermore,
  do I promise and swear, that I will receive a brother's mark when
  offered to me requesting a favor, and grant him his request, if in
  my power and if it is not in my power to grant his request, I will
  return him his mark with the value thereof, which is half a shekel
  of silver, or quarter of a dollar. To all of which I do most
  solemnly and sincerely promise and swear, with a fixed and steady
  purpose of mind in me, to keep and perform the same, binding
  myself under no less penalty than to have my right ear smote off,
  that I may forever be unable to hear the word, and my right hand
  chopped off, as the penalty of an impostor, if I should ever prove
  wilfully guilty of violating any part of this my solemn oath or
  obligation of a Mark Master Mason. So help me God, and make me
  steadfast to keep and perform the same."

"Detach your hand and kiss the book"

The Master then produces the same keystone, concerning which so much
has already been said, and says to the candidate, "We read in a
passage of Scripture--Rev. II 17 'To him that overcometh will I give
to each of the hidden manna, and will give him a white stone, and in
the stone a new name written, which no man knoweth save him that
receiveth it'" He then presents the stone to the candidate and says,
'I now present you with a white stone, on which is written a new name;
we give the words that form this circle (the letters are so engraved
on the stone as to form a circle), the initials are H T W S S T K
S--Hiram Tyran, Widow's Son, sent to King Solomon. These, placed in
this form were the mark of our Grand Master, Hiram Abiff. At present
they are used as the general MARK of this degree, and in the centre of
them each brother places his own individual MARK.' The stone is
removed, and the candidate still remains on his knees at the altar,
the Master then takes the jewel containing his mark from his neck and
presents it to the candidate--requests of him some favor, such as the
loan of five, ten, or twenty dollars. The candidate having left all
his money and valuables in the preparation room, answers, "I cannot do
it. I have no money about me," and offers to return the MARK to the
Master, but he refuses to take it, and says to the candidate, "Have
you not just sworn that you will receive a brother Mark Master's mark
when offered to you, requesting a favor, and if not in your power to
grant the favor, you would return him his mark with the value of it?
Is this the way you mind your obligations? Here I presented my mark
with a request for a small favor; you say you cannot grant it, and
offer to return my MARK alone? Where is the quarter of a dollar you
have sworn to return with it?" The candidate, much embarrassed,
answers, "I cannot do even that. I have no money about me. It was all
taken from me in the preparation room." The Master asks, "Are you
quite sure you have none?" Candidate answers, "I am, it is all in the
other room." Master--"You have not examined; perhaps some friend has,
in pity to your destitute situation, supplied you with that amount
unknown to yourself; feel in all your pockets, and if you find, after
a thorough search, that you have really none, we shall have less
reason to think that you meant wilfully to violate your obligation."
The candidate examines his pockets and finds a quarter of a dollar,
which some brother had slyly placed there; this adds not a little to
his embarrassment; he protests he had no intention of concealing it;
really supposed he had none about him, and hands it to the Master,
with his mark. The Master receives it and says to the candidate,
"Brother, let this scene be a striking lesson to you: should you ever
hereafter have a mark presented you by a worthy brother, asking a
favor, before you deny him make diligent search, and be quite sure of
your inability to serve him; perhaps you will then find, as in the
present instance, that some unknown person has befriended you, and you
are really in a better situation than you think yourself." The
candidate then rises and is made acquainted with the grips, words, and
signs of this degree. The pass-grip of this degree is made by
extending the right arms and clasping the fingers of the right hands,
as one would naturally do to assist another up a steep ascent; the
pass-word is "JOPPA;" the real grip is made by locking the little
fingers of the right hand, bringing the knuckles together, placing the
ends of the thumbs against each other; the word is "Mark well." The
signs have been described. After the grips, words, and signs are given
and explained (see Lectures), the Master says, "Brother, I now present
you with the tools of a Mark Master (here he points them out in the
carpet, or in the chart), which are the chisel and mallet; they are
thus explained: The chisel morally demonstrates the advantages of
discipline and education; the mind, like the diamond in its original
state, is rude and unpolished, but as the effect of the chisel on the
external coat soon presents to view the latent beauties of the
diamond, so education discovers the latent beauties of the mind, and
draws them forth to range the large field of matter and space, to
display the summit of human knowledge, our duty to God and man. The
mallet morally teaches to correct irregularities, and to reduce man to
a proper level; so that by quiet deportment, he may, in the school of
discipline, learn to be content. What the mallet is to the workmen,
enlightened reason is to the passions; it curbs ambition, it depresses
envy, it moderates anger, and it encourages good dispositions, whence
arises among good Masons that comely order,

        'Which nothing earthly gives, or can destroy,
        The soul's calm sunshine, and the heartfelt joy.'"

The Worshipful Master then delivers a charge to the candidate, which
completes the ceremony of advancement to this degree.

       *       *       *       *       *


CEREMONIES GENERALLY GONE THROUGH IN CLOSING A LODGE OF MARK MASONS.

The Worshipful Master says, "Brother Junior Warden, assemble the
brethren, and form a procession for the purpose of closing the
Lodge." The brethren then assemble and commence a circular march,
singing the song, "Mark Masons all appear." After the song is
completed, the brethren compare the wages they have received, and
finding that all have received alike (one penny or cent), they begin
to murmur among themselves, some pretending to think they ought to
have more, as they have done all the labor. They finally throw down
their wages upon the altar, declaring if they cannot be dealt justly
with, they will have none. The Worshipful Master calls to order, and
demands the cause of the confusion. Some brother answers, "Worshipful,
we are not satisfied with the manner of paying the workmen, for we
find those who have done nothing, and even the candidate just
received, is paid just as much as we, who have borne the heat and
burden of the day." Master says, "It is perfectly right." Brother--"It
cannot be right--it is very unreasonable." Master--"Hear what the law
says on the subject." He then reads the following parable--Matt. XX.
1-16. "For the kingdom of heaven is like unto a man that is a
householder, which went out early in the morning to hire laborers into
his vineyard. And when he had agreed with the laborers for a penny a
day, he sent them into his vineyard. And he went out about the third
hour, and saw others standing idle in the market-place, and said unto
them, 'Go ye also into the vineyard, and whatsoever is right, I will
give you.' And they went their way. Again he went out about the sixth
and ninth hour, and did likewise. And about the eleventh hour he went
out and found others standing idle, and saith unto them, 'Why stand ye
here all the day idle?' They say unto him, 'Because no man hath hired
us.' He saith unto them, 'Go ye also into the vineyard, and whatsoever
is right, that shall ye receive.' So when even was come, the lord of
the vineyard said unto his steward, 'Call the laborers, and give them
their hire, beginning from the last unto the first.' And when they
came that were hired about the eleventh hour, they received every man
a penny. But when the first came, they supposed that they should have
received more, and they likewise received every man a penny. And when
they had received it, they murmured against the good man of the house,
saying, 'These last have wrought but one hour, and thou hast made them
equal unto us, which have borne the burden and heat of the day.' But
he answered one of them and said, 'Friend, I do thee no wrong; didst
thou not agree with me for a penny? Take that thine is, and go thy
way; I will give unto this last even as unto thee. Is it not lawful
for me to do what I will with mine own? Is thine eye evil because I am
good? So the last shall be first, and the first last; for many be
called, but few chosen.'" The brethren then declare themselves
satisfied; the signs are given from Mark Master down to the Entered
Apprentice, and the Master declares the Lodge closed.

       *       *       *       *       *


LECTURE ON THE FOURTH DEGREE OF MASONRY, OR MARK MASTER'S DEGREE.


FIRST SECTION.

Question--Are you a Mark Master Mason? Answer--I am; try me.

Q. By what will you be tried? A. By the engraving chisel and mallet.

Q. Why by the engraving chisel and mallet? A. Because they are the
proper masonic implements of this degree.

Q. On what was the degree founded? A. On a certain keystone which
belonged to the principal arch of King Solomon's Temple.

Q. Who formed this keystone? A. Our worthy Grand Master, Hiram Abiff.

Q. What were the preparatory steps relative to your advancement to
this degree? A. I was caused to represent one of the Fellow Craft at
the building of King Solomon's Temple, whose custom it was, on the eve
of every sixth day, to carry up their work for inspection.

Q. Why was you caused to represent these Fellow Crafts? A. Because our
worthy Grand Master, Hiram Abiff, had completed this keystone
agreeable to the original plan, and before he gave orders to have it
carried up to the Temple, was slain by three ruffians, as already
represented in the preceding degrees; and it so happened that on the
eve of a certain sixth day, as the craft were carrying up work for
inspection, a young Fellow Craft discovered this stone in the quarry,
and from its singular form and beauty, supposing it to belong to some
part of the Temple, carried it up for inspection.

Q. Who inspected it? A. The Grand Overseers, placed at the East, West,
and South gates.

Q. How did they inspect it? A. On its being presented to the Junior
Overseer at the South gate, he observed that it was neither an oblong
or a square, neither had it the regular mark of the craft upon it; but
from its singular form and beauty was unwilling to reject it,
therefore ordered it to be passed to the Senior Overseer at the West
gate for further inspection; who, for similar reasons, suffered it to
pass to the Master Overseer at the East gate, who held a consultation
with his brother Overseers, and they observed, as before, that it was
neither an oblong or square, neither had it the regular mark of the
craft upon it; and neither of them being Mark Master Masons, supposed
it of no use in the building, and hove it over among the rubbish.

Q. How many Fellow Crafts were there engaged at the building of the
Temple? A. Eighty thousand.

Q. Were not the Master Overseers liable to be imposed upon by
receiving bad work from the hands of such a vast number of workmen? A.
They were not.

Q. How was this imposition prevented? A. By the wisdom of King
Solomon, who wisely ordered that the craftsman who worked should
choose him a particular mark and place it upon all his work; by which
it was known and distinguished when carried up to the building, and,
if approved, to receive wages.

Q. What was the wages of a Fellow Craft? A. A penny a day.

Q. Who paid the craftsmen? A. The Senior Grand Warden.

Q. Was not the Senior Grand Warden liable to be imposed upon by
impostors in paying off such a vast number of workmen? A. He was not.

Q. How was this imposition prevented? A. By the wisdom of King
Solomon, who also ordered that every craftsman applying to receive
wages, should present his right hand through a lattice window of the
door of the Junior Grand Warden's apartment, with a copy of his mark
in the palm thereof, at the same time giving a token.

Q. What was that token? (This was before explained.)

Q. What did it allude to? A. To the manner of receiving wages; it was
also to distinguish a true craftsman from an impostor.

Q. What is the penalty of an impostor? A. To have his right hand
chopped off.

       *       *       *       *       *


SECOND SECTION.

Question--Where was you prepared to be made a Mark Master Mason? A. In
the room adjoining the body of a just and lawfully constituted Lodge
of such, duly assembled in a room or place, representing a workshop
that was erected near the ruins of King Solomon's Temple.

Q. How was you prepared? A. By being divested of all my outward
apparel and all money; my breast bare, with a cable-tow four times
about my body, in which situation I was conducted to the door of a
Lodge, where I gave four distinct knocks.

Q. What do these four distinct knocks allude to? A. To the fourth
degree of Masonry; it being that on which I was about to enter.

Q. What was said to you from within? A. Who comes there?

Q. Your answer? A. A worthy brother, who has been regularly initiated
as an Entered Apprentice, served a proper time as such; passed to the
Fellow Craft; raised to the sublime degree of a Master Mason; and now
wishes further light in Masonry, by being advanced to the more
honorable degree of a Mark Master Mason.

Q. What further was said to you from within? A. I was asked if it was
of my own free will and accord I made this request; if I was duly and
truly prepared; worthy and well qualified; had wrought in the
quarries, and exhibited specimens of my skill and proficiency in the
preceding degrees; all of which being answered in the affirmative, I
was asked by what further right or benefit I expected to gain this
favor.

Q. Your answer? A. By the benefit of a pass-word.

Q. What was that pass-word? A. JOPPA.

Q. What did it allude to? A. The city of Joppa, the place where the
materials were landed for building king Solomon's Temple, after being
prepared in the forest of Lebanon, and carried there on floats (by
sea). [Masonic tradition informs us that the banks of this place are
so perpendicular that it was impossible to ascend them without
assistance from above, which was effected by brethren stationed there,
with this strong grip; this has been explained; which, together with
the word JOPPA, has since been adopted as a proper pass to be given
before entering any well-regulated Lodge of Mark Master Masons.]

Q. What further was said to you from within? A. I was bid to wait till
the Right Worshipful Master in the East was made acquainted with my
request and his answer returned.

Q. When his answer was returned, what followed? A. I was caused to
enter the Lodge.

Q. On what did you enter? A. On the edge of the engraving chisel,
under the pressure of the mallet, which was to demonstrate the moral
precepts of this degree, and make a deep and lasting impression on my
mind and conscience.

Q. How was you then disposed of? A. I was conducted four times
regularly around the Lodge and halted at the Junior Warden's in the
South, where the same questions were asked, and answers returned as at
the door.

Q. How did the Junior Warden dispose of you? A. He ordered me to be
conducted to the Senior Warden in the West, where the same questions
were asked, and the same answers returned as before.

Q. How did the Senior Warden dispose of you? A. He ordered me to be
conducted to the Right Worshipful Master in the East, where the same
questions were asked, and answers returned as before; who likewise
demanded of me from whence I came, and whither I was traveling.

Q. Your answer? A. From the West, and traveling to the East.

Q. Why do you leave the West and travel to the East? A. In search of
light.

Q. How did the Right Worshipful Master dispose of you? A. He ordered
me to be conducted back to the West, from whence I came, and put in
the care of the Senior Warden, who taught me how to approach the East,
the place of light, by advancing upon four upright regular steps to
the fourth step, my feet forming a square, and my body erect at the
altar before the Right Worshipful Master.

Q. What did the Right Worshipful Master do with you? A. He made a Mark
Master Mason of me.

Q. How? A. In due form.

Q. What was that due form? A. Both knees bent, they forming a square,
both my hands on the Holy Bible, Square, and Compass, my body being
erect; in which posture I took upon me the solemn oath or obligation
of a Mark Master Mason.

Q. Have you that oath or obligation? A. I have.

Q. Will you give it me? A. I will, with your assistance. [Here, as in
the preceding degree, you repeat after the Right Worshipful Master, I,
A. B., etc. See pages 67 and 68.]

Q. After your oath or obligation, what follows? A. Information was
brought that the Temple was almost completed, but the craft was all in
confusion for want of a certain keystone, which none of them had been
instrumental to make.

Q. What followed? A. King Solomon believing in confidence, that our
worthy Grand Master, Hiram Abiff, had completed this keystone
agreeable to the original plan, ordered inquiry to be made among the
Master Overseers, if a stone bearing a particular mark had been
presented to them for inspection; and on inquiry being made, it was
found that there had.

Q. What followed? A. King Solomon ordered search to be made for the
stone, when it was found, and afterwards applied to its intended use.

Q. What color was the stone? A. White.

Q. What did it allude to? A. To a passage in Scripture, where it says,
"To him that overcometh will I give to eat of the hidden manna, and I
will give him a white stone, and in the stone a new name written,
which no man knoweth saving him that receiveth."

Q. What was that new name? A. The letters on the stone and the
initials of the words for which they stand, viz.: H. T. W. S. S. T. K.
S.

Q. Of what use is this new name to you in Masonry? A. It was the
original mark of our worthy Grand Master, Hiram Abiff, and is the
general mark of this degree, and the letters form the circle, in the
centre of which every brother of this degree places his particular
mark, to which his obligation alludes.

Q. What followed? A. I was more fully instructed with the secrets of
this degree.

Q. Of what do they consist? A. Of signs and tokens.

Q. Have you a sign? A. I have.

Q. What is it called? A. Heave over.

Q. What does it allude to? A. To the manner of heaving over work that
the Overseers said was unfit for the Temple; also the manner the
keystone was hove over.

Q. Have you any other sign? A. I have (at the same time giving it).

Q. What is that? A. The due-guard of a Mark Master Mason.

Q. What does it allude to? A. To the penalty of my obligation; which
is, that my right ear should be smote off, that I might forever be
unable to hear the word, and my right hand be chopped off, as the
penalty of an impostor, if I should ever prove wilfully guilty of
revealing any part of my obligation.

Q. Have you any further sign? A. I have.

Q. What is that? A. The grand sign, or sign of distress.

Q. What does it allude to? A. To the manner the Fellow Crafts carry
their work up to the Temple for inspection; also the manner I was
taught to carry my work, on my advancement to this degree.

Q. Have you any other sign? A. I have not; but I have a token (gives
it to him).

Q. What is this? A. The pass-grip of a Mark Master Mason.

Q. What is the name of it? A. "JOPPA."

Q. What does it allude to? A. The city of Joppa.

Q. Have you any other token? A. I have.

Q. What is this? A. The real grip of a Mark Master Mason.

Q. What is the name of it? A. MARK WELL.

Q. What does it allude to? A. To a passage of Scripture, where it
says, "Then he brought me back the way of the gate of the outward
sanctuary, which looketh towards the East, and it was shut; and the
Lord said unto me, son of man, mark well, and behold with thine eyes,
and hear with thine ears, all that I say unto thee concerning all the
ordinances of the house of the Lord, and the laws thereof, and mark
well the entering in of the house, with the going forth of the
sanctuary."

Q. Who founded this degree? A. Our three ancient Grand Masters, viz.:
Solomon, King of Israel, Hiram, King of Tyre, and Hiram Abiff.

Q. Why was it founded? A. Not only as an honorary reward, to be
conferred on all who have proved themselves meritorious in the
preceding degrees, but to render it impossible for a brother to suffer
for the immediate necessities of life, when the price of his mark
will procure them.

Q. A brother pledging his mark and asking a favor, who does he
represent? A. Our worthy Grand Master, Hiram Abiff, who was a poor
man, but on account of his great skill and mysterious conduct at the
building of King Solomon's Temple, was most eminently distinguished.

Q. A brother receiving a pledge and granting a favor, whom does he
represent? A. King Solomon, who was a rich man, but renowned for his
benevolence.

       *       *       *       *       *


THE PAST MASTER'S DEGREE.

This degree is very simple. It is necessary that a Master Mason should
take this degree before he can, constitutionally, preside over a Lodge
of Master Masons as Master of it; and when a Master Mason is elected
Master of a Lodge, who has not previously received the Past Master's
degree, it is then conferred upon him, often without any other
ceremony than that of administering the obligation.

This Lodge is opened and closed in the same manner that the Lodges of
the first three degrees are; the candidate petitions and is balloted
for in the same manner, but he is received into the Lodge in a very
different manner. He is conducted into the Lodge without any previous
preparation, when the presiding officer rises and says, "Brethren, it
is inconvenient for me to serve you any longer as Master of this
Lodge. I wish you would select some other brother for that purpose."
The candidate is nominated, the usual forms of balloting for officers
are then dispensed with, and a vote of the Lodge is taken by yeas and
nays. The candidate is elected, and generally refuses to serve, but he
is eventually prevailed on to accept; whereupon the presiding officer
addresses the Master-elect in the words following, viz.:

  "Brother, previous to your investiture, it is necessary that you
  assent to those ancient charges and regulations, which point out
  the duty of a Master of a Lodge.

  1. You agree to be a good man and true, and strictly to obey the
  moral law.

  2. You agree to be a peaceable subject, and cheerfully to conform
  to the laws of the country in which you reside.

  3. You promise not to be concerned in any plots or conspiracies
  against government; but patiently to submit to the decisions of
  the supreme legislature.

  4. You agree to pay a proper respect to the civil magistrate, to
  work diligently, live creditably, and act honorably by all men.

  5. You agree to hold in veneration the original rules and patrons
  of Masonry, and their regular successors, supreme and subordinate,
  according to their stations, and to submit to the awards and
  resolutions of your brethren when convened, in every case
  consistent with the constitution of the Order.

  6. You agree to avoid private piques and quarrels, and to guard
  against intemperance and excess.

  7. You agree to be cautious in carriage and behavior, cautious to
  your brethren, and faithful to your Lodge.

  8. You promise to respect genuine brethren and discountenance
  impostors, and all dissenters from the original plan of Masonry.

  9. You agree to promote the general good of society, to cultivate
  the social virtues, and to propagate a knowledge of the arts.

  10. You promise to pay homage to the Grand Master for the time
  being, and to his officer when duly installed, strictly to conform
  to every edict of the Grand Lodge or General Assembly of Masons
  that is not subversive of the principles and ground work of
  Masonry.

  11. You admit that it is not in the power of any man, or body of
  men, to make innovations in the body of Masonry.

  12. You promise a regular attendance on the committees and
  communications of the Grand Lodge, on receiving proper notice, and
  to pay attention to all the duties of Masonry on convenient
  occasions.

  13. You admit that no new Lodge can be formed without permission
  of the Grand Lodge, and that no countenance be given to any
  irregular Lodge, or to any person clandestinely initiated therein,
  being contrary to the ancient charges of the Order.

  14. You admit that no person can be regularly made a Mason in, or
  admitted a member of any regular Lodge, without previous notice,
  and due inquiry into his character.

  15. You agree that no visitors shall be received into your Lodge
  without due examination, and producing proper vouchers of their
  having been initiated into a regular Lodge."

The presiding officer then asks the Master-elect (candidate), the
following question, which he must answer in the affirmative: Q. "Do
you submit to these charges and promise to support these regulations
as Masters have done, in all ages, before you?" A. "I do." The
presiding officer then addresses him: "Brother A. B., in consequence
of your cheerful conformity to the charges and regulations of the
Order, you are now to be installed Master of this degree, in full
confidence of your care, skill, and capacity, to govern the same. But
previous to your investiture, it is necessary you should take upon
yourself the solemn oath or obligation appertaining to this degree; if
you are willing to take it upon you, you will please to kneel before
the altar, when you shall receive the same." [Here Lodges differ very
materially, but this is the most prevalent mode of proceeding.] The
candidate then kneels on both knees, lays both hands on the Holy
Bible, Square and Compass, and takes the following oath or obligation:

  "I, A. B., of my own free will and accord, in presence of Almighty
  God, and this Right Worshipful Lodge of Past Master Masons, do
  hereby and hereon, most solemnly and sincerely promise and swear,
  in addition to my former obligations, that I will not give the
  degree of Past Master Mason, or any of the secrets pertaining
  thereto, to anyone of an inferior degree, nor to any person in the
  known world, except it be to a true and lawful brother or brethren
  Past Master Masons, or within the body of a just and lawfully
  constituted Lodge of such, and not unto him or unto them whom I
  shall hear so to be, but unto him and them only whom I shall find
  so to be, after strict trial and examination, or lawful
  information. Furthermore, do I promise and swear, that I will obey
  all regular signs and summons sent, thrown, handed, or given from
  the hand of a brother of this degree, or from the body of a just
  and lawfully constituted Lodge of Past Masters, provided it be
  within the length of my cable-tow. Furthermore, do I promise and
  swear, that I will support the constitution of the General Grand
  Royal Arch Chapter of the United States of America, also that of
  the Grand Chapter of the State of ----, under which this Lodge is
  held, and conform to all the by-laws, rules and regulations of
  this or any other Lodge, of which I may at any time hereafter
  become a member, so far as in my power. Furthermore, do I promise
  and swear, that I will not assist, or be present at the conferring
  of this degree upon any person who has not, to the best of my
  knowledge and belief, regularly received the degrees of Entered
  Apprentice, Fellow Craft, Master Mason, and Mark Master, or been
  elected Master of a regular Lodge of Master Masons. Furthermore,
  do I promise and swear, that I will aid and assist all poor and
  indigent Past Master Masons, their widows and orphans, wherever
  dispersed around the globe, they applying to me as such, and I
  finding them worthy, so far as in my power, without material
  injury to myself or family. Furthermore, do I promise and swear,
  that the secrets of a brother of this degree, delivered to me in
  charge as such, shall remain as secure and inviolable in my breast
  as they were in his own, before communicated to me, murder and
  treason excepted, and those left to my own election. Furthermore,
  do I promise and swear, that I will not wrong this Lodge, or a
  brother of this degree, to the value of one cent, knowingly,
  myself, nor suffer it to be done by others, if in my power to
  prevent it. Furthermore, do I promise and swear, that I will not
  govern this Lodge, nor any other over which I may be called to
  preside, in a haughty, arbitrary, or impious manner; but will at
  all times use my utmost endeavors to preserve peace and harmony
  among the brethren. Furthermore, do I promise and swear, that I
  will never open a Lodge of Master Masons, unless there be present
  three regular Master Masons, besides the Tyler, nor close the same
  without giving a Lecture, or some section or part of a Lecture,
  for the instruction of the Lodge. Furthermore, that I will not,
  knowingly, set in any Lodge where anyone presides who has not
  received the degree of Past Master. [This last point is, in many
  Lodges, entirely omitted. In some, the two last.] All which I do
  most solemnly and sincerely promise and swear, with a fixed and
  steady purpose of mind, to keep and perform the same, binding
  myself under no less penalty than to have my tongue split from tip
  to root, that I might forever thereafter be unable to pronounce
  the word, if ever I should prove wilfully guilty of violating any
  part of this my solemn oath or obligation of a Past Master Mason.
  So help me God, and make me steadfast to keep and perform the
  same."

The obligation being administered, the candidate rises,[4] and the
Master proceeds to give the sign, word, and grip of this degree, as
follows: The sign (sometimes called the due-guard) is given by laying
the edge of the thumb of the right hand in a vertical position on the
centre of the mouth, high enough to touch the upper lip. The word is
given by taking each other by the Master's grip, and pulling the
insides of their feet together, when the Master whispers the word,
"GIBLEM,"[5] in the ear of the candidate. Then they clap their left
hand on each other's right arm, between the wrist and elbow,
disengaging (at the same moment) their right hand from the Master's
grip; they each seize the left arm of the other with their right
hands, between the wrist and elbow, and (almost at the same instant)
yielding their left hand hold on each other's right arm, and moving
their left hands with a brisk motion, they clasp each other's right
arm with their left hands, above the elbow, pressing their finger
nails hard against the arms, as they shift their hands from place to
place; and the Master says (in union with these movements), "From
grips to spans, and from spans to grips: a twofold cord is strong, but
a threefold cord is not easily broken." The Master then conducts the
candidate to the chair, and, as he ascends the steps, the Master says,
"Brother, I now have the pleasure of conducting you into the oriental
chair of King Solomon;" places a large cocked hat on his head, and
comes down to the front of the newly-installed Master, and addresses
him as follows: "Worshipful brother, I now present you with the
furniture and various implements of our profession; they are
emblematical of our conduct in life, and will now be enumerated and
explained as presented. The HOLY WRITINGS, that great light in
Masonry, will guide you to all truth; it will direct your path to the
temple of happiness, and point out to you the whole duty of man. The
SQUARE teaches to regulate our actions by rule and line, and to
harmonize our conduct by the principles of morality and virtue. The
COMPASS teaches to limit our desires in every station; thus rising to
eminence by merit, we may live respected, and die regretted. The RULE
directs that we should punctually observe our duty; press forward in
the path of virtue, and neither inclining to the right or to the left,
in all our actions have ETERNITY in view. The LINE teaches the
criterion of moral rectitude; to avoid dissimulation in conversation
and action, and to direct our steps to the path that leads to
IMMORTALITY. The BOOK OF CONSTITUTIONS you are to search at all times;
cause it to be read in your Lodge, that none may pretend ignorance of
the excellent precepts it enjoins. Lastly, you receive in charge the
by-laws of your Lodge, which you are to see carefully and punctually
executed. I will also present you with the mallet; it is an emblem of
power. One stroke of the mallet calls to order, and calls up the
Junior and Senior Deacons; two strokes call up all the subordinate
officers; and three, the whole Lodge." The following charge is then
delivered to the newly-installed Master (alias candidate) by the
former Master:

  "Worshipful Master, being appointed Master of this Lodge, you
  cannot be insensible of the obligations which devolve on you as
  their head; nor of your responsibility for the faithful discharge
  of the important duties annexed to your appointment. The honor,
  usefulness, and reputation of your Lodge will materially depend on
  the skill and assiduity with which you manage its concerns; while
  the happiness of its members will be generally promoted, in
  proportion to the zeal and ability with which you propagate the
  genuine principles of our institution. For a pattern of
  information, consider the luminary of nature, which, rising in the
  East, regularly diffuses light and lustre to all within its
  circle. In like manner, it is your province to spread and
  communicate light and instruction to the brethren of your Lodge.
  Forcibly impress upon them the dignity and high importance of
  Masonry, and seriously admonish them never to disgrace it. Charge
  them to practice out of the Lodge those duties which they have
  been taught in it; and by amiable, discreet, and virtuous conduct,
  to convince mankind of the goodness of the institution, so that,
  when anyone is said to be a member of it, the world may know that
  he is one to whom the burdened heart may pour out its sorrows--to
  whom distress may prefer its suit--whose hand is guided by
  justice, and his heart expanded by benevolence. In short, by a
  diligent observance of the by-laws of your Lodge, the constitution
  of Masonry, and, above all, the Holy Scriptures, which are given
  as a rule and guide of your faith, you will be enabled to acquit
  yourself with honor and reputation, and lay up a crown of
  rejoicing which shall continue when time shall be no more."[6]

The Master then says to the newly-installed Master, "I now leave you
to the government of your Lodge." He then retires to a seat, and,
after a moment or two, rises and addresses the candidate (now in the
chair as Master), "Worshipful Master, in consequence of my
resignation, and the election of a new Master, the seats of the
Wardens have become vacant. It is necessary you should have Wardens to
assist you in the government of your Lodge. The constitution requires
us to elect our officers by ballot, but it is common, on occasions of
this kind, to dispense with those formalities, and elect by ayes and
noes; I move we do so on the present occasion." The question is tried
and carried in the affirmative. The Master has a right to nominate one
candidate for office, and the brethren one. Here a scene of confusion
takes place, which is not easily described. The newly-installed
WORSHIPFUL is made the butt for every WORTHY brother to exercise his
wit upon. Half a dozen are up at a time, soliciting the Master to
nominate them for Wardens, urging their several claims, and decrying
the merits of others with much zeal, others crying out, "Order,
Worshipful, keep order!" Others propose to dance, and request the
Master to sing for them; others whistle, or sing, or jump about the
room; or scuffle, and knock down chairs or benches. One proposes to
call from labor to refreshment; another compliments the Worshipful
Master on his dignified appearance, and knocks off his hat, or pulls
it down over his face; another informs him that a lady wishes to
enter. If the Master calls to order, every one obeys the signal with
the utmost promptness, and drops upon the nearest seat; the next
instant, before the Master can utter a word, all are on their feet
again and as noisy as ever. Finally, a nominal election is effected,
and some prudent member, tired of such a ridiculous confusion, moves
that the Lodge be closed; which, being done, the poor (and if a
stranger) much embarrassed candidate, has his big hat taken from him,
and is reduced to the ranks; but, for his consolation, the Worshipful
Master informs him that the preceding scene, notwithstanding its
apparent confusion, is designed to convey to him, in a striking
manner, the important lesson, never to solicit or accept any office or
station for which he does not know himself amply qualified.

The Lecture on the fifth, or Past Master's degree, is divided into
five sections. The first section treats of the manner of constituting
a Lodge of Master Masons. The second treats of the ceremony of
installation, including the manner of receiving candidates to this
degree, as given above. The third treats of the ceremonies observed at
laying the foundation stones of public structures. The fourth section,
of the ceremony observed at the dedications of Masonic halls. The
fifth, of the ceremony observed at funerals, according to ancient
custom, with the service used on the occasion.

The foregoing includes all the ceremonies ever used in conferring the
degree of Past Master; but the ceremonies are more frequently
shortened by the omission of some part of them; the presenting of the
"various implements of the profession," and their explanations, are
often dispensed with; and still more often, the charge.

       *       *       *       *       *


MOST EXCELLENT MASTER'S DEGREE.

CEREMONIES USED IN OPENING A LODGE OF MOST EXCELLENT MASTERS.

The Lodge being called to order, the Most Excellent Master says,
"Brother Junior, are they all Most Excellent Masters in the South?"
The Junior Warden replies, "They are, Most Excellent." Most Excellent
Master to Senior Warden, "Brother Senior, are they all Most Excellent
Masters in the West?" The Senior Warden replies, "They are, Most
Excellent." M. E. M.--"They are in the East (gives one rap, which
calls up both Deacons); Brother Junior Deacon, the first care of a
Mason?" J. D.--"To see the door tyled, Most Excellent." M. E.
M.--"Attend to that part of your duty, and inform the Tyler that we
are about to open this Lodge of Most Excellent Masters, and direct him
to tyle accordingly." Junior Deacon steps to the door and gives six
knocks, which the Tyler answers with six more; Junior Deacon gives one
more, which the Tyler answers with one; the door is then partly
opened, when the Junior Deacon informs the Tyler that a Lodge of Most
Excellent Masters is about to be opened, and tells him to tyle
accordingly; and then returns to his place in the Lodge and says,
"Most Excellent Master, the Lodge is tyled." M. E. M. "By whom?" J.
D.--"By a Most Excellent Master Mason without the door, armed with the
proper implements of his office." M. E. M.--"His duty there?" J.
D.--"To keep off all cowans and eavedroppers, and see that none pass
and repass without permission from the chair." M. E. M.--"Your place
in the Lodge, Brother Junior?" J. D.--"At the right hand of the Senior
Warden in the West, Most Excellent." M. E. M.--"Your duty there,
Brother Junior?" J. D.--"To wait on the Most Excellent Master and
Wardens, act as their proxy in the active duties of the Lodge, and
take charge of the door." M. E. M.--"The Senior Deacon's place in the
Lodge?" J. D.--"At the right hand of the Most Excellent Master in the
East." M. E. M.--"I thank you, brother. Your duty in the East, Brother
Senior?" S. D.--"To wait on the Most Excellent Master and Wardens, act
as their proxy in the active duties of the Lodge; attend to the
preparation and introduction of candidates; and receive and welcome
all visiting brethren." M. E. M.--"The Secretary's place in the Lodge,
Brother Senior?" S. D.--"At the left hand of the Most Excellent Master
in the East." M. E. M.--"I thank you, brother. Your business there,
Brother Secretary?" Sec.--"The better to observe the Most Excellent
Master's will and pleasure; record the proceedings of the Lodge, and
transmit a copy of the same to the Grand Chapter, if required; receive
all monies and money-bills from the hands of the brethren; pay them
over to the Treasurer, and take his receipt for the same." M. E.
M.--"The Treasurer's place in the Lodge?" Sec.--"At your right hand,
Most Excellent." M. E. M.--"I thank you, brother. Your duty there,
Brother Treasurer?" Treas.--"The better to observe the Most Excellent
Master's will and pleasure; receive all monies and money-bills from
the hands of the Secretary; keep a just and true account of the same;
pay them out by order of the Most Excellent Master, and consent of the
brethren." M. E. M.--"The Junior Warden's place in the Lodge?"
Treas.--"In the South, Most Excellent." M. E. M.--"I thank you,
brother. Your business in the South, Brother Junior?" J. W.--"As the
sun in the South, at high meridian, is the beauty and glory of the
day, so stands the Junior Warden in the South, the better to observe
the time of high twelve; call the craft from labor to refreshment;
superintend them during the hours thereof; see that none convert the
hours of refreshment into that of intemperance or excess; call them
again in due season; that the Most Excellent Master may have honor,
and they profit thereby." M. E. M.--"The Senior Warden's place in the
Lodge?" J. W.--"In the West, Most Excellent." M. E. M.--"I thank you,
brother. Your duty in the West, Brother Senior?" S. W.--"As the sun
sets in the West to close the day, so stands the Senior Warden in the
West, to assist the Most Excellent Master in the opening of his Lodge;
take care of the jewels and implements; see that none be lost; pay the
craft their wages, if any be due, and see that none go away
dissatisfied." M. E. M.--"The Most Excellent Master's place in the
Lodge?" S. W.--"In the East, Most Excellent." M. E. M.--"His duty in
the East, Brother Senior?" S. W.--"As the sun rises in the East to
open and adorn the day, so presides the Most Excellent Master in the
East to open and adorn his Lodge; to set his craft to work; govern
them with good and wholesome laws, or cause the same to be done." [In
some Lodges the forgoing ceremonies are omitted.] M. E. M.--"Brother
Senior Warden, assemble the brethren around the altar for the purpose
of opening this Lodge of Most Excellent Master Masons." S.
W.--"Brethren, please to assemble around the altar for the purpose of
opening this Lodge of Most Excellent Master Masons." In pursuance of
this request, the brethren assemble around the altar and form a
circle, and stand in such a position as to touch each other, leaving a
space for the Most Excellent Master; they then all kneel on their left
knee and join hands, each giving his right hand brother his left hand,
and his left hand brother his right hand; their left arms uppermost,
and their heads inclining downward; all being thus situated, the Most
Excellent Master reads the following portion of Scripture: Psalm
xxiv.--"The earth is the Lord's and the fulness thereof; the world and
they that dwell therein. For he hath founded it upon the seas, and
established it upon the floods. Who shall ascend into the hill of the
Lord? and who shall stand in his holy place? He that hath clean hands
and a pure heart; who hath not lifted up his soul unto vanity, nor
sworn deceitfully. He shall receive the blessing from the Lord, and
righteousness from the God of his salvation. This is the generation of
them that seek him, that seek thy face, O Jacob. Selah. Lift up your
heads, O ye gates; and be ye lifted up, ye everlasting doors; and the
King of glory shall come in. Who is this King of glory? The Lord,
strong and mighty; the Lord, mighty in battle. Lift up your heads, O
ye gates; even lift them up, ye everlasting doors; and the King of
glory shall come in. Who is this King of glory? The Lord of hosts; he
is the King of glory. Selah." The reading being ended, the Most
Excellent Master then kneels, joins hands with the others, which
closes the circle; they all lift their hands, as joined together, up
and down six times, keeping time with the words as the Most Excellent
Master repeats them--one, two, three; one, two, three. This is
masonically called balancing. They then rise, disengage their hands,
and lift them up above their heads with a moderate and somewhat
graceful motion; cast up their eyes, turning, at the same time, to the
right, they extend their arms and then suffer them to fall loose and
nerveless against their sides. This sign is said by Masons to
represent the sign of astonishment, made by the Queen of Sheba, on
first viewing Solomon's Temple. The Most Excellent Master now resumes
his seat and says, "Brethren, attend to giving the signs." The Most
Excellent Master then gives all the signs from an Entered Apprentice
Mason up to the degree of Most Excellent Master; in which they all
join and imitate him. M. E. M.--"Brother Senior Warden, you will
please to inform Brother Junior, and request him to inform the
brethren that it is my will and pleasure that this Lodge of Most
Excellent Master Masons be now opened for dispatch of business,
strictly forbidding all private committees, or profane language,
whereby the harmony of the same may be interrupted, while engaged in
their lawful pursuits, under no less penalty than the by-laws enjoin,
or a majority of the brethren may see cause to inflict." S.
W.--"Brother Junior, it is the will and pleasure of the Most Excellent
Master, that this Lodge of Most Excellent Master Masons be now opened
for dispatch of business, strictly prohibiting all private committees,
or profane language, whereby the harmony of the same may be
interrupted, while engaged in their lawful pursuits, under no less
penalty than the by-laws enjoin, or a majority of the brethren may see
cause to inflict." J. W.--"Brethren, you have heard the Most Excellent
Master's will and pleasure, as communicated to me by Brother
Senior--so let it be done."

       *       *       *       *       *


CEREMONIES OF INITIATION.

The Lodge being now opened and ready for the reception of candidates,
the Senior Deacon repairs to the preparation room, where the candidate
is in waiting, takes off his coat, puts a cable-tow six times around
his body, and in this situation conducts him to the door of the Lodge,
against which he gives six distinct knocks, which are answered by the
same number by the Junior Deacon from within; the Senior Deacon then
gives one knock, and the Junior Deacon answers by giving one more; the
door is then partly opened by the Junior Deacon, who says, "Who comes
there?" Senior Deacon--"A worthy brother, who has been regularly
initiated as an Entered Apprentice Mason; passed to the degree of
Fellow Craft; raised to the sublime degree of Master Mason; advanced
to the honorary degree of a Mark Master Mason; presided in the chair
as Past Master; and now wishes for further light in Masonry by being
received and acknowledged as a Most Excellent Master." Junior
Deacon--"Is it of his own free will and accord he makes this request?"
Senior Deacon--"It is." J. D.--"Is he duly and truly prepared?" S.
D.--"He is." J. D.--"Is he worthy and well qualified?" S. D.--"He is."
J. D.--"Has he made suitable proficiency in the preceding degrees?" S.
D.--"He has." J. D.--"By what further right or benefit does he expect
to obtain this favor?" S. D.--"By the benefit of a pass-word." J.
D.--"Has he a pass-word?" S. D.--"He has not, but I have it for him."
J. D.--"Will you give it to me?" S. D. whispers in the ear of the
Junior Deacon the word, "RABBONI." [In many Lodges the Past Master's
word, "GIBLEM" is used as a pass-word for this degree, and the word,
"RABBONI," as the real word.] J. D.--"The word is right; since this is
the case, you will wait until the Most Excellent Master in the East is
made acquainted with your request, and his answer returned." Junior
Deacon repairs to the Most Excellent Master in the East and gives six
raps, as at the door. M. E. M.--"Who comes here?" J. D.--"A worthy
brother, who has been regularly initiated as an Entered Apprentice
Mason; passed to the degree of a Fellow Craft; raised to the sublime
degree of a Master Mason; advanced to the honorary degree of Mark
Master Mason; presided in the chair as Past Master: and now wishes for
further light in Masonry by being received and acknowledged as a Most
Excellent Master." M. E. M.--"Is it of his own free will and choice he
makes this request?" J. D.--"It is." M. E. M.--"Is he duly and truly
prepared?" J. D.--"He is." M. E. M.--"Is he worthy and well
qualified?" J. D.--"He is." M. E. M.--"Has he made suitable
proficiency in the preceding degrees?" J. D.--"He has." M. E. M.--"By
what further right or benefit does he expect to obtain this favor?" J.
D.--"By the benefit of a pass-word." M. E. M.--"Has he a pass-word?"
J. D.--"He has not, but I have it for him." M. E. M.--"Will you give
it to me?" Junior Deacon whispers in the ear of the Most Excellent
Master the word, "RABBONI." M. E. M.--"The pass is right; since he
comes endowed with all these necessary qualifications, let him enter
this Lodge of Most Excellent Masters in the name of the Lord." The
candidate is then conducted six times around the Lodge by the Senior
Deacon, moving with the sun. The first time they pass around the
Lodge, when opposite the Junior Warden, he gives one blow with the
gavel; when opposite the Senior Warden he does the same; and likewise
when opposite the Most Excellent Master. The second time around, each
gives two blows; the third, three; and so on, until they arrive to
six. During this time, the Most Excellent Master reads the following
passage of Scripture:

  Psalm cxxii. "I was glad when they said unto me, Let us go into
  the house of the Lord. Our feet shall stand within Thy gates, O
  Jerusalem. Jerusalem is builded as a city that is compact
  together. Whither the tribes go up, the tribes of the Lord, unto
  the testimony of Israel, to give thanks unto the name of the Lord.
  For there are set thrones of judgment, the thrones of the house of
  David. Pray for the peace of Jerusalem; they shall prosper that
  love thee. Peace be within thy walls, and prosperity within thy
  palaces. For my brethren and companions' sakes I will now say,
  Peace be within thee. Because of the house of the Lord, our God, I
  will seek thy good."

The reading of the foregoing is so timed as not to be fully ended
until the Senior Deacon and candidate have performed the sixth
revolution. Immediately after this, the Senior Deacon and candidate
arrive at the Junior Warden's station in the South, when the same
questions are asked and answers returned, as at the door (Who comes
here, etc.). The Junior Warden then directs the candidate to pass on
to the Senior Warden in the West for further examination; where the
same questions are asked and answers returned, as before. The Senior
Warden directs him to be conducted to the Right Worshipful Master in
the East for further examination. The Right Worshipful Master asks the
same questions, and receives the same answers as before. He then says,
"Please to conduct the candidate back to the West from whence he came,
and put him in the care of the Senior Warden, and request him to teach
the candidate how to approach the East, by advancing upon six upright
regular steps to the sixth step, and place him in a proper position to
take upon him the solemn oath or obligation of a Most Excellent Master
Mason." The candidate is conducted back to the West, and put in care
of the Senior Warden, who informs him how to approach the East, as
directed by the Most Excellent Master. The candidate kneels on both
knees, and places both hands on the leaves of an opened Bible, Square
and Compass. The Most Excellent Master now comes forward and says,
"Brother, you are now placed in a proper position to take upon you the
solemn oath or obligation of a Most Excellent Master Mason; which, I
assure you, as before, is neither to affect your religion or politics.
If you are willing to take it, repeat your name and say after me." The
following obligation is then administered:

  "I, A. B., of my own free will and accord, in presence of Almighty
  God, and this Lodge of Most Excellent Master Masons, do hereby and
  hereon, in addition to my former obligations, most solemnly and
  sincerely promise and swear, that I will not give the degree of a
  Most Excellent Master to any of an inferior degree, nor to any
  other person or persons in the known world, except it be to a true
  and lawful brother or brethren of this degree, and within the body
  of a just and lawfully constituted Lodge of such; and not unto him
  nor them whom I shall hear so to be, but unto him and them only
  whom I shall find so to be, after strict trial and due
  examination, or lawful information. Furthermore, do I promise and
  swear, that I will obey all regular signs and summons given,
  handed, sent, or thrown to me from a brother of this degree, or
  from the body of a just and lawfully constituted Lodge of such,
  provided it be within the length of my cable-tow, if in my power.
  Furthermore, do I promise and swear, that I will support the
  constitution of the General Grand Royal Arch Chapter of the United
  States of America, also the Grand Royal Arch Chapter of the State
  of ----, under which this Lodge is held, and conform to all the
  by-laws, rules and regulations of this or any other Lodge, of
  which I may at any time hereafter become a member, Furthermore, do
  I promise and swear, that I will aid and assist all poor and
  indigent brethren of this degree, their widows and orphans,
  wheresoever dispersed around the globe, as far as in my power,
  without injuring myself or family. Furthermore, do I promise and
  swear, that the secrets of a brother of this degree, given to me
  in charge as such, and I knowing them to be such, shall remain as
  secret and inviolable in my breast as in his own, murder and
  treason excepted, and the same left to my own free will and
  choice. Furthermore, do I promise and swear, that I will not wrong
  this Lodge of Most Excellent Master Masons, nor a brother of this
  degree, to the value of anything, knowingly, myself, nor suffer it
  to be done by others, if in my power to prevent it; but will give
  due and timely notice of all approaches of danger, if in my power.
  Furthermore, do I promise and swear, that I will dispense light
  and knowledge to all ignorant and uninformed brethren at all
  times, as far as in my power, without material injury to myself or
  family. To all which I do most solemnly swear, with a fixed and
  steady purpose of mind in me, to keep and perform the same binding
  myself under no less penalty than to have my breast torn open,
  and my heart and vitals taken from thence and exposed to rot on
  the dunghill, if ever I violate any part of this my solemn oath or
  obligation of a Most Excellent Master Mason. So help me God, and
  keep me steadfast in the due performance of the same."

"Detach your hands and kiss the book."

The candidate is now requested to rise, and the Most Excellent Master
gives him the sign, grip, and word appertaining to this degree. The
sign is given by placing your hands, one on each breast, the fingers
meeting in the centre of the body, and jerking them apart as though
you were trying to tear open your breast; it alludes to the penalty of
the obligation. The grip is given by taking each other by the right
hand, and clasping them so that each compresses the third finger of
the other with his thumb. [If one hand is large and the other small,
they cannot both give the grip at the same time.] It is called the
grip of all grips, because it is said to cover all the preceding
grips. The Most Excellent holds the candidate by the hand, and puts
the inside of his right foot to the inside of the candidate's right
foot, and whispers in his ear, "RABBONI." In some Lodges the word is
not given in a whisper, but in a low voice. After these ceremonies are
over, and the members seated, some noise is intentionally made by
shuffling the feet. M. E. M.--"Brother Senior, what is the cause of
this confusion?" S. W.--"Is not this the day set apart for the
celebration of the copestone, Most Excellent?" M. E. M.--"I will ask
Brother Secretary. Brother Secretary, is this the day set apart for
the celebration of the copestone?" Secretary (looking in his
book)--"It is, Most Excellent." M. E. M.--"Brother Senior Warden,
assemble the brethren, and form a procession, for the purpose of
celebrating the copestone." The brethren then assemble (the candidate
stands aside, not joining in the procession), form a procession double
file, and march six times around the Lodge, against the course of the
sun, singing the following song, and giving all the signs from an
Entered Apprentice to that of Most Excellent Master. When opposite the
Most Excellent Master, the first time they march around the Lodge,
each member gives the first sign of an Entered Apprentice, and
preserves it until he nearly arrives opposite the Most Excellent a
second time, then gives the second sign, and continues it in the same
manner, and so of all others, up to that of this degree, saying,

    All hail to the morning that bids us rejoice,
    The Temple's completed, exalt high each voice.
    The copestone is finished--our labor is o'er,
    The sound of the gavel shall hail us no more.

    To the power Almighty, who ever has guided
      The tribes of old Israel, exalting their fame;
    To Him who hath governed our hearts undivided,
      Let's send forth our vows to praise His great name.

    Companions, assemble on this joyful day
    (The occasion is glorious!) the keystone to lay;
    Fulfilled is the promise, by the ANCIENT OF DAYS,
    To bring forth the copestone with shouting and praise.

The keystone is now produced and laid on the altar.

    There is no more occasion for level or plumb-line,
      For trowel or gavel, for compass or square;[7]
    Our works are completed, the ark safely seated,[8]
      And we shall be greeted as workmen most rare.

    Names, those that are worthy our tribes, who have shared,
    And proved themselves faithful, shall meet their reward;
    Their virtue and knowledge, industry and skill,
    Have our approbation--have gained our good will.

    We accept and receive them,[9] Most Excellent Masters,
      Trusted with honor, and power to preside
    Among worthy craftsmen where'er assembled,
      The knowledge of Masons to spread far and wide.

    Almighty Jehovah,[10] descend now and fill
    This Lodge with Thy glory, our hearts with good-will;
    Preside at our meeting, assist us to find
    True pleasure in teaching good-will to mankind.

    Thy wisdom inspired the great institution,
      Thy strength shall support it till nature expire;
    And when the creation shall fall into ruin,
      Its beauty shall rise through the midst of the fire.

[At the time the ark is placed on the altar, there is also placed on
it a pot of incense, to which fire is communicated by the Most
Excellent Master, just as the last line of the song is sung; this pot
to contain incense is sometimes an elegant silver urn; but if the
Lodge is too poor to afford that, a common teapot, with spout and
handle broken off, answers every purpose; for incense some pieces of
paper are dipped in spirits of turpentine.]

The members now all join hands, as in opening; and, while in this
attitude, the Most Excellent reads the following passage of Scripture:

  2 Chron. vii. 1-4. "Now when Solomon had made an end of praying,
  the fire came down from heaven and consumed the burnt-offering and
  the sacrifices; and the glory of the Lord filled the house. And
  the priests could not enter into the house of the Lord, because
  the glory of the Lord had filled the Lord's house. And when all
  the children of Israel saw how the fire came down, and the glory
  of the Lord upon the house, they bowed themselves with their faces
  to the ground upon the pavement, and worshipped, and praised the
  Lord, saying, FOR HE IS GOOD;[11] FOR HIS MERCY ENDURETH FOREVER."

The members now balance six times as before; in opening, rise and
balance six times more, disengage themselves from each other and take
their seats; the Most Excellent Master then delivers the following
charge to the candidate:

  "Brother, your admittance to this degree of Masonry, is a proof of
  the good opinion the brethren of this Lodge entertain of your
  Masonic abilities. Let this consideration induce you to be
  careful of forfeiting by misconduct and inattention to our rules,
  that esteem which has raised you to the rank you now possess.

  "It is one of your great duties, as a Most Excellent Master, to
  dispense light and truth to the uninformed Mason; and I need not
  remind you of the impossibility of complying with this obligation
  without possessing an accurate acquaintance with the Lectures of
  each degree.

  "If you are not already completely conversant in all the degrees
  heretofore conferred on you, remember, that an indulgence,
  prompted by a belief that you will apply yourself with double
  diligence to make yourself so, has induced the brethren to accept
  you.

  "Let it, therefore, be your unremitting study to acquire such a
  degree of knowledge and information as shall enable you to
  discharge with propriety the various duties incumbent on you, and
  to preserve unsullied the title now conferred upon you of a Most
  Excellent Master."

After this a motion is made by some of the members to close the Lodge.
This motion being accepted and received, the Most Excellent says,
"Brother Junior Warden, you will please assemble the brethren around
the altar for the purpose of closing this Lodge of Most Excellent
Masters." The brethren immediately assemble around the altar in a
circle, and kneel on the right knee, put their left arms over and join
hands, as before; while kneeling in this position, the Most Excellent
reads the following Psalm: Psalm cxxxiv. "Behold, bless ye the Lord,
all ye servants of the Lord, which by night stand in the house of the
Lord. Lift up your hands in the sanctuary, and bless the Lord. The
Lord that made heaven and earth bless thee out of Zion." The Most
Excellent then closes the circle as in opening, when they balance six
times, rise and balance six times more, disengaging their hands, and
give all the signs downwards, and declares the Lodge closed.

       *       *       *       *       *


ROYAL ARCH DEGREE.

All legally constituted bodies of Royal Arch Masons are called
Chapters, as regular bodies of Masons of the preceding degrees are
called Lodges. All the degrees from Mark Master to Royal Arch are
given under the sanction of Royal Arch Chapters. A person making
application to a Chapter for admission, is understood as applying for
all the degrees, unless he states in his application the particular
degree or degrees he wishes to receive. If you ask a Mark Master if he
belongs to a Chapter, he will answer yes, but has only been marked. If
a person make application for all the degrees, and wishes to receive
them all at one time, he is frequently balloted for only on the Mark
degree, it being understood that if accepted on that, he is to receive
the whole. The members of Chapters who have received all the degrees,
style each other companions; if they have not received the Royal Arch
degree, brothers. It is a point of the Royal Arch degree "not to
assist, or be present at the conferring of this degree upon more or
less than three candidates at one time." If there are not three
candidates present, one or two companions, as the case may be,
volunteer to represent candidates, so as to make the requisite number,
or a TEAM, as it is technically styled, and accompany the candidate or
candidates through all the stages of exaltation. Every Chapter must
consist of a High Priest, King, Scribe, Captain of the Host,
Principal Sojourner, Royal Arch Captain, three Grand Masters of the
Veils, Treasurer, Secretary, and as many members as may be found
convenient for working to advantage. In the Lodges for conferring the
preparatory degrees, the High Priest presides as Master, the King as
Senior Warden, the Scribe as Junior Warden, the Captain of the Host as
Marshal, or Master of Ceremonies, the Principal Sojourner as Senior
Deacon, the Royal Arch Captain as Junior Deacon, the Master of the
First, Second, and Third Veils as Junior, Senior, and Master
Overseers; the Treasurer, Secretary and Tyler as officers of
corresponding rank. The Chapter is authorized to confer the degrees by
a charter, or warrant from some Grand Chapter.

The members being assembled, the High Priest calls to order, and
demands of the Royal Arch Captain if all present are Royal Arch
Masons. The Royal Arch Captain ascertains and answers in the
affirmative. The High Priest then directs him to cause the Tyler to be
stationed, which, being done, the High Priest says, "Companions, Royal
Arch Masons, you will please to clothe, and arrange yourselves for the
purpose of opening the Chapter." The furniture of the Chapter is then
arranged, the companions clothed with scarlet sashes and aprons, and
the officers invested with the proper insignia of their respective
offices, and repair to their proper stations. The High Priest then
demands whether the Chapter is tyled, and is answered the same as in
the Lodge. The stations and duties of the officers are then recited
(see Lecture, First Section). After the duties of the officers are
recited, the High Priest directs the Captain of the Host to assemble
the companions of the altar. The companions form a circle about the
altar, all kneeling on the right knee, with their arms crossed, right
arm uppermost and hands joined, leaving a space for the High Priest,
who reads the following passage of Scripture:

  2 Thess. iii. 6-18. "Now, we command you, brethren, that you
  withdraw yourselves from every brother that walketh disorderly and
  not after the tradition that ye have received of us, for
  yourselves know how ye ought to follow us, for we behaved not
  ourselves disorderly among you, neither did we eat any man's bread
  for nought, but wrought with labor and travail night and day, that
  we might not be chargeable to any of you; not because we have not
  power, but to make ourselves an ensample unto you to follow us.
  For even when we were with you, this we commanded you, that if any
  man would not work, neither should he eat. For we hear that there
  are some, which walk among you disorderly, working not at all, but
  are busybodies. Now them that are such, we command and exhort,
  that with quietness they work and eat their own bread. But ye,
  brethren, be not weary in well doing. And if any man obey not our
  word, note that man and have no company with him, that he may be
  ashamed. Yet count him not as an enemy, but admonish him as a
  brother. Now the Lord of peace Himself, give you peace always. The
  salutation of Paul, with mine own hand, which is the token, so I
  write."

[The reader is requested to compare this with Scripture--he will
observe that the name of the Savior is intentionally left out.] The
High Priest then takes his place in the circle. The whole circle then
balance with their arms three times three, that is, they raise their
arms and let them fall upon their knees three times in concert, after
a short pause three times more, and after another pause three times
more. Then all break into squads of three and raise the living arch.
This is done by each companion taking his left wrist in his right
hand, and with their left hands the three grasp each other's right
wrists, and raise them above their heads. This constitutes the living
arch, under which the Grand Omnific Royal Arch word must be given, but
it must also be given by three times three. In opening the Chapter,
this is done in the following manner: After the three have joined
hands they repeat these lines in concert, and at the close of each
line raise them above their heads and say, "As we three did agree, the
sacred word to keep, and as we three did agree, the sacred word to
search, so we three do agree to raise this Royal Arch." At the close
of the last line they keep their hands raised, while they incline
their heads under them, and the first whispers in the ear of the
second the syllable, J A H; the second to the third, B U H, and the
third to the first, L U N. The second then commences, and it goes
around again in the same manner, then the third, so that each
companion pronounces each syllable of the word.[12] They then
separate, each repairing to his station, and the High Priest declares
the Chapter opened.

The Lecture of the Royal Arch degree is divided into two sections. The
first section designates the appellation, number and station of the
several officers, and points out the purpose and duties of their
respective stations.

Question--Are you a Royal Arch Mason? Answer--I AM THAT, I AM.

Q. How shall I know you to be a Royal Arch Mason? A. By three times
three.

Q. Where was you made a Royal Arch Mason? A. In a just and lawfully
constituted Chapter of Royal Arch Masons, consisting of Most
Excellent, High Priest, King and Scribe, Captain of the Host,
Principal Sojourner, Royal Arch Captain, and the three Grand Masters
of the Veils, assembled in a room or place representing the tabernacle
erected by our ancient brethren near the ruins of King Solomon's
Temple.

Q. Where is the High Priest stationed, and what are his duties? A. He
is stationed in the sanctum sanctorum. His duty, with the King and
Scribe, to sit in the Grand Council, to form plans and give directions
to the workmen.

Q. The King's station and duty? A. At the right hand of the High
Priest, to aid him by his advice and council, and in his absence to
preside.

Q. The Scribe's station and duty? A. At the left hand of the High
Priest, to assist him and the King in the discharge of their duties,
and to preside in their absence.

Q. The Captain of the Host's station and duty? A. At the right hand of
the Grand Council, and to receive their orders and see them duly
executed.

Q. The Principal Sojourner's station and duty? A. At the left hand of
the Grand Council, to bring the blind by a way that they know not, to
lead them in paths they have not known, to make darkness light before
them, and crooked things straight.

Q. The Royal Arch Captain's station and duty? A. At the inner veil, or
entrance of the sanctum sanctorium, to guard the same, and see that
none pass but such as are duly qualified, and have the proper
pass-words and signets of truth.

Q. What is the color of his banner? A. White, and is emblematical of
that purity of heart and rectitude of conduct, which is essential to
obtain admission into the divine sanctum sanctorum above.

Q. The stations and duties of the three Grand Masters of the Veils? A.
At the entrance of their respective Veils: to guard the same, and see
that none pass but such as are duly qualified and in possession of the
proper pass-words and tokens.

Q. What are the colors of their banners? A. That of the third,
scarlet, which is emblematical of fervency and zeal, and the
appropriate color of the Royal Arch degree. It admonishes us to be
fervent in the exercise of our devotions to God, and zealous in our
endeavors to promote the happiness of men. Of the second, purple,
which being produced by a due mixture of blue and scarlet, the former
of which is the characteristic color of the symbolic, or three first
degrees, and the latter, that of the Royal Arch degree, is an emblem
of union, and is the characteristic color of the intermediate degrees.
It teaches us to cultivate and improve that spirit of harmony between
the brethren of the symbolic degrees and the companions of the sublime
degrees, which should ever distinguish the members of a society
founded upon the principles of everlasting truth and universal
philanthropy. Of the first, blue, the peculiar color of the three
ancient or symbolical degrees. It is an emblem of universal friendship
and benevolence, and instructs us that in the mind of a Mason those
virtues should be as expansive as the blue arch of heaven itself.

Q. The Treasurer's station and duty? A. At the right hand of the
Captain of the Host; his duty to keep a just and regular account of
all the property and funds of the Chapter placed in his hands, and
exhibit them to the Chapter when called upon for that purpose.

Q. The Secretary's place in the Chapter? A. At the left of the
Principal Sojourner; his duty to issue the orders and notifications of
his superior officers, record the proceedings of the Chapter proper to
be written, to receive all moneys due to the Chapter, and pay them
over to the Treasurer.

Q. Tyler's place and duty? A. His station is at the outer avenue of
the Chapter, his duty to guard against the approach of cowans and
eavesdroppers, and suffer none to pass or repass but such as are duly
qualified.

The second section describes the method of exaltation to this sublime
degree as follows: "Companion, you informed me, at the commencement of
this Lecture, that you was made a Royal Arch Mason in a just and
legally constituted Chapter of Royal Arch Masons."

Q. Where was you prepared to be a Royal Arch Mason? A. In a room
adjacent to the Chapter.

Q. How was you prepared? A. In a company of three I was hoodwinked,
with a cable-tow seven times around our bodies; in which condition we
were conducted to the door of the Chapter and caused to give seven
distinct knocks, which were answered by a like number from within, and
we were asked "Who comes there?"

Q. Your answer? A. Three brethren, who have been regularly initiated
as Entered Apprentices; passed to the degree of Fellow Craft; raised
to the sublime degree of Master Mason; advanced to the more honorable
degree of Mark Master; presided as Masters in the chair; accepted and
received as Most Excellent Masters, and now wish for further light in
Masonry by being exalted to the more sublime degree of Royal Arch
Masons.

Q. What was then said to you? A. We were asked if we were duly and
truly prepared, worthy and well qualified; had made suitable
proficiency in the preceding degrees, and were properly avouched for.
All of which being answered in the affirmative, we were asked by what
further right or benefit we expected to obtain this favor.

Q. Your answer? A. By the benefit of a pass-word.

Q. Had you that pass-word? A. We had not, but our conductor gave it to
us.

Q. What was then said to you? A. We were directed to wait with
patience till the Grand Council could be informed of our request and
their pleasure known.

Q. What answer was returned? A. Let them enter under a living arch,
and remember to stoop low, for he that humbleth himself shall be
exalted.

Q. Did you pass under a living arch? A. We did.

Q. How were you then disposed of? A. We were conducted to the altar,
caused to kneel, and take upon ourselves the solemn oath or obligation
of a Royal Arch Mason.

Q. Have you that obligation? A. I have.

Q. Will you give it me?

  A. "I, A. B., of my own free will and accord, in the presence of
  Almighty God, and this Chapter of Royal Arch Masons, erected to
  God, and dedicated to the Holy Order of St. John, do hereby and
  hereon, most solemnly and sincerely promise and swear, in addition
  to my former obligations, that I will not give the degree of Royal
  Arch Mason to to anyone of an inferior degree, nor to any other
  being in the known world, except it be to a true and lawful
  companion Royal Arch Mason, or within the body of a just and
  legally constituted Chapter of such; and not unto him or unto them
  whom I shall hear so to be, but unto him or them only whom I shall
  find so to be, after strict trial, due examination, or legal
  information received. Furthermore, do I promise and swear, that I
  will not give the Grand Omnific Royal Arch word, which I shall
  hereafter receive, neither in the Chapter nor out of it, except
  there be present two companions, Royal Arch Masons, who, with
  myself, make three, and then by three times three, under a living
  arch, not above my breath. Furthermore, that I will not reveal the
  ineffable characters belonging to this degree, or retain the key
  to them in my possession, but destroy it whenever it comes to my
  sight. Furthermore, do I promise and swear, that I will not wrong
  this Chapter, nor a companion of this degree, to the value of
  anything, knowingly, myself, nor suffer it to be done by others,
  if in my power to prevent it. Furthermore, do I promise and swear,
  that I will not be at the exaltation of a candidate to this
  degree, at a clandestine Chapter, I knowing it to be such.
  Furthermore, do I promise and swear, that I will not assist, or be
  present at the exaltation of a candidate to this degree, who has
  not regularly received the degrees of Entered Apprentice, Fellow
  Craft, Master Mason, Mark Master, Past Master, Most Excellent
  Master, to the best of my knowledge and belief. Furthermore, that
  I will not assist or see more or less than three candidates
  exalted at one and the same time. Furthermore, that I will not
  assist, or be present at the forming or opening of a Royal Arch
  Chapter, unless there be present nine regular Royal Arch Masons.
  Furthermore, do I promise and swear, that I will not speak evil of
  a companion Royal Arch Mason, neither behind his back nor before
  his face, but will apprise him of approaching danger, if in my
  power. Furthermore, do I promise and swear, that I will not strike
  a companion Royal Arch Mason in anger, so as to draw his blood.
  Furthermore, do I promise and swear, that I will support the
  constitution of the General Grand Royal Arch Chapter of the United
  States of America, also the constitution of the Grand Royal Arch
  Chapter of the State under which this Chapter is held, and conform
  to all the by-laws, rules and regulations of this or any other
  Chapter of which I may hereafter become a member. Furthermore, do
  I promise and swear, that I will obey all regular signs, summons,
  or tokens given, handed, sent, or thrown to me from the hand of a
  companion Royal Arch Mason, or from the body of a just and
  lawfully constituted Chapter of such, provided it be within the
  length of my cable-tow. Furthermore, do I promise and swear, that
  I will aid and assist a companion Royal Arch Mason when engaged in
  any difficulty; and espouse his cause, so far as to extricate him
  from the same, if in my power, whether he be right or wrong. Also
  that I will promote a companion Royal Arch Mason's political
  preferment in preference to another of equal qualifications.[13]
  Furthermore, do I promise and swear, that a companion Royal Arch
  Mason's secrets, given to me in charge as such, and I knowing them
  to be such, shall remain as secure and inviolable in my breast as
  in his own, MURDER AND TREASON NOT EXCEPTED.[14] Furthermore, do I
  promise and swear, that I will be aiding and assisting all poor
  and indigent Royal Arch Masons, their widows and orphans, wherever
  dispersed around the globe, so far as in my power, without
  material injury to myself or family. All which, I do most solemnly
  and sincerely promise and swear, with a firm and steadfast
  resolution to perform the same, without any equivocation, mental
  reservation, or self-evasion of mind in me whatever; binding
  myself under no less penalty than that of having my skull smote
  off, and my brains exposed to the scorching rays of the sun,
  should I ever knowingly or wilfully violate or transgress any part
  of this my solemn oath or obligation of a Royal Arch Mason. So
  help me God, and keep me steadfast in the performance of the
  same."

Q. After receiving the obligation, what was said to you? A. We were
told that we were now obligated and received as Royal Arch Masons, but
as this degree was infinitely more important than any of the
preceding, it was necessary for us to pass through many trials, and to
travel in rough and rugged ways to prove our fidelity, before we could
be entrusted with the more important secrets of this degree. We were
further told that, though we could not discover the path we were to
travel, we were under the direction of a faithful guide, who would
"bring the blind by a way they knew not, and lead them in paths they
had not known; who would make darkness light before them, and crooked
things straight; who would do these things, and not forsake them."
(See Isa. xlii. 16.)

Q. What followed? A. We were caused to travel three times around the
room, when we were again conducted to the altar, caused to kneel, and
attend to the following prayer:

  Supreme Architect of universal nature, who, by Thine Almighty
  Word, didst speak into being the stupendous arch of heaven! And
  for the instruction and pleasure of Thy rational creatures, didst
  adorn us with greater and lesser lights, thereby magnifying Thy
  power, and endearing Thy goodness unto the sons of men. We humbly
  adore and worship Thine unspeakable perfection! We bless Thee,
  that when man had fallen from his innocence and happiness, Thou
  didst leave him the powers of reasoning, and capacity of
  improvement and of pleasure. We thank Thee, that amidst the pains
  and calamities of our present state, so many means of refreshment
  and satisfaction are reserved to us while traveling the RUGGED
  PATH of life: especially would we, at this time, render Thee our
  thanksgiving and praise for the institution, as members of which
  we are, at this time, assembled, and for all the pleasures we have
  derived from it. We thank Thee, that the few here assembled before
  Thee, have been favored with new inducements, and been laid under
  new and stronger obligations of virtue and holiness. May these
  obligations, O Blessed Father! have their full effect upon us.
  Teach us, we pray Thee, the true reverence of Thy great, mighty,
  and terrible name. Inspire us with a firm and unshaken resolution
  in our virtuous pursuits. Give us grace diligently to search Thy
  word in the book of nature, wherein the duties of our high
  vocation are inculcated with divine authority. May the solemnity
  of the ceremonies of our institution be duly impressed on our
  minds, and have a happy and lasting effect on our lives! O Thou,
  who didst aforetime appear unto Thy servant Moses IN A FLAME OF
  FIRE OUT OF THE MIDST OF A BUSH, enkindle, we beseech Thee, in
  each of our hearts, a flame of devotion to Thee, of love to each
  other, and of charity to all mankind. May all Thy miracles and
  mighty works fill us with Thy dread, and Thy goodness impress us
  with the love of Thy holy name. May HOLINESS TO THE LORD be
  engraven upon all our thoughts, words, and actions. May the
  incense of piety ascend continually unto Thee from the altar of
  our hearts, and burn day and night, as a sacrifice of
  sweet-smelling savor, well pleasing unto Thee. And since sin has
  destroyed within us the first temple of purity and innocence, may
  Thy heavenly grace guide and assist us in rebuilding a SECOND
  TEMPLE of reformation, and may the glory of this latter house be
  greater than the glory of the former! Amen. So mote it be.

Q. After the prayer what followed? A. We were again caused to travel
three times around the room, during which the following passage of
Scripture was read, and we were shown a representation of the bush
that burned and was not consumed:

  Exodus iii. 1-6. "Now Moses kept the flock of Jethro, his
  father-in-law, the priest of Midian; and he led the flock to the
  back side of the desert, and came to the mountain of God, even to
  Horeb. And the angel of the Lord appeared unto him in a flame of
  fire out of the midst of a bush, and he looked, and behold, the
  bush burned with fire, and the bush was not consumed. And Moses
  said, I will now turn aside and see this great sight, why the bush
  is not burned. And when the Lord saw that he turned aside to see,
  God called unto him out of the midst of the bush and said, Moses,
  Moses. And he said, Here am I. And He said Draw not nigh hither;
  put off thy shoes from off thy feet; for the place whereon thou
  standest is holy ground. Moreover he said, I am the God of thy
  father, the God of Abraham, the God of Isaac, and the God of
  Jacob. And Moses hid his face; for he was afraid to look upon
  God."

Q. What followed? A. We again traveled, while the following passage
was read:

  2 Chron xxxvi. 11-20. "Zedekiah was one and twenty years old when
  he began to reign, and reigned eleven years in Jerusalem. And he
  did THAT WHICH WAS evil in the sight of the Lord, his God, AND
  humbled not himself before Jeremiah, the prophet, SPEAKING from
  the mouth of the Lord. And he also rebelled against King
  Nebuchadnezzar, and he stiffened his neck and hardened his heart
  from turning unto the Lord God of Israel. Moreover, all the chiefs
  of the priests and the people transgressed very much after all the
  abominations of the heathen: and polluted the house of the Lord
  which He had hallowed in Jerusalem. And the Lord God of their
  fathers sent to them by His messengers, rising up betimes and
  sending; because He had compassion on His people, and on His
  dwelling place. But they mocked the messengers of God, and
  despised His words, and misused His prophets, until the wrath of
  the Lord arose against His people, till THERE WAS no remedy.
  Therefore he brought upon him the King of the Chaldees, who slew
  their young men with the sword in the house of their sanctuary,
  and had no compassion on young men or maidens, old men, or him
  that stooped for age; he gave them all unto his hand. And all the
  vessels of the house of God, great and small, and the treasures of
  the house of the Lord, and treasures of the king, and of his
  princes; all THESE he brought to Babylon. And they burnt the house
  of God, and broke down the wall of Jerusalem, and burnt all the
  palaces thereof with fire, and destroyed all the goodly vessels
  thereof. And them that had escaped from the sword carried he away
  to Babylon; where they were servants to him and his sons, until
  the reign of the kingdom of Persia."

At the close of this there was a representation of the destruction of
Jerusalem by Nebuchadnezzar, and the carrying captive of the children
of Israel to Babylon. We were seized, bound in chains, and confined in
a dungeon.

Q. What followed? A. We heard rejoicing, as of good news; the
proclamation of Cyrus, King of Persia, was read in our hearing.

  Ezra i. 1-3. "Now in the first year of Cyrus, King of Persia, the
  Lord stirred up the spirit of Cyrus, King of Persia, that he made
  a proclamation throughout all his kingdom, and put it also in
  writing, saying, Thus saith Cyrus, King of Persia, the Lord God of
  heaven hath given me all the kingdoms of the earth, and He hath
  charged me to build Him an house at Jerusalem, which is in Judah.
  Who is there among you of all his people? His God be with him, and
  let him go up to Jerusalem, which is in Judah, and build the house
  of the Lord God of Israel, which is in Jerusalem."

Q. What was then said to you? A. We were unbound and requested to go
up to Jerusalem to assist in rebuilding the Temple, but objected, as
we had no pass by which to make ourselves known to our brethren.

Q. What followed? A. The third chapter of Exodus, 13th and 14th
verses, were read to us:

  "And Moses said unto God, Behold! when I come unto the children of
  Israel, and shall say unto them, the God of your fathers hath sent
  me unto you, and they shall say to me, what is his name? What
  shall I say to them? And God said unto Moses, I AM, THAT I AM. And
  thus thou shalt say unto the children of Israel, I AM hath sent me
  unto you."

We were directed to use the words, "I AM, THAT I AM" as a pass-word.

Q. What followed? A. We arose to go up to Jerusalem, and traveled over
hills and valleys, rough and rugged ways, for many days; during which
time, as we stopped occasionally, to rest and refresh ourselves, the
following passages from the Psalms were read in our hearing for our
consolation and encouragement [Psalms cxli, cxlii, cxliii]:

  Psalm cxli. "Lord, I cry unto Thee; Make haste unto me; give ear
  unto my voice. Let my prayer be set forth before Thee as incense,
  and the lifting up of hands as the evening sacrifice. Set a watch,
  O Lord, before my mouth; keep the door of my lips. Incline not my
  heart to any evil thing, to practice wicked works with men that
  work iniquity. Let the righteous smite me, it shall be a kindness:
  and let Him reprove me, it shall be an excellent oil. Mine eyes
  are unto Thee, O God the Lord; in Thee is my trust; leave not my
  soul destitute. Keep me from the snare which they have laid for
  me, and the gins of the workers of iniquity. Let the wicked fall
  into their own nets, while that I withal escape.

  Psalm cxlii. I cried unto the Lord with my voice; with my voice
  unto the Lord did I make my supplication. I poured out my
  complaint before him; I showed before him my trouble. When my
  spirit was overwhelmed within me, then thou knewest my path. In
  the way wherein I walked, have they privily laid a snare for me. I
  looked on my right hand, and beheld, but there was no man that
  would know me; refuge failed me; no man cared for my soul. I cried
  unto Thee, O Lord; I said, Thou art my refuge and my portion in
  the land of the living. Attend unto my cry, for I am brought very
  low: deliver me from my persecutors; for they are stronger than I.
  Bring my soul out of prison, that I may praise Thy name.

  Psalm cxliii. Hear my prayer, O Lord; give ear to my
  supplications; in Thy faithfulness answer me, and in Thy
  righteousness. And enter not into judgment with Thy servant; for
  in Thy sight shall no man living be justified. For the enemy hath
  persecuted my soul; he hath made me to dwell in darkness.
  Therefore is my spirit overwhelmed within me; my heart within me
  is desolate. Hear me speedily, O Lord; my spirit faileth; hide not
  Thy face from me, lest I be like unto them that go down into the
  pit. Cause me to hear Thy loving kindness in the morning; for in
  Thee do I trust; cause me to know the way wherein I should walk,
  for I lift up my soul unto Thee. Bring my soul out of trouble, and
  of Thy mercy cut off mine enemies; for I am Thy servant."

At length we arrived at Jerusalem, and presented ourselves at the
first Veil of the Tabernacle.

Q. What was there said to you? A. The Master of the first Veil
demanded of us, "Who comes there? Who dares approach this outer Veil
of our sacred Tabernacle? Who comes here?"

Q. Your answer? A. Three weary travelers from Babylon. They then
demanded of us who we were, and what were our intentions.

Q. Your answer? A. We are your own brethren and kindred of the tribe
of Benjamin; we are the descendants of those noble families of
Giblemites, who wrought so hard at the building of the first temple,
were present at its destruction by Nebuchadnezzar, by him carried away
captive to Babylon, where we remained servants to him and his sons
till the first year of Cyrus, King of Persia, by whose order we were
liberated, and are now returned to assist in rebuilding the house of
the Lord, without expectation of fee or reward.

Q. What further was demanded, of you? A. The pass-word, "I am, that I
am." After giving which, the Master of the Veil, assured of his full
confidence in us as worthy brethren, commended us for our zeal and
gave us the token and words to enable us to pass the second Veil.

Q. What are they? A. The token is an imitation of that which Moses was
commanded to exhibit to the children of Israel, casting his rod upon
the ground it became a serpent, and putting forth his hand and taking
it again by the tail, it became a rod in his hand. The words are
these, "SHEM, HAM, and JAPHETH."

Q. What followed? A. We were conducted to the second Veil, where the
same questions were asked, and answers returned as before, with the
addition of the pass-words and token given at the first Veil.

Q. What followed? A. The Master of the second Veil told us that we
must be true and lawful brethren to pass thus far, but further we
could not go without his pass and token, which he accordingly gave to
us.

Q. What are they? A. The words are SHEM, JAPHETH, and ADONIRAM; the
token is putting the hand in the bosom, plucking it out again, in
imitation of the second sign which Moses was directed to make to the
Israelites, when putting his hand into his bosom and taking it out
again, it became leprous as snow.

Q. How were you then disposed of? A. We were conducted onwards to the
third Veil, when the same questions were asked, and answers returned
as before, with the addition of the token and words last received.

Q. What followed? A. The Master of the third Veil then gave us the
sign, words, and signet, to enable us to pass the fourth Veil, to the
presence of the Grand Council.

Q. What are the words, sign, and signet? A. The words are JAPHETH,
SHEM, NOAH; the sign, pouring water upon the ground, in imitation of
Moses, who poured water upon the ground and it became blood; the
signet is called the signet of truth, and is Zerrubbabel. It alludes
to this passage, "In that day I will take thee, O Zerrubbabel, my
servant, the son of Shealtiel, and will make thee as a signet; for I
have chosen thee." [See Haggai, chap. ii. ver. 23.]

Q. What followed? A. We then passed to the fourth Veil, where, after
answering the same questions, and giving the sign, words, and signet
last received, we were admitted to the presence of the Grand Council,
where the High Priest made the same demands as were made at the Veils,
and received the same answers.

Q. What did the High Priest further demand of you? A. The signs from
Entered Apprentice to Most Excellent Master in succession.

Q. What did he then say to you? A. He said we were truly three worthy
Most Excellent Masters, commended us for our zeal and disinterestedness,
and asked what part of the work we were willing to undertake.

Q. Your answer? A. That we were willing to undertake any service,
however servile or dangerous, for the sake of forwarding so great and
noble an undertaking.

Q. What followed? A. We were then furnished with a pick-axe, spade and
crow, and were directed to repair to the northwest corner of the ruins
of the old temple and commence removing the rubbish, to lay the
foundation of the new, and to observe and preserve everything of
importance and report to the Grand Council. We accordingly repaired to
the place, and after laboring several days, we discovered what seemed
a rock, but on striking it with the crow, it gave a hollow sound, and
upon closer examination, we discovered in it an iron ring, by help of
which we succeeded in removing it from its place, when we found it to
be the keystone of an arch, and through the aperture there appeared to
be an immense vault curiously arched. We then took the stone and
repaired to the Grand Council, and presented it for their inspection.

Q. What did the Grand Council then say to you? A. They told us that
the stone contained the mark of our ancient Grand Master, Hiram Abiff;
that it was truly a fortunate discovery, and that without doubt the
vault contained things of the utmost consequence to the craft. They
then directed us to repair again to the place and continue our
researches.

Q. What followed? A. We returned again to the place and agreed that
one of our number should descend by means of a rope, the middle of
which was fixed firmly around his body, and if he wished to descend,
he was to pull the rope in his right hand, if to ascend, that in his
left. He accordingly descended, and in groping about, he found what
appeared to be some ancient jewels, but the air becoming offensive, he
pulled the rope in his left hand, and was immediately drawn out. We
then repaired to the Grand Council, made our report, and presented the
articles found, which they pronounced the jewels of our three ancient
Grand Masters, Solomon, Hiram, and Hiram Abiff. They commended us
highly for our zeal and fidelity, assured us that it was a fortunate
discovery, that it would probably lead to still more important ones,
and that our disinterested perseverance should not go unrewarded. They
directed us to repair again to the place, and make what further
discoveries lay in our power.

Q. What followed? A. We again returned to the place, and let down one
of our companions as before. The sun having now reached its meridian
height, darted its rays to the inmost recesses of the vault, and
enabled him to discover a small chest or box, curiously wrought; but
the air becoming exceedingly offensive, he gave the sign, and was
immediately drawn out. We immediately repaired to the Grand Council
and presented our discovery. On examination, the Grand Council
pronounced it to be the ARK OF THE COVENANT, which was deposited in
the vault by our ancient Grand Master for safe keeping. On inspecting
it more closely, they found a key with which they opened it. The High
Priest then took from it a book, which he opened, and read as follows:

  Gen. i. 1-3. "In the beginning God created the heavens and the
  earth. And the earth was without form, and void; and darkness was
  upon the face of the deep; and the Spirit of God moved upon the
  face of the waters. And God said, Let there be light, and there
  was light."

  Deut. xxxi. 24-26. "And it came to pass when Moses had made an end
  of writing the words of this law in a book, until they were
  finished, that Moses commanded the Levites, which bare the ark of
  the covenant of the Lord, saying, Take this book of the law and
  put it in the side of the ark of the covenant of the Lord your
  God, that it may be there for a witness against thee."

  Ex. xxv. 21. "And thou shalt put the mercy-seat above, upon the
  ark, and in the ark thou shalt put the testimony that I shall give
  thee."

He then declared it to be the book of the law upon which the Grand
Council, in an ecstasy of joy, exclaimed three times, "Long lost, now
found, holiness to the Lord;" at the same time drawing their hands
across their foreheads.

Q. What further was found in the ark? A. A small vessel containing a
substance, which, after the Council had examined, and the High Priest
again read from the book of the law, Ex. xvi. 32-34, he pronounced to
be manna:

  "And Moses said, This is the thing which the Lord commanded; fill
  an omer of the manna to be kept for your generations, that they
  may see the bread wherewith I have fed you in the wilderness, when
  I brought you forth from the land of Egypt. And Moses said unto
  Aaron, Take a pot and put an omer full of manna therein, and lay
  it up before the Lord to be kept for your generations. As the Lord
  commanded Moses, so Aaron laid it up before the testimony, to be
  kept for a token."

The High Priest then took a rod from the ark, which, after he had read
the following passage,

  Numb. xvii. 10. "And the Lord said unto Moses, Bring Aaron's rod
  again before the testimony to be kept for a token."

He pronounced to be Aaron's rod, which budded and blossomed as the
rose.

Q. Was there anything further found in the ark? A. There was a key to
the ineffable characters belonging to this degree, as follows

  --|--|--|
  --|--|--|X

beginning at top of this diagram at the left hand angle. The upper
left angle without a dot is A, the same with a dot is B, etc.

[Illustration]

Q. What further was said to you? A. The High Priest read the following
passage:

  Exodus vi. 2, 3. "And God spake unto Moses, and said unto him, I
  am the Lord, and I appealed unto Abraham, unto Isaac, and unto
  Jacob, by the name of God Almighty, but by my name Jehovah was I
  not known to them."

He then informed us that the name of Deity, the divine Logos, or word,
to which reference is made in John i. 1-5.

  "In the beginning was the word, and the word was with God, and the
  word was God, the same was in the beginning with God, all things
  were made by Him, and without Him was not anything made that was
  made. In Him was life, and the life was the light of men. And the
  light shineth in darkness, and the darkness comprehendeth it not."

That this Logos or word was anciently written only in these sacred
characters, and thus preserved from one generation to another. That
this was the true Masonic word, which was lost in the death of Hiram
Abiff, and was restored at the rebuilding of the temple, in the manner
we had at that time assisted to represent.

Q. What followed? A. We were reminded of the manner in which we were
sworn to give the Royal Arch word, were instructed in the manner, and
finally invested with the all important word in due form.

Q. What is the Grand Royal Arch word? A. JAH BUH LUN.

Q. How is it to be given? A. Under a living arch by three times three,
in low breath (see description of opening a Chapter).

Q. What followed? A. We were presented with the signs belonging to
this degree.

Q. Will you give me those signs? Answered by giving the signs thus:
Raise the right hand to the forehead, the hand and arm horizontal;
thumb towards the forehead, draw it briskly across the forehead, and
drop it perpendicularly by the side. This constitutes the due-guard of
this degree, and refers to the penalty of the obligation. The grand
sign is made by locking the fingers of both hands together, and
carrying them to the top of the head, the palms upward, alluding to
the manner in which the brother who descended into the vault and found
the ark, found his hands involuntarily placed to protect his head from
the potent rays of the meridian sun.

Q. What followed. A. The High Priest then placed crowns upon our
heads, and told us that we were now invested with all the important
secrets of this degree, and crowned and received as worthy companions,
Royal Arch Masons. He then gives the charge.

The second section of the Lecture on this degree states minutely the
ceremonies and forms of exaltation (as the conferring of this degree
is styled), but there seems to be some parts which require
explanation. The Principal Sojourner conducts the candidate, and is
considered as representing Moses conducting the children of Israel
through the wilderness. He is usually dressed to represent an old man,
bowed with age, with a mask on his face, and long beard hanging down
upon his breast; is introduced to the candidate in the preparation
room by the name of Moses. On entering the Chapter, the candidates are
received under a "living arch;" that is, the companions arrange
themselves in a line on each side of the door, and each joins hands
with the one opposite to himself. The candidates entering, the
conductor says, "Stoop low, brothers! we are about to enter the
arches; remember that he that humbleth himself shall be exalted; stoop
low, brothers, stoop low!" The candidates seldom pass the first pair
of hands, or, in other words, the first arch, without being so far
humbled as to be very glad to support themselves on all fours. Their
progress may be imagined to be very slow; for, in addition to their
humble posture, they are obliged to support on their backs the whole
weight of the living arches above. The conductor, to encourage them,
calls out occasionally, "Stoop low, brothers, stoop low!" If they go
too slow to suit the companions, it is not unusual for some one to
apply a sharp point to their bodies to urge them on; the points of the
pasteboard crown answer quite well for this purpose. After they have
endured this humiliating exercise as long as suits the convenience of
the companions, they pass from under the living arches. The candidates
next receive the obligation, travel the room, attend the prayer,
travel again, and are shown a representation of the Lord appearing to
Moses from the burning bush. This last is done in various ways.
Sometimes an earthen pot is filled with earth, and green bushes set
around the edge of it, and a candle in the centre; and sometimes a
stool is provided with holes about the edge, in which bushes are
placed, and a bundle of rags or tow, saturated with oil of turpentine,
placed in the centre, to which fire is communicated. Sometimes a
large bush is suspended from the ceiling, around the stem of which tow
is wound wet with oil of turpentine. In whatever way the bush is
prepared, when the words are read, "He looked, and behold, the bush
burned with fire," etc., the bandage is removed from the eyes of the
candidates, and they see the fire in the bush,[15] and, at the words,
"Draw not nigh hither; put off thy shoes," etc., the shoes of the
candidates are taken off, and they remain in the same situation while
the rest of the passage is read to the words, "And Moses hid his face;
for he was afraid to look upon God." The bandage is then replaced, and
the candidates again travel about the room, while the next passage of
Scripture is read. [See Lecture.] At the words, "And break down the
walls of Jerusalem," the companions make a tremendous crashing and
noise, by firing pistols, overturning chairs, benches, and whatever is
at hand; rolling cannon balls across the floor, stamping, etc., etc.,
and in the midst of the uproar the candidates are seized, a chain
thrown about them, and they are hurried away to the preparation room.
This is the representation of the destruction of Jerusalem, and
carrying captive the children of Israel to Babylon. After a short time
the proclamation of Cyrus is read, the candidates are unbound, and
start to go to Jerusalem, to assist in rebuilding the temple. The
candidates, still hoodwinked, are brought into the Chapter, and
commence their journey over the rugged and rough paths. They are
literally rough paths, sticks of timber framed across the path the
candidate must travel, some inches from the floor, make no comfortable
traveling for a person blindfolded. But this is not always the way it
is prepared; billets of wood singly, or in heaps, ladders, nets of
cord, etc., etc., are all put in requisition to form the rough and
rugged paths, which are intended as a trial of the FIDELITY of the
candidates. If they escape with nothing more than bruised shins they
do well. They have been known to faint away under the severity of the
discipline, and occasion the WORTHY companions much alarm. After
traveling the rugged paths till all are satisfied, they arrive at the
first Veil of the Tabernacle, give the pass-word, and pass on to the
second, give the pass-words, and present the sign. This, it will be
recollected, is in imitation of the sign which Moses was directed to
make to the children of Israel. He threw his rod upon the ground and
it became a serpent; he put forth his hand and took it by the tail,
and it became a rod in his hand. The conductor is provided with a rod,
made in the form of a snake, and painted to resemble one. This he
drops upon the floor, and takes it up again. They then pass on to the
next Veil, give the pass-word and make the sign (put the right hand in
the bosom and pluck it out again); pass on to the next, give the
pass-words and make the sign (pour water upon the ground), and are
ushered into the presence of the GRAND COUNCIL. The Veils are four in
number, and of the same color as the banners of the three Grand
Masters of the Veils, and that of the Royal Arch Captain, blue,
purple, scarlet and white, and have the same references and
explanations. [See Lecture.] The Grand Council consists of the Most
Excellent High Priest, King and Scribe. The High Priest is dressed in
a white robe, with a breastplate of cut-glass, consisting of twelve
pieces, to represent the twelve tribes of Israel; an apron, and a
mitre. The King wears a scarlet robe, apron, and crown. The mitre and
crown are generally made of pasteboard: sometimes they have them of
the most splendid materials, gold and silk velvet; but these are kept
for public occasions. The mitre has the words, "HOLINESS TO THE LORD"
in gold letters across the forehead. The Scribe wears a purple robe,
apron, and turban. After having satisfied the Grand Council that they
are true brethren, and stated their object in coming to Jerusalem, the
candidates are directed to commence the labor of removing the rubbish
of the old temple preparatory to laying the foundation of the new. For
the purpose of performing this part of the ceremony, there is in or
near the Chapter a narrow kind of closet, the only entrance to which
is through a scuttle at the top; there is placed over this scuttle
whatever rubbish is at hand, bits of board, brick bats, etc., and
among them the keystone. After the candidates are furnished with the
tools (pick-axe, spade, and crow), they are directed to this place,
and remove the rubbish till they discover the keystone. This they
convey to the Grand Council, as stated in the Lecture. After the Grand
Council have examined it, they pronounce it to be the work of the
Grand Master, Hiram Abiff, and direct them to return and prosecute
their researches, not doubting that they will make many important
discoveries. The candidates return and let down one of their number by
a rope; he finds three squares, is drawn out, and all proceed with
them to the Grand Council. The Grand Council inspect them, and
pronounce them to be the three ancient jewels that belonged to the
three ancient Grand Masters, Solomon, Hiram and Hiram Abiff. The
candidates then return to the vault and let down another of their
number. Here, let it be remarked, some Chapters, for the purpose of
lightening the labor of the candidates, call in the aid of machinery.
A pulley is suspended over the vault, and the candidate is EXALTED
from the bottom at the tail of a snatch block; the one last let down
find at the bottom a small chest or box, upon which he gives the
signal to be drawn out; he no sooner discovers the box than the air in
the vault, in the language of the Lecture, "becomes exceedingly
offensive." This is strictly true; for at the moment he takes up the
box and is preparing to ascend, fire is communicated to a quantity of
gunpowder at his feet, so that by the time he arrives at the top, he
is so completely suffocated with the fumes of the powder, that he is
almost deprived of the power of respiration or motion. The box is
carried to the Grand Council and pronounced to be the ark of the
covenant. It is opened, and a Bible taken out, and some passages read
from it. [See Lecture.] One word respecting the representation of the
ark. It ought to be a splendid box covered with gold, and some of them
are really elegant; but the Chapter must have such as it can afford;
if it is too poor to procure splendid furniture, cheap articles are
made to answer; for an ark, if the funds are low, a plain cherry or
pine box will answer, and sometimes a cigar box is made the humble
representation of the splendid ark, made by divine command, of shittim
wood, and overlaid with pure gold. The High Priest takes then from the
ark a vessel containing something to represent manna. This vessel is
of various forms and materials, from an elegant silver urn to a broken
earthen mug; and the substance contained is as various as the vessels
in which it is deposited; such as a bit of sugar, a piece of cracker,
or a few kernels of wheat. Whichever is used, the High Priest takes it
out and gravely asks the King and Scribe their opinion of it; they say
they think it is manna. The High Priest then looks at it intently and
says, "It looks like manna;" smells it and says, "It smells like
manna;" and then tastes it and says, "It is manna." The High Priest
then takes from the ark a bit of an apple tree sprout, a few inches
long, with some withered buds upon it, or a stick of a similar length,
with some artificial buds upon it, which, after consulting with the
King and Scribe, he pronounces Aaron's rod. He then takes out the key
to the ineffable characters and explains it. This key is kept in the
ark on four distinct pieces of paper. The key is marked on a square
piece of paper, and the paper is then divided into four equal parts,
thus:

[Illustration: (the key, as described in the text)]

        |      |
    -   |  -   |  -
        |      |
  -------------------
        |      |
    -   |  -   |  -
        |      |
  -------------------
        |      |
    -   |  -   |  -
        |      |


The outside lines represent the dimensions of the paper; the inside
ones are the key, and the dotted ones, the section that is made of the
whole for the purpose of keeping it secret, should any GRACELESS COWAN
ever get possession of the sacred ark, and attempt to rummage its
contents. The other part of the key x is made on the back of the same
piece of paper, so that on putting them together, it shows equally
plain. It is said that these characters were used by Aaron Burr, in
carrying on his treasonable practices, and by that means made public;
since which time they have been written and read from left to right.
After the ceremonies are ended, the High Priest informs the
candidates, in many or few words, according to his ability, that this
degree owes its origin to Zerrubbabel and his associates, who rebuilt
the temple by order of Cyrus, King of Persia. He informs them that the
discovery of the secret vault and the inestimable treasures, with the
long lost WORD, actually took place in the manner represented in
conferring this degree, and that it is the circumstance upon which the
degree is principally founded. The ceremony of closing a Chapter is
precisely the same as at opening, to the raising of the living arch.
The companions join hands by threes, in the same manner, and say in
concert, "As we three did agree the sacred word to keep, as we three
did agree the sacred word to search, so we three do agree to close
this royal arch." They then break without giving the word, as the High
Priest reads the following prayer:

  "By the wisdom of the Supreme High Priest may we be directed, by
  His strength may we be enabled, and by the beauty of virtue may we
  be incited to perform the obligations here enjoined upon us; to
  keep inviolable the mysteries here unfolded to us, and invariably
  to practice all those duties out of the Chapter, which are
  inculcated in it. (Response.) So mote it be. Amen."

The High Priest then declares the Chapter closed in due form.

       *       *       *       *       *


KNIGHTS OF THE RED CROSS.

At the sound of the trumpet the line is formed. Master of Calvary to
the Sir Knight Warden, "When a Council of Knights of the Red Cross is
about to be formed and opened, what is the first care?" Warden--"To
see the Council chamber duly guarded." M. C.--"Please to attend to
that part of your duty, see that the sentinels are at their respective
posts, and inform the Captain of the Guards that we are about to open
a Council of Knights of the Red Cross for the dispatch of business."
W.--"The sentinels are at their respective posts, and the Council
chamber duly guarded." M. C.--"Are all present Knights of the Red
Cross?" W.--"They are." M. C.--"Attention, Sir Knights, count
yourselves from right to left--right files handle sword--draw
sword--carry sword--right files to the left double--second division
forward, march, halt--right about face!" Sir Knight Master of
Infantry, accompanied by the sword-bearer and Warden--"Please inform
the Sovereign Master that the lines are formed waiting his pleasure."
At the approach of the Council the trumpet sounds. M. C.--"Form avenue
(the Council pass); the Sovereign Master passes uncovered; recover
arms, poise arms!" Sovereign Master--"Attention, Sir Knights; give
your attention to the several signs of Masonry; as I do, so do you."
[The Sir Knights give the signs from the first to the seventh degree.]
S. M.--"Draw swords, and take care to advance and give the Jewish
countersign--recover arms; take care to advance and give the Persian
countersign--recover arms." S.M. to Sir Knight Master of the
Palace--"Advance and give me the word of a Knight of the Red Cross;
the word is right--receive it on your left." The word is then passed
around; when it arrives at the Chancellor he says, "Sovereign Master
of the Red Cross, word has arrived." S. M.--"Pass it on to me [he
gives it to the Sovereign Master]. Sir Knight, the word is right." S.
M. to Sir Knight Chancellor--"Advance and give me the grand sign,
grip, and word of a Knight of the Red Cross; it is right--receive it
on your left." The word passes around as before, as will hereafter be
explained, and when arrived at the Master of the Palace, he says,
"Sovereign Master, the grand sign, grip and word have arrived." S.
M.--"Pass them on to me; Sir Knight, they are right. Left
face--deposit helmets--centre face--reverse arms--to your devotions
[the Sir Knights all kneel and repeat the Lord's prayer]--recover
arms--left face--recover helmets--centre face--right about face--to
your posts--march!"

       *       *       *       *       *


FIRST SECTION.

Question--Are you a Knight of the Red Cross? Answer--That is my
profession.

Q. By what test will you be tried? A. By the test of truth.

Q. Why by the test of truth? A. Because none but the good and true are
entitled to the honors and privileges of this illustrious order.

Q. Where did you receive the honors of this illustrious order? A. In a
just and regular Council of Knights of the Red Cross.

Q. What number compose a Council? A. There is an indispensable number
and a constitutional number.

Q. What is the indispensable number? A. Three.

Q. Under what circumstances are they authorized to form and open a
Council of Knights of the Red Cross? A. Three Knights of the Red
Cross, being also Knight Templars, and hailing from three different
commanderies, may, under the sanction of a legal warrant from some
regular Grand Encampment, form and open a Council of Knights of the
Red Cross for the dispatch of business.

Q. What is a constitutional number? A. Five, seven, nine, eleven, or
more.

Q. When composed of five, seven, nine, eleven, of whom does it
consist? A. Sovereign Master, Chancellor, Master of the Palace,
Prelate, Master of Cavalry, Master of Infantry, Master of Finance,
Master of Dispatches, Standard-Bearer, Sword-Bearer, and Warder.

Q. Warder's station in the Council? A. On the left of the
Standard-Bearer in the West.

Q. His duty? A. To announce the approach of the Sovereign Master; to
see that the sentinels are at their respective posts, and the Council
chambers duly guarded.

Q. Sword-Bearer's station in the Council? A. On the right of the
Standard-Bearer in the West.

Q. His duty? A. To assist in the protection of the banner of our
Order; to watch all signals from the Sovereign Master, and see his
orders duly executed.

Q. Standard-Bearer's station? A. In the West.

Q. His duty? A. To display, support, and protect the banners of our
Order.

Q. Why is the Standard-Bearer's station in the West? A. That the
brilliant rays of the rising sun, shedding their lustre upon the
banners of our Order, may encourage and animate all true and courteous
Knights, and dismay and confound their enemies.

Q. Station of Master of Dispatches? A. In front of the Master of the
Palace.

Q. His duty? A. To observe with attention the transactions of the
Council; to keep a just and regular record thereof, collect the
revenue, and pay the same over to the Master of Finance.

Q. Station of the Master of Finance? A. In front of the Chancellor.

Q. His duty? A. To receive in charge the funds and property of the
Council, pay all orders drawn upon the Treasurer, and render a just
and regular account when called for.

Q. Station of the Master of Infantry? A. On the right of the second
division when separately formed: on the left of the whole when formed
in line.

Q. His duty? A. To command the second division or line of infantry,
teach them their duty and exercise; also to prepare all candidates,
attend them on their journey, answer all questions for them, and
finally introduce them into the Council chamber.

Q. Station of the Master of Cavalry? A. On the right of the first
division when separately formed, and on the right of the whole when
formed in line.

Q. His duty? A. To command the first division or line of cavalry,
teach them their duty and exercise; to form the avenue at the approach
of the Sovereign Master, and prepare the lines for inspection and
review.

Q. Prelate's station? A. On the right of the Chancellor.

Q. His duty? A. To preside in the Royal Arch Council; administer at
the altar; to offer up prayers and adoration to Deity.

Q. Station of Master of the Palace? A. On the left of the Sovereign
Master in the East.

Q. His duty? A. To see that the proper officers make all due
preparations for the several meetings of the Council; to take special
care that the Council chamber is in suitable array for the reception
of candidates and the dispatch of business; to receive and communicate
all orders issued by the Sovereign Master through the officers of the
line.

Q. Chancellor's station? A. On the right of the Sovereign Master.

Q. His duty? A. To receive and communicate all orders and petitions;
to assist the Sovereign Master in the discharge of his various duties,
and in his absence to preside in the Council.

Q. Sovereign Master's station? A. In the East.

Q. His duty? A. To preside in the Council; confer this order of
knighthood upon those whom his Council may approve; to preserve
inviolable the laws and constitution of our Order; to dispense
justice, reward merit, encourage truth, and diffuse the sublime
principles of universal benevolence.

S. M.--"Sir Knight Chancellor, it is my will and pleasure that a
Council of Knights of the Red Cross be now opened, and to stand open
for the dispatch of such business as may regularly come before it at
this time, requiring all Sir Knights now assembled, or who may come at
this time, to govern themselves according to the sublime principles of
our Order. You will communicate this to the Sir Knight Master of the
Palace, that the Sir Knights present may have due notice thereof, and
govern themselves accordingly." [The Sir Knight Chancellor communicates
it to the Sir Knight Master of the Palace, and he to the Knights.] S.
M.--"Return arms--right about face--to your posts--march--center
face--Sir Knights, this Council is now open for the dispatch of
business."

       *       *       *       *       *


SECOND SECTION.

Question--What were the preparatory circumstances attending your
reception to this illustrious Order? Answer--A Council of Royal Arch
Masons being assembled in a room adjacent to the Council chamber, I
was conducted to the door, where a regular demand was made by two,
three, and two.

Q. What was said to you from within? A. Who comes there?

Q. Your answer? A. Companion A. B., who has regularly received the
several degrees of Entered Apprentice, Fellow Craft, Master Mason,
Mark Master, Past Master, Most Excellent Master, and Royal Arch, and
now solicits the honor of being regularly constituted a Knight of the
Red Cross.

Q. What was then said to you? A. I was asked if it was of my own free
will and accord that I made this request; if I was worthy and well
qualified; if I had made suitable proficiency in the foregoing
degrees, and was properly vouched for; all of which being answered in
the affirmative, I was asked by what further right or benefit I
expected to gain admittance.

Q. Your answer? A. By the benefit of a pass-word.

Q. Did you give that pass-word? A. I did, with the assistance of my
companions. [Here the Royal Arch word is given as described in the
Royal Arch degree.]

Q. What was then said to you? A. I was then directed to wait with
patience till the Most Excellent Prelate should be informed of my
request, and his answer returned.

Q. What was his answer? A. Let him be admitted.

Q. What was you then informed? A. The Most Excellent Prelate observed
that the Council there assembled represented the Grand Council
convened at Jerusalem, in the second year of the reign of Darius, King
of Persia, to deliberate on the unhappy state of the fraternity during
the reigns of Artaxerxes and Ahasuerus, and to devise some means to
obtain favor of the new Sovereign, and to gain his consent to proceed
in rebuilding their new city and temple.

Q. What followed? A. The Most Excellent Prelate then informed me if I
was desirous of attending the deliberations of the Council at this
time, it was necessary that I should assume the name and character of
Zerrubbabel, a prince of the house of Judah, whose hands laid the
foundation of the second temple, and whose hands the Lord has promised
should complete it.

Q. What followed? A. The Most Excellent Prelate then read a lesson
from the records of the Fathers, stating the impediments with which
they were troubled by their adversaries on the other side of the
river, and the grievous accusations which were brought against them
before the King.

Q. What followed? A. My conductor then addressed the Most Excellent
Prelate thus: Most Excellent Prelate, our Sovereign Lord, Darius the
King, having now ascended the throne of Persia, new hopes are inspired
of protection and support in the noble and glorious undertaking which
has been so long and so often interrupted by our adversaries on the
other side of the river; for while yet a private man, he made a vow to
God that should he ever ascend the throne of Persia, he would send all
the holy vessels remaining at Babylon back to Jerusalem. Our Most
Excellent and faithful companion, Zerrubbabel, who was formerly
honored with the favorable notice and friendship of the Sovereign, now
offers his services to encounter the hazardous enterprise of
traversing the Persian dominions, and seeking admission to the
presence of the Sovereign, where the first favorable moment will be
seized to remind the King of his vow, and impress on his mind the
almighty force and importance of truth; and from his known piety no
doubt can be entertained of gaining his consent, that our enemies be
removed far hence, and that we be no longer hindered or impeded in our
noble and glorious undertaking.

Q. What was the Most Excellent Prelate's reply? A. Excellent
Zerrubbabel, the Council accept with gratification and joy your noble
and generous offer, and will invest you with the necessary passports,
by means of which you will be enabled to make yourself known to the
favor of one Council wherever you may meet them; but in an undertaking
of so much importance, it is necessary that you enter into a solemn
obligation to be faithful to the trust reposed in you.

Q. What followed? A. The Most Excellent Prelate then invested me with
a sword, to enable me to defend myself against my enemies, and said he
was ready to administer the obligation.

Q. Did you consent to that obligation? A. I did, in due form.

Q. What was that due form? A. Kneeling on my left knee, my right foot
forming a square, my body erect, my right hand grasping the hilt of my
sword, my left hand covering the Holy Bible, Square, and Compass, with
two cross-swords thereon, in which due form I took upon me the solemn
oath and obligation of Knight of the Red Cross.

Q. Repeat the obligation.

  "I, A. B., of my own free will and accord, in the presence of the
  Supreme Architect of the Universe, and these witnesses, do hereby
  and hereon most solemnly and sincerely promise and swear, that I
  will always hail, forever conceal, and never reveal, any of the
  secret arts, parts, or points of the mysteries appertaining to
  this Order of Knight of the Red Cross, unless it be to a true and
  lawful companion Sir Knight of the Order, or within the body of a
  just and lawful Council of such; and not unto him or them, until
  by due trial, strict examination, or lawful information, I find
  him or them lawfully entitled to receive the same. I furthermore
  promise and swear, that I will answer and obey all due signs and
  regular summons, which shall be sent to me from a regular Council
  of Knights of the Red Cross, or given to me from the hands of a
  companion Sir Knight of the Red Cross, if within the distance of
  forty miles; natural infirmities and unavoidable accidents only
  excusing me. I furthermore promise and swear, that I will not be
  present at the conferring of this Order of Knighthood upon any
  person, unless he shall have previously regularly received the
  several degrees of Entered Apprentice, Fellow Craft, Master Mason,
  Mark Master, Past Master, Most Excellent Master, and Royal Arch
  degree, to the best of my knowledge and belief. I furthermore
  promise and swear, that I will not assist or be present at the
  forming and opening of a Council of Knights of the Red Cross,
  unless there be present at least five regular Knights of the
  Order, or the representatives of three different Encampments,
  acting under the sanction of a legal warrant. I furthermore
  promise and swear, that I will vindicate the character of a
  courteous Sir Knight of the Red Cross when wrongfully traduced;
  that I will help him on a lawful occasion in preference to any
  brother of an inferior degree, and so far as truth, honor, and
  justice may warrant. I furthermore promise and swear, that I will
  support and maintain the by-laws of the Council, of which I may
  hereafter become a member, the laws and regulations of the Grand
  Encampment, under which the same may be holden, together with the
  constitution and ordinances of the General Grand Encampment of the
  United States of America, so far as the same shall come to my
  knowledge. To all which I do most solemnly promise and swear,
  binding myself under no less penalty than of having my house torn
  down, the timbers thereof set up, and I hanged thereon; and when
  the last trump shall blow, that I be forever excluded from the
  society of all true and courteous Knights, should I ever wilfully
  or knowingly violate any part of this solemn obligation of Knight
  of the Red Cross; so help me God, and keep me steadfast to keep
  and perform the same."[16]

Q. What followed? A. The Most Excellent Prelate then directed me to
rise and be invested with a countersign, which he informed me would
enable me to make myself known to the friends of our cause wherever I
should meet them, and would insure me from them succor, aid, and
protection. [Here the Master of Infantry, who is the conductor, gives
the candidate the Jewish countersign; it is given under the arch of
steel; that is, their swords elevated above their heads, forming a
cross, each placing his left hand upon the other's right shoulder, and
whispering alternately in each other's ear the names of Judah and
Benjamin.]

Q. What followed? A. The Most Excellent Prelate then invested me with
a green sash, as a mark of our particular friendship and esteem; you
will wear it as a constant memorial to stimulate you to the faithful
performance of every duty, being assured that the memory of him, who
falls in a just and virtuous cause, shall forever flourish like the
green bay tree.

Q. What followed? A. I then commenced my journey, and was frequently
accosted by guards, all of which, by means of the countersign I had
received, I was enabled to pass in friendship, until I arrived at the
bridge, which was represented to be in the Persian dominions; on
attempting to pass this bridge, which I found strongly guarded, the
Persian countersign was demanded, and being unable to give it, I was
attacked, overpowered, and made prisoner.

Q. What followed? A. After remonstrating in vain against their
violations, I told them I was a prince of the house of Judah, and
demanded an audience with their sovereign.

Q. What was the answer? A. You are a prisoner, and can obtain an
audience with the sovereign only in the garb of a captive and slave.

Q. Did you consent to this? A. I did; being firmly persuaded that
could I by any means gain access to the presence of the sovereign, I
should be able to accomplish the object of my mission.

Q. What followed? A. They then deprived me of my outward apparel, sash
and sword, and having confined my hands and feet in chains, the links
thereof were of a triangular form, they put sackcloth and ashes on my
head.

Q. Why were the links of the captive's chain of a triangular form? A.
The Assyrians having learned that among the Jews the triangle was an
emblem of the Eternal, caused the links of their chain to be made of a
triangular form, thinking thereby to add to the miseries of their
captives.

Q. What followed? A. I was conducted to the door of the Council
chamber, where the alarm being given by 4 x 2, the Warder appeared and
demanded, "Who comes there?"

Q. What answer was returned? A. A detachment of his majesty's guards,
having made prisoner of one, who reports himself to be prince of the
house of Judah.

Q. What was then said to you? A. I was asked from whence I came.

Q. Your answer? A. From Jerusalem.

Q. What was then demanded of you? A. Who are you?

Q. Your answer? A. The first among my equals, a Mason, and free by
rank, but a captive and slave by misfortune.

Q. What was you then asked? A. My name.

Q. Your answer? A. Zerrubbabel.

Q. What were you then asked? A. What are your demands?

Q. Your answer? A. To see the sovereign, if possible.

Q. What was then said to you? A. I was then directed to wait with
patience until the Sovereign Master should be informed of my request,
and his answer returned.

Q. What was that answer? A. That the necessary caution should be taken
that I was not armed with any hostile weapons, and that I should then
be admitted.

Q. How were you then received? A. The guard being drawn up on the
right and left of the throne, swords drawn, two of them placed at the
door with swords crossed, under which I was permitted to enter, my
face covered with my hands.

Q. How were you then disposed of? A. I was conducted in front of the
Sovereign Master, who received me with kindness and attention, and
listened with patience to my request.

Q. What did the Sovereign Master then observe to the Council? A. That
this Zerrubbabel was the friend of his youth, that he could neither be
an enemy nor a spy.

Q. What followed? A. The Sovereign Master thus addressed me:
"Zerrubbabel, having now gained admittance into our presence, we
demand that you immediately declare the particular motives which
induced you, without our permission, and with force and arms, to pass
the lines of our dominions?"

Q. Your answer? A. Sovereign Master, the tears and complaints of my
companions at Jerusalem, who have been so long and so often impeded in
the noble and glorious undertaking in which they were permitted to
engage by our late sovereign, Lord Cyrus, the King; but our enemies
having made that great work to cease by force and power, I have now
come up to implore your majesty's clemency, that you would be pleased
to restore me to favor, and grant me employment among the servants of
your household.

Q. What was the Sovereign's reply? A. Zerrubbabel, I have often
reflected with much pleasure upon our early intimacy and friendship,
and I have frequently heard, with great satisfaction, of your fame as
a wise and accomplished Mason, and having myself a profound veneration
for that ancient and honorable institution, and having a sincere
desire to become a member of the same, I will this moment grant your
request, on condition that you will reveal to me the secrets of
Freemasonry.

Q. Did you consent to that? A. I did not.

Q. What was your reply? A. Sovereign Master, when our Grand Master
Solomon, King of Israel, first instituted the fraternity of Free and
Accepted Masons, he taught us that truth was a divine attribute, and
the foundation of every virtue; to be good and true is the first
lesson we are taught in Masonry. My engagements are sacred and
inviolable: I cannot reveal our secrets. If I can obtain your
majesty's favor only at the expense of my integrity, I humbly beg
leave to decline your royal protection, and will cheerfully submit to
any honorable exile.

Q. What was the Sovereign's reply? A. Zerrubbabel, your virtue and
integrity are truly commendable, and your fidelity to your engagements
is worthy of imitation; from this moment you are free--my guards will
divest you of those chains and that garb of slavery, and clothe you in
suitable habiliments to attend me at the banquet hall. Zerrubbabel,
you are free; guards, strike off those chains; and may those emblems
of slavery never again disgrace the hands of a Mason, more
particularly a prince of the house of Judah; Zerrubbabel, we assign
you a seat of rank and honor among the princes and rulers of our
assembly.

Q. What followed? A. The guards being drawn up in the court yard, the
Warder informed the Sovereign Master that the guards were in
readiness, waiting his pleasure.

Q. What followed? A. He then ordered the guards to attend him to the
banquet hall.

Q. What occurred there? A. After having participated in a liberal
entertainment, the Sovereign Master not being inclined to sleep, and
many of the guard having retired, he amused himself by entering into
conversation with some of his principal officers and friends,
proposing certain questions to them, and offering a princely reward to
such as should give the most reasonable and satisfactory answer.

Q. What questions were proposed? A. Among others, "Which was the
strongest, wine, the King, or woman?"[17]

Q. What answers were returned? A. The Chancellor said wine was the
strongest; the Master of the Palace said the King was the strongest;
but I, being firmly persuaded that the time had arrived in which I
could remind the King of his vow, and request the fulfilment of it,
replied that women were stronger than either of the former, but, above
all things, truth beareth the victory.

Q. What followed? A. The King being deeply struck with the addition I
made to the question, ordered us to be prepared with proper arguments
in support of our respective propositions on the day following.

Q. What followed? A. On the day following, the Council being convened
at the sound of the trumpet, the Chancellor was called upon for his
answer, and thus replied: (See Templar's Chart of Freemasonry.)

Q. What followed? A. The Master of the Palace thus replied: (See
Templar's Chart of Freemasonry.)

Q. What followed? A. I then being called upon for my defence, answered
as follows: (See Templar's Chart of Freemasonry.)

Q. What followed? A. The King being deeply struck with the force of
the arguments I had used, involuntarily exclaimed, "Great is truth,
and mighty above all things; ask what thou wilt, Zerrubbabel, and it
shall be granted thee, for thou art found wisest among thy
companions."

Q. Your answer? (See Templar's Chart of Freemasonry.)

Q. What followed? A. The Sovereign Master then addressed me:
"Zerrubbabel, I will punctually fulfil my vow; letters and passports
shall be immediately issued to my officers throughout the realm, and
they shall give you, and those who accompany you, safe conveyance to
Jerusalem, and you shall be no longer hindered or impeded in
rebuilding your city and temple, until they shall be completed."

Q. What followed? A. The Sovereign Master then invested me with a
green sash, and thus addressed me, "This green sash, of which you were
deprived by my guards, I now with pleasure restore to you, and will
make it one of the insignia of a new Order, calculated to perpetuate
the remembrance of the event which caused the renewal of our
friendship; its color will remind you that truth is a divine attribute
and shall prevail, and shall forever flourish in immortal green. I
will now confer on you the highest honor in our power at this time to
bestow, and will create you the first Knight of an Order, instituted
for the express purpose of inculcating the almighty force and
importance of truth.

Q. What followed? A. The Sovereign Master then directed me to kneel,
and said, By virtue of the high power in me vested, as the successor
and representative of Darius, King of Persia, I now constitute you a
Knight of the illustrious Order of the Red Cross (at the same time
laying the blade of his sword first upon the right shoulder, then upon
the head, and then upon the left shoulder of the candidate).

Q. What followed? A. The Sovereign Master then directed me to arise,
and presenting me with a sword, thus addressed me: "This sword, of
which you were deprived by my guards, I now restore in your hands, as
a true and courteous Knight; it will be endowed with three most
excellent properties--its hilt be faith, its blade be hope, its point
be charity; it should teach us this important lesson, that when we
draw our swords in a just and virtuous cause, having faith in God, we
may reasonably hope for victory, ever remembering to extend the hand
of charity to the fallen foe; sheathe it, and sooner may it rust in
its scabbard than be drawn in the cause of injustice or oppression."

Q. What followed? A. The Sovereign Master then invested me with the
Persian countersign.

Q. Give it? A. This countersign is given like the Jewish, excepting
this variation, it is given over instead of under the arch of steel.
The words are Tatnai Shethar-boznai, Enavdai.

Q. Who were they? A. They were governors of Persian provinces, and
enemies of the Jews.

Q. What followed? A. The Sovereign Master then invested me with the
Red Cross word.

Q. Give it? A. (Each placing his left hand upon the other's right
shoulder, at the same time bringing the point of the swords to each
other's left side, in which position the word Libertas is given.)

Q. What followed? A. The Sovereign Master then invested me with the
grand sign, grip, and word of Knight of the Red Cross.

Q. Give them. A. The grand sign is given by bringing the thumb and
finger of the left hand to the mouth, and carrying it off in an
oblique direction; the grip is given by interlacing the fingers of the
left hand; the word is Veritas. The sign, grip, and word are given
under the arch of steel.

Q. How do you translate the word? A. Truth.

Q. To what does the sign allude? A. To the blowing of the trumpet upon
the walls and watch towers of the Council, but more particularly to
the obligation, "that when the last trump shall sound, I shall be
forever excluded from the society of all true and faithful Sir
Knights."

Q. What is the motto of our Order? A. "Magna est veritas et
prevalebit." [Great is truth, and will prevail.]

       *       *       *       *       *


KNIGHT TEMPLAR, AND KNIGHT OF MALTA.

FIRST SECTION.

Question--Are you a Knight Templar? Answer--That is my title.

Q. Where were you created a Knight Templar? A. In a just and lawful
Encampment of Knight Templars.

Q. What number composes a just and lawful Encampment of Knight
Templars? A. There is an indispensable number and a constitutional
number.

Q. What is an indispensable number? A. Three.

Q. Under what circumstances are they authorized to form and open an
Encampment of Knight Templars? A. Three Knight Templars, hailing from
three different commanderies, may, under the sanction of a charter or
warrant from some regular Grand Encampment, form and open an
Encampment for the dispatch of business.

Q. What is a constitutional number? A. Seven, nine, eleven, or more.

Q. When composed of eleven, of whom does it consist? A. Warden,
Sword-Bearer, Standard-Bearer, Recorder, Treasurer, Junior Warden,
Senior Warden, Prelate, Captain-General, Generalissimo, and Grand
Commander.

Q. Warden's station? A. On the left of the Standard-Bearer in the
West, and on the left of the third division.

Q. His duty? A. To observe the orders and directions of the Grand
Commander; to see that the sentinels are at their respective posts,
and that the Encampment is duly guarded.

Q. Sword-Bearer's station? A. On the right of the Standard-Bearer in
the West, and on the right of the third division.

Q. His duty? A. To assist in the protection of the banners of our
Order; to watch all signals from the Grand Commander, and see his
orders duly executed.

Q. Standard-Bearer's station in the Encampment? A. In the West, and in
the centre of the third division.

Q. His duty? A. To display, support, and protect the banners of our
Order.

Q. Why is the Standard-Bearer's station in the West? A. That the
brilliant rays of the rising sun, shedding their lustre upon the
banners of our Order, may encourage and animate all true and courteous
Knights, and dismay and confound their enemies.

Q. Recorder's station in the Encampment? A. In front of the
Captain-General.

Q. His duty? A. To observe with attention the order of the Encampment;
keep a just and regular record of the same; collect the revenue, and
pay the same over to the Treasurer.

Q. Treasurer's station in the Encampment? A. In front of the
Generalissimo.

Q. His duty? A. To receive in charge all funds and property of the
Encampment; pay all orders drawn upon him, and render a just and
faithful account when required.

Q. Station of the Junior Warden in the Encampment? A. At the southwest
angle of the triangle, and on the left of the first division.

Q. His duty? A. To attend to all poor and weary pilgrims traveling
from afar; to accompany them on the journey; answer all questions for
them, and finally introduce them into the asylum.

Q. Senior Warden's station in the Encampment? A. At the northwest
angle of the triangle, and on the right of the second division.

Q. His duty there? A. To attend on pilgrim warriors traveling from
afar; to comfort and support pilgrims penitent, and after due trial,
to recommend them to the hospitality of the Generalissimo.

Q. Prelate's station in the Encampment? A. On the right of the
Generalissimo.

Q. His duty there? A. To administer at the altar, and offer up prayers
and adorations to the Deity.

Q. Captain-General's station? A. On the left of the Grand Commander.

Q. His duty? A. To see that the proper officers make all suitable
preparations for the several meetings of the Encampment, and take
special care that the asylum is in a suitable array for the
introduction of candidates and dispatch of business; also to receive
and communicate all orders from the Grand Commander to officers of the
line.

Q. Generalissimo's station? A. On the right of the Grand Commander.

Q. His duty? A. To receive and communicate all orders, signals, and
petitions, and assist the Grand Commander in the discharge of his
various duties, and in his absence to govern the Encampment.

Q. Grand Commander's station? A. In the East.

Q. His duty? A. To distribute alms, and protect weary pilgrims
traveling from afar; to encourage pilgrim warriors; to sustain
pilgrims penitent; feed the hungry, clothe the naked, bind up the
wounds of the afflicted; to inculcate hospitality, and govern his
Encampment with justice and moderation.

       *       *       *       *       *

SECOND SECTION.

Question--What were the preparatory circumstances attending your
reception into this illustrious Order? Answer--I was conducted to the
chamber of reflection, where I was left in silence and solitude, to
reflect upon three questions, which were left with me in writing.

Q. What were your answers? A. They were satisfactory to the Grand
Commander; but as a trial of my patience and perseverance, he enjoined
upon me the performance of seven years' pilgrimage, clothed in
pilgrim's weeds.

Q. What followed? A. I was then invested with sandals, staff, and
scrip, and commenced my tour of pilgrimage, but was soon accosted by
the guard, who demanded of me, "Who comes there?"

Q. Your answer? A. A poor and weary pilgrim, traveling from afar, to
join with those who oft have gone before, and offer his devotions at
the holy shrine.

Q. What said the guard? A. Pilgrim, I greet thee; gold and silver have
I none, but such as I have give I unto thee.

Q. What followed? A. After having participated in the refreshments
(which is a glass of water and a cracker), the guard took me by the
hand and thus addressed me, "Pilgrim, harken to a lesson to cheer thee
on thy way, and insure thee of success."

Q. What followed? Lesson read. (See Templar's chart.) The guard then
took me by the hand and said, "Fare thee well! God speed thee on thy
way."

Q. What followed? A. I still pursued my pilgrimage, but was often
accosted by guards, from whom I received the same friendly treatment
as from the first.

Q. Where did your term of pilgrimage end? A. At the door of the
asylum, where after giving the alarm by 3 x 3, the Warder appeared and
demanded, "Who comes there?"

Q. Your answer? A. A poor and weary pilgrim, traveling from afar, who,
having passed full three long years of pilgrimage, now craves
permission, if it shall please the Grand Commander, forthwith to
dedicate the remaining four years to deeds of more exalted usefulness,
and if found worthy, his strong desire is now to be admitted to those
valiant Knights, whose well-earned fame has spread both far and near
for deeds of charity and pure beneficence.

Q. What were you then asked? A. What surety can you offer that you are
no impostor?

Q. Your answer? A. The commendations of a true and courteous Knight,
the Junior Warden, who recommends to the Grand Commander the remission
of four remaining years of pilgrimage.

Q. What followed? A. The Grand Commander then addressed the Most
Excellent Prelate: "This being true, Sir Knight, our Prelate, you will
conduct this weary pilgrim to the altar, where having taken an
obligation always to be faithful to his vow, cause him forthwith to be
invested with a sword and buckler, that as a pilgrim warrior he may
perform seven years' warfare as a trial of his courage and
constancy."

Q. What followed? A. The Senior Warden then detached a party of
Knights to escort me to the altar, where, in due form, I took upon me
the obligation of a Knight Templar.

Q. What was that due form? A. Kneeling on both knees upon two cross
swords, my body erect, my naked hands covering the Holy Bible, Square,
and Compass, with two cross swords lying thereon, in which due form I
received the solemn obligation of Knight Templar.

Q. Repeat the obligation.

  "I, A. B., of my own free will and accord, in the presence of
  Almighty God and this Encampment of Knight Templars, do hereby and
  hereon most solemnly promise and swear, that I will always hail,
  forever conceal, and never reveal, any of the secret arts, parts,
  or points appertaining to the mysteries of this Order of Knight
  Templars, unless it be to a true and lawful companion Knight
  Templar, or within the body of a just and lawful Encampment of
  such; and not unto him or them, until by due trial, strict
  examination, or lawful information, I find him or them lawfully
  entitled to receive the same. Furthermore do I promise and swear,
  that I will answer and obey all due signs and regular summons,
  which shall be given or sent to me from regular Encampments of
  Knight Templars, if within the distance of forty miles, natural
  infirmities and unavoidable accidents only excusing me.
  Furthermore do I promise and swear, that I will help, aid, and
  assist with my council, my purse, and my sword, all poor and
  indigent Knight Templars, their widows and orphans, they making
  application to me as such, and I finding them worthy, so far as I
  can do it without material injury to myself, and so far as truth,
  honor, and justice may warrant. Furthermore do I promise and
  swear, that I will not assist or be present at the forming and
  opening of an Encampment of Knight Templars, unless there be
  present seven Knights of the Order, or the representatives of
  three different Encampments, acting under the sanction of a legal
  warrant. Furthermore do I promise and swear, that I will go the
  distance of forty miles, even barefoot and on frosty ground, to
  save the life and relieve the distresses of a worthy Knight,
  should I know that his distresses required it, and my abilities
  permit. Furthermore do I promise and swear, that I will wield my
  sword in defence of innocent virgins, destitute widows, helpless
  orphans, and the Christian religion. Furthermore do I promise and
  swear, that I will support and maintain the by-laws of the
  Encampment, of which I may hereafter become a member, the edicts
  and regulations of the Grand Encampment, under which the same may
  be holden, together with the laws and constitution of the General
  Grand Encampment of the United States of America, so far as the
  same shall come to my knowledge. To all this I most solemnly and
  sincerely promise and swear, with a firm and steady resolution to
  perform and keep the same, without any hesitation, equivocation,
  mental reservation, or self-evasion of mind in me whatever,
  binding myself under no less penalty than to have my head struck
  off and placed on the highest spire in Christendom, should I
  knowingly or wilfully violate any part of this my solemn
  obligation of a Knight Templar; so help me God, and keep me
  steadfast to perform and keep the same."

Q. What followed? A. The Most Excellent Prelate directed me to arise,
and thus addressed me: "Pilgrim, thou hast craved permission to pass
through our solemn ceremonies, and enter the asylum of our Encampment;
by thy sandals, scrip, and staff, I judge thee to be a child of
humility; charity and hospitality are the grand characteristics of
this magnanimous Order; in the characters of Knight Templars, you are
bound to give alms to poor and weary pilgrims, traveling from afar; to
succor the needy, feed the hungry, clothe the naked, and bind up the
wounds of the afflicted. We here wage war against the enemies of
innocent virgins, destitute widows, helpless orphans, and the
Christian religion. If thou art desirous of enlisting in this noble
and glorious warfare, lay aside thy staff and take up the sword,
fighting manfully thy way, and with valor running thy course; and may
the Almighty, who is a strong tower and defence to all those who put
their trust and confidence in him, be now and ever thy defence and thy
salvation."

Q. What followed? A. Having laid aside my staff and taken up the
sword, the Most Excellent Prelate continued: "Having now taken up the
sword, we expect you will make a public declaration of the cause in
which you will wield it."

Q. Your answer? A. I wield my sword in defence of innocent virgins,
destitute widows, helpless orphans, and the Christian religion.

Q. What was the Prelate's reply? A. With confidence in this
profession, our Senior Warden will invest you with the warrior's pass,
and under his direction, as a trial of your courage and constancy, we
must now assign you seven years of warfare--success and victory attend
you. (The pass-word is Mahershalal-hashbaz, and is given under the
arch of steel, as has been described.)

Q. What followed? A. I then commenced my tour of warfare, and made
professions of the cause in which I would wield my sword.

Q. Where did your tour of warfare end? A. At the door of the asylum,
where, on giving the alarm by 3 x 4, the Warder appeared and demanded,
"Who comes there?"

Q. Your reply? A. A pilgrim warrior, traveling from afar, who, having
passed full three long years of warfare, is most desirous now, if it
should please the Grand Commander, to be admitted to the honors and
rewards that await a valiant Templar.

Q. What was then demanded of you? A. What surety can you give that you
are no impostor?

Q. Your answer? A. The commendation of a true and courteous Knight,
the Senior Warden, who recommends to the Grand Commander the remission
of the four remaining years of warfare.

Q. What was then demanded? A. By what further right or benefit do you
expect to gain admittance to the asylum?

Q. Your answer? A. By the benefit of a pass-word.

Q. Give it. (Here the warrior's pass is given, as before described.)

Q. What was then said to you? A. I was directed to wait with courage
and constancy, and soon an answer would be returned to my request.

Q. What answer was returned? A. Let him be admitted.

Q. What did the Grand Commander then observe? A. Pilgrim, having
gained admittance to our asylum, what profession have you now to make
in testimony of your fitness to be received a Knight among our number.

Q. Your answer? A. Most Eminent, I now declare, in truth and
soberness, that I hold no enmity or hatred against a being on earth,
that I would not freely reconcile, should I find him in a
corresponding disposition.

Q. What was the Grand Commander's reply? A. Pilgrim, the sentiments
you utter are worthy of the cause in which you are engaged; but still
we must require some stronger proofs of your faithfulness; the proofs
we demand are, that you participate with us in five libations; this
being accomplished, we will receive you a Knight among our number.

Q. What were the ingredients of the libations? A. Four of them were
taken in wine and water, and the fifth in pure wine.

Q. What was the first libation? A. To the memory of Solomon, King of
Israel.

Q. What was the second libation? A. To the memory of Hiram, King of
Tyre.

Q. What was the third? A. To the memory of Hiram, the widow's son, who
lost his life in defence of his integrity.

Q. What followed? A. The Grand Commander then addressed me: "Pilgrim,
the Order to which you seek to unite yourself is founded on the
Christian religion; let us, then, attend to a lesson from the holy
evangelist."

Q. What followed? A. The Most Excellent Prelate then read a lesson
relative to the apostasy of Judas Iscariot. (See Templar's Chart.)

Q. What followed? A. The Grand Commander then addressed me: "Pilgrim,
the twelve tapers you see around the triangle, correspond in number
with the disciples of our Saviour while on earth, one of whom fell by
transgression, and betrayed his Lord and Master; and as a constant
admonition to you always to persevere in the paths of honor,
integrity, and truth, and as a perpetual memorial of the apostasy of
Judas Iscariot, you are required by the rules of our Order to
extinguish one of those tapers; and let it ever remind you that he who
can basely violate his vow and betray his secret, is worthy of no
better fate than Judas Iscariot." (The candidate extinguishes one of
the tapers; the triangle is placed in the centre of the room, on which
are twelve burning candles; between each candle stick a glass of wine;
in the centre of the triangle is placed a coffin, on which are the
Bible, skull and cross-bones.)

Q. What followed? A. The relics were then uncovered, and the Grand
Commander thus addressed me: "Pilgrim, you here behold an emblem of
mortality resting on divinity--a human skull resting on the Holy
Scriptures; it is to teach us that among all the trials and
vicissitudes which we are destined to endure while passing through the
pilgrimage of this life, a firm reliance on divine protection can
alone afford us the consolation and satisfaction which the world can
neither give nor take away."

Q. What followed? A. The Most Excellent Prelate then read a lesson to
me with respect to the bitter cup.

Q. What followed? A. The Grand Commander took the skull in his hand,
and pronounced the following soliloquy: "How striking is this emblem
of mortality, once animated, like us, but now it ceases to act or
think; its vital energies are extinct, and all the powers of life have
ceased their operations; and such, my brethren, is the state to which
we are all hastening; let us, therefore, gratefully improve the
remaining space of life, that when our weak and frail bodies, like
this memento, shall become cold and inanimate and mouldering in
sepulchral dust and ruins, our disembodied spirits may soar aloft to
the blessed regions, where dwell light and life eternal."

Q. What followed? A. The Most Excellent Prelate then read a lesson
relative to the crucifixion. (See Templar's Chart.)

Q. What was the fourth libation? A. To the memory of Simon of Cyrene,
the early friend and disciple of our Saviour, who was compelled to
bear his cross, and fell a martyr to his fate.

Q. What followed? A. The Grand Commander then addressed me: "Pilgrim,
before you can be permitted to participate in the fifth libation, we
must enjoin on you one year's penance as a trial of your faith and
humility, which you will perform under the direction of the Junior and
Senior Wardens, with the skull in one hand, and a lighted taper in the
other; which is to teach you that with faith and humility you should
cause your light so to shine before men, that they, seeing your good
works, may glorify our Father, which is in heaven."

Q. What followed? A. I then commenced my tour of penance, and passed
in an humble posture through the sepulchre, where the fifth lesson was
read by the Senior Warden relative to the resurrection. (Here the
ascension of the Saviour is represented on canvas, which the candidate
is directed to look at: at the same time the Sir Knights sing a hymn.)
After the hymn, the Prelate speaks as follows:

  "I am the resurrection and the life, saith the Lord; he that
  believeth on me, though he were dead, yet shall he be made alive;
  and whosoever liveth and believeth on me shall never die. Pilgrim,
  the scene before you represents the splendid conclusion of the
  hallowed sacrifice offered by the Redeemer of the world, to
  propitiate the anger of an offended Deity. This sacred volume
  informs us that our Saviour, after having suffered the pains of
  death, descended into the place of departed spirits, and that on
  the third day he burst the bands of death, triumphed over the
  grave, and, in due time, ascended with transcendent majesty to
  heaven, where he now sits on the right hand of our Heavenly
  Father, a mediator and intercessor for all those who have faith in
  Him. I now invest you with an emblem of that faith (at the same
  time suspends from his neck a black cross): it is also an emblem
  of our Order, which you will wear as a constant memorial, for you
  to imitate the virtues of the immaculate Jesus, who died that you
  might live. Pilgrim, the ceremonies in which you are now engaged
  are calculated deeply to impress your mind, and I trust will have
  a happy and lasting effect upon your character. You were first, as
  a trial of your faith and humility, enjoined to perform seven
  years of pilgrimage; it represents the great pilgrimage of life,
  through which we are all passing; we are all weary pilgrims,
  anxiously looking forward to that asylum, where we shall rest from
  our labors, and be at rest forever. You were then directed, as a
  trial of your courage and constancy, to perform seven years'
  warfare; it represents to you the constant warfare with the lying
  vanities and deceits of this world, in which it is necessary for
  us always to be engaged. You are now performing a penance as a
  trial of your humility. Of this our Lord and Saviour has left us a
  bright example. For though he was the Eternal Son of God, he
  humbled himself to be born of a woman, to endure the pains and
  afflictions incident to human nature, and finally to suffer a
  cruel and ignominious death upon the cross; it is also a trial of
  that faith which will conduct you safely over the dark gulf of
  everlasting death, and land your enfranchised spirit in the
  peaceful abodes of the blessed. Pilgrim, keep ever in your memory
  this awful truth; you know not how soon you may be called upon to
  render an account to that Supreme Judge, from whom not even the
  most minute action of your life is hidden; for although you now
  stand erect in all the strength of manhood and pride of beauty,
  in a few short moments you may become a pale and lifeless corpse.
  This moment, even while I yet speak, the angel of death may
  receive the fatal mandate to strike you from the role of
  existence; and the friends who now surround you may be called upon
  to perform the last sad duty of laying you in the earth, a banquet
  for worms, and this fair body become as the relic you now hold in
  your hand. Man that is born of a woman is of few days and full of
  sorrow; he cometh up and is cut down like a flower; he fleeth as a
  shadow and continueth not; in the midst of life we are in death;
  of whom may we seek for succor but of Thee, O Lord, who for our
  sins are justly displeased. Yet, O God most holy, thou God most
  mighty, O holy and most merciful Saviour, deliver us from the
  pains of eternal death. I heard a voice from heaven saying unto
  me, write from henceforth, blessed are the dead that die in the
  Lord; even so, saith the spirit, for they rest from their labors;
  be ye also ready, and rest assured that a firm faith in the truths
  here revealed will afford you consolation in the gloomy hour of
  dissolution, and insure you ineffable and eternal happiness in the
  world to come. Amen and amen."

Q. Where did your tour of penance end? A. It has not yet ended;
neither can it end until this mortal shall put on immortality; for all
men err, and all error need repentance.

Q. Were you then permitted to participate in the fifth libation? A. I
was.

Q. Where? A. Within the asylum.

Q. How gained you admittance there? A. After having passed my year of
penance, I returned to the door of the asylum, where, on giving the
alarm, the Warden appeared and demanded, "Who comes there?"

Q. Your answer? A. Pilgrim penitent, traveling from afar, who begs
your permission here to rest, and at the shrine of our departed Lord
to offer up his prayers and meditations.

Q. What was then demanded of you? A. What surety can he offer that he
is no impostor?

Q. Your answer? A. The commendation of two true and courteous Knights,
the Junior and Senior Wardens.

Q. What was then demanded of you? A. By what further right or benefit
I expected to gain admittance.

Q. Your answer? A. By the benefit of a pass-word.

Q. Did you give that pass-word? A. I did not; my conductor gave it for
me.

Q. Give it? A. Golgotha. (It is given as before described.)

Q. What was then said to you? A. Wait with faith and humility, and
soon an answer shall be returned to your request.

Q. What was the answer of the Grand Commander? A. That I should be
admitted.

Q. What did the Grand Commander then demand? A. Who have you there in
charge, Sir Knight?

Q. What answer was returned? A. A pilgrim penitent, traveling from
afar, who, having passed his term of penance, seeks now to participate
in the fifth libation, thereby to seal his fate.

Q. What did the Grand Commander then observe? A. Pilgrim, in granting
your request and receiving you a Knight among our number, I can only
offer you a rough habit, coarse diet, and severe duties; if, on these
conditions, you are still desirous of enlisting under our banners, you
will advance and kneel at the base of the triangle.

Q. What did the Grand Commander then observe? A. Pilgrim, the fifth
libation is taken in the most solemn and impressive manner; we cannot
be too often reminded that we are born to die; and the fifth libation
is an emblem of that bitter cup of death, of which we must all sooner
or later partake, and from which even the Saviour of the world,
notwithstanding his ardent prayers and solicitations, was not exempt.

Q. What was then said to you? A. The Grand Commander asked me if I had
any repugnance to participate in the fifth libation.

Q. Your answer? A. I am willing to conform to the requirements of the
Order.

Q. What followed? A. I then took the cup (the upper part of the human
skull) in my hand, and repeated after the Grand Commander the
following obligation:

  "This pure wine I now take in testimony of my belief in the
  mortality of the body and the immortality of the soul, and may
  this libation appear as a witness against me, both here and
  hereafter, and as the sins of the world were laid upon the head of
  the Saviour, so may all the sins committed by the person whose
  scull this was be heaped upon my head, in addition to my own,
  should I ever knowingly or wilfully violate or transgress any
  obligation that I have heretofore taken, take at this time, or
  shall at any future period take, in relation to any degree of
  Masonry, or Order of Knighthood. So help me God."

Q. What was this obligation called? A. The sealed obligation.

Q. Why so? A. Because any obligation entered into, or promise made in
reference to this obligation, is considered by Knight Templars as more
binding and serious than any other special obligation could be.

Q. What followed? A. The Most Excellent Prelate then read the sixth
lesson, relative to the election of Matthias. (See Chart.)

Q. What followed? A. The Generalissimo thus addressed the Grand
Commander: "Most Eminent, by the extinguished taper on the triangle, I
perceive there is a vacancy in our Encampment, which I propose should
be filled by a choice from among those valiant Knights who have
sustained the trials and performed the ceremonies required by our
Order."[18]

Q. What followed? A. The Grand Commander then ordered the lots to be
given forth, which being done, I was elected, and the Grand Commander
thus addressed me: "In testimony of your election as a companion among
us, and of your acceptance of that honor, you will relight that
extinguished taper; and may the Almighty lift upon you the light of
His countenance, and preserve you from falling."

Q. What followed? A. The Grand Commander then directed me to kneel,
and said by virtue of the high power in me vested, as the successor
and representative of Hugh De Paganis, and Geoffrey, of St. Omers, I
now dub and create you Knight Templar, Knight of Malta, of the Holy
Order of St. John of Jerusalem. [This is repeated three times, at the
same time laying the blade of the sword first upon the right
shoulder, then upon the head, and then upon the left shoulder of the
candidate.]

Q. What followed? A. The Grand Commander then presented me a sword,
and thus addressed me: "This sword in your hand, as a true and
courteous Knight, will be endowed with three most excellent qualities;
its hilt be justice impartial, its blade be fortitude undaunted, and
its point be mercy; and let it teach us this important lesson, that we
should ever be assured of the justice of the cause in which we draw
our swords, and being thus assured, we should persevere with the most
undaunted fortitude, and finally, having subdued our enemies, we
should consider them no longer such, but extend to them the most
glorious attribute of God's mercy."

Q. What followed? A. The Grand Commander then communicated to me the
due-guard, the penitent's pass, and the grand sign, grip and word of
Knight Templars.

Q. Give the due-guard? [The sign is given by placing the end of the
right thumb under the chin.]

Q. To what does it allude? A. To the penalty of my obligation; to have
my head struck off and placed upon the highest spire in Christendom.

Q. Give the penitent's pass? A. It is given as before described; the
word is Golgotha.

Q. Give the grand sign. [This sign is given by placing yourself in a
situation representing the crucifixion of Christ.]

Q. To what does this sign allude? A. To the manner in which the
Saviour expired upon the cross, and expiated the sins of the world.

Q. Give the grip and word. [This grip is given by interlacing the
fingers of the right and left hands of the candidate, which forms a
cross.]

Q. What is the word? A. Immanuel. [The word is given at the time of
giving the grip, and is the name of the grip.]

Q. What does the grip teach us? A. That as our fingers are thus
strongly interlaced, so should the hearts of Knight Templars be firmly
interlaced in friendship and brotherly love.

Q. What is the motto of our Order? A. Rex regum, et Dominus dominorum.

Q. How do you translate it? A. King of kings, and Lord of Lords.

       *       *       *       *       *


KNIGHTS OF THE CHRISTIAN MARK, AND GUARDS OF THE CONCLAVE.

This Conclave is governed by an Invincible Knight of the Order of St.
John of Jerusalem, a Senior and Junior Knight, six Grand Ministers,
Recorder, Treasurer, Conductor, and Guard.

OPENING.--"Sir Junior Knight, are all convened in a secret place, and
secured from the prying eye of the profane?"

"We are, Invincible."

"Sir Senior Knight, instruct the Sir Knights to assemble in form for
the purpose of opening this Invincible Order."

The members kneel on both knees in a circle, each with his right hand
on his heart, his left on his forehead.

  PRAYER.--"Eternal source of life, of light, and perfection,
  Supreme God and Governor of all things, liberal dispenser of every
  blessing! We adore and magnify Thy holy name for the many
  blessings we have received from Thy hands, and acknowledge our
  unworthiness to appear before Thee; but for the sake, and in the
  name of Thy atoning Son, we approach Thee as lost and undone
  children of wrath; but through the blood of sprinkling, and the
  sanctification of the Holy Ghost, we come imploring a continuation
  of Thy favors, for thou hast said, that he who cometh to Thee
  through faith in the Son of Thy love, Thou wilt in no wise cast
  out; therefore, at the foot of the cross we come, supplicating
  pardon for our past offences, that they may be blotted out from
  the book of Thy remembrance and be seen no more, and that the
  remainder of our days may be spent as becometh the followers of
  the Holy One of Israel; and graciously grant that love, harmony,
  peace, and unity may reign in this Council; that one spirit may
  animate us--one God reign over us--and one heaven receive us,
  there to dwell in Thine adorable presence forever and ever. Amen."

The Invincible Knight takes the Bible and waves it four times over his
head, saying, "Rex regnantium, et Dominus dominantium;" [that is, King
of kings, and Lord of Lords;] kisses it and passes it on his right; it
goes around until it comes again to the Invincible Knight, who opens
and reads, Matthew v. 3-12, 16.

Always interlace the fingers of the left hand, draw your sword and
present it to the heart, and say, "Tammuz Touliumeth, I pronounce this
Convention opened in ample form. Let us repair to our several
stations, and strictly observe silence."

PREPARATION.--The candidate is shown into the anti-chamber by the
conductor, who clothes him in a gown of brown stuff, and leads him to
the door of the Council chamber, where he knocks twice, six, and
two--2, 6, and 2.

Junior Knight--"Some one knocks for admission, Invincible Knight."
Invincible--"See who it is and make report." J. K. (goes to the door
and reports)--"One that is faithful in good works wishes admission
here." Inv.--"What good works hath he performed?" J. K.--"He hath
given food to the hungry, drink to the thirsty, and clothed the naked
with a garment." Inv.--"Thus far he hath done well; but there is still
much for him to do. To be faithful in my house, saith the Lord, he
should be filled with love for my people. If so, let him enter under
the penalties of his symbolic obligation." He enters, makes signs
until he arrives at the altar, there kneels.

  VOW.--"I, A. B., do promise and vow, with this same volume clasped
  in my hands, that I will keep secret the words, signs, tokens, and
  grips of this Order of Knighthood from all but those Knights of
  St. John of Jerusalem, who have shown a Christian disposition to
  their fellow-men, are professors of the Christian faith, and have
  passed through the degrees of symbolic Masonry; and that I will
  protect and support, as far as in me lies, the followers of the
  Lord Jesus Christ; feed them, if hungry; give them drink, if
  thirsty; if naked, clothe them with garments; teach them, if
  ignorant; and advise them for their good and their advantage. All
  this I promise in the name of the Father, of the Son, and of the
  Holy Ghost; and if I perform it not, LET ME BE ANATHEMA MARANATHA!
  ANATHEMA MARANATHA!" [i.e., accursed at the coming of the Lord.]

The Invincible Knight interlaces the fingers of his left hand with
those of the candidate, who lays his right hand on his heart. The
Invincible Knight draws his sword; the Senior Knight does the same;
they cross them on the back of the candidate's neck, and the
Invincible Knight says, "By virtue of the high power in me vested, by
a bull of HIS HOLINESS, POPE SYLVESTER, I dub you a Knight of the
Christian Mark, member of the Grand Council, and Guard of the Grand
Conclave." The Invincible Knight then whispers in his ear, "Tammuz
Touliumeth." The Knights come to order; the Senior Knight takes his
seat; the candidate continues standing; the conductor brings a white
robe; the Senior Knight says:

  "Thus saith the Lord, he that believeth and endureth to the end
  shall overcome, and I will cause his iniquities to pass from him,
  and he shall dwell in my presence forever and ever. Take away his
  filthy garments from him, and clothe him with a change of raiment.
  For he that overcometh the same shall be clothed in white raiment,
  and his name shall be written in the Book of Life, and I will
  confess his name before my Father and his holy angels. He that
  hath an ear to hear, let him hear what the Spirit saith unto the
  true believer. Set ye a fair mitre upon his head, place a palm in
  his hand, for he shall go in and out and minister before me, saith
  the Lord of hosts; and he shall be a disciple of that rod taken
  from a branch of the stem of Jesse. For a branch has grown out of
  his root, and the spirit of the Lord hath rested upon it; the
  spirit of his wisdom, and might, and righteousness is the girdle
  of his loins and faithfulness the girdle of his vine, and he
  stands as an insignia to the people, and him shall the Gentiles
  seek, and his rest shall be glorious. Cause them that have charge
  over the city to draw near, every one with the destroying weapon
  in his hand."

The six Grand Ministers came forward from the north with swords and
shields. The first is clothed in white, and has an ink-horn by his
side, and stands before the Invincible Knight, who says:

  "Go through the city: run in the midst thereof and smite: let not
  thine eye spare, neither have pity; for they have not executed my
  judgments with clean hands, saith the Lord or Hosts."

The candidate is instructed to exclaim:

  "Woe is me, for I am a man of unclean lips, and my dwelling has
  been In the tents of Kedar, and among the children of Meshec."

Then he that has the ink-horn by his side, takes a live branch with
the tongs from the altar, and touches the lips of the candidate, and
says:

  "If ye believe, thine iniquities shall be taken away, thy sins
  shall be purged. I will that these be clean with the branch that
  shall be given up before me. All thy sins are removed, and thine
  iniquities blotted out. For I have trodden the wine-press alone,
  and with me was none of my people. For behold, I come with dyed
  garments from Bozrah, mighty to save. Refuse not, therefore, to
  hearken; draw not away thy shoulders; shut not thine ear, that
  thou shouldest not hear."

The six Ministers now proceed as if they were about to commence the
slaughter, when the Senior Knight says to him with the ink-horn:

  "Stay thine hand; proceed no further until thou hast set a mark on
  those that are faithful in the house of the Lord, and trust in the
  power of his might. Take ye the signet, and set a mark on the
  forehead of my people that have passed through great tribulation,
  and have washed their robes, and have made them white in the blood
  of the Lamb, which was slain from the foundation of the world."

The Minister takes the signet and presses it on the candidate's
forehead. He leaves the mark in red letters, "KING OF KINGS, AND LORD
OF LORDS." The Minister opens the scroll and says, "Sir Invincible
Knight, the number of the sealed are one hundred and forty and four
thousand." The Invincible Knight strikes four, and all the Knights
stand before him. He says, "Salvation belongeth to our God, which
sitteth upon the throne, and unto the Lamb." All the members fall on
their faces, and say "Amen. Blessing, honor, glory, wisdom,
thanksgiving, and power, might, majesty, and dominion, be unto our God
forever and ever. Amen." They all cast down crowns and palm branches,
and rise up and say, "Great and numberless are thy works, thou King of
saints. Behold the star which I laid before Joshua, on which is
engraved seven eyes, as the engraving of a signet, shall be set as a
seal on thine arm--as a seal on thine heart; for love is stronger than
death: many waters cannot quench it. If a man would give all the
treasures of his house for love, he cannot obtain it; it is the gift
of God through Jesus Christ, our Lord."

  CHARGE.--"Invincible Knight, I congratulate you on your having
  been found worthy to be promoted to this honorable Order of
  Knighthood. It is highly honorable to all those worthy Knights,
  who with good faith and diligence, perform its many important
  duties. The honorable situation to which you are now advanced, and
  the illustrious office which you now fill is one that was much
  desired by the first noblemen of Italy, but ambition and jealousy
  caused his highness, Pope Alexander, to call on his ancient
  friend, the Grand Master of the Knights of St. John of Jerusalem,
  to guard his person and the Holy See, as those Knights were known
  to be well grounded in the faith, and zealous followers of the
  Lord. The members of the guard were chosen BY THEIR COUNTENANCES,
  for it is believed that a plain countenance is an indication of
  the heart; and that no stranger should gain admission and discover
  the secrets of this august assembly, this Order of the Christian
  Mark was conferred on those who went about doing good, and
  following the example of their illustrious Master, Jesus Christ.
  Go thou and do likewise.

MOTTO.--"Christus regnat, vincit, triumphat;" [i.e., Christ rules,
conquers, triumphs.] Rex regnantium, et Dominus dominantium.

Israel on the left breast, a triangular plate of gold, seven eyes
engraved on one side, on the other the letter G in the five points.

       *       *       *       *       *


KNIGHTS OF THE HOLY SEPULCHRE.

  HISTORY.--St. Helena, daughter of Caylus, King of Britain, consort
  of Constantine, and mother of Constantine the Great, in the year
  296, made a journey to the Holy Land in search of the cross of
  Jesus Christ. After leveling the hillocks and destroying the
  temple of Venus, three crosses were discovered. It was now
  difficult to discover which of the three was the one sought for by
  her. By order of his Holiness, Pope Marcellinus, they were borne
  to the bed of a woman who had long been visited by sickness, and
  lay at the point of death; she placed her hands upon the second
  cross first, which rendered her no service; but when she laid her
  hand upon the third, she was restored to her former health. She
  instantly arose, giving glory to God, saying, He was wounded for
  our transgressions, he was bruised for our iniquities, the
  chastisement of sin was upon him, and with his stripes we are
  healed. On the spot where the crosses were found, St. Helena
  erected a stately church, one hundred paces long and sixty wide;
  the east end takes in the place where the crosses stood, and the
  west of the sepulchre. By leveling the hills, the sepulchre is
  above the floor of the church, like a grotto, which is twenty feet
  from the floor to the top of the rock. There is a superb cupola
  over the sepulchre, and in the aisles are the tombs of Godfrey and
  Baldwin, kings of Jerusalem. In 302, St. Helena instituted the
  Order of Knights of the Holy Sepulchre of our Lord and Saviour,
  Jesus Christ. This Order was confirmed in 304 by his Holiness,
  Pope Marcellinus; they were bound by a sacred vow to guard the
  Holy Sepulchre, protect pilgrims, and fight infidels and enemies
  of the cross of Christ. The city of Jerusalem was rebuilt and
  ornamented by AElius Adrian, Emperor of Rome, and given to the
  Christians in 120. The Persians took it from them in 637, and in
  1008 it fell into the hands of the Turks, under whose oppressions
  it long groaned, until Peter the Holy steered the western princes
  to release the distressed church, and in 1096 Godfrey and Baldwin
  unfurled the banner of the cross and expelled the Turks. He was
  invested with a crown of laurel, and suffered himself to be called
  the King of Palestine.

DESCRIPTION, ETC.--The Council must represent a Cathedral Church, the
altar covered with black, upon which must be placed three large
candles, a cross, and in the centre a skull and cross-bones. The
Principal stands on the right side of the altar, with a Bible in one
hand, and a staff in the other; soft music plays, and the veil is
drawn up, and discovers the altar; the choir say:

    Hush, hush, the heavenly choir,
    They cleave the air in bright attire;
    See, see, the lute each angel brings,
    And hark divinely thus they sing.

    To the power divine,
    All glory be given,
    By man upon earth,
    And angels in heaven.

The priest steps before the altar and says, "Kyrie Elieson; Christe
Elieson; Kyrie Elieson; [that is, O Lord, have mercy; O Christ, have
mercy; O Lord, have mercy.] Amen. Gloria Sibi Domino! [i.e., Glory to
the Lord himself.] I declare this Grand Council opened and ready to
proceed to business." The Priests and Ministers take their several
stations and observe order. The candidates being prepared, he alarms
at the door by seven raps, and the Prelate says to Verger, "See the
cause of that alarm and report." Verger goes to the door and reports,
"Right Reverend Prelate, there are seven brethren who solicit
admission to this Grand Council." Prelate says, "On what is their
desire founded?" Verger--"On a true Christian principle, to serve the
church and its members by performing the seven corporeal works of
mercy, and to protect and guard the Holy Sepulchre from the destroying
hands of our enemies." Prelate--"Admit them, that we may know them, if
you please." They are then admitted. Prelate says to them, "Are you
followers of the Captain of our salvation?" Verger says, "We are,
Right Reverend Prelate." P.--"Attend, then, to the sayings of our
Master, Jesus Christ." Thou shalt love the Lord thy God with all thy
heart, with all thy mind, with all thy soul, and with all thy might.
This is the first great commandment, and the second is like unto it;
thou shalt love thy neighbor as thyself; on these two commandments
hang all the law and the prophets. The Verger and Beadle hold the
Bible, on which the candidates place their right hands.

  VOW.--"I, A. B., in the name of the high and undivided Trinity, do
  promise and vow to keep and conceal the high mysteries of this
  noble and Invincible Order of Knights of the Holy Sepulchre, from
  all but such as are ready and willing to serve the church of
  Christ by acts of valor and charity, and its members by performing
  all the corporeal works of mercy, and that, as far as in me lies,
  I will defend the church of the Holy Sepulchre from pillage and
  violence, and guard and protect pilgrims on their way to and from
  the Holy Land; and if I perform not this, my vow, to the best of
  my abilities, let me become INANIMATUS [dead].

Interlace your fingers with the candidate, cross your arms, and say,
"De mortuis, nil nisi bonum; [i.e., concerning the dead, say nothing
but good.] Prelate says, "Take the sword and travel onward--guard the
Holy Sepulchre--defeat our enemies--unfurl the banner of our
cross--protect the Roman Eagle--return to us with victory and safety."
The candidates depart, go to the south, where they meet a band of
Turks--a desperate conflict ensues--the Knights are victorious; they
seize the crescent, and return to the cathedral in triumph, and place
the banner, eagle, and crescent before the altar, and take their
seats. (22d chapter St. John read by Prelate.) Then the choir sing:

    "Creator of the radiant light,
    Dividing day from sable night;
    Who with the light bright origin,
    The world's creation didst begin."

Prelate then says, "Let our prayer come before Thee, and let our
exercise be acceptable in thy sight." The seven candidates kneel at
the foot of the altar. The Prelate takes the bread, and says,
"Brethren, eat ye all of this bread in love, that ye may learn to
support each other." He then takes the cup, and says, "Drink ye all of
this cup to ratify the vow that ye have made, and learn to sustain one
another." The Prelate then raises them up by the grip (interlace the
fingers), and says, "1st, Sir, I greet thee a Knight of the Holy
Sepulchre; go feed the hungry; 2d, Give drink to the thirsty; 3d,
Clothe the naked with a garment; 4th, Visit and ransom the captives;
5th, Harbor the harborless, give the orphan and widow where to lay
their heads; 6th, Visit and relieve the sick; 7th, Go and bury the
dead." All make crosses and say, "In nomini patria filio et spiritus
sancto. Amen." Prelate says, "Brethren, let us recommend to each other
the practice of the four cardinal virtues--prudence, justice,
temperance, fortitude."

CLOSING.--The Knights all rise, stand in circle, interlace their
fingers, and say, "Sepulchrum." Prelate then says, "Gloria patri, et
filio, et spiritus sancto;" [i.e., Glory to the Father, Son, and Holy
Spirit.] Brethren answer, "Sicut erat in principio, et nunc, et semper
et in secula seculorum; [i.e., As it was in the beginning, is now, and
shall be, world without end.] Amen."

  BENEDICTION.--"Blessed be thou, O Lord, our God! Great first cause
  and Governor of all things; thou createst the world with thy
  bountiful hand, and sustained it by thy wisdom, by thy goodness,
  and by thy mercy! It cometh to pass that seed time and harvest
  never fall! It is Thou that givest every good and perfect gift!
  Blessed be thy name forever and ever!"

To examine a Knight of the Holy Sepulchre; he holds up the first
finger of the right hand, Knight holds up the second; you then hold up
the third, and he shuts up his first; this signifies three persons in
one God.

       *       *       *       *       *


THE HOLY AND THRICE ILLUSTRIOUS ORDER OF THE CROSS, CALLED A COUNCIL.

       C F
     M     C
   S         C
     A  O  P

St. Albert, to every Knight Companion of the Holy and Thrice
Illustrious Order of the Cross: Be it known unto you, that with
regard to unquestionable vouchers, we have confirmed the Induction of
the Knight Templar Mason into the Councils of the said Order of
Knighthood, and herein do warrant him as a worthy and Illustrious
Companion, thereof; and hoping and confiding that he will ever so
demean himself as to conduct to the glory of I. H. S., the Most Holy
and Almighty God, and to the honor of his Mark, we do recommend and
submit him to the confidence of all those throughout the world, who
can truly and deservedly say, "I am a Christian;" and that no
unwarrantable benefits shall arise from this Diploma, and we charge
all concerned cautiously and prudently to mark the bearer on the
mystic letters therein contained, and to regard only the result, in
its application and privileges.

Done out of Council, at ----, in the county of ----, and State of
----, on this ---- day of ----.

  Sir --------
  Sovereign Prefect.

  Sir --------
  Acting Pref.

  Commendations,
  Sir Knights Comp'ns.

The officers and council all in their places. The Most Illustrious
Prefect addresses the Most Worthy Provost thus: "Most Worshipful
Provost, what is the o'clock?" Most Worshipful Provost says, rising
and facing the east, at the same time raising his mark in his right
hand, "Most Illustrious Prefect, it is now the first hour of the day,
the time when our Lord suffered and the veil of the temple was rent
asunder, when darkness and consternation was spread over the earth,
when the confusion of the old covenant was made light in the new in
the temple of the cross. It is, Most Illustrious Prefect, the third
watch, when the implements of Masonry were broken--when the flame,
which led the wise men of the east, reappeared--when the cubic stone
was broken, and the word was given." Most Illustrious Prefect says to
Worthy Herald, "It is my will that this house of God be closed, and
the remembrance of those solemn and sacred events, be here
commemorated: make this; Worthy Herald, known to the Most Worshipful
Provost, in due and ancient form." The Worthy Herald bows and
approaches the Most Worshipful Provost, where he bows thrice, faces
about and gives a blast with his horn, and after the Knights have
filed out by threes without the door, except the worthy Senior
Inductor, he does his errand, viz.:--"Most Worshipful Provost, it is
the sovereign will of Count Albertus, of Pergamus, that this house of
God be closed, and that those solemn and sacred events in the new
covenant be here commemorated: you will observe this." The Worthy
Herald bows, and the Most Worshipful Provost rises and addresses the
Worthy Senior Inductor thus: "It is the will of the Most Illustrious
Prefect that here now be opened a Council of Knights of the Cross:
what therein becomes your duty?" Worthy Senior Inductor says, "To
receive the commands of my superiors in the order, and pay obedience
thereto--to conduct and instruct my ignorant pass-brethren; and to
revere, and inculcate reverence in others, for the Most Holy and
Almighty God." The Most Worshipful Provost rises fiercely and says,
"By what right do you claim this duty?" Worthy S. Inductor says, "By
the right of a sign, and the mark of a sign." Most Worshipful Provost
says, "Will you give me a sign?" Worthy Sen. "I could if I should."
The Most Worshipful Provost then partly extends both arms, pointing
downwards to an angle of 39 deg., with the palms open, and upwards, to
show they are not sullied with iniquity and oppression, and says,
"Worthy Sen. Inductor, you may give it." The Worthy Sen. Inductor then
looks him full in the face, and with his forefinger touches his right
temple, and lets fall his hand, and says, "This is a sign." Most
Worshipful Provost says, "A sign of what?" Worthy Senior Inductor
says, "Aye, a sign of what?" Most Worshipful Provost says, "A penal
sign." Worthy Senior Inductor says, "Your sign is ----." Most
Worshipf. Pro. says, "The last sign of my induction. But you have the
mark of a sign." Worthy S. Inductor says, "The sign whereof my mark is
a mark, I hope is in the Council above." Most Worshipf. Pro. says,
"But the mark ----." Worthy S. Inductor says, "Is in my bosom."
Thereupon he produces his mark in his left hand, and with the
forefinger of his right on the letter S, on the cross, asks, "What's
that?" Most Wor. Pro. says, "Lisha." Wor. Pro. puts his finger on the
letter H, and asks, "What is this?" Worthy S. Inductor says, "Sha."
Worthy S. Inductor then puts his finger on the letter I, and asks,
"What is this?" Most Worshipf. Pro. says, "Baal." "What, then, is your
mark?" Worthy S. Inductor says, "Baal, Sha-Lisha; ['Lord of the
three'] I am the Lord." The Most Worshipful Provost then says, "You
are my brother, and the duty is yours of ancient right; please
announce the Council open." The Worthy Senior Inductor steps to the
door and gives three raps, and is answered by some Knight from
without, who is then admitted, and the Worthy S. Inductor gives the
CONDITIONAL sign (which is by partly extending both arms, as before
described), the Knight answering by putting his finger to his right
temple, as before. The Worthy S. Inductor then addresses the chair,
thus:--"Most Illustrious Prefect, a professing brother is within the
Council by virtue of a sign." Most Illustrious Prefect says to Worthy
Herald, "Go to this professing brother, and see him marked before the
chair of the Most Worshipful Provost; conduct him thither, Worthy
Herald." The Worthy Herald says to the Knight, "Worthy Sir, know you
the sacred cross of our Council?" Knight says, "I am a Christian." The
Worthy Herald then says, "Follow me." When arrived before the Most
Wor. Pro. the Worthy Herald says, "Most Worthy Provost, by order of
the Most Illustrious Prefect, I here bring you to be marked a
professing brother of the cross." The Most Worthy Provost says,
"Worthy Sir, know you the cross of our Council; and can you, without
fear or favor, support and bear that cross?" Knight says, "I am a
Christian." The Most Worthy Provost says. "Worthy Sir, know you the
cross of our Council; and can you, without fear or favor, support and
bear that cross?" Knight says, "I am a Christian." The Most Worthy
Provost says, "No more."

       *       *       *       *       *


THE OBLIGATIONS OF THRICE ILLUSTRIOUS KNIGHTS OF THE CROSS.

  FIRST OBLIGATION.--You, Mr. ----, do now, by your honor, and in
  view of the power and union of the Thrice Illustrious Order of the
  Cross, now first made known to you, and in the dread presence of
  the Most Holy and Almighty God, solemnly and sincerely swear and
  declare, that, to the end of your life, you will not, either in
  consideration of gain, interest, or honor, nor with good or bad
  design, ever take any, the least, step or measure, or be
  instrumental in any such object, to betray or communicate to any
  person, or being, or number of the same, in the known world, not
  thereto of cross and craft entitled, any secret or secrets, or
  ceremony or ceremonies, or any part thereof appertaining to the
  order and degree known among Masons as the Thrice Illustrious
  Order of the Cross. That you will not, at any time or times
  whatever, either now or hereafter, directly or indirectly, by
  letter, figure, or character, however or by whoever made, ever
  communicate any of the information and secret mysteries heretofore
  alluded to. That you will never speak on or upon, or breathe high
  or low, any ceremony or secret appertaining thereto, out of
  Council, where there shall not be two or more Knights companions
  of the order present, besides yourself, and that in a safe and
  sure place, whereby any opinion, even of the nature and general
  principles of the institution, can be formed by any other person,
  be he Mason or otherwise, than a true Knight companion of the
  cross; nothing herein going to interfere with the prudent practice
  of the duties enjoined by the order, or arrangement for their
  enforcement.

  2.--You further swear, that, should you know another to violate
  any essential part of this obligation, you will use your most
  decided endeavors, by the blessing of God, to bring such person to
  the strictest and most condign punishment, agreeably to the rules
  and usages of our ancient fraternity; and this by pointing him out
  to the world as an unworthy vagabond; by opposing his interest, by
  deranging his business, by transferring his character after him
  wherever he may go, and by exposing him to the contempt of the
  whole fraternity and the world, but of our illustrious order more
  especially, during his whole natural life: nothing herein going to
  prevent yourself, or any other, when elected to the dignity of
  Thrice Illustrious, from retaining the ritual of the order, if
  prudence and caution appear to be the governing principle in so
  retaining it, such dignity authorizing the elected to be governed
  by no rule but the dictates of his own judgment, in regard to what
  will best conduce to the interest of the order; but that he be
  responsible for the character of those whom he may induct, and for
  the concealment of the said ritual.

  3.--Should any Thrice Illustrious Knight or acting officer of any
  council which may have them in hand, ever require your aid in any
  emergency in defence of the recovery of his said charge, you swear
  cheerfully to exercise all assistance in his favor, which the
  nature of the time and place will admit, even to the sacrifice of
  life, liberty, and property. To all, and every part thereof, we
  then bind you, and by ancient usage you bind yourself, under the
  no less infamous penalty than dying the death of a traitor, by
  having a spear, or other sharp instrument, like as our divine
  Master, thrust in your left side, bearing testimony, even in
  death, of the power and justice of the mark of the holy cross.


  SECOND OBLIGATION.--Mr. ----, before you can be admitted to the
  light and benefit of this Thrice Illustrious order, it becomes my
  duty, by ancient usage, to propose to you certain questions, not a
  thing vainly ceremonial; but the companions will expect true
  answers: they will concern your past life, and resolutions for the
  future. Have you given me without evasion or addition, your
  baptismal and family names, and those of your parents, your true
  age as far as within your knowledge; where you were educated;
  where you were born, and also where was your last place of
  residence? or have you not? "I have." It is well.

  2d.--Were your parents free and not slaves? had they right and
  title in the soil of the earth? were they devoted to the religion
  of the cross, and did they so educate their family? have you
  searched the spiritual claims of that religion on your gratitude
  and your affections? and have you continued steadfast in that
  faith from choice and a conviction of your duty to heaven, or from
  education? "From duty and choice." This also is right.

  3d.--Have you ever up to this time lived according to the
  principles of that religion, by acting upon the square of virtue
  with all men, nor defrauding any, nor defamed the good name of
  any, nor indulged sensual appetites unreasonably, but more
  especially to the dishonor of the matrimonial tie, nor extorted
  on, or oppressed the poor. "I have not been guilty of these
  things." You have then entitled yourself to our highest
  confidence, by obeying the injunctions of our Thrice Illustrious
  Prefect in Heaven, "of doing to all men even as you would that
  they should do unto you." Mr. ----, can you so continue to act,
  that yearly on the anniversary of St. Albert, you can solemnly
  swear for the past season you have not been guilty of the crimes
  enumerated in these questions? "By the help of God I can." Be it
  so, then, that annually, on the anniversary of St. Albert you
  swear to these great questions; and the confidence of the Knights
  Companions of the order in you, rests on your being able so to do.

  4th.--For the future, then, you promise to be a good man, and to
  be governed by the moral laws of God and the rules of the order,
  in always dealing openly, honorably, and above deceit, especially
  with the Knights companions of the order? "I do."

  5th.--You promise so to act with all mankind, but especially with
  the fraternity, as that you shall never be justly called a bad
  paymaster, ungrateful, a liar, a rake, or a libertine, a man
  careless in the business of your vocation, a drunkard, or a
  tyrant? "I do."

  6th.--You promise to lead a life so upright and just in relation
  to all mankind as you are capable of, but in matters of difference
  to preserve the interest of a companion of the order; of a
  companion's friend for whom he pleads, to any mere man of the
  word? "I do."

  7th.--You promise never to engage in mean party strife, nor
  conspiracies against the government or religion of your country,
  whereby your reputation may suffer, nor ever to associate with
  dishonorable men even for a moment, except it be to secure the
  interest of such person, his family or friends, to a companion,
  whose necessities require this degradation at your hands? "I do."

  8th.--You promise to act honorably in all matters of office or
  vocation, even to the value of the one-third part of a Roman
  penny, and never to take any advantage therein unworthy the best
  countenance of your companions, and this, that they shall not, by
  your unworthiness, be brought into disrepute? "I do."


  THIRD OBLIGATION.--I do now, by the hopes and power of the mark of
  the Holy and Illustrious Order of the Cross, which I do now hold
  to Heaven in my right hand as the earnest of my faith, and in the
  dread presence of the most holy and Almighty God, solemnly swear
  and declare that I do hereby accept of, and forever will consider
  the cross and mark of this order as my only hope: that I will make
  it the test of faith and fellowship; and that I will effect its
  objects and defend its mysteries to the end of my days, with my
  life and with my property--and first, that in the state of
  collision and misunderstanding impiously existing among the
  princes and pilgrims, defenders and champions of the Holy Cross of
  Jesus our Lord, now assembled in the land and city of their peace,
  and considering that the glory of the Most High requires the
  greatest and strictest unanimity of measures and arms, the most
  sacred union of sentiment and brotherly love in the soldiers who
  there thus devote themselves to his cause and banner, I swear
  strictly to dedicate myself, my life, and my property forever
  hereafter to his holy name and the purposes of our mark, and to
  the best interest of all those who thus with me become Knights of
  the Cross: I swear forever to give myself to this holy and
  illustrious order, confiding fully and unreservedly in the purity
  of their morals and the ardor of their pious enthusiasm, for the
  recovery of the land of their fathers, and the blessed clime of
  our Lord's sufferings, and never to renounce the mark of the order
  nor the claims and welfare of my brethren.

  2d.--And that the holy and pious enthusiasm of my brethren may not
  have slander or disgrace at my hands, or the order be injured by
  my unworthiness, I swear forever to renounce tyranny and
  oppression in my own person and place, whatever it may be, and to
  stand forth against it in others, whether public or private; to
  become the champion of the cross, to observe the common good; be
  the protector of the poor and unfortunate; and ever to observe the
  common rights of human nature without encroachment, or permitting
  encroachment thereon, if in my power to prevent or lessen it. I
  will, moreover, act in subordination to the laws of my country,
  and never countenance any change in the government under which I
  live, without good and answerable reasons for so doing, that
  ancient usages and immemorial customs be not overturned.

  3d.--I swear to venerate the mark as the wisdom and decree of
  Heaven, to unite our hands and hearts in the work of the holy
  crusade, and as an encouragement to act with zeal and efficacy;
  and I swear to consider its testimonies as the true and only
  proper test of an illustrious brother of the cross.

  4th.--I swear to wear the mark of this order, without any the
  least addition, except what I shall be legally entitled to by
  INDUCTION, forever, if not without the physical means of doing so,
  or it being contrary to propriety; and even then, if possible, to
  wear the holy cross; and I swear to put a chief dependence for the
  said worthy and pious objects therein.

  5th.--I swear to put confidence unlimited in every illustrious
  brother of the cross, as a true and worthy follower of the blessed
  Jesus, who has sought this land, not for private good, but pity,
  and the glory of the religion of the Most High and Holy God.

  6th.--I swear never to permit my political principles nor personal
  interest to come counter to his, if forbearance and brotherly
  kindness can operate to prevent it; and never to meet him if I
  know it, in war or in peace, under such circumstances that I may
  not, in justice to myself, my cross, and my country wish him
  unqualified success; and if perchance it should happen without my
  knowledge, on being informed thereof, that I will use my best
  endeavors to satisfy him, even to the relinquishing my arms and
  purpose. I will never shed a brother's blood nor thwart his good
  fortune, knowing him to be such, nor see it done by others if in
  my power to prevent it.

  7th.--I swear to advance my brother's best interest, by always
  supporting his military fame and political preferment in
  opposition to another; and by employing his arms or his aid in his
  vocation, under all circumstances where I shall not suffer more by
  so doing, than he, by my neglecting to do so, but this never to
  the sacrifice of any vital interest in our holy religion, or in
  the welfare of my country.

  8th.--I swear to look on his enemies as my enemies, his friends as
  my friends, and stand forth to mete out tender kindness or
  vengeance accordingly; but never to intrude on his social or
  domestic relations to his hurt or dishonor, by claiming his
  privileges, or by debauching or defaming his female relations or
  friends.

  9th.--I swear never to see calmly nor without earnest desires and
  decided measures to prevent the ill-treatment, slander, or
  defamation, of any brother knight, nor ever to view danger or the
  least shadow of injury about to fall on his head, without well and
  truly informing him thereof; and, if in my power to prevent it,
  never to fail, by my sword or counsel, to defend his welfare and
  good name.

  10th.--I do swear never to prosecute a brother before those who
  know not our order, till the remonstrance of a council shall be
  inadequate to do me justice.

  11th.--I swear to keep sacred my brother's secrets, both when
  delivered to me as such, and when the nature of the information is
  such as to require secrecy for his welfare.

  12th.--I swear to hold myself bound to him, especially in
  affliction and adversity, to contribute to his necessities my
  prayers, my influence, and my purse.

  13th.--I swear to be under the control of my council, or, if
  belonging to none, to that which is nearest to me, and never to
  demur to, or complain at, any decree concerning me, which my
  brethren, as a council, shall conceive me to deserve, and enforce
  on my head, to my hurt and dishonor.

  14th.--I swear to obey all summons sent from any council to me, or
  from any Most Illustrious Knight, whether Illustrious Counsellor
  for the time being, or by INDUCTION, and to be governed by the
  constitution, usages, and customs of the order without variation
  or change.

  15th.--I swear never to see nor permit more than two candidates,
  who, with the Senior Inductor, will make three, to be advanced, at
  the same time, in any council where I shall be; nor shall any
  candidate, by suffrage, be inducted without a unanimous vote of
  the illustrious brethren in council; nor shall any council advance
  any member, there not being three illustrious Knights, or one Most
  Illustrious and four Illustrious Knights of the Cross present,
  which latter may be substituted by Most Illustrious Induction; nor
  yet where there shall not be a full and proper mark of the order,
  such as usage has adopted to our altar, of metal, or other durable
  and worthy material, contained within the apartment of council, as
  also the Holy Bible; nor will I ever see a council opened for
  business, without the ceremony of testing the mark, exercised on
  the character of every brother, prayers, and the reading of the
  35th Psalm of David; nor will I ever see, consent to, or
  countenance, more than two persons of the same business or calling
  in life, to belong to, or be inducted and advanced in any one
  council of which I am a member, at the same time; nothing therein
  going to exclude members from other parts of the country, or from
  foreign parts, from joining us, if they consent formally and truly
  to stand in deference and defence, first, of their special
  BAR-BRETHREN in the council, nor to prevent advancements to fill
  vacancies, occasioned by death or removal. To all this, and every
  part thereof, I do now, as before, by the honor and power of the
  mark, as by an honorable and awful oath, which confirmeth all
  things in the dread presence of the Most Holy and Almighty God,
  solemnly and in truth, bind and obligate my soul; and in the
  earthly penalties, to wit, that, for the violation of the least
  matter or particle of any of the here taken obligations, I become
  the silent and mute subject of the displeasure of the Illustrious
  Order, and have their power and wrath turned on my head, to my
  destruction and dishonor, which, like the NAIL OF JAEL, may be the
  sure end of an unworthy wretch, by piercing my temples with a true
  sense of my ingratitude--and for a breach of silence in case of
  such an unhappy event, that I shall die the infamous death of a
  traitor, by having a spear, or other sharp weapon, like as my
  Lord, thrust in my left side--bearing testimony, even in death, of
  the power of the mark of the Holy and Illustrious Cross, before I.
  H. S., our thrice Illustrious Counsellor in Heaven, the Grand
  Council of the good. To this I swear.

       *       *       *       *       *


THE LODGE OF PERFECTION: COMPRISING THE ELEVEN INEFFABLE DEGREES OF
MASONRY.

  In these several degrees some name of God is used, as the
  distinguishing word. Each name, however, is only a mode of
  pronouncing the Hebrew word Jehovah. The later Jews have a
  superstitious fear of pronouncing that name. Whenever it occurs in
  the Hebrew Text, they substitute the word Adonai in its place. To
  those who read the original language of the Old Testament, it is
  known, that while the consonants of the Hebrew word remain, the
  vowel points may be so changed as to afford several different
  pronunciations. In the different degrees of Ineffable Masonry, the
  four consonants (Jod, He, Vau, He) of the name Jehovah are
  differently pointed, so as to furnish a word for each degree. In
  the degree of Perfection, the candidate is sworn not to pronounce
  the word but once during his life, hence it is termed INEFFABLE,
  or unutterable. The ordinary mode of giving it in that degree
  consists in simply repeating the names of its letters, "Jod, He,
  Vau, He." On receiving that degree, the candidate is told that he
  is to become acquainted with the true pronunciation of the
  ineffable name of God, as it was revealed to Enoch. He is then
  taught to pronounce the word "Ya-ho"--sounding the _a_ like _a_ in
  wall. When written in Masonic manuscripts, this word is spelled
  "Ja-hoh."

       *       *       *       *       *


SECRET MASTER.

OPENING.--The Master strikes five. At this signal the Grand Marshal
rises, and the Master addresses him: Master. Your place in the Lodge?
Answer: In the North, Most Powerful.

M. Your business there? A. To see that the Sanctum Sanctorum is duly
guarded.

M. Please to attend to your duty, and inform the guards that we are
about to open a Lodge of Secret Masters by the MYSTERIOUS NUMBER. A.
It is done.

M. How are we guarded? A. By seven Secret Masters stationed before the
veil of the Sanctum Sanctorum.

The Master strikes six. The Inspector rises. Master. Brother Adoniram,
are you a Secret Master? Inspector. I have passed from the square to
the compass.

M. What is the hour? I. The dawn of day has driven away darkness, and
the great light begins to shine in this Lodge.

The Master strikes seven. The brethren rise. Master. If the great
light is the token of the dawn of day, and we are all Secret Masters,
it is time to begin our labors; give notice that I am about to open a
Lodge of Secret Masters by the mysterious number. The Inspector obeys.
The signs of the degrees from Entered Apprentice to Royal Arch,
inclusive, are given with that of silence, which belongs to this
degree. The Master places the two forefingers of his right hand on his
lips. This is answered by the brethren with the two forefingers of the
left. All clap hands seven times.

M. I declare this Lodge of Secret Masters open, and in order for
business. Brother Grand Marshal, please to inform the guards.

       *       *       *       *       *


SECOND SECTION.--Question--What did you see in the Sanctum Sanctorum
when the thick veil was removed? Answer--I saw the great circle, in
which was enclosed the blazing star, which filled me with awe and
reverence.

Q. What do the Hebrew characters in the triangle signify? A. Something
above my knowledge, which I cannot pronounce.

Q. What word did those Hebrew characters compose? A. The ineffable
name of the Great Architect of the Universe.

Q. To whom was that name revealed? A. To Moses; he received the
pronunciation thereof from the Almighty on the mount, when he appeared
to him, and by a law of Moses it was forbidden ever to be pronounced
unless in a certain manner, so that in process of time the true
pronunciation was lost.

Q. What more did you perceive? A. Nine other words.

Q. Where were they placed? A. In the nine beams of the blazing
luminary.

Q. What did they signify? A. The nine names which God gave himself
when speaking to Moses on Mount Sinai, and the promise that his
posterity should one day discover his real name.

Q. Give them to me, with their significations? A. "Eloah," The Strong.
"Hayah," He is. "Shaddai," The Almighty. "Elyon," The Most High.
"Adonai," The Lord. "Ahad Kodesh," The Holy One. "Riba," The Mighty.
"Mahar," Merciful. "Eloham," Merciful God.

Q. What doth the circle which surrounds the delta signify? A. The
eternity of the power of God, which hath neither beginning nor end.

Q. What doth the blazing star denote? A. That light which should guide
us to the Divine Providence.

Q. What is signified by the letter G in the centre of the blazing
star? A. Glory, Grandeur and Gomez, or Gibber Hodihu.

Q. What is meant by these? A. By Glory is meant God, by Grandeur, man
who may be great by perfection; and Gibber Hodihu, is a Hebrew word
signifying thanks to God. It is said to have been the first word
spoken by the first man.

Q. What else did you see in the Sanctum Sanctorum? A. The ark of
alliance or covenant.

Q. Where was the ark of alliance placed? A. In the west end of the
Sanctum Sanctorum, under the blazing star.

Q. What did the ark with the blazing star represent? A. As the ark was
the emblem of the alliance which God had made with his people, so is
the circle which surrounds the delta in the blazing star, the emblem
of the alliance of Brother Masons.

Q. Of what form was the ark? A. A solid oblong square.

Q. Of what was it made? A. Of shittim wood covered within and without
with pure gold, surmounted with a golden crown and two cherubims of
gold.

Q. What was the covering of the ark called? A. Propitiatory.

Q. Why so? A. Because God's anger was there appeased.

Q. What did the ark contain? A. The tables of the law which God gave
to Moses.

Q. Of what were they made? A. Of white marble.

Q. Who constructed the ark? A. Bezeleel of the Tribe of Judah, and
Aholiab of the Tribe of Dan, who were filled with the spirit of God in
wisdom and understanding, and in knowledge and in all manner of
workmanship.

Q. What was the name of the Sanctum Sanctorum in Hebrew? A. "Dabir."

Q. What does the word signify? A. Speech.

Q. Why was it so called? A. Because the Divinity resided there in a
peculiar manner, and delivered his oracles.

Q. How many doors were there in the Sanctum Sanctorum? A. Only one on
the east side called "Zizon," or Balustrade. It was covered with
hangings of purple, scarlet, blue, and fine twined linen of cunning
work, embroidered with cherubims, and suspended from four columns.

Q. What did these columns represent? A. The four cardinal points.

Q. Your duty as a Secret Mason? A. To guard the Sanctum Sanctorum, and
sacred furniture of the holy place.

Q. What was that furniture? A. The altar of incense, the two tables of
shew-bread, and the golden candlesticks.

Q. How were they placed? A. The altar of incense stood nearest the
Sanctum Sanctorum, and the tables and candlesticks were placed five on
the north and five on the south side of the holy place.

Q. What is meant by the EYE in our Lodge? A. That Secret Masters
should keep a careful watch over the conduct of the craft in general.

Q. What is your age? A. Three times 27, and accomplished 81.

       *       *       *       *       *


CLOSING A LODGE OF SECRET MASTERS.--The Master strikes five.--The
Grand Marshal rises.

Master. Brother Grand Marshal, what is the last as well as the first
care of a Lodge of Secret Masters? Answer. To see that the Sanctum
Sanctorum is duly guarded.

Master. Please attend to your duty, and inform the guards that we are
about to close this Lodge of Secret Masters by the mysterious number.
The Grand Marshal obeys, and repeats, "It is done, Most Powerful."
Master strikes six.--Adoniram rises.

Master. Brother Adoniram, what is the hour? Answer. The end of day.

Master. What remains to do? Adoniram--To practice virtue, fly from
vice, and remain in silence.

Master. Since there remains nothing to do but to practice virtue and
fly vice, let us enter again into silence, that the will of God may be
accomplished. The signs are given, and seven blows struck as at
opening.

Master. I declare this Lodge duly closed.

       *       *       *       *       *


DEGREE OF PERFECT MASTER.

OPENING.--Right Worshipful and Respectable Master strikes two, upon
which Grand Marshal rises, and Master says, "Brother Grand Marshal,
are we all Perfect Masters?" Answer--We are, Right Worshipful and
Respectable.

Q. Your place in the Lodge? A. In the North, Right Worshipful and
Respectable.

Q. Your business there? A. To see that the Lodge is duly tyled.

Q. Please to attend to your duty and inform the Tyler that we are
about to open a Lodge of Perfect Masters. (Grand Marshal reports.)
Right Worshipful and Respectable Master knocks three, upon which the
Warden and the Master of Ceremonies in the South rise. Master says,
"Brother Stokin, are you a Perfect Master?" Answer--I have seen the
tomb of our respectable Master, Hiram Abiff, and have in company with
my brethren shed tears at the same.

Q. What is the hour? A. It is four.

Master then knocks four, upon which all the brethren rise. Master
says, "If it is four, it is time to set the workmen to labor. Give
notice that I am going to open a Lodge of Perfect Masters by four
times four." (Senior Warden reports to brethren.) Signs given of
former degrees, together with those of this degree. Master knocks
four, Stokin four, Master of Ceremonies four, and Grand Marshal
four--then all the brethren strike four times four with their hands.
Then Master declares the Lodge open, and orders the Marshal to inform
the Tyler.

RECEPTION.--The candidate has a green cord put 'round his neck and is
led by the Master of Ceremonies to the door, who knocks four, which is
repeated by the Warden and answered by the Master. The Senior Warden
says, "While the craft are engaged in lamenting the death of our Grand
Master, Hiram Abiff," an alarm is heard at the inner door of the
Lodge.

LECTURE.--Question--Are you a Perfect Master? Answer--I have seen the
tomb of Hiram Abiff, and have in company with my brethren, shed tears
at the same.

Q. How were you prepared to be a Perfect Master? Answer--A sprig of
cassia was placed in my left hand, and a green cord about my neck.

Q. Why was the sprig of cassia placed in the left hand? A. That I
might deposit it in the grave of Hiram Abiff.

Q. Why was a rope of green color put 'round your neck? A. Because the
body of Hiram Abiff was lowered into the grave by the brethren, at his
second interment, by a rope of that color. There is another reason, to
signify thereby that a Perfect Master by flourishing in virtue, might
hope for immortality.

Q. How did you gain admission? A. By four distinct knocks.

Q. What did they denote? A. Life, virtue, death, and immortality.

Q. How were they answered? A. By four from within.

Q. What was then said to you? A. Who comes there?

Q. Your answer? A. A Secret Master who is well qualified, etc.

Q. What was then said to you? A. I was then asked by what further
right, etc.

Q. Your answer? A. By the right, etc.

Q. What was then said to you? A. Wait until the Right Worshipful and
Respectable Master has been informed of your request and his answer
returned.

Q. What was his answer? A. Introduce him in due and ancient form.

Q. What was that form? A. I was conducted to the West by the Master of
Ceremonies and interrogated by the Master, "What is your request?"

Q. Your answer? A. To receive the degree of Perfect Master.

Q. What was then said to you by the Master? A. Before you can be
admitted to this privilege, it will be necessary for you to join the
funeral procession of Hiram Abiff.

Q. What followed? A. I joined in the procession, which moved four
times 'round the Lodge, the brethren singing a funeral ode; when we
arrived at the grave, the procession moved in an inverted order--the
coffin was lowered with a green rope, and the sprigs of cassia thrown
into the grave.

Q. What followed? A. The Master resumed his station, and the
procession moved to the east.

Q. What followed? A. When he directed the Grand Marshal to inform King
Solomon that the tomb of Hiram Abiff was completed, and request him to
examine the same.

Q. What followed? A. Solomon entered and proceeded with the procession
to the tomb of Hiram Abiff, and having examined the same and read the
inscription J. M. B., he made a sign of admiration, and said in the
joy of his heart, "It is accomplished and complete;" the brethren all
making the same sign.

Q. What followed? A. The brethren resumed their places, and the Master
directed the Master of Ceremonies to cause me to approach the east by
four times four steps from the compass extended from an angle of
seven to that of sixty degrees, and take the obligation of a Perfect
Master.

Q. Repeat that obligation. A. OBLIGATION.--"1st point, Secrecy. 2d.
Obey orders and decrees of Council of Princes of Jerusalem, under
penalty of all the former degrees; also, under penalty of being
smitten on the right temple with a common gavel or setting maul. So
help," etc.

Q. What did the Master then communicate to you? A. He said, "It is my
desire to draw you," etc., and then gave me the signs, words, tokens
and history of this degree.

Q. Give me the signs. A. 1st sign--Place the palm of the right hand on
the right temple, at the same time stepping back with the right foot,
then bring up the right foot to its first position and let the right
arm fall perpendicularly on the right side (alluding to the penalty).
Second sign is that of admiration.--Raise the hands and eyes to
heaven, let the arms fall crossed upon the belly, looking downwards.

Q. Give me the pass-word. A. (Accassia.)

Q. To what does the word allude, etc. Give me the token and mysterious
word. A. Token is that of the Mark Master, given on the five points of
fellowship; the mysterious word Jeva (pronounced Je-vau).

Q. What was then done? A. The Master invested me with the jewel and
apron of this degree, and informed me that my jewel was designed to
remind me, that, as a perfect Master, I should measure my conduct by
the exact rule of equity.

Q. Give me the history of this degree. A. After the body of Hiram
Abiff had been found, Solomon, pleased with having an opportunity of
paying a tribute of respect to the memory of so great and good a man,
ordered the noble Adoniram, his Grand Inspector, to make the suitable
arrangements for his interment; the brethren were ordered to attend
with white aprons and gloves, and he forbade that the marks of blood
which had been spilled in the temple, should be effaced until the
assassins had been punished. In the meantime, Adoniram furnished a
plan for a superb tomb and obelisk of white and black marble, which
were finished in nine days. The tomb was entered by passing between
two pillars, supporting a square stone surrounded by three circles; on
the stone was engraved the letter J. On the tomb, was a device
representing a virgin, etc. (as in third degree). The heart of Hiram
Abiff was enclosed in a golden urn, which was pierced with a sword to
denote the desire of the brethren to punish the assassins. A
triangular stone was affixed to the side of the urn, and on it were
the letters J. M. B., surrounded by a wreath of cassia. This urn was
placed on the top of the obelisk which was erected on the tomb. Three
days after the interment, Solomon repaired with his court to the
temple, and all the brethren being arranged as at the funeral, he
directed his prayer to heaven, examined the tomb and the inscription
on the urn: struck with admiration, he raised his hands and eyes to
heaven, and said in the joy of his heart, "It is accomplished and
complete."

Q. Where was this monument situated? A. Near the west end of the
temple.

Q. What is meant by the letter J. on the square stone? A. Jeva. The
ineffable name as known by us.

Q. What is meant by the letters J. M. B. on the triangular stone? A.
They are the initials of the three Hebrew words, Joshagn, Mawkoms,
Bawheer--signifying "the elect sleeps in his place."

Q. What is signified by the pyramids in the Lodge? A. Pyramids were
used by our Egyptian brethren, for Masonic purposes. Being built on
rocks, they shadow forth the durability of Masonry. Their bases were
four-cornered, their external surfaces equilateral triangles, pointing
to the four cardinal points. The pyramidical form is also intended to
remind us of our mortality. Its broad base represents the
commencement, and its termination in a point, the end of human life.

CLOSING.--Master strikes two.--Marshal rises. Master says, "The last
as well as the first care," etc., as in opening.

       *       *       *       *       *


INTIMATE SECRETARY.

OPENING.--Most Illustrious Master knocks nine.--Marshal rises.

Master says, "Are we all Intimate Secretaries?" Answer--We are, Most
Illustrious.

Q. Your place? A. In the anti-chamber at the head of the guards.

Q. Your business there? A. To see that the hall of audience is duly
guarded.

Q. How are we guarded? A. By Perfect Masters.

The Most Illustrious says, "I appoint Brother ----, Lieutenant of the
Guards, to aid you in the execution of your duty. Repair to your
station and see that none approach without permission." The guards
then fall on their right knees, cross their hands in such a manner
that their thumbs touch their temples, and repeat in a low voice, Jeva
(pron. Je-vau), thrice, and then retire. Solomon then strikes twice
nine, upon which Hiram rises; they make signs of former degrees with
twenty signs of this degree. Most Illustrious strikes three times nine
and declares Lodge open. A triple triangle is placed on a Bible.

LECTURE.--Question--Are you an intimate Secretary? Answer--I am.

Q. How were you received? A. By curiosity.

Q. Explain that. A. Being placed among the guards in the anti-chamber,
a brother, representing the King of Tyre, hastily made his way through
the guards, with a countenance expressive of anger, and entered the
hall of audience, leaving the door partly open; curiosity led me to
the door to observe what passed within.

Q. Was you perceived by them? A. I was. Hiram, King of Tyre, hearing
the noise I made, suddenly turned his head and discovered me. He
exclaimed to Solomon, "My brother, there is a listener." Solomon
replied, "It is impossible, since the guards are without."

Q. What followed? A. Hiram, without replying, rushed to the door, and
dragging me into the Lodge, exclaimed, "Here he is." Solomon inquired,
"What shall we do with him?" Hiram laid his hand on his sword, and
answered, "Let him be delivered into the custody of the guards, that
we may determine what punishment we shall inflict upon him, for this
offence." Solomon then struck on the table which stood before him,
whereupon the guards entered, and saluting the Lodge, received this
order from him: "Take this prisoner, secure him, and let him be
forthcoming when called for."

Q. Were those Guards Intimate Secretaries or Perfect Masters? A. Of
that I was then ignorant, but I am now convinced that I was the first
that was made an Intimate Secretary.

Q. What followed? A. I was conducted out of the hall of audience, and
detained in the custody of the guards, until a second alarm from
within caused them to return with me into the hall; when, the guards
taking their seats around me, I was thus addressed by Solomon: "I
have, by my entreaties, prevailed upon my worthy ally, Hiram, King of
Tyre, whom your vain curiosity had offended, to pardon you, and
receive you into favor, etc.; are you willing to take an obligation to
that effect?" which question I answered in the affirmative, and then
received at the altar the obligation of this degree.

Q. Repeat the obligation (same as Perfect Master). A. Under penalty of
having my body quartered. So help me, etc.

Q. What did the Master then communicate to you? A. He addressed me
thus: "My brother, I receive you an Intimate Secretary, on your having
promised to be faithful," etc., and then gave me the signs, words, and
tokens of this degree.

Q. Give me the signs? A. The first alludes to the penalty made by
clenching the right hand, and drawing it from the left shoulder to the
right hip. The second is the one made at opening by guards.

Q. Give me the token? A. Made by joining right hands, and turning them
downwards thrice, saying, the first time, Berith--the second time,
Nedir--and the third time, Shelemoth.

Q. Give me the pass-words? A. Joabert, response Terbel. The first is
the name of the listener; the second, of the captain of the guards.

Q. Give me the mysterious word? A. Jeva (pronounced Je-vau).

Q. What was then done to you? A. I was invested with the jewel and
apron of this degree, and was thus addressed by the Master: "The color
of your ribbon is intended to remind you of the blood of Hiram Abiff,
the last drop of which he chose to spill, rather than betray his
trust; may you be equally faithful. The triple triangle is
emblematical of the three theological virtues, faith, hope and
charity; it is also emblematical of the three masons who were present
at the opening of the first lodge of Intimate Secretaries, to wit:
Solomon, King of Israel; Hiram, King of Tyre, and Joabert, a favorite
of King Solomon."

Q. What then followed? A. I was ordered to salute the King of Tyre as
an Intimate Secretary, and attend to the instruction of this degree.

Q. To what does the three times nine allude in this degree? A. To the
twenty-seven lamps with which the hall of audience was enlightened.

Q. What is signified by the letter J which you perceive in the clouds?
A. It is the initial of the ineffable name as known by us.

Q. What is represented by the door? A. The door by which they entered
from the palace.

Q. Why was the hall of audience furnished with black hangings strewed
with tears? A. To represent the grief of Solomon, for the unhappy fate
of Hiram Abiff.

Q. What is meant by the A and the two P's in the triangle? A.
Alliance, promise and perfection.

Q. Give me the history of this degree. A. Hiram gave Solomon cedar
trees, and fir trees, etc.

CLOSING.--Master knocks nine (Marshal rises) and says, "Brother Grand
Marshal, the last as well as the first care of an Intimate Secretary?
To see that the hall of audience is duly guarded. Your place, etc. How
are we guarded, etc. Brother Captain of the guards, we are about to
close this Lodge of Intimate Secretaries, repair to your station,"
etc. (Upon this, guards all make sign as at opening, and leave the
room.) Then Solomon strikes twice nine, and Hiram rises--signs
reversed. Solomon knocks three times nine, and declares Lodge closed.

       *       *       *       *       *


PROVOST AND JUDGE.

OPENING.--Thrice Illustrious knocks three. Marshal rises. Thrice
Illustrious says, "Brother Grand Marshal, are we all Provosts and
Judges?" Marshal. We are.

Thrice Illustrious. Your place? M. In the North.

T. I. Your business there? M. To see that the middle chamber is duly
tyled.

Thrice Illustrious says, "Attend to your duty, and inform the Tyler
that we are about to open this Lodge of Provost and Judge." (Grand
Marshal obeys.) Thrice Illustrious strikes four. Wardens rise. "Brother
Junior Warden, where is the Master placed?" Answer.--Everywhere.

Q. Why so? A. To superintend the workmen, direct the work, and render
justice to every man.

Q. What is the hour? A. Break of day, eight, two and seven. Thrice
Illustrious strikes five.--Brethren rise. Thrice Illustrious says, "It
is then time to begin our labors; give notice that I am going to open
a Lodge of Provost and Judge, by four and one." (Signs given, Master
strikes four and one--Senior Warden, four and one--Junior Warden, four
and one, and Marshal, four and one; the brethren all strike four and
one, with their hands, and the Master declares the Lodge open.)

RECEPTION.--Master of Ceremonies conducts candidate to the door, and
knocks four and one, which is answered from within by Senior Warden,
and Thrice Illustrious and Senior Warden says, "While the Provosts and
Judges are engaged in right, an alarm is heard at the inner door of
the Lodge," etc. A golden key is placed on the Bible.

LECTURE.--Question--Are you a Provost and Judge? A. I am, and render
justice to all men without distinction.

Q. Where were you received? A. In the middle chamber.

Q. How did you gain admission there? A. By four and one distinct
knocks.

Q. To what do they allude? A. To the qualifications of a Provost and
Judge, to wit: impartiality, justice, prudence, discretion and mercy;
of which the five lights in the middle chamber are also emblematical.

Q. How were these knocks answered? A. By four and one from within.

Q. What was then said to you? A. I was asked by what further right,
etc.

Q. Your answer? A. By the right of a pass.

Q. What was then said to you? A. Wait until the Thrice Illustrious is
informed of your request, and his answer returned.

Q. What was his answer? A. Introduce him in due and ancient form.

Q. What was that form? A. I was conducted by the Master of Ceremonies
to the south-west corner of the middle chamber, between the Wardens,
and caused to kneel on my right knee and say Beroke.

Q. What answer was given to that? A. The Thrice Illustrious said Kumi.

Q. What do these words signify? A. The first signifies to kneel, the
last, to rise.

Q. What followed? A. I was conducted three times 'round the Lodge,
giving the signs of the ineffable degrees, and led to the altar, and
caused to kneel and take the obligation of this degree.

Q. Repeat that obligation. A. Same as Perfect Master, with the
addition, that I will justly and impartially decide all matters of
difference between brethren of this degree, if in my power so to do,
under penalty of being punished as an unjust Judge, by having my nose
severed from my face. So help me, etc.

Q. What followed? A. The Thrice Illustrious gave me the signs, tokens
and words of this degree.

Q. Give me the signs? A. (Put the two first fingers of your right hand
to the right side of your nose, the thumb under the chin, forming a
square.)

Q. Give me the token? A. (Clench the three first fingers of the right
hand over the thumb, and join hands by interlacing the little
fingers.)

Q. Give me the pass-word? A. Jev (pronounced Jo).

Q. What was then done to you? A. I was invested with the jewel, apron
and gloves of this degree, and was thus addressed:--"Respectable
Brother, it gives me joy that I am now about to recompense, etc. This
key opens a small ebony box, in which are contained the plans for the
building of the temple, and this key opens a small ivory box
containing all the keys of the temple. I clothe you with a white
apron, lined with red, having a pocket in its centre, and in which you
are intended to carry the plans for the building of the temple, that
they may be laid out on the tressel board for the use of the workmen
when wanted. I also give you a balance in equilibrio, as a badge of
your office. Let it remind you of that equity of judgment which should
characterize your decisions."

Q. What was next done? A. He made me a Provost and Judge.

Q. In what manner? A. He gave me a blow on each shoulder, and said,
"By the power with which I am invested, I constitute you Provost and
Judge over all the works and workmen of the temple. Be impartial,
just, prudent, discreet and merciful. Go salute the Junior and Senior
Wardens as a Provost and Judge, and return to the Lodge for further
instruction.

SECOND SECTION.--Question--What did you perceive in the middle
chamber? Answer--A curtain, behind which was suspended a small ebony
box containing the plans for the construction of the temple.

Q. What else did you see? A. A triangle enclosing the letters G. A.

Q. What is their meaning and use? A. Grand Architect, and are designed
to make us remember him in all our decisions and actions.

Q. Did you perceive anything more? A. I saw the letters I. H. S. with
the sprig of cassia.

Q. What is meant thereby? A. Imitate Hiram's Silence, and Justice,
Humanity and Secrecy, which are designed to teach Provost and Judge,
that while their decisions are just, they should be tempered with
humanity, or mercy, and that all differences which may arise among the
craft, should be kept secret from the world.

Q. What was the intention of Solomon in instituting this degree? A. To
strengthen the means of preserving order among such a vast number of
workmen; the duty of Provosts and Judges being, to decide all
differences that might arise among the brethren.

Q. Who was the first that was made Provost and Judge? A. Joabert being
honored with the intimate confidence of King Solomon, received this
new mark of distinction. Solomon first created Tito, Adoniram, and
Abda, his father, Provosts and Judges, and gave them orders to
initiate Joabert into the mysteries of this degree, and to give him
all the keys of the temple, which were inclosed in a small ivory box
suspended in the Sanctum Sanctorum, under a rich canopy. When Joabert
was first admitted into this sacred place, he was struck with awe, and
involuntarily found himself in a kneeling posture, and said, Beroke;
Solomon observing him, said Kumi, which signifies to rise.

Q. Whence came you as a Provost and Judge? A. I came and am going
everywhere.

CLOSING.--Thrice Illustrious Master knocks three (Marshal rises) and
says, "Brother Grand Marshal, the last as well as the first care of
Provost and Judge?" Answer--To see that the middle chamber is duly
tyled.--"Attend to your duty, and inform the Tyler that we are about
to close this Lodge of Provosts and Judges by four and one." Marshal
reports. Thrice Illustrious strikes four. Wardens rise, and Master
says, "Brother Senior Warden, what is the hour?" Ans.--Break of day,
8, 2 and 7.

Q. Brother Junior Warden, how so? A. Because Provosts and Judges
should be ready at all times to render Justice. Thrice Illustrious
knocks four and one, and brethren all rise. Signs reversed given.
Thrice Illustrious strikes four and one, Marshal four and one, Junior
Warden four and one, and Senior Warden four and one, and then all the
brethren strike four & one with their hands, and Thrice Illustrious
declares Lodge duly closed.

       *       *       *       *       *


INTENDANT OF THE BUILDINGS (OR I. B.).

OPENING.--Most Puissant knocks three (Marshal rises) and says,
"Brother Grand Marshal, are we all I. B.?" Answer--We are, Most
Puissant.

Q. Your place? A. In the north.

Q. Your business there? A. To see that the Lodge is duly
tyled.--"Attend to your duty, and inform the Lodge that we are about
to open a Lodge of I. B. by the number five." Marshal obeys. Most
Puissant knocks four, and Wardens rise.--Q. Brother Senior Warden,
what is the hour? A. Break of day.--Most Puissant knocks five, and
brethren all rise. Most Puissant says, "If it is break of day, it is
time to begin our labors; give notice that I am going to open a Lodge
of I. B." Senior Warden obeys. All make signs. Most Puissant knocks
five, Senior Warden five, Junior Warden five, and brethren five, with
their hands; and Most Puissant declares the Lodge open.

RECEPTION.--Most Puissant knocks seven, and Senior Warden rises. Most
Puissant says, "My excellent brother, how shall we repair the loss of
our worthy Hiram Abiff, he is now removed from us, and we are thereby
deprived of his counsel and services; can you give me any advice in
this important matter?" Senior Warden answers, "The method I would
propose, would be to select a chief from the five orders of
architecture upon whom we may confer the degree of I. B., and by his
assistance fill the secret chamber of the third story." Most Puissant
says, "I approve of your advice, and to convince you of my readiness
to follow it, I appoint you and brothers Adoniram and Abda to carry
the same into execution. Excellent Brothers, let Adoniram go into the
middle chamber and see if he can find a chief of the five orders of
architecture." Junior Warden goes out of the Lodge into the
ante-chamber, and finding the candidate, addresses him as in the
Lecture.

NOTE.--When the alarm of five is given Senior Warden rises and says,
"Most Puissant, we are disturbed in our deliberations by an alarm at
the inner door of the secret chamber." Most Puissant says, "Brother
Senior Warden, see the cause of that alarm."

LECTURE.--Question--Are you an Intendant of the Buildings? A. I have
made the five steps of exactness; I have penetrated the inmost parts
of the temple, and have seen the great light, in which were three
mysterious characters, J. J. J.

Q. How were you received? A. Being in the middle chamber, in company
with the Master of Ceremonies, Adoniram entered and inquired, "Is
there here a chief of the five orders of architecture?"

Q. Your answer? A. I am one.

Q. What followed? A. I was then asked, "My dear brother, have you zeal
to apply yourself with attention to that which the Most Puissant shall
request of you?"

Q. Your answer? A. I have, and will comply with the request of the
Most Puissant, and raise this edifice to his honor and glory.

Q. What followed? Ans. Adoniram demanded of me the signs, words, and
tokens of my former degrees, which being given, the Master of
Ceremonies conducted me to the door of the Lodge, where he gave me
five distinct knocks.

Q. To what did they allude? A. To the five orders of architecture.

Q. How were they answered? A. By five from within.

Q. What was then said to you. A. I was asked, "Who comes there?"

Q. Your answer? A. A chief of the five orders of architecture, who is
to be employed in the works of the secret chamber.

Q. What was then said to you? A. I was then asked by what further
right, etc.

Q. Your answer? A. By the right of a pass-word.

Q. Give me that pass-word? A. Bonahim (pronounced Bo-nau-heem).

Q. What was then said to you? A. Wait until the Most Puissant is
informed, etc.

Q. What was his answer? A. Let him be introduced in due form.

Q. What followed? A. I was conducted to the altar and caused to recede
five steps, and then to advance to the altar by five steps of regular
exactness.

Q. What is meant thereby? A. That I should recede from vice, and
advance to virtue, before I was qualified to supply the place of so
good a man as the lamented Hiram Abiff.

Q. What followed? A. I was laid prostrate before the altar, with a
sprig of cassia in my right hand, and my left upon the first great
light of Masonry, in which posture I took the obligation of this
degree.

Q. Repeat that obligation. A. (Same as Perfect Master) under penalty
of being deprived of my sight. So help, etc.

Q. What followed? A. I was thus addressed by the Most Puissant: "Your
present posture is that of a dead man, and is designed to remind you
of the fate of our worthy Hiram Abiff. I shall now raise you in the
same manner he was raised, under the sprig of cassia." I was then
raised by the Master's grip, and further addressed, "By your being
raised, our hope is signified, that in some measure you will repair
his loss, by imitating his bright example."

Q. What followed? A. I received the signs, tokens and words of this
degree.

Q. Give me the signs. A. (Interlace the fingers, and place the hands
over the eyes, alluding to penalty; second sign is that of grief, made
like Fellow Craft's, with left hand on the left hip.)

Q. Give me the token? A. (Take hold of each other by the right wrists
with the right hand.)

Q. Give me the pass-word. A. Bonahim.

Q. What does that word signify? A. Builders.

Q. Give me the words. A. Achard, jenok (pronounced yo-kayn).

Q. Give me the mysterious word. A. Jah (pronounced yaw).

Q. What was next done? A. I was invested with the apron, gloves and
jewels of this degree, and was thus addressed: "I decorate you with a
red ribbon, to be worn crossing the breast from the right shoulder to
the left hip, to which is suspended a triangle fastened with a green
ribbon. I also present you with a white apron, lined with red, and
bordered with green. The red is emblematical of that zeal which should
characterize you as an I. of B., and the green, of the hope we
entertain that you will supply the place of our lamented Hiram Abiff.

Q. What is meant by the letters B. A. J. in the triangle which you
wear? A. They are the initials of the pass-word and words of this
degree.

Q. What followed? A. I was directed to salute the Senior Warden as an
Intendant of the Buildings, and return to the east for further
instruction.

       *       *       *       *       *


SECOND SECTION.--Question--What did you see in the Lodge? Answer--A
triangle enclosing a circle, having on its circumference the letters
J. A. I. N., and in its centre the letters J. J. J.

Q. What is signified by the circle in the triangle? A. The eternity of
the powers of God, which hath neither beginning nor end.

Q. What is signified by the letters J. A. I. N.? A. They are the
initials of the four Hebrew words, Jad, Ail, Jotsare, and Nogah, which
are expressive of four attributes of the Deity; power, omnipresence,
creation and splendor.

Q. What is signified by the letters J. J. J? A. Jah, Jokayn and Jireh,
signifying "The Lord, the Creator seeth."

Q. What else did you see? A. A blazing star with five beams, in the
centre of which appeared the letter J.

Q. What is signified by the five beams? A. The five equal lights of
Masonry, the Bible, the square, the compass, the key, and the
triangle.

Q. What is signified by the letter J.? A. It is the initial of the
ineffable name, as known by us.

Q. Are you in darkness? A. No, the blazing star is my guide.

Q. What is your age? A. 27, or 5, 7 and 15.

Q. To what do those three numbers allude? A. To the five chiefs of the
five orders of architecture, to seven cubits, which was the breadth of
the golden candlestick with seven branches, and the fifteen Fellow
Crafts, who conspired against the life of our Grand Master, Hiram
Abiff.

CLOSING.--Most Puissant knocks three (Grand Marshal rises) and says,
"Brother Grand Marshal, the last as well as the first care of I. of
B.?" Answer. To see that the Lodge is duly tyled. "Attend to your
duty," etc. Most Puissant knocks four, and Warden rises; "Brother
Senior Warden, what is the hour?" A. Seven at night. Most Puissant
strikes five--all brethren rise. Most Puissant says, "As it is seven
at night, it is time to retire: Brother Junior Warden, give notice
that I am going to close this Lodge of Intendants of the Building."
Signs reversed, Most Puissant knocks five, Junior Warden seven, and
Senior Warden fifteen, then the brethren five, seven and fifteen, with
their hands, and the Most Puissant declares the Lodge closed.

       *       *       *       *       *


ELECTED KNIGHTS OF NINE.

OPENING.--The brethren sit cross-legged, and lean their heads on their
right hands. Most Potent knocks seven (Grand Marshal rises), "Brother
Grand Marshal, are we all Elected Knights of Nine?" Ans. We are.

Q. Your place? A. In the north, Most Potent.

Q. Your business there? A. To see that the Chapter is duly
guarded.--"Please attend to your duty, and inform the Sentinel that we
are about to open this Chapter of E. K. and charge him," etc. Marshal
obeys. Most Potent knocks eight, and Warden rises, and Master says,
"Brother Stokin, are you an E. K.?" A. One cavern received me, one
lamp gave me light, and one fountain refreshed me. Q. What is the
hour? A. Break of day. Most Potent knocks eight quick and one slow
strokes, and companies all arise. Most Potent says, "If it is break of
day, it is time to open a Chapter of E. K's. Inform the companies,"
etc. Warden obeys. Signs given. Most Potent knocks eight and one, and
Warden eight and one, and companies eight and one, with their hands;
and Most Potent declares the Chapter open.

LECTURE.--Question--Are you an E. K.? A. One cavern received me, one
lamp gave me light, and one fountain refreshed me.

Q. Where were you received? A. In the audience chamber of Solomon.

Q. How were you received? A. I was hoodwinked and conducted by the
Master of Ceremonies to the door of the Chapter, where he gave eight
and one distinct knocks.

Q. To what do those knocks allude? A. To the number of the nine elect.

Q. How were those knocks answered? A. By eight and one from within.

Q. What followed? A. I was asked, "Who comes there?"

Q. Your answer? A. A companion, to whose lot it has fallen to
accompany the stranger in search of the assassins of Hiram Abiff.

Q. What followed? A. I was conducted by the hand to the west, and
asked by the Most Potent, what I wanted.

Q. Your answer? A. To be made an Elected Knight.

Q. What then followed? A. I was asked if I had courage to go in
pursuit of the assassins of Hiram Abiff, which question I answered in
the affirmative, and was addressed by the Most Potent in the following
manner:--"If you have, you shall be shown the place where one of his
murderers lies concealed; a stranger has discovered it to me, and if
you have resolution, follow this stranger."

Q. What was then done to you? A. The Master of Ceremonies led me out
of the Chapter, by intricate roads, and at last seated me on a stone,
and thus addressed me:--"I am going to leave you, but be of good
cheer, I shall not be long absent; when I am gone, you must take the
bandage off your eyes, and drink some water from the fountain beside
you, that you may be refreshed after so fatiguing a journey."

Q. What followed? A. I removed the bandage and found myself alone in a
cavern, in which was a lamp, a fountain, and a head just severed from
the body. In a short time the Master of Ceremonies returned, and
directed me to take a poniard in my right hand, and the head in my
left, and then conducted me to the door of the Chapter, where I
knocked eight and one with my foot, which was answered from within,
and I was asked, "What do you want?"

Q. Your answer? A. To enter this Chapter of Elected Knights.

Q. What followed? A. I was asked by what right I claimed this
privilege.

Q. Your answer? A. I Have performed a feat for the honor of the craft,
which I hope will entitle me to this degree.

Q. What followed? A. I was admitted, and directed to approach the
altar by eight quick and one slow steps, still holding the head in my
left hand, and the poniard in my right, as if in the act of striking;
the ninth step brought me to the altar, where the Most Potent
addressed me in an angry tone: "Wretch, what have you done, do you
not know that by this rash act you have deprived me of an opportunity
of inflicting condign punishment on the assassin?"

Q. What followed? A. The companies made earnest intercession for me,
observing that my offence had doubtless arisen from the wrath of my
zeal, and not from any bad intention. Upon this the Most Potent was
reconciled, and he administered to me the obligation of this degree,
the companies all standing 'round me with their poniards as if going
to stab me.

Q. Repeat that obligation? A. (Same as in Perfect Master.) Under
penalty of being stabbed in my head and in my heart. So help, etc.

Q. What followed? A. The Most Potent gave me the sign, token and words
of this degree.

Q. Give me the sign? A. (Clap your right hand first to your head and
then to your heart.)

Q. Give me the token? A. (Grasp the thumb of your brother's right
hand, both clenching the fingers and extending the thumb of the hand
that is uppermost.)

Q. To what does that token allude? A. The eight fingers and extended
thumb allude to the eight and one elect; the one to Joabert, who left
his eight companions, and went alone in search of, etc.

Q. Give me the pass-words? A. Rawkam and Akirop.

Q. What is the word? A. Bugelkal, who was chief of the tabernacle.

Q. Give me the mysterious word? A. Jeva (pronounced Je-vau).

Q. What was then done to you? A. I was invested with the apron, gloves
and jewels of this degree, and ordered to salute the Warden, and to
return to the east for further instructions.

       *       *       *       *       *


SECOND SECTION.--Question--Give me the history of this degree? Ans.
After the death of Hiram Abiff, the three ruffians who had been
apprehended having made their escape, a great assembly of Masters had
sat, etc., he had only time to pronounce Naukam, which signifies,
"vengeance is taken," and expired. Joabert being extremely fatigued,
refreshed himself at the spring which he found in the cavern, and then
slept until he was awakened by the other eight, who arrived shortly
after. On beholding what Joabert had done, they all exclaimed Naukam.
Joabert then severed the head from the body, divided the body into 4
quarters, which were burnt to ashes, and the ashes scattered to the
four winds of heaven. Joabert then taking the head, etc., again
reconciled. Solomon then ordered the head to be placed on the east
pinnacle of the temple.

Q. What was the name of the assassin? A. Jubelum Akirop.

Q. From what number were the nine elect chosen? A. Ninety-nine.

Q. Where was the assassin found? A. In a cavern, near the coast of
Joppa.

Q. How did the nine elect travel? A. By dark and intricate roads,
which often obliged them to cross their legs, and this is the reason
why the nine elect sit in this manner in the Chapter.

Q. What is meant by the dog you saw on the carpet, in the Lodge? A.
The dog of the stranger, through whose sagacity Akirop was discovered.

Q. What does the color, black, denote in this degree? A. Grief.

Q. What is your age? A. Eight and one, accomplished.

CLOSING.--Most Potent knocks seven (Grand Marshal rises) and says,
"The last as well as the first care of a Chapter of E. K.?" Ans. To
see that the Chapter is duly guarded.--Please attend to your duty and
inform the Sentinel, etc. Most Potent knocks eight, and Warden rises.
Q. What is the hour? A. Evening. Most Potent knocks eight and one.
Companies all rise. Companion Stokin gives notice, etc. Most Potent
knocks eight and one, Warden eight and one, Companions eight and one,
and the Chapter is declared duly closed.

       *       *       *       *       *


MASTERS ELECTED OF FIFTEEN.

OPENING.--Most Potent knocks five (Grand Marshal rises) and says,
"Brother Grand Marshal, are we all Masters Elected of Fifteen?" A. We
are, Most Potent. Q. Your place, etc.? Your business, etc.? Please
inform the Tyler that we are about to open a Lodge of Masters Elected
of Fifteen. Most Potent knocks twice five--Senior Warden rises. Most
Potent knocks three times five. Brethren rise. Most Potent says,
"Brother Inspector, give notice that I am going to open a Lodge of
Masters Elected of Fifteen, by three times five." Inspector obeys.
Most Potent knocks three times five, Senior Warden three times five,
Junior Warden three times five, and the brethren the same, and the
lodge is declared open.

LECTURE.--Question--Are you a Master Elected of Fifteen? Answer--My
zeal and works have prepared me that honor.

Q. How were you prepared? A. A head was placed in my hand, and I was
conducted to the door of the Lodge by the Master of Ceremonies who
knocked three times five.

Q. How were those knocks answered? A. By three times five from within.

Q. To what do they allude? A. The fifteen elected Masters.

Q. What followed? A. I was asked, "Who comes there?"

Q. Your answer? A. An Elected Knight who is desirous of joining the
other Knights, for the purpose of discovering the other assassins.

Q. What was then said to you? A. I was told to wait until the Most
Potent had been informed of my request, and his answer returned.

Q. What was his answer? A. Let him be introduced in due form.

Q. What was that due form? A. I was conducted to the altar, and caused
to make fifteen steps in a triangular form, which brought me again to
the altar, when the Most Potent ordered me to kneel, and thus
addressed me: "My brother, the Elected Masters here present, wish me
to admit you to this degree; will you take the obligation appertaining
to the same?" which being answered in the affirmative, I took the
obligation.

Q. Repeat that obligation? A. (Same as Perfect Master.) Under penalty
of having my body cut open perpendicularly, and my head cut off and
placed on the highest pinnacle in the world. So help me, etc.

Q. What did the Most Potent then communicate to you? A. He gave me the
signs, words, and token of this degree.

Q. Give me the signs? A. (Hold the thumb of the right hand at the
bottom of the belly, and move it perpendicularly upwards.) The second
sign (that of the Entered Apprentice, with the fingers clenched.)

Q. Give me the token? A. (Join left hands.)

Q. Give me the pass-word? A. Eleham.

Q. Give me the mysterious word? A. Jevah (pronounced Je-vau).

Q. What then followed? A. I was invested with the apron, gloves and
jewels of this degree, and directed to salute the Senior Warden as a
Master Elected of Fifteen, and return to the east for further
instruction.

       *       *       *       *       *


SECOND SECTION.--Question--Give me the history of this degree? A. Not
long after the execution, they were discovered cutting stone, in a
quarry. They were immediately seized and carried to Jerusalem, and
imprisoned in the tower of Achizer, and at ten o'clock on the ensuing
morning, they were brought forth for execution. They were bound neck
and middle, to posts, with their arms extended, and their bellies were
cut open by the executioner, lengthways and across, and thus they
remained until six in the evening, their entrails exposed to flies and
other insects; their tongues and entrails were afterwards taken out
for the beasts of the field and the birds of the air to prey upon, and
their heads were cut off and placed upon spikes, like that of Akirop,
on the west and south pinnacles of the temple. Thus we see that
although corruption, perjury and treason assisted our ancient Knights,
their quarters were discovered by the unerring eye of justice, and
they were doomed to suffer penalty tantamount to their crimes.

Q. What were the names of the two assassins? A. Jubela Kurmavel, and
Jubelo Gravolet.

Q. At what hour did the assassins expire? A. At six in the evening.

CLOSING.--Most Potent knocks five. Grand Marshal rises. Most Potent
says, "Brother Grand Marshal, the last as well as the first care of a
Lodge of Masters Elected of Fifteen?" A. To see that the Lodge is duly
tyled.--"Please attend," etc. Most Potent knocks twice five.--Senior
Warden rises. Signs reversed. Most Potent knocks three times five,
which is repeated by Wardens, and then by brothers with their hands,
etc.

       *       *       *       *       *


ILLUSTRIOUS KNIGHTS ELECTED.

OPENING.--Most Potent knocks ten. Grand Marshal rises. Most Potent
says, "Are we all Illustrious Knights Elected?" A. We are, Most
Potent. "Your place? etc. Your duty?" A. To see that the Chapter is
duly guarded. "Please attend," etc. Most Potent knocks eleven. Grand
Inspector rises. "Companion Inspector, what is the hour?" A. It is
twelve. Most Potent knocks twelve. Companions rise. "If it is twelve,
it is time to labor by the greatest of lights." Signs given. Most
Potent knocks twelve, Inspector twelve, and Companion twelve, with
their hands, etc.

LECTURE.--Question--Are you an Illustrious Knight Elected? Answer. My
name will inform you.

Q. What is that name? A. Payrawsh Bawheer, or Illustrious Knight
elected.

Q. How were you admitted? A. I was hoodwinked and conducted by the
Master of Ceremonies to the door of the Chapter, where he gave twelve
distinct knocks.

Q. To what did they allude? A. To the twelve tribes of Israel.

Q. How were they answered? A. By twelve from within.

Q. What was then said to you? A. "Who comes there?"

Q. Your answer? A. A Master Elected of Fifteen wishes to receive the
degree of Illustrious Knight.

Q. What was then said to you? A. I was asked by what further right,
etc., and I was told to wait until the Most Potent was informed of my
request, and his answer returned.

Q. What was that answer? A. Let him be introduced in due form.

Q. What then followed? A. I was conducted to the west, and the Most
Potent inquired what I wanted.

Q. Your answer? A. To receive the degree of Illustrious Knight, as a
reward for my zeal and labor.

Q. What did the Most Potent say to you then? A. My brother, you cannot
receive this degree until you have given us satisfactory proof that
you have not been an accomplice in the death of our Grand Master,
Hiram Abiff; to assure us of this, we require you to participate in a
symbolic offering, of a portion of the heart of our Respectable
Master, Hiram Abiff, which we have preserved since his assassination.
You are to swallow the portion we present to you. Every faithful Mason
may receive it without injury, but it cannot remain in the body of one
who is perjured. Are you disposed to submit to this trial?

Q. What was your answer? A. I am.

Q. What followed? A. The Most Potent directed the Master of Ceremonies
to cause me to advance to the altar, by twelve upright regular steps,
where the Most Potent, with the trowel, presented to me the symbolic
offering which I swallowed, and was thus addressed by the Most Potent:
"This mystic oblation, which, like you, we have received forms a tie
so strong that nothing can oppress it; woe to him who attempts to
disunite us. I then received the obligation of this degree.

Q. Repeat that obligation. A. (Same as Perfect Master.) Under penalty
of having my hands nailed to my breast. So help, etc.

Q. What was then communicated to you? A. The Most Potent removed the
bandage, and gave me the sign. (Cross hands on breast) it alludes to
penalty.

Q. Give me the token? A. (Token of Intimate Secretary, with left hand
on brother's heart.)

Q. Give me the pass-word? A. Emun.

Q. What does that word signify? A. Truth.

Q. Give me the mysterious word? A. Joha (pronounced Yo-hay).

Q. What followed? A. I was invested with the apron, gloves and jewels
of this degree, and was told the device on my sash and apron, and
also the color of the latter, was an emblem of a heart inflamed with
gratitude for the honors and rewards conferred on me, and the sword of
that justice which overtook and punished the assassins, and was
designed to admonish me that perjury and treason will never escape the
sword of justice, and I was directed to go and salute the Inspector,
and return to the east for further instruction.

       *       *       *       *       *


SECOND SECTION.--Of what was the symbolic offering presented to you at
your initiation composed? A. Of flour, milk, wine and oil.

Q. What did they represent? A. Flour represents goodness, the milk,
gentleness, the wine, strength or fortitude, and the oil, light and
wisdom, qualities which distinguished Hiram Abiff, and should
distinguish every illustrious Knight.

Q. How were the Illustrious Knights employed at the erection of the
temple? A. They had command over the twelve tribes, and by their
strict attention, promoted peace and harmony, and animated the
laborers with cheerfulness.

Q. What was the intention of Solomon in instituting this degree? A. To
reward the zeal, etc., and also by their preferment to make more.

CLOSING.--Most Potent knocks ten (Grand Marshal rises). "The last as
well as the first care of a Chapter of Illustrious Knights?" A. To see
that the Chapter is duly guarded. "Attend to your duty, and inform the
Sentinel," etc. Most Potent knocks eleven (Senior Warden rises).
"Brother Inspector, what is the hour?" A. Low six. Most Potent knocks
twelve (brethren rise). "Brother Inspector, give notice," etc. Signs.
Most Potent knocks twelve, Inspector twelve, brethren twelve, with
their hands, and Most Potent declares the Chapter duly closed.

       *       *       *       *       *


GRAND MASTER ARCHITECTS.

OPENING.--Most Potent knocks one (Grand Marshal rises). "Are we all,"
etc. Your place? etc. Your duty? A. To see that the Chapter is duly
guarded. "Attend," etc. Most Potent knocks two.--Warden rises. Most
Potent says, "What is the hour?" A. A star indicates the first
instant, the first hour, and the first day, in which the Grand
Architect commenced the creation of the universe. Most Potent knocks
one and two.--Companions rise. Most Potent says, "Companions, it is
the first instant, the first hour, the first day, the first year, when
Solomon commenced the temple; the first day, the first hour, the first
instant for opening this Chapter. It is time to commence our labors.
Give notice," etc. Signs. Most Potent knocks one and two, Senior
Warden one and two, Companions one and two, and Most Potent declares
Chapter open, etc.

LECTURE.--Question--Are you a Grand Master Architect? Answer--I know
the use of every mathematical instrument.

Q. What are they? A. A square, a single compass, a compass with four
points, a rule, a line, a compass of perfection, a quadrant, a level
and plumb.

Q. Where were you received? A. In a white place, painted with flames.

Q. What does that signify? A. That purity of heart and that zeal which
should characterize every Grand Master Architect.

Q. How were you admitted? A. I was conducted by the Master of
Ceremonies to the door of the Chapter, where he gave one and two
distinct knocks.

Q. How were those knocks answered? A. One and two from within.

Q. What followed? A. I was asked, "Who comes there?"

Q. Your answer? A. An Illustrious Knight who wishes to receive the
degree of Grand Architect.

Q. What then followed? A. I was conducted by the Master of Ceremonies
to the west, and thus addressed: "It has become necessary to form a
school of Architecture for the instruction of the brethren employed in
the temple, as none but skilful Architects can bring the same to
perfection. In order to prevent some brethren from receiving the
honors and rewards due only to brethren of talents, we have deemed it
expedient to prove and test all those who present themselves as
candidates for this degree. We, therefore, require you to make the
tour of the temple, for the purpose of examining the work, and to
produce a plan drawn with exactness which you must present for
inspection, that we may judge whether you are entitled to this
degree."

Q. What followed? A. I was conducted through the anti-chamber and
'round the Lodge, when the Master of Ceremonies again stationed me in
the west, and where I drew a plan according to my direction. When the
same was finished, the Master of Ceremonies informed the Most Potent
that I had obeyed his directions. Most Potent inquired, "My brother,
what are the fruits of your travels?"

Q. Your answer? A. "Most Potent, I have brought a plan of the works of
the temple, which I am ready to present for inspection."

Q. What followed? A. I was directed to approach the east, and present
the plan to the Most Potent, which I accordingly did, and the Most
Potent examined the same, and then passed it on to the other
companions, who, after examining, returned it with expressions of
approbation, and then the Most Potent addressed me thus: "It is with
pleasure we witness the skill you have manifested in fulfilling the
conditions prescribed to you, but we require further proof before you
can be admitted among us. We again require you to travel."

Q. What followed? A. I was conducted once 'round the Lodge, to the
north, where I stopped to view the north star, and was told, that as
the north star was a guide to mariners, so ought virtue to be a guide
to every Grand Master Architect, and was again conducted to the west,
and directed to approach the east by one and two steps, which brought
me to the altar, when the Most Potent inquired, "What have you learned
in your travels?"

Q. Your answer? A. That virtue as well as talents should be possessed
by every one who is admitted to this degree.

Q. What followed? A. I received the obligation of a Grand Master
Architect.

Q. Repeat the obligation? A. (Same as Perfect Master.) Under the
penalty of having my left hand cut in twain. So help, etc.

Q. What then followed? A. I was then addressed by the Most Potent.

Q. What then followed? A. The Most Potent gave me the signs, words,
and tokens of this degree.

Q. Give me the sign? A. (Make the motion of writing in the left hand),
also alluding to penalty.

Q. Give me the token? A. (Interlace the last finger of the right hand,
so as to form a square, and place the left hand on each other's right
shoulder.)

Q. Give me the pass-word? A. Rab-kuam.

Q. What does it signify? A. Grand Master Architect.

Q. Give me the mysterious word? A. Jehovah (pronounced Ye-ho-wah).

Q. What was then done to you? A. The Most Potent invested me with the
jewel, apron and gloves of this degree, and thus addressed me: "I have
elevated," etc.

Q. What then followed? A. I was directed to salute the Senior Warden,
as a Grand Architect, and return to the east for further instruction.

Q. Give me the history? A. Solomon established this degree for the
purpose, etc.

Q. What do the seven small rays 'round the north star signify? A.
Seven liberal arts and sciences.

CLOSING.--Most Potent knocks one. (Grand Marshal rises.) Most Potent
says, "The last as well as the first care," etc. Most Potent knocks
two. Senior Warden rises. Most Potent says, "What is the hour?" Ans.
The last instant, the last hour, the last day, in which the Grand
Architect completed the creation of the universe. Most Potent knocks
one and two.--Companions rise. Most Potent says, "It is the last
instant, etc.; it is the last hour, the last day, the last year, in
which Solomon completed the temple, the last instant for closing this
Chapter. Give notice," etc. Signs. Most Potent knocks one and two,
Senior Warden one and two, and Companions one and two, with their
hands.

       *       *       *       *       *


KNIGHTS OF THE NINTH ARCH.

OPENING.--Most Potent knocks seven. (Grand Marshal rises.) Most Potent
says, "Are we all Knights of the Ninth Arch?" Ans. We are, Most
Potent.--Q. Your place? etc., etc. Most Potent Knocks eight. Junior
Warden rises. Q. What is the hour? A. The rising of the sun. Most
Potent knocks three times three.--Companions rise. Most Potent says,
"If it is the rising of the sun, it is time to commence our labors.
Give notice," etc. Signs of former degrees. Then two kings kneel at
the pedestal, as in the first sign, and raise each other by the token.
Companions do the same. Most Potent knocks three times three, Senior
Warden same, Junior Warden same, and Companions same, and Most Potent
says, "I declare this Chapter open."

LECTURE.--Question--Are you a Knight of the Ninth Arch? Answer--I have
penetrated the bowels of the earth, through nine arches, and have seen
the brilliant triangle.

Q. In what place were you admitted? A. In the audience chamber of King
Solomon.

Q. How did you gain admittance there? A. In company with some
Intendants of the Building, Illustrious Knights, and Grand Master
Architects. I was conducted by the Master of Ceremonies to the door of
the audience chamber, where he gave three times three distinct knocks.

Q. To what did they allude? A. To the nine arches which led from the
palace of Solomon to the secret vault, and the nine arches of the
temple of Enoch.

Q.--How were they answered? A. By three times three from within.

Q.--What followed? A. I was asked, "Who comes there?"

Q.--Your answer? A. Several I. of B.'s, I. K.'s, and Grand Master
Architects solicit the honor of being admitted into the secret vault
under the Sanctum Sanctorum.

Q. What was then said to you? A. I was told to wait until the Most
Potent had been informed of my request, and his answer returned.

Q. What was his answer? A. My brethren, your request cannot now be
granted.

Q. What followed? A. We were conducted back to the anti-chamber, when
the nine masters entered and thus addressed us: "My brethren, our Most
Potent Master requests Grand Master Architects, Joabert, Stokin, and
Gibulum to attend in the audience chamber," whereupon we were
introduced into the presence of Solomon, who thus addressed us: "My
brethren, you know that in digging for a foundation for the temple, we
found the ruins of an ancient edifice. Among the ruins, we have
already discovered much treasure which has been deposited in the
secret vault. Are you willing to make further researches among the
ancient ruins, and report to us your discoveries?"

Q. What was your answer. A. We are.

Q. What followed? A. We were conducted to the ruins, and commenced our
labors. Among the rubbish we discovered a large iron ring, fixed in a
cubic stone, which we raised with much difficulty. Upon examining the
same, we discovered an inscription, of the meaning of which we were
ignorant. Beneath the stone, a deep and dismal cavern appeared.

Q. Did you enter that cavern? A. I did.

Q. In what manner? A. A rope was fastened 'round my body, and
descending, I found myself in an arched vault, in the floor of which
was a secret opening, through which I also descended, and in like
manner through a third; being in third vault, I found there was an
opening for descending still further, but being afraid of pursuing my
search, I gave a signal and was hoisted by my two companions. I then
recounted to them what I had seen, and proposed to them to descend by
turns, which they refused; upon this I determined to descend again,
and told them that through every arch I passed, I would gently shake
the rope. In this manner I descended from arch to arch, until I was
lowered into the sixth arch, when, finding there was still another
opening, my heart failed me, and giving the signal, I was again pulled
up. I acquainted my two companions with the particulars of my second
descent, and now earnestly urged that one of them should go down, as I
was very much fatigued; but, terrified at my relation, they both
refused. I then received fresh courage, went down a third time,
taking a lighted flambeau in my hand. When I had descended into the
ninth arch, a parcel of stone and mortar suddenly fell in and
extinguished my light, and I immediately saw a triangular plate of
gold, richly adorned with precious stones, the brilliancy of which
struck me with admiration and astonishment. Again I gave the signal,
and was assisted in reascending. Having related to my two companions
the scene which I had witnessed, they expressed a desire to witness
the same; they also concluded to go down together, by means of a
ladder of ropes, which they did, and shortly after returned with the
golden plate, upon which we saw certain characters, of the meaning of
which we were then ignorant.

Q. What followed? A. We repaired to the apartment of King Solomon, the
King of Tyre, with him, and said, "Most Potent, we obeyed your
commands and present you with the fruits of our labors, and solicit
the honor of being made acquainted with the inscription on this cubic
stone and this golden triangle." Upon beholding it, the two Kings
raised their hands, and exclaimed "Gibulum ishtov." The Kings then
examined the sacred characters with attention, and Solomon thus
addressed us: "My brethren, your request cannot now be granted. God
has bestowed upon you a particular favor, in permitting you to
discover the most precious jewel of masonry. The promise which God
made to some of the ancient patriarchs, that in fulness of time his
name should be discovered, is now accomplished. As a reward for your
zeal, constancy, and fidelity, I should now constitute you Knights of
the Ninth Arch, and I promise you an explanation of the mysterious
characters on the golden plate, when it is fixed in the place designed
for it, and I will then confer on you the most sublime and mysterious
degree of Perfection."

Q. What followed? A. The Most Potent directed the Master of Ceremonies
to conduct us to the south-west, and from thence to approach the
altar, by three times three steps, and there to take upon ourselves
the obligation of this degree.

Q. Repeat that obligation? A. (Same as Perfect Master.) I further
promise never to be concerned in the initiation of any brother in this
degree, unless he manifests a charitable disposition for Masonry, and
a zeal for the brethren, and also obtains permission, under the hands
and seal of the first regular officers of a Lodge of Perfection. I
further promise that I will not debauch any female related to a
companion of this degree, either by blood or marriage, knowing her to
be such, under penalty of being crushed under the ruins of a
subterraneous temple. So help, etc.

Q. What followed? A. The Most Potent gave me the signs, token and
words of this degree.

Q. Give me the sign? A. (Made by kneeling on the left knee, the right
hand on the back, the left raised above the head, the palm upward, the
body leaning forward, alluding to the penalty.)

Q. Give me the token? A. (Being in the last mentioned position token
is made by raising each other from the same, by interlacing the
fingers of the left hand.)

Q. How many pass-words are there? A. One for each arch.

Q. Give them to me? A. 1st, Jov; 2d, Jeho; 3d, Juha; 4th, Havah; 5th,
Elgibbor; 6th, Adonai; 7th, Joken; 8th, Eloah; 9th, Elzeboath.

Q. Give me the grand word? A. Gibulum ishtov.

Q. What does that signify? A. Gibulum is a good man.

Q. What was then done to you? A. I was invested with the jewel, apron
and gloves of this degree, and directed to salute the Senior Warden as
a Knight of the Ninth Arch, and return to the east for further
instruction.

       *       *       *       *       *


SECOND SECTION.--Question--Give me the history and charge of this
degree? Ans. My worthy brother, it is my intention, at this time, to
give you a clearer account of certain historical traditions, etc. (to
the words "favored with a mystical vision"), when the Almighty thus
designed to speak to him, as thou art desirous to know my name,
attend, and it shall be revealed unto thee. Upon this, a mountain
seemed to rise to the heavens, and Enoch was transferred to the top
thereof, where he beheld a triangular plate of gold most brilliantly
enlightened, and upon which were some characters which he received a
strict injunction never to pronounce. Presently he seemed to be
lowered perpendicularly into the bowels of the earth through nine
arches, in the ninth or deepest of which he saw the same brilliant
plate which was shown to him in the mountain. In digging for a
foundation they discovered an ancient edifice, among which they found
a considerable quantity of treasure, such as vases of gold and silver,
urns, marble, jasper, and agate columns, and precious stones. All
these treasures were collected and carried to Solomon, who upon
deliberation concluded that they were the ruins of some ancient
temple, erected before the flood, and possibly to the service of
Idolatry. He, therefore, determined to build the temple in another
place, lest it should be polluted. Solomon caused a cavern to be
constructed under the temple, to which he gave the name of secret
vault. He erected in this vault a large pillar of white marble, to
support the Sanctum Sanctorum, and which, by inspiration, he called
the pillar of beauty, from the beauty of the ark which it sustained.
There was a long, narrow descent through nine arches from the palace
of Solomon to this vault. To this place he was accustomed to retire
with Hiram of Tyre, and Hiram Abiff, when he had occasion to enter
upon important business. There were none else, then living, qualified
to enter this vault. One of their number being removed, disordered
their business for a time. As the two kings were on one occasion
consulting on business of the craft, application was made to them by
several I's of B., I. K.'s and Grand Master Architects, soliciting the
honor of being admitted to the secret vault, to whom Solomon replied,
"My brethren, your request cannot now be granted." Some days
afterwards Solomon sent for the three Grand Master Architects,
Gibulum, Joabert and Stokin, and directed them to go and search among
the ancient ruins, in hopes of discovering more treasure. They
departed, and one of them, viz., Gibulum, in working with a pickaxe
among the rubbish, discovered a large iron ring fixed in a cubic
stone. On removing this stone, a cavern was discovered. Gibulum
offered to descend. A rope being fastened 'round his body, and in
this manner he descended thrice, and discovered the golden triangle of
Enoch, as was represented in the ceremony of your initiation. They
then carried the stone and triangle to King Solomon, when the same
circumstances occurred, which took place when you presented the same
to us. The two Kings then informed the three Knights that they were
ignorant of the true pronunciation of the mysterious word until that
time, and that this word being handed down through a succession of
ages, had been much corrupted. The two Kings, accompanied by the three
Knights, descended with the sacred treasure into the secret vault.
They encrusted the golden plate upon the pedestal of the pillar of
beauty, and the brilliancy of the plate was sufficient to enlighten
the place. The secret vault was afterwards called the sacred vault.
Whenever the Lodge of Perfection was holden, nine Knights of the Ninth
Arch tiled the nine arches which led to the sacred vault; the most
ancient stood in the arch next to the anti-chamber of the vault, and
so on in regular progression, the youngest taking his station in the
first arch, which was near the apartment of Solomon. We were suffered
to pass without giving the pass-words of the different arches. There
were living at that time several ancient masters, who, excited by
jealousy at the honors conferred upon the twenty-five brethren,
deputed some of their number to wait upon Solomon, and request that
they might participate in those honors. The King answered that the
twenty-five masters were justly entitled to the honors conferred on
them, for their zeal and fidelity. Go, said he, in peace, you may one
day be rewarded according to your merits. Upon this, one of the
deputies with an unbecoming warmth, observed to his companions, "What
occasion have we for a higher degree? We know the word has been
changed, we can travel as masters, and receive pay as such." Solomon
mildly replied, "Those whom I have advanced to the degree of
perfection, have wrought in the ancient ruins, and though the
undertaking was difficult and dangerous, they penetrated the bowels of
the earth, and brought thence treasures to enrich and adorn the Temple
of God. Go in peace, wait with patience, and aspire to perfection by
good works." The deputies returned and reported their reception to the
masters. These masters, vexed at the refusal, unanimously determined
to go to the ancient ruins, and search under ground, with a view of
arrogating the merit necessary for the accomplishment of their
desires. They departed the next morning, and raising the cubic stone
descended into the cavern with a ladder of ropes, by the light of
torches, where no sooner had the last descended, than the nine arches
fell in upon them. Solomon hearing of this accident, sent Gibulum,
Joabert and Stokin to inform themselves more particularly of the
matter. They departed at break of day, and upon their arrival at the
place, could discover no remains of the arches, nor could they learn
that one single one of all those who had descended escaped the
destruction. They examined the place with diligence, but found nothing
except a few pieces of marble, on which were inscribed certain
hieroglyphics; these they carried to Solomon, and related what they
had seen. King Solomon examining these hieroglyphics, discovered that
these pieces of marble were part of one of the pillars of Enoch.
Solomon ordered these pieces of marble to be carefully put together
and deposited in the sacred vault.

Q. What followed? A. The Most Potent gave me the mysterious characters
of this degree, which were engraved on the triangle of Enoch.

CLOSING.--Most Potent knocks seven (Grand Marshal rising), "the last
as well as the first care," etc. Most Potent knocks eight, and Junior
Warden rises. "Brother Junior Warden, what is the hour?" A. "The
setting of the sun." Most Potent knocks three times three, and
companions all rise. "Brother Junior Warden, give notice," etc. Signs.

Most Potent knocks three times three, Junior Warden three times three,
and Companions three times three, with their hands, and Most Potent
declares Chapter closed.

       *       *       *       *       *


GRAND ELECT, PERFECT, AND SUBLIME MASON.

OPENING.--Most Perfect knocks three (Grand Marshal rises), "Are we
all," etc. Most Perfect knocks five, and Junior Warden rises. Most
Perfect says, "Brother Junior Warden, what is the hour?" Ans. "High
twelve."

Q. What do you understand by high twelve? A. That the sun has gained
its meridian height, and darts its rays with greatest force on this
Lodge. Most Perfect says, "It is then time that we should profit by
its light." Most Perfect knocks seven, and Senior Warden rises, and
Most Perfect says, "Venerable Brother Senior Warden, what brings you
here?" A. My love of Masonry, my obligation, and a desire for
perfection.

Q. What are the proper qualities for acquiring it? A. Frequent
innocence and benevolence.

Q. How are you to conduct in this place? A. With the most profound
respect.

Q. Why is it that men of all conditions assembled in this place are
called brethren, and are all equal? A. Because the ineffable name puts
us in mind that there is one being superior to us all.

Q. Why is respect paid to the triangle? A. Because it contains the
name of the Grand Architect of the universe. Most Perfect knocks nine,
and brethren all rise. Most Perfect says, "Brother Senior Warden, give
notice that I am going to open a Lodge of Perfect Grand Elect and
Sublime Masons, by the mysterious number 3, 5, 7 and 9. Senior Warden
obeys. Signs of former degrees given, then the Most Perfect knocks
three, and all the brethren give the first sign of this degree. Most
Perfect knocks three, and then third sign. Most Perfect knocks three,
five, seven and nine, Senior Warden the same, Junior Warden the same,
and then all the brethren with their hands, & Most Perfect declares
Lodge open.

NOTE.--Behind the Master is the burning bush, in which is a
transparent triangle, with five Hebrew letters signifying "God" placed
therein. In the west is the pillar of beauty. The pedestal appearing
to be broken is a part of the pillar of Enoch, the pieces of which
were found among the ruins, and carefully put together. The Lodge is
adorned with vases of gold and silver, urns, etc., which were found
among the ruins. The lights are thus arranged: three in the west,
behind the Junior Warden; five in the East, behind the Senior Warden;
seven in the south, and nine behind the Master. The brethren are
seated in a triangular form around the altar.

LECTURE.--Question--What are you? Ans. I am three times three, the
Perfect's number of eighty-one, according to our mysterious numbers.

Q. Explain that? A. I am a Perfect Grand Elect and Sublime Mason; my
trials are finished, and it is now time I should reap the fruits of my
labor.

Q. Where were you made a Grand Elect Mason? A. In a place not
enlightened by the sun nor moon.

Q. Where was that place situated? A. Under the Sanctum Sanctorum.

Q. How did you gain admission? A. By the nine pass-words of Knights of
the Ninth Arch, which brought me to the door of the ante-chamber
leading to the sacred vaults, where I gave three distinct knocks.

Q. How were they answered? A. By three from within.

Q. What was said to you? A. Who comes there?

Q. Your answer? A. A Knight of the Ninth Arch, who wishes to be
admitted into the sacred vault.

Q. What was then said to you? A. I was directed to give the pass; when
I did I was permitted to pass to the second door of the ante-chamber,
where I gave three and five knocks, which were answered by three and
five and seven from within, and the pass-word demanded as before,
which I gave, and was permitted to pass to the door of the sacred
vault, where I gave three, five and seven and nine distinct knocks.
(NOTE.--These knocks are answered from within by the Junior and Senior
Wardens, and Most Perfect; and Most Perfect says, "Brother Junior
Warden, see who knocks there in the manner of a Perfect Grand Elect
and Sublime Mason.")

Q. To what do these knocks allude? A. The three knocks signify the age
of the Entered Apprentice, and the number of the Grand Marshal
Architects who penetrated the bowels of the earth. The five allude to
the age of the Fellow Craft and the number of the Grand Elect Perfect
and Sublime Masters who placed the sacred treasure upon the pedestal
of beauty.

Q. What are their names? A. Solomon, Hiram, King of Tyre, Gibulum,
Joabert, and Stokin. The seven allude to the age of the Master Mason,
and to Enoch who was the seventh from Adam. The nine represent the age
of the Perfect Grand Elect and Sublime Mason, and the nine guards of
the arches.

Q. How were these knocks answered? A. By three, five, seven and nine
from within.

Q. What followed? A. I was asked, "Who comes there?"

Q. Your answer? A. A Knight of the Ninth Arch, who is desirous of
being admitted into the sacred vault and arriving at perfection.

Q. What followed? A. The pass was demanded, which I gave and was
ordered to wait until the Most Perfect in the East had been informed
of my request and his answer returned.

Q. What was his answer? A. Let him be introduced in ancient form.

Q. What was that form? A. I was conducted to the west and placed
between the Wardens, and having made the sign of admiration, was thus
interrogated by the Most Perfect: "My Brother, what is your desire? A.
To be made a Perfect Grand Elect and Sublime Mason."

Q. What followed? A. The Most Perfect said, "Before I can initiate
you, you must satisfy us that you are well skilled in Masonry,
otherwise you must be sent back until you are better qualified,"
whereupon I was thus examined:

Q. Are you a Mason? A. My brethren all know me as such.

Q. Give me the sign, token and word? A. (Given.)

Q. Are you a Fellow Craft? A. I have seen the letter G and know the
pass.

Q. Give me the sign, token and word? A. (Given.)

Q. Are you a Master Mason? A. I have seen the sprig of cassia, and
know what it means.

Q. Give me the sign, token and words? A. (Given.)

Q. Are you a Secret Master? A. I have passed from the square to the
compass opened to seven degrees.

Q. Give me the sign, token and words? A. (Given.)

Q. Are you a Perfect Master? A. I have seen the tomb of our
respectable Master, Hiram Abiff, and have, in company with my
brethren, shed tears at the same.

Q. Give me the sign, token and words? A. (Given.)

Q. Are you an Intimate Secretary? A. My curiosity is satisfied, but it
nearly cost me my life.

Q. Give me the sign, token and words? A. (Given.)

Q. Are you a Provost and Judge? A. I am, and render justice to all
men, without distinction.

Q. Give me the sign, token and words? A. (Given.)

Q. Are you an Intendant of the Buildings? A. I have made the five
steps of exactness, I penetrated the inmost part of the temple, and
have seen the great light in which were three mysterious characters,
J. J. J.

Q. Give me the sign, token and words? A. (Given.)

Q. Are you an Elected Knight? A. One cavern received me, one lamp gave
me light, and one fountain refreshed me.

Q. Give me the sign, token and words? A. (Given.)

Q. Are you a Master Elected of Fifteen? A. My zeal and works have
procured me that honor.

Q. Give me, etc.? Are you an Illustrious Knight? A. My name will
inform you.

Q. Give me, etc. Are you a Grand Master Architect? A. I know the use
of the mathematical instruments.

Q. Give me, etc. Are you a Knight of the Ninth Arch? A. I have
penetrated through the bowels of the earth, through nine arches, and
have seen the brilliant triangle.

Q. Give me, etc. What then followed? A. The Most Perfect inquired of
the brethren whether they consented that I should be exalted to the
sublime and mysterious degree of Perfection, whereupon one of the
brethren rose and said, "I have objections to this candidate." The
Most Perfect inquired what these objections were, to which this
brother answered, "I will communicate them if the candidate retires."
I was then ordered to retire, which I did.

Q. What then followed? A. Shortly after, the Master of Ceremonies
conducted me again into the Lodge, and placing me in the west, I was
asked the following questions, viz.:--1st, Have you never wilfully
revealed any of the secrets of Masonry? 2d, Have you always been
charitable towards your brethren? 3d, Have you never defrauded a
brother? 4th, Are you in the habit of using the name of God profanely?
5th, Does your conscience accuse you of having committed any offence
against your brethren, which ought to debar you from receiving this
degree? Be sincere, and answer me. Which questions being answered, the
Most Perfect said, "Brethren, do you consent that this candidate be
admitted among us? If you do, raise your right hands." Which being
done, I was directed to approach the altar, by three, five, seven and
nine steps, which I did, and took upon me the obligation of a Perfect
Grand Elect and Sublime Mason.

Q. Repeat that obligation? A. (Same as Perfect Master.) I further
promise that I will aid all my worthy brethren in distress and
sickness, as far, etc., with my counsel as well as my purse. I further
promise, etc. that I will not be concerned in conferring this degree
upon any Mason whose character and knowledge I disapprove, nor unless
he has been elected and installed as an officer in some regular Lodge,
Chapter, Encampment, or Council. I further promise that I will never
fully pronounce more than once in my life the mysterious word of this
degree, under penalty of having my body cut in twain. So help, etc.
Amen, Amen, Amen.

Q. What followed? A. While I was still in a kneeling posture, the Most
Most Perfect said, "Let us pray," which was done, and the Master of
Ceremonies then presented the hod and trowel to the Most Perfect, who
said, "My brother, I shall now proceed to anoint you with the holy oil
wherewith Aaron, David, and the wise Solomon were anointed." And then
anointing my head, lips and heart, at the same time said, "Behold how
good and pleasant," etc., and then placing his hand upon me, said, "I
impress you," etc.

Q. What followed? A. The Most Perfect presented me with the bread and
wine, and rising, said, "Eat of this bread," etc. When this part of
the ceremony was ended the brethren made a libation according to
ancient usage.

Q. What followed? A. The Most Perfect raised me and said, "That which
I shall now communicate to you, will make you accomplished in
Masonry." He then gave me three signs, three tokens, the three
pass-words, and the three grand words of this degree.

Q. Give me the signs? [First sign made like Master Mason's, with hands
clenched.]

Q. To what does this sign allude? A. To the penalty of the obligation.
[Second sign: bring your right hand upright, the palm outwards to
guard your left cheek, your left hand supporting your elbow, then
guard your right cheek with left hand, etc.]

Q. To what does that sign allude? A. To the manner in which Moses
guarded his eyes from the light of the burning bush, from which the
Almighty revealed to him his true name. [Third sign is that of
surprise: raise both hands as high as the shoulders, and step back
with the right foot.]

Q. To what does this sign allude? A. To the attitude of Solomon and
Hiram, when the sacred treasure was first produced.

Q. Give me the first token? [First token same as Intimate Secretary,
giving the words Berith, Neder, Shelemoth]

Q. What do those signify? A. Alliance, Promise and Protection.

Q. To what do they allude? A. To the alliance of Moses and Aaron, of
Solomon and Hiram, King of Tyre. The promise made by the Almighty to
the ancient patriarchs that the true pronunciation of his name should
be revealed to their posterity, and the perfection attained when this
promise was fulfilled.

Q. Give me the second token? [Pass from Master's grip, and seize his
right arm above the elbow, and place your left hand on his right
shoulder.]

Q. Give me the third token? [With your left hand seize your brother's
right elbow, and with your right hand, his right shoulder.]

Q. Give me the three pass-words? A. First, Master Mason's; second,
Elhanon; third, Fellow Craft's, repeated thrice.

Q. Give me the three grand words? A. First, Gibulum; second,
Eh-yeh-asher-eh-yeh.

Q. What does that word signify? A. I am what I am. Third, El-hod-dihu
kaw-lu.

Q. What does that word signify? A. God be praised, we have finished
it.

Q. What followed? A. The Most Perfect caused me to pronounce the
mysterious word of this degree.

Q. Pronounce it? A. I cannot but once in my life.

Q. How will you then give it? A. * * * * [A Hebrew pronunciation of
God.]

Q. What followed? A. The Most Perfect thus addressed me: "You are
already acquainted with the fact, that the true pronunciation of the
name of God was revealed to Enoch, and that he engraved the letters
composing that name on a triangular plate of gold. The name was
represented by the four Hebrew consonants, Jod, He, Vau, and He. The
vowel sounds of this language being represented by points placed above
the consonants, and being frequently omitted in writing, the
consonants composing the mysterious word, at different ages, received
different pronunciations. Hence, though the method of writing this
word remained uniform, its pronunciation underwent many changes. These
changes constitute what are termed the different ages of Masonry.
These are 3, 5, 7 and 9. These are the three ages of Masonry, and are
thus estimated:

After the death of Enoch, the ineffable name was pronounced by

    { Methuselah, }
  3 { Lamech, and } Juha (Yu-haw.)
    { Noah,       }

    { Reu,        }              {
    { Serug,      }              {
    { Nahor,      }              {
  7 { Terah,      } Jova         { 7 ages.
    { Abraham,    } (Yo-waw).    {
    { Isaac,      }              {
    { Judah,      }              {

    { Shem,       }              {
    { Arphaxed,   }              {
  5 { Salah,      } Jeva         { 5 ages.
    { Eber, and   } (Ye-waw).    {
    { Peleg,      }              {

    { Hezron,     } (Yay-wo)     }
    { Ram,        } Jevo.        }
    { Aminadab,    } Jevah       }
    { Nasshou,     } (Ye-way).   }
  9 { Salmon,     }              } 9 ages.
    { Boaz,       } Johe         }
    { Obed,       } (Yo-hay).    }

      Jesse,      } Jehovah      }
      David,      } (Ye-ho-waw). }

The true pronunciation of the name was revealed to Enoch, Jacob, and
Moses, and on that account are not named in this enumeration. The
perfect number is thus formed:--The number of corrupted words is 9.
The ages of Masonry, 3, 5, 7, 9--24, multiplied by 3, the number
gotten who discovered Tunsune (noticed in the degree of the Knight of
the Ninth Arch), gives the product 72; to this add 9, the number of
corrupted words, the amount is 81. The mysterious words which you
received in the preceding degrees, are all so many corruptions of the
true name (of God) which was engraved on the triangle of Enoch. In
this engraving the vowel points are so arranged as to give the
pronunciation which you have just received (Yow-ho). This word, when
thus pronounced, is called the ineffable word, which cannot be altered
as other words are, and the degrees which you have received, are
called, on this account, INEFFABLE DEGREES. This word you will
recollect was not found until after the death of Hiram Abiff,
consequently the word engraved by him on the ark is not the true name
of God."

Q. What then followed? A. The Most Perfect gave me the secret
characters of this degree, and then invested me with the jewels,
apron, and girdle of this degree, and I was again addressed:--"I now
with the greatest pleasure salute you," etc.

CLOSING.--Most Perfect knocks three (Grand Marshal rises), "The last,"
etc., etc. Most Perfect knocks five, and Junior Warden rises. "Brother
Junior Warden, what is the hour?" Most Perfect knocks seven, and
Senior Warden rises. Most Perfect says, "Venerable Brother Senior
Warden, how should the Grand Elect, Perfect and Sublime Mason part?"
A. "They should part in peace, love, and unity." Most Perfect knocks
nine, all brethren rise. Signs. Most Perfect knocks three, five, seven
and nine, Junior Warden the same, Senior Warden the same, and brethren
the same, with their hands, etc.

       *       *       *       *       *


THE PHILOSOPHICAL LODGE; OR, THE KEY OF MASONRY: BEING THE DEGREE OF
KNIGHTS ADEPTS OF THE EAGLE OR SUN.

This Council must be illuminated by one single light, and is
enlightened by one divine light: because there is one single light
that shines among men, who have the happiness of going from the
darkness of ignorance and of the vulgar prejudices, to follow the only
light that leads to the celestial truth. The light that is in our
Lodge, is composed of a glass globe filled with water, and a light
placed behind it, which renders the light more clear. The glass of
reflection, the globe, when it is lighted, is placed in the south.

ROBE AND SCEPTRE.--The Grand Master or Thrice Puissant, is named
"Father Adam," who is placed in the East, vested in a robe of pale
yellow, like the morning. He has his hat on, and in his right hand a
sceptre, on the top of which is a globe of gold. The handle or
extremity of the sceptre is gilt. The reason that Father Adam carries
the globe above the sceptre in this Council is, because he was
constituted Sovereign Master of the world, and created Sovereign
Father of all men. He carries a SUN suspended by a chain of gold
around his neck; and on the reverse of this jewel of gold is a globe.
When this degree is given, no jewel or apron is worn.

There is only one Warden, who sits opposite Father Adam in the west,
and is called Brother Truth. He is entitled to the same ornaments as
Father Adam; and the order that belongs to this degree is a broad
white watered ribbon worn as a collar, with an eye of gold embroidered
thereon, above the gold chain and jewel of the sun. The number of
other officers is seven, and are called by the name of the cherubim,
as follows: Zaphriel, Zabriel, Camiel, Uriel, Michael, Zaphael, and
Gabriel. These ought to be decorated in the same manner as the Thrice
Puissant Father Adam. If there are more than that number of the
Knights of the Sun, they go by the name of Sylphs, and are the
preparers of the Council, and assistants in all the ceremonies or
operations of the Lodge. They are entitled to the same jewel, but have
a ribbon of a fiery color tied to the third button-hole of their coat.

TO OPEN THE GRAND COUNCIL.--Father Adam says:--"Brother Truth, what
time is it on earth?" Brother Truth: "Mighty Father, it is midnight
among the profane, or cowans, but the sun is in its meridian in this
Lodge." Father Adam: "My dear children, profit by the favor of this
austere luminary, at present showing its light to us, which will
conduct us in the path of virtue, and to follow that law which is
eternally to be engraved on our hearts, and the only law by which we
cannot fail to come to the knowledge of pure truth." He then makes a
sign, by putting his right hand on his left breast; on which all the
brethren put up the first finger of the right hand above their heads,
the other fingers clenched, showing by that, that there is but one
God, who is the beginning of all truth; then Father Adam says, "This
Lodge is opened."

FORM OF RECEPTION.--After the Council is opened, the candidate is
introduced into an ante-chamber, where there are a number of Sylphs,
each with a bellows, blowing a large pot of fire, which the candidate
sees, but they take no notice of him. After he is left in that
situation two or three minutes, the most ancient of the Sylphs goes to
the candidate and covers his face with black crape. He must be without
a sword, and is told that he must find the door of the Sanctuary, and
when found, to knock on it six times with an open hand. After he finds
the door and knocks, Brother Truth goes to the door, and having opened
it a little, asks the candidate the following questions, which he
answers by the help of the Sylphs. "Q. What do you desire? A. I desire
to go out of darkness to see the true light, and to know the true
light in all its purity. Q. What do you desire more? A. To divest
myself of original sin, and destroy the juvenile prejudices of error,
which all men are liable to, namely, the desire of all worldly
attachments and pride." On which Brother Truth comes to Father Adam,
and relates what the candidate has told him; when Father Adam gives
orders to introduce the candidate to the true happiness. Then Brother
Truth opens the door, and takes the candidate by the hand, and
conducts him to the middle of the Lodge or Sanctuary, which is also
covered by a black cloth, when Father Adam addresses him thus: "My
son, seeing by your labor in the royal art, you are now come to the
desire of knowledge of the pure and holy truth, we shall lay it open
to you without any disguise or covering. But, before we do this,
consult your heart, and see in this moment if you feel yourself
disposed to obey her (namely truth) in all things which she commands.
If you are disposed, I am sure she is ready in your heart, and you
must feel an emotion that was unknown to you before. This being the
case, you must hope that she will not be long to manifest herself to
you. But have a care not to defile the sanctuary by a spirit of
curiosity; and take care not to increase the number of the vulgar and
profane, that have for so long a time ill-treated her, until Truth was
obliged to depart the earth, and now can hardly trace any of her
footsteps. But she always appears in her greatest glory, without
disguise, to the true, good, and honest Free Masons; that is to say,
to the zealous extirpators of superstition and lies. I hope, my dear
brother, you will be one of her intimate favorites. The proofs that
you have given, assure me of everything I have to expect of your zeal;
for as nothing now can be more a secret among us, I shall order
brother Truth, that he will instruct you what you are to do in order
to come to true happiness." After this discourse of Father Adam, the
candidate is unveiled and shown the form of the Lodge or Council,
without explaining any part thereof. Brother Truth then proceeds thus:
"My dear brother, by my mouth, holy truth speaketh to you, but before
she can manifest herself to you, she requires of you proofs in which
she is satisfied in your entrance into the Masonic order. She has
appeared to you in many things which you could not have apprehended or
comprehended without her assistance; but now you have the happiness to
arrive at the brilliant day, nothing can be a secret to you. Learn,
then, the moral use that is made of the three first parts of the
furniture, which you knew after you was received an Entered Apprentice
Mason, viz.: Bible, Compass and Square. By the Bible you are to
understand that it is the only law you ought to follow. It is that
which Adam received at his creation, and which the Almighty engraved
in his heart. This law is called natural law, and shows positively
that there is but one God, and to adore him only without any
subdivision or interpolation. The Compass gives you the faculty of
judging for yourself, that whatever God has created, is well, and he
is the sovereign author of every thing. Existing in himself, nothing
is either good or evil; because we understand by this expression, an
action done which is excellent in itself, is relative, and submits to
the human understanding, or judgment, to know the value and price of
such action; and that God, with whom every thing is possible,
communicates nothing of his will, but such as his great goodness
pleases; and every thing in the universe is governed as he has decreed
it, with justice, being able to compare it with the attributes of the
Divinity. I equally say, that in himself there is no evil; because he
has made every thing with exactness, and that every thing exists
according to his will; consequently, as it ought to be. This distance
between good and evil with the Divinity, cannot be more justly and
clearly compared than by a circle formed with a compass. From the
points being reunited there is formed an entire circumference; and
when any point in particular equally approaches or equally separates
from its point, it is only a faint resemblance of the distance between
good and evil, which we compare by the points of a compass forming a
circle, which circle when completed is God.

SQUARE.--By the Square we discover that God, who has made every thing
equal, in the same manner that you are not able to dig a body in a
quarry complete, or perfect; thus, the wish of the Eternal in creating
the world by a liberal act of his own, well foresaw every matter that
could possibly happen in consequence thereof; that is to say, that
every thing therein contained at the same time of the creation was
good.

LEVEL.--You have also seen a level, a plumb, and a rough stone. By the
level you are to learn to be upright and sincere, and not to suffer
yourself to be drawn away by the multitude of the blind and ignorant
people; to be always firm and steady to sustain the right of the
natural law, and the pure and real knowledge of that truth which it
teacheth.

PERPENDICULAR AND ROUGH STONE.--By these you ought to understand that
the perpendicular man is polished by reason, and put censure away by
the excellence of our Master.

TRESSLE-BOARD.--You have seen the tressle-board, to draw plans on.
This represents the man whose whole occupation is the art of thinking,
and who employs his reason in that which is just and reasonable.

CUBIC STONE.--You have seen the cubic stone, the moral of which, and
the sense you ought to draw from it, is, to rule your actions, that
they might be equally brought to the sovereign good.

PILLARS.--The two pillars teacheth you that all Masons ought to attach
themselves firmly to become an ornament to the order, as well as to
its support; as the pillars of Hercules formerly determined the end of
the ancient world.

BLAZING STAR.--You have seen the blazing star, the moral sense of
which is, "a true Mason perfecting himself in the way of truth," that
he may become like a blazing star which shineth equally during the
thickest darkness; and it is useful to those that it shineth upon, and
who are ready and desirous of profiting by its light.

The first instructions have conducted you to the knowledge of Hiram
Abiff, and the inquiries that were made in finding him out. You have
been informed of the words, signs and tokens which were substituted
for those we feared would have been surprised, but of which they
afterwards learnt that the treacherous villains had not been able to
receive any knowledge of; and this ought to be an example and salutary
advice to you, to be always on your guard, and well persuaded that it
is difficult to escape the snares that ignorance, joined to conceited
opinion, lay every day against us, and thereby to overcome us; and the
most virtuous men are liable to fall, because their candor renders
them unsuspecting. But, in this case, you ought to be firm as our
Respectable Father Hiram, who chose rather to be massacred than to
give up what he had obtained.

This will teach you that as soon as truth shall be fixed in your
heart, you ought never to consider the resolution you should take; you
must live and die to sustain the light, by which we acquire the
sovereign good. We must never expose ourselves to the conversation of
cowans, and must be circumspect even with those with whom we are the
most intimate; and not deliver up ourselves to any, excepting those
whose character and behavior have proved them brothers, who are worthy
to come and appear in the sacred sanctuary where holy Truth delivers
her oracles.

You have passed the Secret and Perfect Master; you have been decorated
with an ivory key, a symbol of your distinction; you have received the
pronunciation of the ineffable name of the Great Architect of the
universe, and have been placed at the first balustrade of the
sanctuary; you have had rank among the Levites, after which you knew
the word "Zizon," which signifies "a balustrade of the Levites;" where
all those are placed, as well as yourself, to expect the knowledge of
the most sublime mysteries.

COFFIN AND ROPE.--In the degree of Perfect Master they have shown you
a grave, a coffin, and a "withe rope," to raise and deposit the body
in a sepulchre, made in the form of a pyramid, in the top of which was
a triangle, within which was the sacred name of the Eternal, and on
the pavement were the two columns of Jachin and Boaz laid across.

IVORY KEY.--By the "ivory key" you are to understand that you cannot
open your heart with safety, but at proper times. By the corpse and
grave is represented the state of man, before he had known the
happiness of our order.

ROPE.--The rope to which the coffin is tied, in order to raise it, is
the symbol of raising one, as you have been raised from the grave of
ignorance to the celestial place where truth resides.

PYRAMID.--The pyramid represents the true Mason who raises himself by
degrees, till he reaches heaven, to adore the sacred and unalterable
name of the Eternal Supreme.

INTIMATE SECRETARY.--This new degree leads you near to Solomon and
honor; and after you redoubled your zeal, you gained new honors and
favors, having nearly lost your life by curiosity; which attachment to
Masonry gave you the good qualities of your heart, and which obtained
your pardon and let you to the "Intendant of the Buildings," where you
saw a "blazing star," a large candlestick with seven branches, with
altars, vases, and purification, and a great brazen sea.

BLAZING STAR.--By the expression of PURIFICATION you are to understand
that you are to be cleansed from impiety and prejudice before you can
acquire more of the sublime knowledge in passing the other degrees, to
be able to support the brilliant light of reason, enlightened by
truth, of which the blazing star is the figure.

CANDLESTICK WITH SEVEN BRANCHES.--By the candlestick with seven
branches you are to remember the mysterious number of the seven
Masters who were named to succeed one; and from that time it was
resolved that seven Knights of Masonry, united together, were able to
initiate into Masonry, and show them the seven gifts of the Eternal,
which we shall give you a perfect knowledge of, when you have been
purified in the Brazen Sea.

BRAZEN SEA.--You have passed from the Secret and Perfect Master to the
Intimate Secretary, Provost and Judge, and Intendant of the Buildings.
In these degrees they have shown you an ebony box, a key suspended, a
balance, and an inflamed urn.

EBONY BOX.--The ebony box shows you with what scrupulous attention you
are to keep the secrets that have been confided to you, and which you
are to reserve in the closet of your heart, of which the box is an
emblem. And were you to reflect on the black color of said box, it
would teach you to cover your secrets with a thick veil, in such a
manner that the profane cowans cannot possibly have any knowledge
thereof.

KEY.--The key demonstrates that you have already obtained a key to our
knowledge, and part of our mysteries; and if you behave with equity,
fervor, and zeal to your brothers, you will arrive shortly to the
knowledge and meaning of our society, and this indicates the reason of
the balance.

INFLAMED URN.--By the inflamed urn you are to understand, that as far
as you come to the knowledge of the Royal and Sublime Art, you must,
by your behavior, leave behind you, in the minds of your brethren and
the vulgar, a high idea of your virtue, equal to the perfume of the
burning urn.

TWO KINGS.--In the degree of Intimate Secretary, you have seen and
heard two kings who were entering into their new alliance and
reciprocal promise, and of the perfection of their grand enterprise.
They spoke of the death of Hiram Abiff, our Excellent Master. You saw
guards, as a man who was overseen, very near of being put to death for
his curiosity of peeping. You also heard of the prospect of a place
called the vault, to deposit the precious treasure of Masonry, when
the time should be fulfilled, and you afterwards became a brother. The
conversation of the two kings is the figure of the coincidence of our
laws and the natural law, which forms a perfect agreement with what
is expedient, and promises to those who shall have the happiness to be
connected to you in the same manner and perfect alliance that they
will afterwards come to the centre of true knowledge.

TEARS.--The tears and regret of the two kings are the emblem of the
regret you ought to have when you perceive a brother depart from the
road of virtue.

THE MAN PEEPING.--By the man you saw peeping, and who was discovered
and seized, and conducted to death, is an emblem of those who come to
be initiated into our sacred mysteries through a motive of curiosity;
and, if so indiscreet as to divulge their obligations, we are bound to
take vengeance on the treason by the destruction of the traitor. Let
us pray the Eternal to preserve our order from such an evil you have
hereof seen an example, in that degree to which you came, by your
zeal, fervor and constancy. In that degree you have remarked, that
from all the favorites that were at that time in the apartment of
Solomon, only nine were elected to avenge the death of Hiram Abiff;
this makes good, that a great many are often called, but few chosen.
To explain this enigma, a great many of the profane have the happiness
to divest themselves of that name, to see and obtain the entrance in
our sanctuary; but very few are constant, zealous and fervent, to
merit the happiness of coming to the height and knowledge of the
sublime truth.

REQUISITIONS TO MAKE A GOOD MASON.--If you ask me what are the
requisite qualities that a Mason must be possessed of, to come to the
centre of truth, I answer you, that you must crush the head of the
serpent of ignorance. You must shake off the yoke of infant prejudice
concerning the mysteries of the reigning religion, which worship has
been imaginary, and only founded on the spirit of pride, which envies
to command and be distinguished, and to be at the head of the vulgar;
in affecting an exterior purity, which characterizes a false piety,
joined to a desire of acquiring that which is not its own, and is
always the subject of this exterior pride, and unalterable source of
many disorders, which being joined to gluttonness, is the daughter of
hypocrisy, and employs every matter to satisfy carnal desires, and
raises to these predominant passions, altars, upon which she
maintains, without ceasing, the light of iniquity, and sacrifices
continually offerings to luxury, voluptuousness, hatred, envy, and
perjury. Behold, my dear brother, what you must fight against and
destroy before you can come to the knowledge of the true good and
sovereign happiness! Behold this monster which you must conquer--a
serpent which we detest as an idol, that is adored by the idiot and
vulgar under the name of religion.

SOLOMON, KING HIRAM, AND ST. JOHN THE BAPTIST.--In the degrees of
Elected of Fifteen, Illustrious Knights, Grand Master Architects, and
Knights of the Ninth Arch, you have seen many things which are only a
repetition of what you have already examined. You will always find in
those degrees initial letters enclosed in different triangles, or
Deltas. You have also seen the planet Mercury, the chamber called
"Gabaon," or the "Third Heaven;" the "winding staircase," the "Ark of
Alliance," the "tomb of Hiram Abiff," facing the ark and the urn--the
precious treasure found by the assiduous travels--the three zealous
brethren Masons--the punishment of the haughty Master Mason, in being
buried under the ancient ruins of Enoch's temple--and finally, you
have seen the figures of Solomon, and Hiram, King of Tyre, and St.
John the Baptist.

3. I. I. I.--By the 3. I. I. I. you know the three sacred names of the
Eternal and "Mount Gabaon" (Third Heaven) which you came to by seven
degrees that compose the winding staircase.

The seven stars represent the seven principal and different degrees to
which you must come to attain the height of glory represented by the
mount, where they formerly sacrificed to the Most High! When you
arrive to that, you are to subdue your passions, in not doing anything
that is not prescribed in our laws.

By the planet Mercury, you are taught continually to mistrust, shun,
and run away from those who, by a false practice, maintain commerce
with people of a vicious life, who seem to despise the most sacred
mysteries--that is, to depart from those who by the vulgar fear, or a
bad understanding, are ready to deny the solemn obligations that they
have contracted among us.--When you come to the foot of our arch you
are to apprehend that you come to the "Sanctum Sanctorum." You are not
to return; but rather to persist in sustaining the glory of our order,
and the truth of our laws, principles, and mysteries, in like manner
as our Respectable Father Hiram Abiff, who deserved to have been
buried there for his constancy and fidelity. We have also another
example in the firmness of "Galaad," the son of "Sophonia," chief of
the Levites, under Surnam, the High Priest, as mentioned in the
history of perfection. Learn in this moment, my dear brother, what you
are to understand by the figures of Solomon, Hiram, King of Tyre, and
St. John the Baptist. The two first exert you, by their zeal in the
royal art, to follow the sublime road of which Solomon was the
institutor, and Hiram of Tyre, the "supporter;" a title legitimately
due to that king, who not only protected the order, but contributed
with all his might to the construction of the temple (furnishing stone
from Tyre, and the cedars of Lebanus) which Solomon built to the honor
of the Almighty.

The third, or St. John the Baptist, teaches you to preach marvellous
to this order, which is as much as to say, you are to make secret
missions among men, which you believe to be in a state of entering the
road of truth, that they may be able one day to see her virtues and
visage uncovered.

HIRAM ABIFF was the symbol of truth on earth. Jubelum Akirop was
accused by the serpent of ignorance, which to this day raises altars
in the hearts of the profane and fearful. This profaneness, backened
by a fanatic zeal, becomes an instrument to the religious power, which
struck the first stroke in the heart of our dear Father, Hiram Abiff;
which is as much as to say, undermined the foundation of the celestial
temple, which the Eternal himself had ordered to be raised to the
sublime truth and his glory.

The first age of the world has been witness to what I have advanced.
The simple, natural law rendered to our first fathers the most
uninterrupted happiness. They were in those times more virtuous; but
as soon as the "monster of pride" started up in the air and disclosed
herself to those unhappy mortals, she promised to them every seat of
happiness, and seduced them by her soft and bewitching speeches, viz.:
That "they must render to the Eternal Creator of all things an
adoration with more testimony, and more extensive, than they had
hitherto done," etc. This Hydra with a hundred heads, at that time
misled, and continues to this day to mislead men who are so weak as to
submit to her empire; and it will subsist, until the moment that the
true elected shall appear and destroy her entirely.

The degree of Sublime Elected, that you have passed, gives you the
knowledge of those things which conducts you to the true and solid
good. The grand circle represents the immensity of the Eternal
Supreme, who has neither beginning nor end.

[Illustration: (4 concentric circles or 'bulls-eye')]

The triangle, or Delta, is the mysterious figure of the Eternal. The
three letters which you see, signify as follows:--G, at the top of the
triangle, "the grand cause of the Masons": the S, at the left hand,
the "submission to the same order": and the U, at the right hand, the
"union that ought to reign among the brethren: which, altogether make
but one body, or equal figure in all its parts." This is the triangle
called "equilateral." The great letter G, placed in the centre of the
triangle, signifies "Great Architect of the Universe," who is God; and
in this ineffable name is found all the divine attributes. This letter
being placed in the centre of the triangle, is for us to understand
that every true Mason must have it profoundly in his heart.

[Illustration: (Triangle with G at the top corner, S at the left
corner, U at the right corner, and a larger G in the middle)]

There is another triangle, on which is engraved S. B. and N., of which
you have had an explanation in a preceding degree. This triangle
designs the connection of the brethren in virtue. The solemn promise
they have made to love each other; to help, succor, and keep
inviolably secret, their mysteries of the perfection proposed, in all
their enterprises. It is said in that degree, that "You have entered
the Third Heaven, that means you have entered the place where pure
truth resides, since she abandoned the earth to monsters who
persecuted her."

[Illustration: (Triangle with 'B' at top, 'S' & 'N' below.)]

The end of the degree of Perfection is a preparation to come more
clearly to the knowledge of true happiness, in becoming a true Mason,
enlightened by the celestial luminary of truth, in renouncing,
voluntarily, all adorations but those that are made to one God, the
Creator of heaven and earth, great, good, and merciful. End of Brother
Truth's harangue.

Father Adam then says to the candidate, "My dear son, what you have
heard from the mouth of Truth is an abridgment of all the consequences
of all the degrees you have gone through, in order to come to the
knowledge of the holy truth, contracted in your last engagements. Do
you persist in your demand of coming to the holy brother, and is that
what you desire, with a clear heart?--answer me." The candidate
answers, "I persist." Then Father Adam says, "Brother Truth, as the
candidate persists, approach with him to the sanctuary, in order that
he may take a solemn obligation to follow our laws, principles, and
morals, and to attach himself to us forever." Then the candidate falls
on his knees, and Father Adam takes his hands between his own, and the
candidate repeats the following obligation three times:

  OBLIGATION.--I, A. B., promise, in the face of God, and between
  the hands of my Sovereign, and in presence of all the brethren now
  present, never to take arms against my country, directly or
  indirectly, in any conspiracy against the Government thereof. I
  promise never to reveal any of the degrees of the Knight of the
  Sun, which is now on the point of being intrusted to me, to any
  person or persons whatsoever, without being duly qualified to
  receive the same; and never to give my consent to any one to be
  admitted into our mysteries, only after the most scrupulous
  circumspection, and full knowledge of his life and conversation;
  and who has given at all times full proof of his zeal and fervent
  attachment for the order, and a submission at all times to the
  tribunal of the Sovereign Princes of the Royal Secret. I promise
  never to confer the degree of the Knights of the Sun without
  having a permission in writing from the Grand Council of Princes
  of the Royal Secret, or from the Grand Inspector or his deputy,
  known by their titles and authority. I promise also and swear,
  that I will not assist any, through my means, to form or raise a
  Lodge of the Sublime Orders, in this country, "without proper
  authority." I promise and swear to redouble my zeal for all my
  brethren, Knights, and Princes, that are present or absent; and if
  I fail in this my obligation, I consent for all my brethren, when
  they are convinced of my infidelity, to seize me, and thrust my
  tongue through with a red-hot iron; to pluck out both my eyes, and
  to deprive me of smelling and hearing; to cut off both my hands,
  and to expose me in that condition in the field, to be devoured by
  the voracious animals; and if none can be found, I wish the
  lightning of heaven might execute on me the same vengeance. O God,
  maintain me in right and equity. Amen. Amen. Amen.

After the obligation is three times repeated, Father Adam raises the
candidate, and gives him one kiss on his forehead, being the seat of
the soul. He then decorates him with the collar and jewel of the
order, and gives him the following sign, token and word:--SIGN: Place
the right hand flat upon the heart, the thumb forming a square. The
answer, raise the hand, and with the index point to heaven. This is to
show that there is but one God, the source of all truth. TOKEN: Take
in your hands those of your brother, and press them gently. Some
Knights, in addition to this, kiss the forehead of the brother, saying
"Alpha," to which he answers, "Omega." SACRED WORD: "Adonai." This
word is answered by "Albra," or "Abbraak," which is rendered "a king
without reproach." Some contend that this word should be written
"Abrah." PASS-WORD:--"Stibium" (antimony). By this is intended as
among the Hermetic Philosophers, "the primitive matter whence all
things are formed." To this pass-word some add the following:
"Helios," "Mene," "Tetragrammaton."

After these are given, the candidate goes 'round and gives them to
every one, which brings him back to Father Adam. He then sits down
with the rest of the brethren, and then Brother Truth gives the
following explanation of the Philosophical Lodge:

SUN.--The sun represents the unity of the Eternal Supreme, the only
grand work of philosophy.

3. S. S. S.--The 3 S. S. S. signify the "Stiletto, Sidech, Solo," or
the residence of the Sovereign Master of all things.

THREE CANDLESTICKS.--The three candlesticks show us the three degrees
of fire.

FOUR TRIANGLES.--The four triangles represent the four elements.

SEVEN PLANETS.--The seven planets design the seven colors that appear
in their original state, from whence we have so many different
artificial ones.

SEVEN CHERUBIMS.--The seven cherubims represent the seven metals,
viz., gold, silver, copper, iron, lead, tin and quicksilver.

CONCEPTION IN THE MOON.--The conception, or woman, rising in the moon,
demonstrates the purity that matter subsists of, in order to remain in
its pure state unmixed with any other body, from which must come a new
king, and a revolution or fulness of time filled with glory whose name
is Albra.

HOLY SPIRIT.--The Holy Spirit, under the symbol of a dove, is the
image of the Universal Spirit, that gives light to all in the three
states of nature; and on the animal, vegetable and mineral.

ENTRANCE OF THE TEMPLE.--The entrance of the temple is represented to
you by a body, because the grand work of nature is complete as gold,
potable and fixed.

GLOBE.--The globe represents the matter in the primeval state; that is
to say, complete.

CADUCEUS.--The caduceus represents the double mercury that you must
extract from the matter; that is to say, the mercury fixed, and from
thence is extracted gold and silver.

STIBIUM.--The word stibium signifies the antimony, from whence, by the
philosophical fire, is taken an alkali which we empty in our grand
work. End of the philosophical explanation. Then Father Adam explains
the


MORAL LODGE.

SUN.--The sun represents the divinity of the Eternal; for as there is
but one Sun to light and invigorate the earth, so there is but one
God, to whom we ought to pay our greatest adoration.

3 S. S. S.--The 3 S. S. S. are initials of the words Scienta,
Sapientia, Sanctitas, and teach you that science, adorned with wisdom,
creates a holy man.

THREE CANDLESTICKS.--The three candlesticks are the image of the life
of man, considered in youth, manhood, and old age, and happy are those
that have been enlightened in these ages, by the light of truth.

FOUR TRIANGLES.--The four triangles show us the four principal duties
that create our tranquil life, viz.: Fraternal love among men in
general, and particularly among brethren, and in the same degree with
us. Secondly. In not having anything but for the use and advantage of
a brother. Thirdly. Doubting of every matter that cannot be
demonstrated to you clearly, by which an attempt might be made to
insinuate mysteries in matters of religion, and hereby lead you away
from the holy truth. Fourthly. Never do anything to another that you
would not have done unto you. The last precept, well understood and
followed on all occasions, is the true happiness of philosophy.

SEVEN PLANETS.--The seven planets represent the seven principal
passions of man.

SEVEN CHERUBIMS.--The seven cherubims are the images of the delights
of life: namely, by seeing, hearing, tasting, smelling, feeling,
tranquility, and health.

CONCEPTION.--The conception in the moon shows the purity of matter,
and that nothing can be impure to the eyes of the Supreme.

HOLY SPIRIT.--The Spirit is the figure of our soul, which is only the
breath of the Eternal, and which cannot be soiled by the works of the
body.

TEMPLE.--The temple represents our body, which we are obliged to
preserve by our natural feelings.

FIGURE OF A MAN.--The figure is in the entrance of the temple, which
bears a lamb in his arms, and teaches us to be attentive to our wants,
as a shepherd takes care of his sheep; to be charitable, and never let
slip the present opportunity of doing good, to labor honestly, and to
live in this day as if it were our last.

COLUMNS OF JACHIN AND BOAZ.--The columns of J. and B. are the symbols
of the strength of our souls in bearing equally misfortunes, as well
as success in life.

SEVEN STEPS OF THE TEMPLE.--The seven steps of the temple are the
figures of the seven degrees which we must pass before we arrive to
the knowledge of the true God.

GLOBE.--The globe represents the world which we inhabit.

LUX EX TENEBRIS.--The device of "Lux ex tenebris" teacheth, that when
man is enlightened by reason, he is able to penetrate the darkness and
obscurity which ignorance and superstition spread abroad.

RIVER.--The river across the globe represents the utility of the
passions that are necessary to man in the course of his life, as water
is requisite to the earth in order to replenish the plants thereof.

CROSS SURROUNDED.--The cross surrounded by two serpents signifies that
we must watch the vulgar prejudices, to be very prudent in giving any
of our knowledge and secrets in matters, especially in religion. End
of the moral explanation.

LECTURE.--Question--Are you a Knight of the Sun? Answer--I have
mounted the seven principal steps of Masonry; I have penetrated into
the bowels of the earth, and among the ancient ruins of Enoch found
the most grand and precious treasures of the Masons. I have seen,
contemplated, and admired the great, mysterious, and formidable name
engraved on the triangle; I have broken the pillar of beauty, and
thrown down the two columns that supported it.

Q. Pray tell me what is that mysterious and formidable name? A. I
cannot unfold the sacred characters in this manner, but substitute in
its place the grand word of [represented by the Hebrew consonants Jod,
He, Vau, He.]

Q. What do you understand by throwing down the columns that sustained
the pillar of beauty. A. Two reasons.--First. When the temple was
destroyed by Nebuzaradan, general of the army of Nebuchadnezzar, I was
one that helped to defend the Delta on which was engraved the
ineffable name; and I broke down the columns of beauty, in order that
it should not be profaned by the infidels. Second. As I have deserved,
by my travel and labor, the beauty of the great "Adonai" (Lord), the
mysteries of Masonry, in passing the seven principal degrees.

Q. What signifies the seven planets? A. The lights of the celestial
globe and also their influence, by which every matter exists on the
surface of the earth or globe.

Q. From what is the terrestrial globe formed? A. From the matter which
is formed by the concord of the four elements, designed by the four
triangles, that are in regard to them as the four greater planets.

Q. What are the names of the seven planets? A. Sun, Moon, Mars,
Jupiter, Venus, Mercury, and Saturn.

Q. Which are the four elements? A. Air, fire, earth, and water.

Q. What influence have the seven planets on the four elements? A.
Three general matters of which all bodies are composed--life, spirit,
and body; otherwise, salt, sulphur and mercury.

Q. What is life or salt? A. The life given by the Eternal Supreme, or
the planets, the agents of nature.

Q. What is the spirit or sulphur? A. A fixed matter, subject to
several productions.

Q. What is the body or mercury? A. Matter conducted or refined to its
form by the union of salt and sulphur, or the agreement of the three
governors of nature.

Q. What are those three governors of nature? A. Animal, vegetable and
mineral.

Q. What is animal? A. We understand in this, life--all that is divine
and amiable.

Q. Which of the elements serve for his productions? A. All the four
are necessary, among which, nevertheless, air and fire are
predominant; and it is those that render the animal the perfection of
the three governments, which man is elevated to by one-fourth of the
breath of the Divine Spirit, when he receives his soul.

Q. What is the vegetable? A. All that seems attached to the earth
reigns on the surface.

Q. Of what is it composed? A. Of a generative fire, formed into a body
whilst it remains in the earth, and is purified by its moisture and
becomes vegetable, and receives life by air and water; whereby the
four elements, though different, co-operate jointly and separately.

Q. What is the mineral? A. All that is generated and secreted in the
earth.

Q. What do we understand by this name? A. That which we call metals
and demi-metals and minerals.

Q. What is it that composes the minerals? A. The air penetrating by
the celestial influence into the earth, meets with a body, which, by
its softness, fixes, congeals, and renders the mineral matter more or
less perfect.

Q. Which are the perfect metals? A. Gold and silver.

Q. Which are the imperfect metals? A. Brass, lead, tin, iron and
quicksilver.

Q. How come we by the knowledge of these things? A. By frequent
observations and the experiments made in natural philosophy, which
have decided to a certainty that nature gives a perfection to all
things, if she has time to complete her operations.

Q. Can art bring metal to perfection so fully as nature? A. Yes; but
in order to do this, you must have an exact knowledge of nature.

Q. What will assist you to bring forth this knowledge? A. A matter
brought to perfection, this has been sought for under the name of the
philosopher's stone.

Q. What does the globe represent? A. An information of philosophers,
for the benefit of the art in this work.

Q. What signify the words, "Lux ex tenebris?" A. That is the depth of
darkness you ought to retire from, in order to gain the true light.

Q. What signifies the cross on the globe? A. The cross is the emblem
of the true elected.

Q. What represent the three candlesticks? A. The three degrees of
fire, which the artist must have knowledge to give, in order to
procure the matters from which it proceeds.

Q. What signifies the word Stibium? A. It signifies antimony, or the
first matter of all things.

Q. What signify the seven degrees? A. The different effectual degrees
of Masonry which you must pass to come to the Sublime Degree of
Knights of the Sun.

Q. What signify the divers attributes in those degrees? A. First. The
Bible, or God's law, which we ought to follow. Second. The compass
teaches us to do nothing unjust. Third. The square conducts us equal
to the same end. 4th. The level demonstrates to us, all that is just
and equitable. Fifth. The perpendicular, to be upright and subdue the
veil of prejudice. Sixth. The tressle-board is the image of our
reason, where the functions are combined to effect, compare and think.
Seventh. The rough-stone is the resemblance of our vices, which we
ought to reform. Eighth. The cubic stone is our passions, which we
ought to surmount. Ninth. The columns signify strength in all things.
Tenth. The blazing star teaches that our hearts ought to be as a clear
sun, among those that are troubled with the things of this life.
Eleventh. The key teaches to have a watchful eye over those who are
contrary to reason. Twelfth. The box teaches to keep our secrets
inviolably. Thirteenth. The urn learns us that we ought to be as
delicious perfumes. Fourteenth. The brazen sea, that we ought to
purify ourselves, and destroy vice. Fifteenth. The circles on the
triangles demonstrate the immensity of the divinity under the symbol
of truth. Sixteenth. The poniard teacheth the step of the elected,
many are called, but few are chosen to the sublime knowledge of pure
truth. Seventeenth. The word albra signifies a king full of glory and
without blot. Eighteenth. The word Adonai signifies Sovereign Creator
of all things. Nineteenth. The seven cherubims are the symbols of the
delights of life, known by seeing, hearing, tasting, feeling,
smelling, tranquility, and thought.

Q. What represents the sun? A. It is an emblem of Divinity, which we
ought to regard as the image of God. This immense body represents the
infinity of God's wonderful will, as the only source of light and
good. The heat of the sun produces the rule of the seasons, recruits
nature, takes darkness from the winter, in order that the
deliciousness of spring might succeed. End of the physical lecture.

       *       *       *       *       *


GENERAL LECTURE IN THIS DEGREE.

Question--From whence came you? Answer--From the centre of the earth.

Q. How have you come from thence? A. By reflection, and the study of
nature.

Q. Who has taught you this? A. Men in general who are blind, and lead
others in their blindness.

Q. What do you understand by this blindness? A. I do not understand it
to be privy to their mysteries; but I understand under the name of
blindness, those who cease to be ardent, after they have been privy to
the light of the spirit of reason.

Q. Who are those? A. Those who, through the prejudices of superstition
and fanaticism, render their services to ignorance.

Q. What do you understand by fanaticism? A. The zeal of all particular
sects which are spread over the earth, who commit crimes by making
offerings to fraud and falsehood.

Q. And do you desire to rise from this darkness? A. My desire is to
come to the celestial truth, and to travel by the light of the sun.

Q. What represents that body? A. It is the figure of an only God, to
whom we ought to pay our adoration. The sun being the emblem of God,
we ought to regard it as the image of the Divinity; for that immense
body represents wonderfully the infinity of God. He invigorates and
produces the seasons, and replenishes nature, by taking the horrors
from winter, and produces the delights of spring.

Q. What does the triangle, with the sun in the centre, represent? A.
It represents the immensity of the Supreme.

Q. What signifies the three S. S. S.? A. Sanctitas, Scientia, and
Syrentia, which signify the science accompanied with wisdom, and make
men holy.

Q. What signifies the three candlesticks? A. It represents the course
of life, considered in youth, manhood, and old age.

Q. Has it any other meaning? A. Yes, the triple light that shines
among us, in order to take men out of darkness and ignorance into
which they are plunged, and to bring them to virtue, truth, and
happiness, a symbol of our perfection.

Q. What signifies the four triangles that are in the great circles? A.
They are the emblems of the four principal views of the life of
tranquility, etc. First. Fraternal love to all mankind in general,
more particularly for our brethren, who are more attached to us, and
who with honor have seen the wretchedness of the vulgar. Second. To be
cautious among us of things, and not to demonstrate them clearly to
any who are not proper to receive them; and to be likewise cautious
in giving credit to any matter, however artfully it may be disguised,
without a self-conviction in the heart. Third. To cast from us every
matter which we perceive we may ever repent of doing, taking care of
this moral precept, "To do to every one of your fellow creatures no
more than you would choose to be done to." Fourth. We ought always to
confide in our Creator's bounty, and to pray without ceasing, that all
our necessities might be relieved as it seems best to him for our
advantage; to wait for his blessings patiently in this life; to be
persuaded of his sublime decrees, that whatever might fall, contrary
to our wishes, will be attended with good consequences; to take his
chastisements patiently, and be assured that the end of everything has
been done by him for the best, and will certainly lead us to eternal
happiness hereafter.

Q. Explain the signification of the seven planets which are enclosed
in a triangle, that forms the rays of the exterior circles, and are
enclosed in the grand triangle. A. The seven planets, according to
philosophy, represent the seven principal passions of the life of man;
those passions are very useful when they are used in moderation, for
which the Almighty gave them to us, but grow fatal and destroy the
body when let loose: and, therefore, it is our particular duty to
subdue them.

Q. Explain the seven passions to us. A. 1st. The propagation of
species. 2d. Ambition of acquiring riches. 3d. Ambition to acquire
glory in the arts and sciences among men in general. 4th. Superiority
in civil life. 5th. Joys and pleasures of society. 6th. Amusements and
gaieties of life. 7th. Religion.

Q. Which is the greatest sin of all that man can commit, and render
him odious to God and man? A. Suicide and homicide.

Q. What signifies the seven cherubims whose names are written in the
circle called the "First Heaven?" A. They represent the corporeal
delights of this life, which the Eternal gave to man when he created
him, and are, seeing, hearing, smelling, tasting, feeling,
tranquility, and thought.

Q. What signifies the figure in the moon, which we regard as the
figure or image of conception? A. The purity of nature, which procures
the holiness of the body; and that there is nothing imperfect in the
eyes of the Supreme.

Q. What signifies the figure of the columns? A. They are the emblems
of our souls, which is the breath of life proceeding from the All
Puissant, and ought not to be soiled by the works of the body, but to
be firm as columns.

Q. What does the figure in the porch, which carries a lamb in his arms
represent? Ans.--The porch ornamented with the columns of Jachin and
Boaz, and surmounted with the grand I, represents our body, over which
we ought to have a particular care, in watching our conversation, and
also to watch our needs, as the shepherd his flock.

Q. What signify the two letters, I and B, at the porch? A. They
signify our entrance in the order of Masonry; also the firmness of the
soul, which we ought to possess from hour of our initiation; these we
ought to merit, before we can come to the sublime degrees of knowing
holy truth, and we ought to preserve them, and be firm in whatever
situation we may be in, not knowing whether it may return to our good
or evil in the passage of this life.

Q. What signifies the large I in the triangle on the crown of the
portico? A. That large I, being the initial of the mysterious name of
the Great Architect of the Universe, whose greatness we should always
have in our minds, and that our labors ought to be employed to please
Him; which we should always have in our view as the sure and only
source of our actions.

Q. What signify the seven steps that lead to the entry of the porch?
A. They mark the seven degrees in Masonry, which are the principal
which we ought to arrive to, in order to come to the knowledge of holy
truth.

Q. What does the terrestrial globe represent? A. The world which we
inhabit, and wherein Masonry is its principal ornament.

Q. What is the explanation of the great word, Adonai? A. It is the
word which God gave to Adam, for him to pray by; a word which our
common father never pronounced without trembling.

Q. What signifies "Lux ex tenebris?" A. A man made clear by the light
of reason, penetrating this obscurity of ignorance and superstition.

Q. What signifies the river across the globe? A. It represents the
utility of our passions, which are necessary to man in the course of
his life, as water is necessary to render the earth fertile; as the
sun draws up the water, which being purified, falls on the earth and
gives verdure.

Q. What signifies the cross, surrounded by two serpents, on the top of
the globe? A. It represents to us not to repeat the vulgar prejudices;
to be prudent, and to know the bottom of the heart. In matters of
religion to be always prepared; not to be of the sentiments with sots,
idiots, and the lovers of the mysteries of religion; to avoid such,
and not in the least to hold any conversation with them.

Q. What signifies the book, with the word Bible written in it? A. As
the Bible is differently interpreted by the different sects who divide
the different parts of the earth: Thus the true sons of light, or
children of truth, ought to doubt of everything at present, as
mysterious or metaphysics: Thus all the decisions of theology and
philosophy, teach not to admit that which is not demonstrated as
clearly as that 2 and 2 are equal to 4; and on the whole to adore God,
and him only; to love him better than yourself; and always to have a
confidence on the bounties and promises of our Creator. Amen. Amen.
Amen.

TO CLOSE THE COUNCIL.--Question (by Father Adam): Brother Truth, what
progress have men made on earth to come to true happiness? Answer (by
Brother Truth): Men have always fallen on the vulgar prejudices, which
are nothing but falsehood; very few have struggled, and less have
knocked at the door of this holy place, to attain the full light of
real truth, which we all ought to acquire.

Then says Father Adam, "My dear children, depart and go among men,
endeavor to inspire them with the desire of knowing holy truth, the
pure source of all perfection." Father Adam then puts his right hand
on his left breast; when all the brethren raise the first finger of
the right hand, and then the Council of the Knights of the Sun is
closed by seven knocks.

       *       *       *       *       *


PRINCES OF JERUSALEM.

PREROGATIVES OF THE PRINCES.--Princes of Jerusalem have a right to
inspect all Lodges or Councils of an inferior degree, and can revoke
and annul all the work done in such Councils or Lodges, if the same
shall be inconsistent with the regulations of Masonry.

In countries where there are no Grand Lodges, they have power to
confer the blue degrees. They are the supreme judges of all
transactions in the lower degrees; and no appeal can be made to the
Supreme Councils of the upper degrees, until an opinion has been given
by the Grand Council of Princes of Jerusalem, and the result of their
opinion has been made known.

A Prince of Jerusalem who visits an inferior Lodge or Council, ought
to present himself in the dress and ornaments of this degree. When his
approach is announced, the presiding officer must send a Prince of
Jerusalem to examine him, and if he reports in his favor, the arch of
steel is to be formed, and he is conducted beneath it to his seat on
the left of the presiding officer. An entry of his name and rank is
made on the records, that he may henceforward receive our honors
without any examination.

Five Princes are necessary to form a Grand Council.

DUTIES OF PRINCES.--They are carefully to observe the rules of justice
and good order, and to maintain irreproachable lives. If guilty of
unmasonic conduct, they are to be punished at the discretion of the
Grand Council. Expulsions are to be notified to the Grand Councils of
the upper degrees, and to all inferior Masonic bodies within the
district.

If a Prince solicits a vote at an election, he is to be punished with
perpetual exclusion.

The annual election is to take place on the twenty third day of the
Jewish month Adar. The meetings of the Councils are termed
Conventions.

APARTMENTS USED IN THIS DEGREE.--There are two apartments, connected
by a long, narrow passage. The western represents the court of
Zerubbabel, at Jerusalem. The hangings are yellow. Over the throne is
a yellow canopy. On a triangular pedestal, before the throne, are
placed a naked sword, an arrow of justice, a balance, and a shield on
which is an equilateral triangle, a sceptre, a chandelier of five
branches, which are all lighted in the latter part of the ceremony of
reception. The eastern apartment represents the cabinet of Darius. It
is hung with red; the canopy is red. Before the throne is a small
square pedestal, and in it a drawn sword, a sceptre, paper, pens, etc.
The chief Minister of State sits near Darius.

OFFICERS OF THE GRAND COUNCIL.--The first officer is styled "Most
Equitable Prince," and is on the throne. The Senior Warden and Junior
Warden are styled "Most Enlightened;" seated in the West. The other
officers and the members are styled "Valiant Princes."

DRESS.--The "Most Equitable" wears a yellow robe and turban. The apron
is red; on it are painted the temple, a square, a buckler, a
triangle, and a hand; the flap is yellow; on it a balance, and the
letters D. Z. [Darius and Zerubbabel.] Gloves are red. Sash is yellow,
edged with gold, embroidered by a balance, a hand, a poniard, five
stars, and two crowns, it is worn from right to left.

JEWEL.--A golden medal; on one side a hand holding a balance in
equilibris; on the other a two-edged sword, with five stars around the
point, and the letters D. Z.

ALARM.--The alarm is three and two (!!! !!).

OPENING.--The "Most Equitable" strikes one, and says, "Valiant Grand
Master of Ceremonies, what is the first business of a Grand Council of
the Princes of Jerusalem?" Grand Master of Ceremonies. "To see that
the guards are at their proper stations." M. E. "Attend to that duty,
and inform," etc. G. M. C.--"It is done, Most Equitable." Most
Equitable strikes two; the Junior Warden rises. M. E.--"Valiant Junior
Warden, what is our next business?" J. W.--"To see that all present
are Princes of Jerusalem." M. E.--"Attend to that duty." J. W.--"We
are all Princes of Jerusalem." Most Equitable (striking
thrice).--"Valiant Senior Warden, what is the hour?" Senior
Warden.--"The rising of the sun." M. E.--"What duty remains to be
done?" S. W.--"To arrange the Princes in two columns, for the proper
discharge of their duties." M. E.--"Attend to that duty." S. W.--"Most
Equitable, it is done." M. E.--"Valiant Junior and Senior Wardens,
inform your respective columns that I am about to open this Grand
Council of Princes of Jerusalem, by three and two." (That is done.) M.
E.--"Attention, Valiant Princes! (The signs are given; the Most
Equitable strikes three and two; this is repeated by the Wardens.) I
declare this Grand Council duly opened and in order for business."

RECEPTION.--The candidate, being hoodwinked, is led by the Master of
Ceremonies to the door--the alarm is given--the door is opened without
any ceremony, and the candidate is led to the east, and thus
addressed: Most Equitable.--"What is your desire?" Candidate.--"I come
to prefer the complaints of the people of Israel against the
Samaritans, who have refused to pay the tribute imposed on them for
defraying the expense of the sacrifices offered to God in the temple."
M. E. (who represents Zerubbabel).--"I have no power over the
Samaritans; they are subject to King Darius, who is at Babylon; it is
to him that such complaints must be preferred; but as we are all
interested in this thing, I will arm you, and cause you to be
accompanied by four Knights, that you may more easily surmount any
difficulty which may present itself in your journey to the court of
the King of Persia." The bandage is now removed from the eyes of the
candidate; he is armed with a sword and buckler, and decorated as a
Knight of the East. The four Knights who accompany him are armed in a
similar manner. They commence their journey, and are attacked by some
armed ruffians, whom they repulse. They arrive at the door of the
cabinet of Darius. The candidate enters with one of the Knights, and
thus addresses the King:--"Mighty King! the Samaritans refuse to pay
the tribute imposed on them by Cyrus, King of Persia, for defraying
the expenses of the sacrifices which are offered in the temple which
we have rebuilt; the people of Israel entreat that you will compel
the Samaritans to perform their duty." Darius.--"Your request is just
and equitable; I order that the Samaritans shall immediately pay the
tribute imposed on them. My Chief Minister shall deliver to you my
decree for this purpose. Go in Peace!" The candidate retires; the
Chief Minister follows, and delivers the decree to him. After
surmounting various obstacles, candidate is met on his return by the
Knights with lighted torches, and is thus conducted with triumph into
the presence of Zerubbabel, and says:--"I deliver to you the decree of
Darius, King of Persia, which we have obtained after defeating our
enemies, and encountering many dangers in our journey." Most Equitable
reads the decree as follows:--"We, Darius, 'King of Kings!' willing to
favor and protect our people at Jerusalem, after the example of our
illustrious predecessor, King Cyrus, do will and ordain that the
Samaritans, against whom complaints have been made, shall punctually
pay the tribute money which they owe for the sacrifices of the
temple--otherwise they shall receive the punishment due to their
disobedience. Given at Shushan, the palace, this fourth day of the
second month, in the year 3534, and of our reign the third, under the
seal of our faithful Darius. [L. S.]" M. E.--"The people of Jerusalem
are under the greatest obligations to you for the zeal and courage
displayed by you in surmounting the obstacles which you encountered in
your journey; as a reward we shall confer on you the mysteries of the
degree of Prince of Jerusalem. Are you willing to take an obligation,
binding you to an exact observance of our laws, and a careful
concealment of our mysteries?" Candidate.--"I am." M. E.--"Kneel
before the altar for that purpose."

OBLIGATION.--I, A. B., do solemnly promise and swear, in the presence
of Almighty God, the Great Architect of heaven and earth, and of these
Valiant Princes of Jerusalem, that I will never reveal the mysteries
of the degree of Prince of Jerusalem to any one of an inferior degree,
or to any other person whatever. I promise and swear, as a Prince of
Jerusalem, to do justice to my brethren, and not to rule them
tyranically, but in love. I promise and swear that I will never, by
word or deed, attack the honor of any Prince of Jerusalem; and that I
will not assist in conferring this degree except in a lawful Grand
Council of Princes of Jerusalem. All this I promise and swear, under
the penalty of being stripped naked, and having my heart pierced with
a poniard. So help me God. Amen! Amen! Amen!

The Most Equitable raises the candidate, and gives him the following
signs, tokens, and words:--FIRST SIGN--Extend the right arm
horizontally at the height of the shoulder. This is termed the sign of
command. FIRST TOKEN.--Each places his left hand on his left hip, and
the right hand on his brother's left shoulder. SECOND TOKEN.--Join
left hands, placing the thumb on the second joint of the little
finger; with the thumb strike five times on that joint.
PASS-WORD.--"Tebeth." The name of the Jewish month in which the
Ambassadors entered Jerusalem. SACRED WORD.--"Adar." The name of the
month in which thanks were given to God for the completion of the
temple. In some Councils the following sign is given, viz.:--Present
yourself before your brother with your sword advanced, and your left
hand resting on your hip, as if to commence a combat. He will answer
the sign by extending his arm at the height of the shoulder, the right
foot forming a square with the toe of the left. THE MARCH.--Five steps
on the diagonal of the square towards the throne. AGE.--The age of a
Prince of Jerusalem, is 5 times 15.

Most Equitable.--"I now appoint and constitute you, with your four
companions, Princes and Governors of Jerusalem, that you may render
justice to all the people. I decorate you with a yellow sash, to which
is attached a gold medal. The 'balance' on it is to admonish you to
make equity and justice your guides. The 'hand of justice' is a mark
of your authority over the people. The 'emblems' of the 'apron' with
which I now invest you, have reference to the works and virtues of
Masons, and to your duty in the high office with which you are
invested. As Princes of Jerusalem, you will assemble in two chambers
of the temple. Be just, merciful, and wise."

LECTURE.--Question--Are you a Prince of Jerusalem? Answer--I know the
road to Babylon.

Q. What were you formerly? A. A Knight of the East.

Q. How did you arrive at the dignity of a Prince of Jerusalem? A. By
the favor of Zerubbabel, and the courage which I manifested in many
conflicts.

Q. Where did the Prince of Jerusalem travel? A. From Jerusalem to
Babylon.

Q. Why? A. The Samaritans having refused to pay the tribute imposed on
them for defraying the expense of the sacrifices offered to God in the
temple, an embassy was dispatched to Babylon, to obtain justice of
King Darius.

Q. How many Knights constituted this embassy? A. Five.

Q. Did they encounter any difficulty in their journey? A. They did.
The Samaritans, against whom they were to prefer a complaint, armed
themselves and attacked the ambassadors, but were defeated.

Q. What did they obtain from Darius? A. A decree ordering the
Samaritans to pay the tribute, or suffer punishment.

Q. How were the ambassadors received on their return to Jerusalem? A.
At some distance from the city they were met by the people, who
accompanied them to the temple singing songs of joy. On reaching the
temple and making their report, and presenting the decree of Darius,
they were constituted Princes of Jerusalem.

Q. How were they habited as Princes of Jerusalem? A. In cloth of gold.

Q. What were their decorations? A. A yellow sash trimmed with gold
from right to left; to which was attached a golden medal, on which was
engraved a balance, a sword, five stars, and the letters D. Z.

Q. What is signified by the five stars on the sash? A. They are
emblematic of the five Knights who journeyed from Jerusalem to
Babylon.

Q. What is the age of a Prince of Jerusalem? A. Five times fifteen.

CLOSE.--Most Equitable. "Most Enlightened Junior and Senior Wardens,
announce to your respective columns that I am about to close this
Grand Council by five times fifteen." Each Warden strikes five; all
rise and the notice is given. M. E. "Attention, Princes of Jerusalem?
(The signs are given. The Most Equitable strikes five times fifteen,
which is repeated by the Wardens.) Be just, merciful and wise! I
declare this Grand Council duly closed."

       *       *       *       *       *


KNIGHTS OF THE EAST AND WEST.

FORM OF THE GRAND COUNCIL.--The Grand Council of Knights of the East
and West, must be hung with red and sprinkled with gold stars. In the
east of the Council Chamber must be a canopy, elevated by seven steps,
supported by four lions and four eagles, and between them an angel, or
seraphim, with six wings. On one side of the throne there must be a
transparent painting of the sun, and, on the other side, one of the
moon; below them is stretched a rainbow. In the east there must be a
basin with perfume, and a basin of water, and a human skull. On the
south side there must be six small canopies, and on the north side
five, elevated by three steps, for the Venerable Ancients, and
opposite the throne, in the west, are two canopies, elevated by five
steps, for the two Venerable Wardens, who act in this Council as Grand
Officers, or Wardens. A full Grand Council must be composed of
twenty-four Knights. On the pedestal there must be a large Bible, with
seven seals suspended therefrom.

The Venerable Master is called "Most Puissant;" the Wardens, and the
twenty-one other brethren, are called "Respectable Ancients." If there
are more brethren present, they are styled "Respectable Knights," and
are placed north and south, behind the small canopies.

The first canopy, at the right side of the Puissant, is always vacant
for the candidate. All the brethren are clothed in white, with a zone
of gold 'round the waist, long white beards and golden crowns on their
heads. The Knights, in their ordinary habits, wear a broad, white
ribbon from the right shoulder to the left hip, with the jewel
suspended thereto. They also wear a cross of the order, suspended by a
black ribbon, 'round their necks. The Most Puissant has his right hand
on the large Bible on the pedestal with seven seals. The draft (or
carpet) of the Council, is an heptagon in a circle--over the angles
are these letters, B. D. S. P. H. F. In the centre, a man clothed in a
white robe, with a girdle of gold 'round his waist--his right hand
extended and surrounded with seven stars--he has a long white beard,
his head surrounded with a glory, and a two-edged sword in his
mouth--with seven candlesticks 'round him, and over them the following
letters: H. D. P. I. P. R. C.

The jewel is an heptagon of silver--at each angle, a star of gold and
one of these letters B. D. S. P. H. G. S. in the centre. A lamb on a
book with seven seals--on the reverse, the same letters in the angles,
and in the centre, a two-edged sword between a balance.

The apron is white, lined with red, bordered with yellow, or gold; on
the flap is painted a two-edged sword, surrounded with the seven holy
letters--or the apron may have the plan of the draft painted on it.

TO OPEN THE COUNCIL.--The Most Puissant, with his right hand on the
Bible sealed with seven seals, demands, "Venerable Knights Princes,
what is your duty?" A. "To know if we are secure." Most Puissant. "See
that we are so." A. "Most Puissant, we are in perfect security." The
Most Puissant strikes seven times, and says, "Respectable Knights
Princes, the Grand Council of Knights of the East and West is open; I
claim your attention to the business thereof." A. "We promise
obedience to the Most Puissant's commands." They rise and salute him,
when he returns the compliment, and requests them to be seated.

RECEPTION.--The candidate must be in an antechamber, which must be
hung with red, and lighted with seven lights, where he is clothed with
a white robe, as an emblem of the purity of his life and manners. The
Master of Ceremonies brings him barefooted to the Council Chamber
door, on which he knocks seven times, which is answered by the Most
Puissant, who desires the youngest Knight to go to the door, and
demand who knocks. The master of Ceremonies answers, "It is a valiant
brother and Most Excellent Prince of Jerusalem, who requests to be
admitted to the Venerable and Most Puissant." The Knight reports the
same answer to the Most Puissant, who desires the candidate to be
introduced. The Most Ancient Respectable Senior Grand Warden then goes
to the door, and takes the candidate by the hand, and says, "Come, my
dear brother, I will show you mysteries worthy the contemplation of a
sensible man. Give me the sign, token, and word of a prince of
Jerusalem;" after which the candidate kneels on both knees, about six
feet from the throne, when the Most Ancient Respectable Senior Grand
Warden says to him, "Brother, you, no doubt, have always borne in
memory the obligations of your former degrees, and that you have, as
far as in the power of human nature, lived agreeably to them?"
Candidate. "I have ever made it my study, and, I trust, my actions and
life will prove it." Q. "Have you particularly regarded your
obligations as a 'Sublime Knight of Perfection,' 'Knight of the East
and Prince of Jerusalem?' Do you recollect having injured a brother in
any respect whatsoever? or have you seen or known of his being injured
by others, without giving him timely notice, as far as was in your
power? I pray you answer me with candor." Candidate. "I have in all
respects done my duty, and acted with integrity to the best of my
abilities." The Most Puissant says, "You will be pleased to recollect,
my brother, that the questions which have now been put to you, are
absolutely necessary for us to demand, in order that the purity of our
Most Respectable Council may not be sullied; and it behooves you to be
particular in your recollection, as the indispensable ties which we
are going to lay you under, will, in case of your default, only
increase your sins, and serve to hurl you sooner to destruction,
should you have deviated from your duty: answer me, my dear brother."
Candidate. "I never have." The Most Puissant says, "We are happy, my
brother, that your declaration coincides with our opinion, and are
rejoiced to have it into our power to introduce you into our society.
Increase our joy by complying with our rules, and declare if you are
willing to be united to us by taking a most solemn obligation."
Candidate. "I ardently wish to receive it, and to have the honor of
being united to so respectable and virtuous a society." The Most
Puissant orders one of the Knights to bring an ewer containing some
perfume, a basin of water, and a clean white napkin to the candidate,
who washes his hands. The Most Puissant repeats the six first verses
of the 24th Psalm. Then the candidate is brought close to the foot of
the throne, where he kneels on both knees, and placing his right hand
on the Bible, his left hand between the hands of the Most Puissant, in
which position he takes the following

  OBLIGATION.--I, ----, do promise and solemnly swear, and declare,
  in the awful presence of the only One Most Holy Puissant Almighty
  and Most Merciful Grand Architect of heaven and earth, who created
  the universe and myself through his infinite goodness, and
  conducts it with wisdom and justice--and in the presence of the
  Most Excellent and upright Princes and Knights of the East and
  West, here present in convocation and Grand Council, on my sacred
  word of honor and under every tie, both moral and religious, that
  I never will reveal to any person whomsoever below me, or to whom
  the same may not belong, by being legally and lawfully initiated,
  the secrets of this degree which is now about to be communicated
  to me, under the penalty of not only being dishonored, but to
  consider my life as the immediate forfeiture, and that to be taken
  from me with all the tortures and pains to be inflicted in manner
  as I have consented to in my preceding degrees. I further promise
  and solemnly swear, that I never will fight or combat with my
  brother Knights, but will, at all times, when he has justice on
  his side, be ready to draw my sword in his defence, or against
  such of his enemies who seek the destruction of his person, his
  honor, peace, or prosperity; that I never will revile a brother,
  or suffer others to reflect on his character in his absence,
  without informing him thereof, or noticing it myself, at my
  option; that I will remember, on all occasions, to observe my
  former obligations, and be just, upright, and benevolent to all my
  fellow creatures, as far as in my power. I further solemnly
  promise and swear, that I will pay due obedience and submission to
  all the degrees of Masonry; and that I will do all in my power to
  support them in all justifiable measures for the good of the
  craft, and advantage thereof, agreeably to the Grand
  Constitutions.--All this I solemnly swear and sincerely promise,
  upon my sacred word of honor, under the penalty of the severe
  wrath of the Almighty Creator of heaven and earth, and may He have
  mercy on my soul, on the great and awful day of judgment,
  agreeably to my conformity thereto. Amen. Amen. Amen.

The Most Puissant then takes the ewer filled with perfumed ointment,
and anoints his head, eyes, mouth, heart, the tip of his right ear,
hand, and foot, and says, "You are now, my dear brother, received a
member of our society; you will recollect to live up to the precepts of
it, and also remember that those parts of your body which have the
greatest power of assisting you in good or evil, have this day been
made holy!" The Master of Ceremonies then places the candidate between
the two Wardens, with the craft before him. The Senior Warden says to
him, "Examine with deliberation and attention everything which the Most
Puissant is going to show you." After a short pause, he, the Senior
Warden, says--"Is there mortal here worthy to open the book with the
seven seals?" All the brethren cast their eyes down and sigh. The
Senior Warden, hearing their sighs, says to them, "Venerable and
respectable brethren, be not afflicted; here is a victim (pointing to
the candidate), whose courage will give you content." Senior Warden to
the candidate, "Do you know the reason why the ancients have a long
white beard?" Candidate. "I do not, but I presume you do." S. W. "They
are those who came here, after passing through great tribulation, and
having washed their robes in their own blood; will you purchase such
robes at so great a price?" Candidate. "Yes; I am willing." The Wardens
then conduct him to the basin, and bare both his arms--they place a
ligature on each, the same as in performing the operation of
blood-letting. Each Warden being armed with a lancet, makes an incision
in each of his arms, just deep enough to draw a drop of blood, which is
wiped on a napkin, and shown to the brethren. The Senior Warden then
says, "See, my brethren, a man who has spilled his blood to acquire a
knowledge of our mysteries, and shrunk not from the trial!" Then the
Most Puissant opens the first Seal of the great book, and takes from
thence a bone quiver, filled with arrows, and a crown, and gives them
to one of the Ancients, and says to him, "Depart and continue the
conquest." He opens the second Seal, and takes out a sword, and gives
it to the next aged, and says, "Go, and destroy peace among the profane
and wicked brethren, that they may never appear in our Council." He
opens the third Seal, and takes a balance, and gives it to the next
aged, and says, "Dispense rigid justice to the profane and wicked
brethren." He opens the fourth Seal, and takes out a scull, and gives
it to the next aged, and says, "Go, and endeavor to convince the wicked
that death is the reward of their guilt." He opens the fifth Seal, and
takes out a cloth, stained with blood, and gives it to the next aged,
and says, "When is the time (or, the time will arrive,) that we shall
revenge and punish the profane and wicked, who have destroyed so many
of their brethren by false accusations." He opens the sixth Seal, and
that moment the sun is darkened and the moon stained with blood! He
opens the seventh Seal, and takes out incense, which he gives to a
brother; and also a vase, with seven trumpets, and gives one to each of
the seven aged brethren. After this, the four old men, in the four
corners, show their inflated bladders (beeves' bladders, filled with
wind under their arms), representing the four winds: when the Most
Puissant says "Here is seen the fulfilment of a prophecy;" (Rev. vii.
3). Strike not, nor punish the profane and wicked of our order, until I
have selected the true and worthy Masons! Then the four winds raise
their bladders, and one of the trumpets sound, when the two Wardens
cover the candidate's arms, and take from him his apron and jewel of
the last degree. The second trumpet sounds, when the Junior Warden
gives the candidate the apron and jewel of this degree. The third
trumpet sounds, when the Senior Warden gives him a long white beard.
The fourth trumpet sounds, and the Junior Warden gives him a crown of
gold. The fifth trumpet sounds, and the Senior Warden gives him a
girdle of gold. The sixth trumpet sounds, and the Junior Warden gives
him the sign, token and words, as follows:--SIGN.--Look at your right
shoulder, it will be answered by looking at the left shoulder. One
says, "Abaddon," the other "Jubulum." FIRST TOKEN.--Place your left
hand in the right hand of your brother, who will cover it with his
left; both at the same time look over their right shoulder. SECOND
TOKEN.--Touch your brother's left shoulder with your left hand; he
replies by touching your right shoulder with his right hand. SIGN FOR
ENTERING THE LODGE.--Place your right hand on the brother's forehead
(i.e., the Tyler's), he will do the same. PASS-WORD.--"Jubulum," or,
according to some, "Perignan" and "Gadaon." SACRED WORD.--"Abaddon."
This name will be found in Rev. ix. 11. The seventh trumpet sounds, on
which they all sound together, when the Senior Warden conducts the
candidate to the vacant canopy.

ORIGIN OF THIS DEGREE.--When the Knights and Princes were embodied to
conquer the Holy Land, they took a cross to distinguish them, as a
mark of being under its banners; they also took an oath to spend the
last drop of their blood to establish the true religion of the Most
High God. Peace being made, they could not fulfil their vows, and,
therefore, returning home to their respective countries, they resolved
to do in theory what they could not do by practice, and determined
never to admit, or initiate, any into their mystic ceremonies, but
those who had given proofs of friendship, zeal, and discretion. They
took the name of Knights of the East and West, in memory of their
homes and the place where the order began; and they have ever since
strictly adhered to their ancient customs and forms. In the year 1118,
the first Knights, to the number of eleven, took their vows between
the hands of Garimont, Patriarch and Prince of Jerusalem, from whence
the custom is derived of taking the obligation in the same position.

LECTURE.--Question--Are you a Knight of the East and West? A. I am.

Q. What did you see when you were received? A. Things that were
marvellous.

Q. How were you received? A. By water and the effusion of blood.

Q. Explain this to me? A. A Mason should not hesitate to spill his
blood for the support of Masonry.

Q. What are the ornaments of the Grand Council? A. Superb thrones,
sun, more perfumed ointment, and a basin of water.

Q. What is the figure of the draft? A. An heptagon within a circle.

Q. What is the representation of it? A. A man vested in a white robe,
with a golden girdle 'round his waist--'round his right hand seven
stars--his head surrounded with a glory, a long, white beard--a
two-edged sword across his mouth, surrounded by seven candlesticks,
with these letters: H. D. P. I. P. R.

Q. What signifies the circle? A. As the circle is finished by a point,
so should a Lodge be united by brotherly love and affection.

Q. What signifies the heptagon? A. Our mystic number which is enclosed
in seven letters.

Q. What are the seven letters? A. B. D. W. P. H. G. S.; which
signifies Beauty, Divinity, Wisdom, Power, Honor, Glory, and Strength.

Q. Give me the explanation of these words? A. Beauty to adorn;
Divinity, that Masonry is of divine origin; Wisdom, a quality to
invent; Power, to destroy the profane and unworthy brethren; Honor, is
an indispensable quality in a Mason, that he may support himself in
his engagements with respectability; Glory, that a good Mason is on an
equality with the greatest prince; and Strength, is necessary to
sustain us.

Q. What signifies the seven stars? A. The seven qualities which Masons
should be possessed of: Friendship, Union, Submission, Discretion,
Fidelity, Prudence and Temperance.

Q. Why should a Mason be possessed of these qualities? A. Friendship,
is a virtue that should reign among brothers; Union, is the foundation
of society; Submission, to the laws, regulations, and decrees of the
Lodge, without murmuring; Discretion, that a Mason should always be on
his guard, and never suffer himself to be surprised; Fidelity, in
observing strictly our obligations; Prudence, to conduct ourselves in
such a manner that the profane, though jealous, may never be able to
censure our conduct; and Temperance, to avoid all excesses that may
injure either body or soul.

Q. What signifies the seven candlesticks, with their seven letters? A.
seven crimes, which Masons should always avoid, viz.: Hatred, Discord,
Pride, Indiscretion, Perfidy, Rashness, and Calumny.

Q. What are the reasons that Masons should particularly avoid these
crimes? A. Because they are incompatible with the principles and
qualities of a good Mason, who should avoid doing an injury to a
brother, even should he be ill-treated by him, and to unite in himself
all the qualities of a good and upright man. Discord, is contrary to
the very principles of society; Pride, prevents the exercise of
humanity; Indiscretion, is fatal to Masonry; Perfidy, should be
execrated by every honest man; Rashness, may lead us into unpleasant
and disagreeable dilemmas; and Calumny, the worst of all, should be
shunned as a vice which saps the very foundation of friendship and
society.

Q. What signifies the two-edged sword? A. It expresses the superiority
of this degree over all others that precede it.

Q. Are there any higher degrees than this? A. Yes; there are several.

Q. What signifies the book with seven seals, which none but one can
open? A. A Lodge, or Council, of Masons, which the Most Puissant alone
has a right to convene and open.

Q. What is enclosed in the first seal? A. One bow, one arrow, and one
crown.

Q. What in the second? A. A two-edged sword.

Q. What in the third? A. A balance.

Q. What in the fourth? A. Death's head.

Q. What in the fifth? A. A cloth stained with blood.

Q. What in the sixth? A. The power to darken the sun, and tinge the
moon with blood.

Q. What in the seventh? A. Seven trumpets and perfumes.

Q. Explain these things to me? A. The bow, arrow, and crown, signifies
that the orders of this respectable council should be executed with as
much quickness as the arrow flies from the bow, and be received with
as much submission as if it came from a crowned head, or the chief of
a nation. The sword, that the Council is always armed to punish the
guilty. The balance is a symbol of justice. The skull is the image of
a brother who is excluded from a Lodge or Council. This idea must make
all tremble when they recollect the penalties they have imposed on
themselves under the most solemn obligations! The cloth stained with
blood, that we should not hesitate to spill ours for the good of
Masonry. The power of obscuring the sun and tinging the moon with
blood, is the representation of the power of the Superior Councils--in
interdicting their works, if they are irregular, until they have
acknowledged their error, and submitted to the rules and regulations
of the craft established by the Grand Constitutions. The seven
trumpets, signify that Masonry is extended over the surface of the
earth, on the wings of fame, and supports itself with honor. The
perfumes denote that the life of a good Mason should be, and is free
from all reproach, and is perfumed by means of good report.

Q. What age are you? A. Very ancient.

Q. Who are you? A. I am a Patmian: (i.e., of Patmos.)

Q. Whence came you? A. From Patmos. End of the lecture.

TO CLOSE.--Q. What is the o'clock? Ans. There is no more time. The
Most Puissant strikes seven, and says, "Venerable Knights Princes, the
Council is closed." The two Wardens repeat the same, and the Council
is closed.

       *       *       *       *       *


SOVEREIGN PRINCES, MASTERS ADVITIAM, OR VENERABLE GRAND MASTERS OF ALL
SYMBOLIC LODGES.

DECORATIONS, ETC.--This Lodge must be decorated with blue and yellow.
The Grand Master sits on a throne elevated by nine steps, under a
canopy before it is an altar, on which is a sword, bible, compass,
square, mallet, etc., as in the Symbolic Lodges. Between the altar and
the south is a candlestick with nine branches, which is always lighted
in this Lodge. There are two Wardens in the west. The Grand Master
represents Cyrus Artaxerxes (the Masonic name of Cambyses), wearing
his royal ornaments, and a large blue and yellow ribbon crossing each
other.

TO OPEN.--Grand Master: "I desire to open the Lodge." He then descends
to the lowest step of the throne, and when he is assured that the
Lodge is tyled, he knocks one and two with his mallet. Each Warden
repeats the same, which makes nine. G. M.--"Where is your Master
placed?" Warden: "In the East." G. M.--"Why in the East?" W. "Because
the glorious sun rises in the East to illumine the world." G. M. "As I
sit in the East, I open this Lodge," which is repeated by the Wardens.
Then all the brethren clap their hands one and two.

RECEPTION.--The candidate represents Zerubbabel, who enters the Lodge
by himself, without being introduced, decorated with the jewels and
badges of the highest degrees he has taken. The Wardens take him by
the hand, and place him in a blue elbow chair, opposite to the Grand
Master, who demands from him all the words, from an Entered Apprentice
upwards; and after he has satisfied the Grand Master, and is found
worthy to hold a sceptre, they make him travel nine times 'round the
Lodge, beginning in the South, and then by nine square steps he
advances to the throne, and walks over two drawn swords, laid across.
There must be a pot with burning charcoal close by the throne, that
the candidate may feel the heat of the fire while taking the
obligation; in doing which, he lays his right hand on the Bible, which
is covered by the Grand Master's right hand, and then takes the
following obligation:

OBLIGATION.--I, A. B., do solemnly and sincerely swear and promise,
under the penalties of all my former obligations, to protect the craft
and my brethren with all my might, and not to acknowledge any one for
a true Mason who was not made in a regularly constituted and lawful
Lodge. I furthermore do swear, that I will strictly observe and obey
all the statutes and regulations of the Lodge; and that I never will
disclose or discover the secrets of this degree, either directly or
indirectly, except by virtue of a full power in writing, given me for
that purpose by the Grand Inspector or his deputy, and then to such
only as have been Masters of a regular Lodge. All this I swear under
the penalties of being forever despised and dishonored by the Craft in
general. He then kisses the Bible.

Here follow the signs, token, and word, viz.:--FIRST SIGN.--Form four
squares, thus: with the fingers joined, and the thumb elevated, place
your right hand on your heart (this forms two squares). Place the left
hand on the lips, the thumb elevated so as to form a third square;
place the heels so as to form a square with the feet. SECOND
SIGN.--Place yourself on your knees, elbows on the ground, the head
inclined towards the left. THIRD SIGN.--Cross the hands on the breast,
the right over the left, fingers extended, thumbs elevated, and the
feet forming a square. TOKEN.--Take reciprocally the right elbow with
the right hand, the thumb on the outside, the fingers joined, and on
the inside; press the elbow thus four times, slip the hands down to
the wrists, raising the three last fingers, and press the index on the
wrist. SACRED WORD.--"Razabassi," or "Razahaz Betzi-Yah."
PASS-WORDS.--"Jechson," "Jubellum," "Zanabosan." Some, however, give
Jehovah as the sacred word, and "Belshazzar" as the pass-word.

LECTURE.--Question--Are you a Grand Master of all Symbolic Lodges?
Answer.--They know me at Jerusalem to be such.

Q. How shall I know that you are a Grand Master of all Symbolic
Lodges? A. By observing my zeal in rebuilding the temple.

Q. Which way did you travel? A. From the South to the East.

Q. How often? A. Nine.

Q. Why so many? A. In memory of the Grand Masters who traveled to
Jerusalem.

Q. Can you give me their names? A. Their names are Esdras, Zerubbabel,
Phachi, Joshua, Elial, Toyada, Homen, Nehemias, and Malchias.

Q. What are the pass-words? A. "Jechson," "Jubellum," and "Zanabosan."

Q. What object engaged your attention most, when you first entered the
Lodge of Grand Masters? A. The candlestick with nine branches.

Q. Why are the nine candles therein always kept burning in this Lodge?
A. To remind us that there cannot be less than nine Masters to form a
Grand Master's Lodge.

Q. What were your reasons for wishing to be admitted and received in
this Lodge of Grand Masters? A. That I might receive the benefit of
the two lights I was unacquainted with.

Q. Have you received those lights, and in what manner? A. In receiving
first the small light.

Q. Explain this? A. When I was received by steel and fire.

Q. What signifies the steel? A. To remind us of the steel by which our
Most Respectable Chief, Hiram Abiff, lost his life, and which I am
sworn to make use of whenever I can revenge that horrible murder of
the traitors of Masonry.

Q. What means the fire? A. To put us in mind that our forefathers were
purified by fire.

Q. By whom were you received? A. By Cyrus.

Q. Why by Cyrus? A. Because it was he who ordered Zerubbabel to
rebuild the temple.

Q. What did you promise and swear to perform when you received this
degree? A. I swore that I would see the laws, statutes, and
regulations strictly observed in our Lodge.

Q. What was your name before you received this degree? A. Zerubbabel.

Q. What is your name now? A. Cyrus.

Q. What means the word Animani? A. "I am that, I am;" and it is also
the name of him who found the lion's den.

Q. Why is the Lodge decorated with blue and yellow? A. To remind us
that the Eternal appeared to Moses on Mount Sinai, in clouds of gold
and azure, when he gave to his people the laws of infinite wisdom.

Q. Where do you find the records of our order? A. In the archives of
Kilwinning, in the north of Scotland.

Q. Why did you travel from the South 'round to the East? A. In
allusion to the power of the Grand Architect of the universe, which
extends throughout all the world.

Q. Why did you wash your hands in the taking of one or the previous
degrees? A. To show my innocence.

Q. Why is the history of Hiram Abiff so much spoken of? A. To put us
always in mind that he chose rather to sacrifice his life than reveal
the secrets of Masonry.

Q. Why is the triangle, with the word secret on it, considered as the
most precious jewel in Masonry? A. Because by its justness, equality,
and proportion, it represents our redemption.

Q. By what mark was the place discovered where Hiram Abiff was buried
by his assassins? A. By a sprig of cassia (say granate).

Q. For what reason do the Master Masons in the Symbolic Lodges speak
of a sprig of cassia? A. Because the Sublime Grand Elected descendants
of the ancient Patriarchs did not think proper to give the real name
or truth of Masonry; therefore, they agreed to say that it was a sprig
of cassia, because it had a strong smell.

Q. What are the reasons for the different knocks at the door to gain
admittance? A. To know and be assured that they have passed the
different degrees, which number we must understand.

Q. For what reasons do we keep our mysteries with such circumspection
and secrecy? A. For fear there might be found amongst us some
traitorous villains similar to the three Fellow Crafts who murdered
our chief, Hiram Abiff.

Q. What is the reason that the Grand Masters of all Lodges are
received with so much honor in the Symbolic Lodges? A. Those homages
are due to their virtues as Princes of Masons, whose firmness has been
shown on so many occasions, by spilling their blood in support of
Masonry and the fraternity.

Q. Why do we applaud with our hands? A. In that manner we express our
happiness and satisfaction at having done a good action, and rendered
justice.

Q. What reflections occur, when contemplating the conduct of Solomon?
A. That a wise man may err, and when he is sensible of his fault,
correct himself by acknowledging that fault, whereby he claims the
indulgence of his brethren.

Q. Why do the Symbolic Lodges take the name of St. John of Jerusalem?
A. Because in the time of the Crusades, the Perfect Masons, Knights,
and Princes, communicated their mysteries to the Knights of that
order; whereupon it was determined to celebrate their festival
annually, on St. John's day, being under the same law.

Q. Who was the first architect that conducted the works of Solomon's
temple? A. Hiram Abiff; which signifies the inspired man.

Q. Who laid the first stone? A. Solomon cut and laid the first stone,
which afterwards supported the temple.

Q. Was there anything enclosed in that stone? A. Yes; some characters,
which were, like the name of the Grand Architect of the Universe, only
known to Solomon.

Q. What stone was it? A. An agate of a foot square.

Q. What was the form of it? A. Cubical.

Q. At what time of the day was the stone laid? A. Before sunrise.

Q. For what reason? A. To show that we must begin early and work with
vigilance and assiduity.

Q. What cement did he make use of? A. A cement which was composed of
the finest and purest flour, milk, oil, and wine.

Q. Is there any meaning in this composition? A. Yes; when the Grand
Architect of the Universe determined to create the world, he employed
his sweetness, bounty, wisdom and power.

Q. What is the reason why the number eighty-one is held in such esteem
among Princes of Masons? A. Because that number explains the triple
alliance which the Eternal operates by the triple triangle, which was
seen at the time Solomon consecrated the temple to God; and also that
Hiram Abiff was eighty-one years of age when he was murdered.

Q. Was anything else perceived at the consecration? A. A perfume which
not only filled the temple, but all Jerusalem.

Q. Who destroyed the temple? A. Nebuchadnezzar.

Q. How many years after it was built? A. Four hundred and seventy
years, six months, and ten days, after its foundation.

Q. Who built the second temple? A. Zerubbabel, by the grant and aid of
Cyrus, King of Persia. It was finished in the reign of Darius, when he
was known to be a Prince of Jerusalem. Cyrus not only gave Zerubbabel
and the captive Masons their liberty, but ordered all the treasures of
the old temple to be restored to them, that they might embellish the
second temple, which he had ordered Zerubbabel to build.

Q. What signifies the jewel of the Right Worshipful Grand Master of
all Lodges being a triangle? A. He wears it in remembrance of the
presents given by monarchs and the protectors of the order, in
recompense for their zeal, fervor, and constancy.

Q. What way have you traveled to become a Right Worshipful Grand
Master of all Lodges, and Grand Patriarch? A. By the four elements.

Q. Why by the four elements? A. To put us in mind of this world, and
the troubles in which we live; to cleanse ourselves from all
impurities, and thereby render ourselves worthy of perfect virtue.

Q. Where was the Lodge of Grand Masters first held? A. In the sacred
vault, east of the temple.

Q. Where is that lodge held at present? A. All over the world,
agreeably to the orders of Solomon, when he told us to travel and to
spread over the universe, to teach Masonry to those whom we should
find worthy of it, but especially to those who should receive us
kindly, and who were virtuous men.

Q. What did Solomon give you to remember him at your departure? A. He
rewarded the merits of all the workmen, and showed to the Chief Master
the cubic stone of agate, on which was engraved, on a gold plate, the
sacred name of God.

Q. How was the agate stone supported? A. On a pedestal of a triangular
form, surrounded with three cross pillars, which were also surrounded
by a circle of brass.

Q. What signifies the three pillars? A. Strength, wisdom and beauty.

Q. What was in the middle of the circle? A. The point of exactness,
which teaches us the point of perfection.

Q. What else did Solomon give you? A. The great sign of admiration and
consternation, by which I am known by a brother. He also put a ring on
my finger, in remembrance of my alliance with virtue, and loaded us
with kindness.

Q. Why have you a sun on the jewel of perfection? A. To show that we
have received the full light, and know Masonry in its perfection.

Q. Who destroyed the second temple which was finished by the Princes
of Jerusalem? A. Pompey began its destruction, and King Herodes the
Great finished it.

Q. Who rebuilt it again? A. King Herodes repenting the action he had
unjustly done, recalled all the Masons to Jerusalem who had fled, and
directed them to rebuild the temple.

Q. Who destroyed the third temple? A. Tito, the son of the Emperor
Vespasian. The Masons, who with sorrow saw the temple again destroyed,
departed from Rome, after having embraced the Catholic religion, and
determined never to assist in constructing another.

Q. What became of those Masons afterwards? A. They divided themselves
into several companies, and went into different parts of Europe, but
the greatest part of them went to Scotland, and built a town which
they called Kilwinning; at this time there is a Lodge there, bearing
the same name.

Q. What happened to them afterwards? A. Twenty-seven thousand of the
Masons in Scotland determined to assist the Christian Princes and
Knights, who were at that time at Jerusalem, in a crusade for the
purpose of taking the Holy Land and city from the infidels, who were
then in possession of it; and they accordingly obtained leave of the
Scottish monarch.

Q. What happened most remarkable to them? A. Their bravery and good
conduct gained them the esteem and respect of all the Knights of St.
John of Jerusalem. The general of that order, and the principal
officers, took the resolution of being admitted into the secrets of
Masonry, which they accordingly received; and in return they admitted
them into their order.

Q. What became of those Masons afterwards? A. After the crusade they
returned and spread Masonry throughout all Europe, which flourished
for a long time in France and England; but the Scotch, to their great
praise be it spoken, were the only people who kept up the practice of
it.

Q. How came it again in vogue in France? A. A Scotch nobleman went to
France and became a resident at Bordeaux, where he establishes a Lodge
of Perfection, from the members of the Lodge in 1744; in which he was
assisted by a French gentleman, who took great pleasure in all the
Masonic degrees. This still exists in a most splendid manner.

Q. What means the fire in our Lodge? A. Submission, purification of
morals, and equality among brethren.

Q. What signifies the air? A. The purity, virtue, and truth of this
degree.

Q. What does the sign of the sun mean? A. It signifies that some of us
are more enlightened than others in the Mysteries of Masonry; and for
that reason we are often called Knights of the Sun.

Q. How many signs have you in this degree of Grand Pontiff, which is
Grand Master of all Lodges? A. 1st, The sign of the earth, or
Apprentice; 2d, of water--Fellow Craft; 3d, of terror--the Master;
4th, of fire; 5th, of air; 6th, of the point in view; 7th, of the sun;
8th, of astonishment; 9th, of honor; 10th, of stench, or strong smell;
11th, of admiration; 12th, of consternation. End of the Lecture.

TO CLOSE.--The Grand Master says, "My brother, enter into the cave of
Silol--work with Grand Rofadam--measure your steps to the sun, and
then the great black eagle will cover you with his wings, to the end
of what you desire, by the help of the Most Sublime Princes Grand
Commanders." He then strikes four and two, makes the sign of four
squares, which is repeated by the Wardens, and the Lodge is closed.

The examination of a brother in the foregoing degree is as follows:

Q. From whence came you? A. From the sacred vault at Jerusalem.

Q. What are you come to do here? A. I am come to see and visit your
works and show you mine, that we may work together and rectify our
morals, and, if possible, sanctify the profane--but only by permission
of a Prince Adept, or Prince of the Royal Secret (if one is present).

Q. What have you brought? A. Glory, grandeur and beauty.

Q. Why do you give the name of St. John to our Lodge? A. Formerly all
the Lodges were under the name of Solomon's Lodge, as the founder of
Masonry; but since the crusades we have agreed with the Knights
Templars, or Hospitallers, to dedicate them to St. John, as he was the
support of the Christians and the new laws.

Q. What do you ask more? A. Your will and pleasure as you may find me
worthy, obedient, and virtuous.

       *       *       *       *       *


PRINCE OF THE ROYAL SECRET.

The Assembly of Princes is termed a "Consistory."

OFFICERS.--The first officer represents Frederick II., King of
Prussia; he is styled "Sovereign of Sovereigns," "Grand Prince,"
"Illustrious Commander in Chief." The two next officers are styled
"Lieutenant Commanders." The fourth officer is the "Minister of
State," who acts as the orator. The fifth officer is the "Grand
Chancellor." Then the "Grand Secretary;" the "Grand Treasurer;" the
"Grand Captain of the Guards;" a "Standard Bearer;" a "Grand Master
Architect;" and two "Tylers."

PLACE OF MEETING.--This is to be a building at least two stories in
height, situated on elevated ground, in the open country. Three
apartments on the second floor are necessary in this degree. In the
first of these the guards are stationed. The second is used as a
preparation room. The third is occupied by the members of the
Consistory. This last apartment is hung with black, sprinkled with
tears, "death's heads," "cross bones," and "skeletons." The throne is
in the East, elevated by seven steps. On the throne is the chair of
state, lined with black satin, flamed with red. Before the chair is a
table covered with black satin, strewed with tears. On this cloth, in
front, is a "death's head" and "cross bones;" over the "death's head"
is the letter I; and under the "cross bones" is the letter M. On the
table is placed a naked sword, a buckler, a sceptre, a balance, and a
book containing the statutes of the order. In the West is placed
another table covered with crimson, bordered with black, and strewed
with tears; on the front of this cloth are the letters N. K. M. K. in
gold.

DRESS AND STATIONS OF OFFICERS.--The "Sovereign of Sovereigns" is
dressed in royal robes, and seated in the chair of state. The
Lieutenant Commanders dressed like the modern princes of Europe, and
seated at the table in the West; their swords are crossed on the
table. The Minister of State is placed at the Sovereign's right hand.
The Grand Chancellor stands on the left hand of the Sovereign. Next to
the Minister of State is placed the Grand Secretary. Next to the Grand
Chancellor is placed the Grand Treasurer. Below the last named
officers are placed on one side the Standard Bearer, the Grand Master
Architect, and the Captain of the Guards. Below these officers are
placed six members dressed in red, without aprons, wearing the jewel
of the order, suspended on the breast by a black ribbon.

COLLAR OF THE ORDER.--The collar is black, and edged with silver. On
its point is embroidered in red a Teutonic cross. On the middle of the
cross is a double headed eagle in silver. The collar is lined with
scarlet, on which is embroidered a black Teutonic cross. Around the
waist is girded a black sash, embroidered with silver. The cross is
embroidered on that part of the girdle which is in front.

JEWEL.--The jewel is a golden Teutonic cross.

QUALIFICATIONS OF CANDIDATE.--The candidate who receives this degree
must be faithfully examined in the previous degree prior to admission.
The Master of Ceremonies will acquaint him with the pass-word, which
he is to give to the Lieutenant Commander. The Master of Ceremonies
will then lead him to the Sovereign of Sovereigns.

OPENING AND CLOSING.--The Sovereign of Sovereigns says, "Sal ix." The
Lieutenants reply, "Noni." They then together say, "Tengu." All give
the sign. The Sovereign of Sovereigns says: Let us imitate our Grand
Master Jacques De Molay, Hiram Abiff, who to the last placed all his
hopes in the Great Architect of the Universe; and pronounced the
following words just as he passed from this transient life into
eternal bliss:--"Spes mea in Deo est" (My hope is in God).

DESCRIPTION OF THE CARPET REPRESENTING THE CAMP.--On the carpet is
drawn an "enneagen," in which is inscribed a pentagon; within this is
an equilateral triangle, and in the triangle a circle. Between the
heptagon and pentagon, upon the sides of the latter, are placed the
standards of the five Standard Bearers, and the pavilions inscribed by
the letters T. E. N. G. U. The emblems on the standard T. are the "ark
of the covenant," an "olive tree," and a "lighted candlestick," on
each side. The ground color of this standard is purple. On the ark is
written the motto "Laus Deo." The standard E. bears a golden lion,
holding in his mouth a "golden key;" wearing around his neck a golden
collar, on which is engraved "515." The ground is azure; the motto
"Admajorem Dei glorium." On the standard N. is an "inflamed heart," in
red, with two wings, surrounded by a laurel crown. The ground is
white. The flag G. bears a double-headed eagle, crowned, holding a
sword in his right claw, and in his left a bloody heart. Ground is sea
green. The flag U. has an ox, sable (black), on a golden ground. On
the sides of the enneagen are nine tents, and on its angles nine
pendants, each belonging to its appropriate tent. The pendants are
distinguished by numerals, and the tents by the letters I. N. O. N. X.
I. L. A. S. disposed from right to left. These tents signify the
different grades of Masonry. Thus:

TENT S. is Malachi--pendant, white, spotted with red; represents
Knights of the East and West, and Princes of Jerusalem. TENT A. is
Zerubbabel--pendant, light green; represents Knights of the East. TENT
L. is Neamiah--pendant, red; represents Grand Elect, Perfect, and
Sublime Masons. TENT I. is Hobben or Johaben--pendant, black and red;
represents Sublime Elect, and Elect of Fifteen. TENT X. is
Peleg--pendant, black; represents Elect of Nine, or Grand Master
Architect. TENT N. is Joiada--pendant, red and black in lozenges;
represents Provost and Judges. TENT O. is Aholiab--pendant, red and
green; represents Intendant of the Buildings and Intimate Secretary.
TENT N. is Joshua--pendant, green; represents Perfect Master. TENT I.
is Ezra--pendant, blue; represents Master, Fellow Craft, and Entered
Apprentice.

The equilateral triangle in the middle represents the centre of the
army, and shows where the Knights of Malta are to be placed who have
been admitted to our mysteries, and have proved themselves faithful
guardians. They are to be joined with the Knights of Kadosh. The
corps in the centre is to be commanded by five princes, who command
jointly, or in rotation, according to their degrees, and receive their
orders immediately from the Sovereign of Sovereigns. These five
Princes must place their standards in the five angles of the pentagon,
as above described. These Princes, who are Standard Bearers, have the
following name, viz.:--

                        { T. ... Bezaleel }
                        { E. ... Aholiab  }
     STANDARD.          { N. ... Mahuzen  }  NAMES.
                        { G. ... Garimont }
                        { U. ... Amariah  }

The heptagon points out the Encampment destined for the Princes of
Libanus, Jerusalem, etc.; and these are to receive their orders from
the five Princes. The enneagen shows the general order of Masons of
all degrees.

Instructions for the reunion of the brethren, Knights, Princes, and
Commanders of the Royal Secret or Kadosh, which really signifies HOLY
BRETHREN OF ALL DEGREES SEPARATED.

Frederick III., King of Prussia, Grand Master and Commander in Chief,
Sovereign of Sovereigns, with an army composed of the Knights, Princes
of the White and Black Eagle, including Prussian, English, and French;
likewise joined by the Knights Adepts of the Sun, Princes of Libanus
or the Royal Axe, the Knights of the Rose Croix or St. Andrew, Knights
of the East and West, the Princes of Jerusalem, Knights of the East or
Sword, the Grand Elect Perfect and Sublime Masons, the Knights of the
Royal Arch (ninth Arch), Sublime Knights Elected, etc.

The hour for the departure or march of the army is the fifth after the
setting of the sun; and is to be made known by the firing of five
great guns in the following order (0)--(0 0 0 0)--that is, with an
interval between the first and second. The first rendezvous is to be
the port of Naples--from Naples to the port of Rhodes--from Rhodes to
Cyprus and Malta, whence the whole naval force of all nations is to
assemble. The second rendezvous is to be at Cyprus, etc. The third
rendezvous is to be at Jerusalem, where they will be joined by our
faithful guardians. The watchwords of every day of the week are as
follows and they are not to be changed but by express order from the
King of Prussia:

   PROTECTORS OF MASONRY.                 PROPHETS.

   Sunday,    Cyrus,        }           { Ezekiel,
   Monday,    Darius,       }           { Daniel,
   Tuesday,   Xerxes,       }           { Habakkuk,
   Wednes.,   Alexander,    }  Answer.  { Zephaniah,
   Thurs.,    Philadelphus, }           { Haggai,
   Friday,    Herod,        }           { Zechariah,
   Saturday,  Hezekiah,     }           { Malachi.

SIGN.--Place the right hand on the heart; extend it forward, the palm
downward; let it fall by the right side. SACRED WORDS.--Those of the
Carpet, which are to be read backward 'round the circle from right to
left, thus:--One says "Salix," to which the other replies "Noni;" both
then repeat (by letters) the word "Tengu." PASS WORDS.--"Phual Kol,"
which signifies "separated;" "Pharas Kol," which signifies
"reunited;" "Nekam Makah," which signifies "to avenge;" each then
letters the word "Shaddai," which signifies "Omnipotent."

       *       *       *       *       *

CHARGE ADDRESSED TO THE CANDIDATE.--My dear brother:--The Saracens
having taken possession of the Holy Land, those who were engaged in
the Crusades not being able to expel them, agreed with Godfrey de
Bouillon, the conductor and chief of the Crusaders, to veil the
mysteries of religion under emblems, by which they would be able to
maintain the devotion of the soldier, and protect themselves from the
incursion of those who were their enemies, after the example of the
Scriptures, the style of which is figurative. Those zealous brethren
chose Solomon's temple for their model. This building has strong
allusions to the Christian church. Since that period they (Masons)
have been known by the name of Master Architect; and they have
employed themselves in improving the law of that admirable Master.
From hence it appears that the mysteries of the craft are the
mysteries of religion. Those brethren were careful not to entrust this
important secret to any whose discretion they had not proved. For this
reason they invented different degrees to try those who entered among
them; and only gave them symbolical secrets, without explanation, to
prevent treachery, and to make themselves known only to each other.
For this purpose it was resolved to use different signs, words, and
tokens, in every degree, by which they would be secured against cowans
and Saracens. The different degrees were fixed first to the number of
seven by the example of the Grand Architect of the Universe, who built
all things in six days and rested on the seventh. This is
distinguished by seven points of reception in the Master's degrees.
Enoch employed six days to construct the arches, and on the seventh,
having deposited the secret treasure in the lowest arch, was
translated to the abodes of the blessed. Solomon employed six years in
constructing his temple; and celebrated its dedication on the seventh,
with all the solemnity worthy of the divinity himself. This sacred
edifice we choose to make the basis of figurative Masonry. In the
first degree are three symbols to be applied. First, the first of the
creation, which was only chaos, is figured by the candidate's coming
out of the black chamber, neither naked nor clothed, deprived, etc.;
and his suffering the painful trial at his reception, etc. The
candidate sees nothing before he is brought to light; and his powers
of imagination relative to what he has to go through are suspended,
which alludes to the figure of the creation of that vast luminous body
confused among the other parts of creation before it was extracted
from darkness and fixed by the Almighty fiat. Secondly, the candidate
approaches the footstool of the Master, and there renounces all
cowans; he promises to subdue his passions, by which means he is
united to virtue, and by his regularity of life, demonstrates what he
proposes. This is figured to him by the steps that he takes in
approaching the altar; the symbolic meaning of which is the separation
of the firmament from the earth and water on the second day of
creation. (The charge proceeds by giving a figurative interpretation
of the ceremonies, etc., of the first and second part of the third
degree, which I pass over as uninteresting to my readers, and
commence with an interpretation which will be as novel to the Craft of
the lower grades as to the cowans, or non-initiated.)

In the Master's degree is represented the assassination of Hiram by
false brethren. This ought to put us in mind of the fate of Adam,
occasioned by perverseness in his disobeying his great and awful
Creator. The symbolic mystery of the death of Hiram Abiff represents
to us that of the Messiah; for the three blows which were given to
Hiram Abiff, at the three gates of the temple, allude to the three
points of condemnation against Christ, at the High Priest's Caiphas,
Herod, and Pilate. It was from the last that he was led to that most
violent and excruciating death. The said three blows with the square,
gauge, and gavel are symbols of the blow on the cheek, the
flagellation, and the crown of thorns. The brethren assembled around
the tomb of Hiram, is a representation of the disciples lamenting the
death of Christ on the cross. The Master's word, which is said to be
lost, since the death of Hiram Abiff, is the same that Christ
pronounced on the cross, and which the Jews did not comprehend, "Eli,
Eli, lama sabacthani," "my God, my God, why hast thou forsaken me!
have pity on and forgive my enemies."--Instead of which words were
substituted, M. B. N. (Mac-be-nac), which, in Arabian, signifies, "The
son of the widow is dead." The false brethren represent Judas
Iscariot, who sold Christ. The red collar worn by the Grand Elect
Perfect and Sublime Masons, calls to remembrance the blood of Christ.
The sprig of cassia is the figure of the cross, because of this wood
was the cross made. The captivity of the Grand Elect and Sublime
Masons (i.e., by the Chaldeans), shows us the persecution of the
Christian religion under the Roman emperors, and its liberty under
Constantine the Great. It also calls to our remembrance the
persecution of the Templars, and the situation of Jacques De Molay,
who, lying in irons nearly seven years, at the end of which our worthy
Grand Master was burnt alive with his four companions, on the eleventh
of March, 1314, creating pity and tears in the people, who saw him die
with firmness and heroic constancy, sealing his innocence with his
blood. My dear brother, in passing to the degree of Perfect Master, in
which you shed tears at the tomb of Hiram Abiff, and in some other
degrees, has not your heart been led to revenge? Has not the crime of
Jubelum Akirop been represented in the most hideous light?--Would it
be unjust to compare the conduct of Philip the Fair to his, and the
infamous accusers of the Templars, to the two ruffians who were
accomplices with Akirop? Do they not kindle in your heart an equal
aversion? The different stages you have traveled, and the time you
have taken in learning these historical events, no doubt, will lead
you to make the proper applications; and by the degree of Master Elect
and Kadosh, you are properly disposed to fulfil all your engagements,
and to bear an implacable hatred to the Knights of Malta, and to
avenge the death of Jacques De Molay. Your extensive acquaintance with
symbolic Masonry, which you have attained by your discretion, leaves
you nothing more to desire here. You see, my dear brother, how, and by
whom, Masonry has come to us. You are to endeavor by every just means
to regain our rights, and to remember that we are joined by a society
of men, whose courage, merit, and good conduct, hold out to us that
rank that birth alone gave to our ancestors. You are now on the same
level with them. Avoid every evil by keeping your obligations, and
carefully conceal from the vulgar what you are, and wait that happy
moment when we all shall be reunited under the same Sovereign in the
mansions of eternal bliss. Let us imitate the example of our Grand
Master, Jaques De Molay, who to the end put his hope in God, and at
his last dying moments ended his life saying, "Spes mea in Deo est!"

OBLIGATION.--I do, of my own free will and accord, in the presence of
the Grand Architect of the Universe, and this consistory of Sovereign
Princes of the Royal Secret, or Knights of St. Andrew, faithful
guardians of the faithful treasure; most solemnly vow and swear, under
all the different penalties of my former obligations, that I will
never directly or indirectly reveal or make known to any person or
persons whatsoever, any or the least part of this Royal degree, unless
to one duly qualified in the body of a regularly constituted
Consistory of the same, or to him or them whom I shall find such after
strict and due trial. I furthermore vow and swear, under the above
penalties, to always abide and regulate myself agreeably to the
statutes and regulations now before me; and when in a Consistory to
behave and demean myself as one worthy of being honored with so high a
degree, that no part of my conduct may in the least reflect discredit
on the Royal Consistory, or disgrace myself. So may God maintain me in
equity and justice! Amen! Amen! Amen! Amen!

       *       *       *       *       *


SOVEREIGN GRAND INSPECTOR GENERAL.

The number of Inspectors of a Kingdom or Republic is not to exceed
nine. They claim jurisdiction over all the ineffable and sublime
degrees, and in reality form an aristocratic body, with power to
appoint their own successors, and act as "Sovereigns of Masonry."

DECORATIONS OF THE PLACE OF MEETING.--The hangings are purple,
embroidered with skeletons, death's-heads, and cross-bones. Before the
canopy is a transparent delta (equilateral triangle). In the middle of
the room is a grand triangular pedestal, near which is seen a skeleton
holding in his left hand the standard of the order, and in his right
hand a poniard in the attitude of striking. Above the door, or place
of entrance, is the motto of the order, "Deus meumque jus." In the
East is a chandelier of five branches; in the South is one of two
branches; in the West is one of three; and in the North a single one.

OFFICERS AND TITLES.--The assembly is termed "Supreme Council." The
first officer, "Thrice Puissant Sovereign Grand Master." He represents
Frederick II. The second officer is termed "Sovereign Lieutenant
Commander." Besides these there is a "Treasurer of the Holy Empire;"
an "Illustrious Grand Secretary of the Holy Empire;" an "Illustrious
Master of Ceremonies;" and an "Illustrious Captain of the Guards"--in
all, seven officers.

DRESS.--The Thrice Puissant Sovereign wears a crimson robe, bordered
with white--a crown on his head, and a sword in his hand. The
Lieutenant Commander wears a ducal crown.

SASH.--The sash is black, edged with gold, from left to right; at the
bottom a rose of red, white and green. On the part crossing the breast
is a delta, with rays traversed by a poniard, and in the midst the
figure "33."

JEWEL.--A black double-headed eagle holding a sword. His beak, claws,
and sword are of gold. [Pass-words, signs, etc., as may from time to
time be agreed upon.]


[THE END.]

       *       *       *       *       *

FOOTNOTES:

[1] A person wishing to become a Mason must get some one who is a Mason
to present his petition to a Lodge, when, if there are no serious
objections, it will be entered on the minutes, and a committee of two
or three appointed to inquire into his character, and report to the
next regular communication. The following is the form of a petition
used by a candidate; but a worthy candidate will not be rejected for
the want of formality in his petition.

  _To the Worshipful Master, Wardens, and Brethren of Lodge No. ----, of
  Free and Accepted Masons._

  The subscriber, residing in ----, of lawful age, and by occupation a
  ----, begs leave to state that, unbiassed by friends, and uninfluenced
  by mercenary motives, he freely and voluntarily offers himself a
  candidate for the mysteries of Masonry, and that he is prompt to
  solicit this privilege by a favorable opinion conceived of the
  institution, a desire of knowledge, and a sincere wish of being
  serviceable to his fellow-creatures. Should his petition be granted, he
  will cheerfully conform to all the ancient established usages and
  customs of the Fraternity.

  (Signed) A. B.

[2] In many Lodges this is put in the form of a question, thus: "Are
you willing to take an obligation upon you that does not affect your
politics or religion?" The promise "to conform," made before entering
the Lodge, the "assurance that the oath is not to interfere with their
political or religious principles" and the manner the obligation is
administered, only two or three words being repeated at a time,
consequently not fully understood, are among the reasons which have led
many great and good men to take oaths incompatible with the laws of God
and our country.

[3] Literally a rope several yards in length, but mystically three
miles; so that a Master Mason must go on a brother Master Mason's
errand whenever required, the distance of three miles, should he have
to go barefoot and bareheaded. In the degrees of knighthood the
distance is forty miles.

[4] In some Lodges the Master takes the candidate by the Master's grip
and says, "Brother, you will please rise," assisting him.

[5] There is much diversity of opinion among Masons respecting this
word; some insist that GIBLEM is the right word; others, that GIBELUM
is the right word; the latter word was rejected, because it was used by
"Jachin and Boaz."

[6] This charge is frequently omitted when conferring the degree on a
candidate, but never when really installing a Master of a Lodge.

[7] Here the brethren divest themselves of their jewels, sashes,
aprons, etc.

[8] The ark, which had been carried by two brethren in the procession,
is here placed on the altar.

[9] At these words the candidate is received into the procession.

[10] Here all kneel in a circle around the altar.

[11] At the words, "For He is good," the Most Excellent Master, who is
High Priest of the Chapter, kneels and joins hands with the rest; they
all then repeat in concert the words, "For He is good, for His mercy
endureth forever" six times, each time bowing their heads low towards
the floor.

[12] There is a great difference in the manner of giving the Royal Arch
word in the different Chapters. Sometimes it is given at the opening,
as above stated; sometimes they commence with the word GOD, each one
pronouncing a letter of it in succession, until they have each
pronounced every letter of the word, then the word JEHOVAH, a syllable
at a time, and then the word JAHBUHLUN as described. There are also
Chapters in which the latter word is not known, and there are others in
which the word is not given at all at opening.

[13] This clause is sometimes made a distinct point in the obligation
in the following form, viz.: Furthermore, do I promise and swear, that
I will vote for a companion Royal Arch Mason before any other of equal
qualifications; and in some Chapters both are left out of the
obligation.

[14] In some Chapters this is administered: All the secrets of a
companion without exception.

[15] This is frequently represented in this manner: When the person
reading comes to that part where it says, "God called to him out of the
midst of the bush and said," etc., he stops reading, and a person
behind the bushes calls out, "Moses, Moses." The conductor answers,
"Here am I." The person behind the bush then says, "Draw not nigh
hither; put off thy shoes from off thy feet; for the place whereon thou
standeth is holy ground (his shoes are then slipped off). Moreover, I
am the God of Abraham, the God of Isaac, and the God of Jacob." The
person first reading then says, "And Moses hid his face; for he was
afraid to look upon God." At these words the bandage is placed over the
candidate's eyes.

[16] By this tremendous imprecation, the candidate, of his "own free
will and accord," volunteers (in case of a violation) to come forth to
the resurrection of damnation and receive the sentence, "Depart thou
accursed into everlasting fire prepared for the devil and his angels."

[17] See the Apocryphal books, 1 Esdras, chapters iii. and iv.

[18] Diplomas of this degree, "In the name of the HOLY and UNDIVIDED
TRINITY," recommend the bearer as a true and faithful soldier of Jesus
Christ.

       *       *       *       *       *




HISTORICAL SKETCH OF THE KIDNAPPING OF WILLIAM MORGAN.


Captain Morgan was born in Virginia, and was a mason by trade. He
commenced the business of a brewer at York, Upper Canada, in 1821, but
having lost all his property by fire, he removed to New York State,
and worked at his trade both in Rochester and Batavia. In the year
1826 rumors were heard that Morgan, in connection with other persons,
was preparing and intended to publish a book which would reveal the
secrets of Freemasonry, and an excitement of some kind existed in
relation to the publication of the book. In the month of September he
was seized under feigned process of the law, in the day time, in the
village of Batavia, and forcibly carried to Canandaigua. Captain
Morgan was at this time getting ready his book, which purported to
reveal the secrets of Freemasonry. This contemplated publication
excited the alarm of the fraternity, and numbers of its members were
heard to say that it should be suppressed at all events. Meetings of
delegates from the different Lodges in the Western counties has been
held to devise means for most effectually preventing the publication.
The zealous members of the fraternity were angry, excited, and
alarmed, and occasionally individuals threw out dark and desperate
threats. About this time an incendiary attempt was made to fire the
office of Col. Miller, the publisher of the book. The gang who seized
Morgan at Batavia were Masons. They took him to Canandaigua; after a
mock trial he was discharged, but was immediately arrested and
committed to prison on a debt. The next night, in the absence of the
jailer, he was released from prison by the pretended friendship of a
false and hollow-hearted brother Mason. Upon leaving the prison door
he was seized in the streets of Canandaigua, and notwithstanding his
cries of murder, he was thrust with ruffian violence into a carriage
prepared for that purpose. At Batavia he had been torn from his
home--from his wife and infant children. At Canandaigua he was falsely
beguiled from the safe custody of the law, and was forcibly carried,
by relays of horses, through a thickly populated country, in the space
of little more than twenty-four hours, to the distance of one hundred
and fifteen miles, and secured as a prisoner in the magazine of Fort
Niagara. This was clearly proved on the trial of persons concerned in
the outrage, and who were found guilty and sentenced to various terms
of imprisonment. The fate of Captain Morgan was never known, but it is
supposed he was taken out into the lake, where his throat was cut, and
his body sunken fifty fathoms in water. About the same time, Col.
David C. Miller, the publisher of the book, was also seized, in
Batavia, under the color of legal process, and taken to Le Roy. The
avowed intention of Col. Miller's seizure was to take him where Morgan
was--and where that was may be best gathered from the impious
declaration of one of the conspirators, James Ganson, for several
years a member of our Legislature--that "he was put where he would
stay put until God should call for him." Miller was, however, set at
liberty, as the inhabitants of Le Roy interfered with the schemes of
his kidnappers. He soon after put to press the first part of the
volume which is here presented to the public. Additions have been made
to Captain Morgan's revelations, from time to time, until we are now
able to make public all the Masonic degrees of any note or interest,
entered into by modern Freemasons.



       *       *       *       *       *



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