{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_18136/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_18136","id":"gutenberg_18136","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/18136","summary":null,"tags":["Category: History - Modern (1750+)","Category: History - Religious","Category: Religion/Spirituality","Freemasonry -- United States -- Rituals"],"text":"E-text prepared by Suzanne Shell, Jeannie Howse, and the Project Gutenberg\nOnline Distributed Proofreading Team (https://www.pgdp.net/)\n\n\n\nNote: Project Gutenberg also has an HTML version of this\n      file which includes the original illustrations.\n      See 18136-h.htm or 18136-h.zip:\n      (https://www.gutenberg.org/dirs/1/8/1/3/18136/18136-h/18136-h.htm)\n      or\n      (https://www.gutenberg.org/dirs/1/8/1/3/18136/18136-h.zip)\n\n\n    +--------------------------------------------------------------+\n    | Transcriber's Note:                                          |\n    |                                                              |\n    | While there are many cases of inconsistent spelling, there   |\n    | are a number of obvious typographical errors that have been  |\n    | corrected in this text. For a complete list, please see the  |\n    | bottom of this document.                                     |\n    | As the original is not divided into chapters, end of page    |\n    | footnotes have been converted into endnotes.                 |\n    |                                                              |\n    +--------------------------------------------------------------+\n\n\n\n\n\nPrice, One-Dollar\n\nMorgan's Expose of Free Masonry.\n\nAs Written by Captain William Morgan\n\n\n[Illustration]\n\n\nPrinted in U.S.A.\n\n\n\n\nTHE MYSTERIES OF FREEMASONRY\n\nContaining All the Degrees of the Order Conferred in a Master's Lodge,\n\nAs Written by\n\nCAPTAIN WILLIAM MORGAN.\n\nAll the Degrees Conferred in the Royal Arch Chapter and\n     Grand Encampment of Knights Templars--Knights\n      of the Red Cross--of the Christian Mark--and\n                of the Holy Sepulchre.\n\nALSO\n\nThe Eleven Ineffable Degrees Conferred in the Lodge of Perfection--and the\n   still higher degrees of Prince of Jerusalem--Knights of the East and\n       West--Venerable Grand Masters of Symbolic Lodges--Knights\n         and Adepts of the Eagle or Sun--Princes of the Royal\n              Secret--Sovereign Inspector General, etc.\n\nRevised and Corrected to Correspond with the Most Approved\nForms and Ceremonies in the Various Lodges of Free-Masons\nThroughout the United States.\n\nBy GEORGE R. CRAFTS,\n\nFormerly Thrice Puissant Grand Master of Manitou Council, N.Y.\n\n       *       *       *       *       *\n\n\n\n\nMORGAN'S EXPOSE OF FREEMASONRY.\n\n\nCEREMONIES OF OPENING A LODGE OF ENTERED APPRENTICE MASONS.\n\nOne rap calls the Lodge to order; one calls up the Junior and Senior\nDeacons; two raps call up the subordinate officers; and three, all the\nmembers of the Lodge.\n\nThe Master having called the Lodge to order, and the officers all\nseated, the Master says to the Junior Warden, \"Brother Junior, are\nthey all Entered Apprentice Masons in the South?\" He answers, \"They\nare, Worshipful.\" Master to the Senior Warden, \"Brother Senior, are\nthey all Entered Apprentice Masons in the West?\" He answers, \"They\nare, Worshipful.\" The Master then says, \"They are in the East;\" at the\nsame time he gives a rap with the common gavel, or mallet, which calls\nup both Deacons. Master to Junior Deacon, \"Attend to that part of your\nduty, and inform the Tyler that we are about to open a Lodge of\nEntered Apprentice Masons; and direct him to tyle accordingly.\" The\nTyler then steps to the door and gives three raps, which are answered\nby three from without; the Junior Deacon then gives one, which is also\nanswered by the Tyler with one; the door is then partly opened, and\nthe Junior Deacon delivers his message and resumes his situation, and\nsays, \"The door is tyled, Worshipful\" (at the same time giving the\ndue-guard, which is never omitted when the Master is addressed). The\nMaster to the Junior Deacon, \"By whom?\" He answers, \"By a Master Mason\nwithout the door, armed with the proper implements of his office.\"\nMaster to the Junior Deacon, \"His duty there?\" He answers, \"To keep\noff all cowans and eave-droppers, see that none pass or repass without\npermission from the Master.\" [Some say without permission from the\nchair.] Master to Junior Deacon, \"Brother Junior, your place in the\nLodge?\" He answers, \"At the right hand of the Senior Warden in the\nWest.\" Master to Junior Deacon, \"Your business there, Brother Junior?\"\nHe answers, \"To wait on the Worshipful Master and Wardens, act as\ntheir proxy in the active duties of the Lodge, and take charge of the\ndoor.\" Master to Junior Deacon, \"The Senior Deacon's place in the\nLodge?\" He answers, \"At the right hand of the Worshipful Master in the\nEast.\" [The Master, while asking the last question, gives two raps,\nwhich call up all the subordinate officers.] Master to Senior Deacon,\n\"Your duty there, Brother Senior?\" He answers, \"To wait on the\nWorshipful Master and Wardens, act as their proxy in the active duties\nof the Lodge, attend to the preparation and introduction of\ncandidates--and welcome and clothe all visiting brethren.\" [i.e.,\nfurnish them with an apron.] Master to Senior Deacon, \"The Secretary's\nplace in the Lodge, Brother Senior?\" He answers, \"At the left hand of\nthe Worshipful Master in the East.\" Master to the Secretary, \"Your\nduty there, Brother Secretary?\" He answers, \"The better to observe\nthe Worshipful Master's will and pleasure, record the proceedings of\nthe Lodge; transmit a copy of the same to the Grand Lodge, if\nrequired; receive all moneys and money-bills from the hands of the\nbrethren, pay them over to the Treasurer, and take his receipt for the\nsame.\" The Master to the Secretary, \"The Treasurer's place in the\nLodge?\" He answers, \"At the right hand of the Worshipful Master.\"\nMaster to the Treasurer, \"Your duty there, Brother Treasurer?\" He\nanswers, \"Duly to observe the Worshipful Master's will and pleasure;\nreceive all moneys and money-bills from the hands of the Secretary;\nkeep a just and true account of the same; pay them out by order of the\nWorshipful Master and consent of the brethren.\" The Master to the\nTreasurer, \"The Junior Warden's place in the Lodge, Brother\nTreasurer?\" He answers, \"In the South, Worshipful.\" Master to Junior\nWarden, \"Your business there, Brother Junior?\" He answers, \"As the sun\nin the South at high meridian, is the beauty and glory of the day, so\nstands the Junior Warden in the South the better to observe the time;\ncall the crafts from labor to refreshment; superintend them during the\nhours thereof; see that none convert the hours of refreshment into\nthat of intemperance or excess; and call them on again in due season,\nthat the Worshipful Master may have honor, and they pleasure and\nprofit thereby.\" Master to the Junior Warden, \"The Senior Warden's\nplace in the Lodge?\" He answers, \"In the West, Worshipful.\" Master to\nthe Senior Warden, \"Your duty there, Brother Senior?\" He answers, \"As\nthe sun sets in the West, to close the day, so stands the Senior\nWarden in the West, to assist the Worshipful Master in opening his\nLodge; take care of the jewels and implements; see that none be lost;\npay the craft their wages, if any be due; and see that none go away\ndissatisfied.\" Master to the Senior Warden, \"The Master's place in the\nLodge?\" He answers, \"In the East, Worshipful.\" Master to the Senior\nWarden, \"His duty there?\" He answers, \"As the sun rises in the East to\nopen and adorn the day, so presides the Worshipful Master in the East\nto open and adorn his Lodge; set his crafts to work with good and\nwholesome laws, or cause the same to be done.\" The Master now gives\nthree raps, when all the brethren rise, and the Master, taking off his\nhat, proceeds as follows: \"In like manner so do I, strictly forbidding\nall profane language, private committees, or any other disorderly\nconduct whereby the peace and harmony of this Lodge may be interrupted\nwhile engaged in its lawful pursuits, under no less penalty than the\nby-laws, or such penalty as a majority of the brethren present may see\nfit to inflict. Brethren, attend to giving the signs.\" [Here Lodges\ndiffer very much. In some they declare the Lodge open, as follows,\nbefore they give the sign.] The Master (all the brethren imitating\nhim) extends his left arm from his body, so as to form an angle of\nabout forty-five degrees, and holds his right hand traversely across\nhis left, the palms thereof one inch apart. This is called the first\nsign of a Mason--is the sign of distress in this degree, and alludes\nto the position a candidate's hands are placed in when he takes the\nobligation of an Entered Apprentice Mason. The Master then draws his\nright hand across his throat, the hand open, with the thumb next to\nthe throat, and drops it down by his side. This is called the\ndue-guard of an Entered Apprentice Mason (many call it the sign), and\nalludes to the penalty of an obligation. The Master then declares the\nLodge opened in the following manner:--\"I now declare the Lodge of\nEntered Apprentice Masons duly opened for the dispatch of business.\"\nThe Senior Warden declares it to the Junior Warden, and he to the\nbrethren. \"Come, brethren, let us pray.\"\n\nPRAYER.--Most holy and glorious God! the great Architect of the\nUniverse: the giver of all good gifts and graces. Thou hast promised\nthat \"Where two or three are gathered together in Thy name, Thou wilt\nbe in the midst of them, and bless them.\" In Thy name we assemble,\nmost humbly beseeching Thee to bless us in all our undertakings, that\nwe may know and serve Thee aright, and that all our actions may tend\nto Thy glory, and our advancement in knowledge and virtue. And we\nbeseech Thee, O Lord God, to bless our present assembling; and to\nillumine our minds through the influence of the Son of Righteousness,\nthat we may walk in the Light of Thy countenance; and when the trials\nof our probationary state are over, be admitted into the temple not\nmade with hands, eternal in the heavens. Amen. So mote it be.\n\nANOTHER PRAYER.--Behold how good and how pleasant it is for brethren\nto dwell together in unity! It is like the precious ointment upon the\nhead that ran down upon the beard, even Aaron's beard, that went down\nto the skirts of his garments; as the dew of Hermon, and as the dew\nthat descended upon the mountain of Zion, for there the Lord commanded\nthe blessing, evermore. Amen. So mote it be. [This prayer is likewise\nused on closing the Lodge.]\n\nThe Lodge being now open and ready to proceed to business, the Master\ndirects the Secretary to read the minutes of the last meeting, which\nnaturally brings to view the business of the present. If there are any\ncandidates to be brought forward, that is the first business attended\nto.[1]\n\n       *       *       *       *       *\n\n\nCEREMONIES OF THE ADMISSION AND INITIATION OF A CANDIDATE IN THE FIRST\nDEGREE OF FREEMASONRY.\n\nAt the first regular communication after the candidate has petitioned\nfor admission, if no objection has been urged against him, the Lodge\nproceeds to a ballot. One black ball will reject a candidate. The\nboxes may be passed three times. The Deacons are the proper persons\nto pass them; one of the boxes has black and white beans or balls in\nit, the other empty; the one with the balls in it goes before and\nfurnishes each member with a black and white ball; the empty box\nfollows and receives them. There are two holes in the top of this box,\nwith a small tube in each, one of which is black, and the other white,\nwith a partition in the box. The members put both their balls into\nthis box as their feelings dictate; when the balls are received, the\nbox is presented to the Master, Senior, and Junior Wardens, who\npronounce clear or not clear, as the case may be. The ballot proving\nclear, the candidate (if present) is conducted into a small\npreparation room adjoining the Lodge; he is asked the following\nquestions, and gives the following answers. Senior Deacon to\ncandidate, \"Do you sincerely declare, upon your honor before these\ngentlemen, that, unbiassed by friends, uninfluenced by unworthy\nmotives, you freely and voluntarily offer yourself a candidate for the\nmysteries of Masonry?\" Candidate answers, \"I do.\" Senior Deacon to\ncandidate, \"Do you sincerely declare, upon your honor before these\ngentlemen, that you are prompt to solicit the privileges of Masonry,\nby a favorable opinion conceived of the institution, a desire of\nknowledge, and a sincere wish of being serviceable to your\nfellow-creatures?\" Candidate answers, \"I do.\" Senior Deacon to\ncandidate, \"Do you sincerely declare, upon your honor before these\ngentlemen, that you will cheerfully conform to all the ancient\nestablished usages and customs of the fraternity?\" Candidate answers,\n\"I do.\" After the above questions are proposed and answered, and the\nresult reported to the Master, he says, \"Brethren, at the request of\nMr. A. B., he has been proposed and accepted in the regular form. I\ntherefore recommend him as a proper candidate for the Mysteries of\nMasonry, and worthy to partake of the privileges of the fraternity;\nand in consequence of a declaration of his intentions, voluntarily\nmade, I believe he will cheerfully conform to the rules of the Order.\"\nThe candidate, during the time, is divested of all his apparel (shirt\nexcepted), and furnished with a pair of drawers, kept in the Lodge for\nthe use of candidates; he is then blindfolded, his left foot bare, his\nright in a slipper, his left breast and arm naked, and a rope, called\na cable-tow, 'round his neck and left arm (the rope is not put 'round\nthe arm in all Lodges) in which posture the candidate is conducted to\nthe door, where he is caused to give, or the conductor gives, three\ndistinct knocks, which are answered by three from within; the\nconductor gives one more, which is also answered by one from within.\nThe door is then partly opened, and the Junior Deacon generally asks,\n\"Who comes there? Who comes there? Who comes there?\" The conductor\n_alias_ the Senior Deacon, answers, \"A poor, blind candidate, who has\nlong been desirous of having and receiving a part of the rights and\nbenefits of this worshipful Lodge, dedicated (some say erected) to\nGod, and held forth to the holy order of St. John, as all true fellows\nand brothers have done, who have gone this way before him.\" The Junior\nDeacon then asks, \"Is it of his own free will and accord he makes this\nrequest? Is he duly and truly prepared? Worthy and well qualified? And\nproperly avouched for?\" All of which being answered in the\naffirmative, the Junior Deacon says to the Senior Deacon, \"By what\nfurther right does he expect to obtain this benefit?\" The Senior\nDeacon replies, \"By being a man, free born, of lawful age, and under\nthe tongue of good report.\" The Junior Deacon then says, \"Since this\nis the case you will wait till the Worshipful Master in the East is\nmade acquainted with his request, and his answer returned.\" The Junior\nDeacon repairs to the Master, when the same questions are asked, and\nanswers returned as at the door; after which the Master says, \"Since\nhe comes endowed with all these necessary qualifications, let him\nenter this worshipful Lodge in the name of the Lord, and take heed on\nwhat he enters.\" The candidate then enters, the Junior Deacon at the\nsame time pressing his naked left breast with the point of the\ncompass, and asks the candidate, \"Did you feel anything?\" ANS.--\"I\ndid.\" Junior Deacon to the candidate, \"What was it?\" ANS.--\"A\ntorture.\" The Junior Deacon then says, \"As this is a torture to your\nflesh, so may it ever be to your mind and conscience, if ever you\nshould attempt to reveal the secrets of Masonry unlawfully.\" The\ncandidate is then conducted to the centre of the Lodge, where he and\nthe Senior Deacon kneel, and the Deacon says the following prayer:\n\n\"Vouchsafe Thine aid, Almighty Father of the Universe, to this, our\npresent convention; and grant that this candidate for Masonry may\ndedicate and devote his life to Thy service, and become a true and\nfaithful brother among us! Endue him with a competency of Thy divine\nwisdom, that by the secrets of our art, he may be the better enabled\nto display the beauties of holiness, to the honor of Thy holy name. So\nmote it be. Amen!\"\n\nThe Master then asks the candidate, \"In whom do you put your trust?\"\nThe candidate answers, \"In God.\" The Master then takes him by the\nright hand, and says, \"Since in God you put your trust, arise, follow\nyour leader, and fear no danger.\" The Senior Deacon then conducts the\ncandidate three times regularly around the Lodge and halts at the\nJunior Warden in the South, where the same questions are asked, and\nanswers returned as at the door.\n\nAs the candidate and the conductor are going around the room, the\nMaster reads the following passage of Scripture, and takes the same\ntime to read it that they do to go around the Lodge three times.\n\n\"Behold how good and how pleasant it is for brethren to dwell together\nin unity! It is like the precious ointment upon the head, that ran\ndown upon the beard, even Aaron's beard, that went down to the skirts\nof his garment; as the dew of Hermon, and as the dew that descended\nupon the mountains of Zion, for there the Lord commanded the blessing,\neven life forevermore.\"\n\nThe candidate is then conducted to the Senior Warden in the West,\nwhere the same Questions are asked, and answers returned as before;\nfrom thence he is conducted to the Worshipful Master in the East,\nwhere the same questions are asked, and answers returned as before.\nThe Master likewise demands of him from whence he came, and whither he\nis traveling. The candidate answers, \"From the West, and traveling to\nthe East.\" Master inquires, \"Why do you leave the West and travel to\nthe East?\" He answers, \"In search of light.\" Master then says \"Since\nthe candidate is traveling in search of light, you will please conduct\nhim back to the West from whence he came, and put him in the care of\nthe Senior Warden, who will teach him how to approach the East, the\nplace of light, by advancing upon one upright regular step, to the\nfirst step, his feet forming the right angle of an oblong square, his\nbody erect at the altar before the Master, and place him in a proper\nposition to take upon himself the solemn oath or obligation of an\nEntered Apprentice Mason.\" The Senior Warden receives the candidate,\nand instructs him as directed. He first steps off with his left foot\nand brings up the heel of the right into the hollow thereof; the heel\nof the right foot against the ankle of the left, will, of course, form\nthe right angle of an oblong square; the candidate then kneels on his\nleft knee, and places his right foot so as to form a square with the\nleft, he turns his foot around until the ankle bone is as much in\nfront of him as the toes on the left; the candidate's left hand is\nthen put under the Holy Bible, square and compass, and the right hand\non them. This is the position in which a candidate is placed when he\ntakes upon him the oath or obligation of an Entered Apprentice Mason.\nAs soon as the candidate is placed in this position, the Worshipful\nMaster approaches him, and says, \"Mr. A. B., you are now placed in a\nproper position to take upon you the solemn oath or obligation of an\nEntered Apprentice Mason,[2] which I assure you is neither to affect\nyour religion nor politics. If you are willing to take it, repeat your\nname, and say after me:\n\n\"I, A. B., of my own free will and accord, in presence of Almighty\nGod, and this worshipful Lodge of Free and Accepted Masons, dedicated\nto God, and held forth to the holy order of St. John, do hereby and\nhereon most solemnly and sincerely promise and swear, that I will\nalways hail, ever conceal, and never reveal any part or parts, art or\narts, point or points of the secrets, arts and mysteries of ancient\nFree Masonry, which I have received, am about to receive, or may\nhereafter be instructed in, to any person or persons in the known\nworld, except it be a true and lawful brother Mason, or within the\nbody of a just and lawfully constituted Lodge of such, and not unto\nhim, nor unto them whom I shall hear so to be, but unto them only\nafter strict trial and due examination or lawful information.\nFurthermore, do I promise and swear that I will not write, print,\nstamp, stain, hew, cut, carve, indent, paint, or engrave it on\nanything moveable or immoveable, under the whole canopy of heaven,\nwhereby, or whereon the least letter, figure, character, mark, stain,\nshadow, or resemblance of the same may become legible or intelligible\nto myself or any other person in the known world, whereby the secrets\nof Masonry may be unlawfully obtained through my unworthiness. To all\nwhich I do most solemnly and sincerely promise and swear, without the\nleast equivocation, mental reservation, or self-evasion of mind in me\nwhatever; $1$2: so help me God, and keep me steadfast in the true\nperformance of the same.\"\n\nAfter the obligation, the Master addresses the candidate in the\nfollowing manner: \"Brother, to you the secrets of Masonry are about to\nbe unveiled, and a brighter sun never shone lustre on your eyes; while\nprostrate before this sacred altar, do you not shudder at every crime?\nHave you not confidence in every virtue? May these thoughts ever\ninspire you with the most noble sentiments; may you ever feel that\nelevation of soul that shall scorn a dishonest act. Brother, what do\nyou most desire?\" The candidate answers, \"Light.\" Master to brethren,\n\"Brethren, stretch forth your hands and assist in bringing this\nnew-made brother from darkness to light.\" The members having formed a\ncircle round the candidate, the Master says, \"And God said, Let there\nbe light, and there was light.\" At the same time, all the brethren\nclap their hands and stamp on the floor with their right feet as heavy\nas possible, the bandage dropping from the candidate's eyes at the\nsame instant, which, after having been so long blind, and full of\nfearful apprehensions all the time, this great and sudden transition\nfrom perfect darkness to a light brighter (if possible) than the\nmeridian sun in a midsummer day, sometimes produces an alarming\neffect.\n\nAfter the candidate is brought to light, the Master addresses him as\nfollows: \"Brother, on being brought to light, you first discover three\ngreat lights in Masonry by the assistance of three lesser; they are\nthus explained: The three great lights in Masonry are the Holy Bible,\nSquare and Compass. The Holy Bible is given to us as a rule and guide\nfor our faith and practice; the Square, to square our actions, and the\nCompass to keep us in due bounds with all mankind, but more especially\nwith the brethren. Three lesser lights are three burning tapers, or\ncandles placed on candlesticks (some say, or candles on pedestals),\nthey represent the Sun, Moon, and Master of the Lodge, and are thus\nexplained: As the sun rules the day, and the moon governs the night,\nso ought the Worshipful Master, with equal regularity, to rule and\ngovern his Lodge, or cause the same to be done; you next discover me,\nas Master of this Lodge, approaching you from the East upon the first\nstep of Masonry, under the sign and due-guard of an Entered Apprentice\nMason, as already revealed to you. This is the manner of giving them;\nimitate me, as near as you can, keeping your position. First, step off\nwith your left foot, and bring the heel of the right into the hollow\nthereof, so as to form a square.\" [This is the first step in Masonry.]\nThe following is the sign of an Entered Apprentice Mason, and is the\nsign of distress in this degree; you are not to give it unless in\ndistress. [It is given by holding your two hands traversely across\neach other, the right hand upwards, and one inch from the left.] The\nfollowing is the due-guard of an Entered Apprentice Mason. [This is\ngiven by drawing your right hand across your throat, the thumb next to\nyour throat, your arm as high as the elbow, in a horizontal\nposition.] \"Brother, I now present you my right hand, in token of\nbrotherly love and esteem, and with it the grip and name of the grip\nof an Entered Apprentice Mason.\" The right hands are joined together,\nas in shaking hands, and each sticks his thumb nail into the third\njoint or upper end of the forefinger; the name of the grip is BOAZ,\nand is to be given in the following manner and no other: The Master\ngives the grip and word, and divides it for the instruction of the\ncandidate; the questions are as follows: The Master and candidate\nholding each other by the grip as before described, the Master says,\n\"What is this?\" Candidate--\"A grip.\" Master \"A grip of what?\"\nCandidate--\"The grip of an Entered Apprentice Mason.\" Master--\"Has it\na name?\" Candidate--\"It has.\" Master--\"Will you give it to me?\"\nCandidate--\"I did not so receive it, neither can I so impart it.\"\nMaster--\"What will you do with it?\" Candidate--\"Letter it, or halve\nit.\" Master--\"Halve it and begin.\" Candidate--\"You begin.\"\nMaster--\"Begin you.\" Candidate--\"BO.\" Master--\"AZ.\" Candidate--\"BOAZ.\"\nMaster says, \"Right, Brother BOAZ, I greet you. It is the name of the\nleft hand pillar of the porch of King Solomon's Temple--arise, Brother\nBoaz, and salute the Junior and Senior Wardens as such, and convince\nthem that you have been regularly initiated as an Entered Apprentice\nMason, and have got the sign, grip, and word.\" The Master returns to\nhis seat, while the Wardens are examining the candidate, and gets a\nlamb-skin or white apron, presents it to the candidate and observes,\n\"Brother, I now present you with a lamb-skin, or white apron; it is an\nemblem of innocence, and the badge of a Mason; it has been worn by\nkings, princes, and potentates of the earth, who have never been\nashamed to wear it; it is more honorable than the diamonds of kings,\nor pearls of princesses, when worthily worn; it is more ancient than\nthe Golden Fleece or Roman Eagle; more honorable than the Star and\nGarter, or any other order that can be conferred upon you at this or\nany other time, except it be in the body of a just and fully\nconstituted Lodge; you will carry it to the Senior Warden in the West,\nwho will teach you how to wear it as an Entered Apprentice Mason.\" The\nSenior Warden ties the apron on, and turns up the flap, instead of\nletting it fall down in front of the apron. This is the way Entered\nApprentice Masons wear, or ought to wear, their aprons until they are\nadvanced. The candidate is now conducted to the Master in the East,\nwho says, \"Brother, as you are dressed, it is necessary you should\nhave tools to work with; I will now present you with the working tools\nof an Entered Apprentice Mason, which are the twenty-four-inch gauge\nand common gavel; they are thus explained: The twenty-four-inch gauge\nis an instrument made use of by operative Masons to measure and lay\nout their work, but we, as Free and Accepted Masons, make use of it\nfor the more noble and glorious purpose of dividing our time. The\ntwenty-four inches on the gauge are emblematical of the twenty-four\nhours in the day, which we are taught to divide into three equal\nparts, whereby we find eight hours for the service of God and a worthy\ndistressed brother; eight hours for our usual vocations; and eight for\nrefreshment and sleep; the common gavel is an instrument made use of\nby operative Masons to break off the corners of rough stones, the\nbetter to fit them for the builder's use; but we, as Free and Accepted\nMasons, use it for the more noble and glorious purpose of divesting\nour hearts and consciences of all the vices and superfluities of life,\nthereby fitting our minds as living and lively stones for that\nspiritual building, that house not made with hands, eternal in the\nHeavens. I also present you with a new name; it is CAUTION; it teaches\nyou, as you are barely instructed in the rudiments of Masonry, that\nyou should be cautious over all your words and actions, particularly\nwhen before the enemies of Masonry. I shall next present you with\nthree precious jewels, which are a LISTENING EAR, a SILENT TONGUE, and\na FAITHFUL HEART. A listening ear teaches you to listen to the\ninstructions of the Worshipful Master, but more especially that you\nshould listen to the cries of a worthy distressed brother. A silent\ntongue teaches you to be silent while in the Lodge, that the peace and\nharmony thereof may not be disturbed, but more especially that you\nshould be silent before the enemies of Masonry, that the craft may not\nbe brought into disrepute by your imprudence. A faithful heart teaches\nyou to be faithful to the instructions of the Worshipful Master at all\ntimes, but more especially that you should be faithful, and keep and\nconceal the secrets of Masonry, and those of a brother when given to\nyou in charge as such, that they may remain as secure and inviolable\nin your breast as his own, before communicated to you. I further\npresent you with check-words two; their names are TRUTH and UNION, and\nare thus explained: Truth is a divine attribute, and the foundation of\nevery virtue; to be good and true is the first lesson we are taught in\nMasonry; on this theme we contemplate, and by its dictates endeavor to\nregulate our conduct; hence, while influenced by this principle,\nhypocrisy and deceit are unknown among us, sincerity and plain dealing\ndistinguish us, and the heart and tongue join in promoting each\nother's welfare, and rejoicing in each other's prosperity. Union is\nthat kind of friendship which ought to appear conspicuous in every\nMason's conduct. It is so closely allied to the divine attribute,\ntruth, that he who enjoys the one is seldom destitute of the other.\nShould interest, honor, prejudice, or human depravity ever induce you\nto violate any part of the sacred trust we now repose in you, let\nthese two important words, at the earliest insinuation, teach you to\nput on the check-line of truth, which will infallibly direct you to\npursue that straight and narrow path which ends in the full enjoyment\nof the Grand Lodge above, where we shall all meet as Masons and\nmembers of the same family, in peace, harmony, and love; where all\ndiscord on account of politics, religion, or private opinion, shall be\nunknown, and banished from within our walls.\n\n\"Brother, it has been a custom from time immemorial to demand, or ask\nfrom a newly-made brother, something of a metallic kind, not so much\non account of its intrinsic value, but that it may be deposited in the\narchives of the Lodge, as a memorial that you was herein made a Mason;\na small trifle will be sufficient--anything of a metallic kind will\ndo; if you have no money, anything of a metallic nature will be\nsufficient; even a button will do.\" [The candidate says he has nothing\nabout him; it is known he has nothing.] \"Search yourself,\" the Master\nreplies. He is assisted in searching--nothing is found. \"Perhaps you\ncan borrow a trifle,\" says the Master. [He tries to borrow, none will\nlend him; he proposes to go into the other room where his clothes are;\nhe is not permitted: if a stranger, he is very much embarrassed.]\nMaster to candidate, \"Brother, let this ever be a striking lesson to\nyou, and teach you, if you should ever see a friend, but more\nespecially a brother, in a like penniless situation, to contribute as\nliberally to his relief as his situation may require, and your\nabilities will admit, without material injury to yourself or family.\"\nMaster to Senior Deacon, \"You will conduct the candidate back from\nwhence he came, and invest him of what he has been divested, and let\nhim return for further instruction. A zealous attachment to these\nprinciples will insure a public and private esteem. In the State, you\nare to be a quiet and peaceable subject, true to your government, and\njust to your country; you are not to countenance disloyalty, but\nfaithfully submit to legal authority, and conform with cheerfulness to\nthe government of the country in which you live. In your outward\ndemeanor be particularly careful to avoid censure or reproach.\nAlthough your frequent appearance at our regular meetings is earnestly\nsolicited, yet it is not meant that Masonry should interfere with your\nnecessary vocations; for these are on no account to be neglected:\nneither are you to suffer your zeal for the institution to lead you\ninto argument with those who, through ignorance, may ridicule it. At\nyour leisure hours, that you may improve in Masonic knowledge, you are\nto converse with well-informed brethren, who will be always as ready\nto give, as you will be to receive information. Finally, keep sacred\nand inviolable the mysteries of the Order, as these are to distinguish\nyou from the rest of the community, and mark your consequence among\nMasons. If, in the circle of your acquaintance, you find a person\ndesirous of being initiated into Masonry, be particularly attentive\nnot to commend him, unless you are convinced he will conform to our\nrules; that the honor, glory, and reputation of the institution may be\nfirmly established, and the world at large convinced of its good\neffects.\" Here the initiation ends, and the candidate is congratulated\nby his Masonic friends.\n\nAfter this, the business of the meeting proceeds according to the\nby-laws or regulations of the Lodge. Before adjourning, it is a very\ncommon practice to close a Lodge of Entered Apprentices, and open a\nLodge of Fellow Crafts, and close that, and open a Master Mason's\nLodge, all in the same evening.\n\n       *       *       *       *       *\n\n\nCEREMONY OF CLOSING A LODGE OF ENTERED APPRENTICES.\n\nA brother having made a motion that the Lodge be closed, it being\nseconded and carried, the Master says to the Junior Deacon, \"Brother\nJunior [giving one rap, which calls up both Deacons], the first as\nwell as the last care of a Mason?\" The Junior Deacon answers, \"To see\nthe Lodge tyled, Worshipful.\" Master to the Junior Deacon, \"Attend to\nthat part of your duty, and inform the Tyler that we are about to\nclose this Lodge of Entered Apprentice Masons, and direct him to tyle\naccordingly.\" The Junior Deacon steps to the door and gives three\nraps, which are answered by the Tyler with three more; the Junior\nDeacon then gives one, which is also answered by the Tyler by one. The\nJunior Deacon then opens the door, delivers his message, and resumes\nhis place in the Lodge, and says, \"The door is tyled, Worshipful.\"\nMaster to Junior Deacon, \"By whom?\" ANS. \"By a Master Mason without\nthe door, armed with the proper implements of his office.\" Master to\nJunior Deacon, \"His business there?\" ANS. \"To keep off all cowans and\neavesdroppers, and see that none pass or repass without permission\nfrom the chair.\" Master to Junior Deacon, \"Your duty there?\" ANS. \"To\nwait on the Worshipful Master and Wardens, act as their proxy in the\nactive duties of the Lodge, and take care of the door.\" Master to\nJunior Deacon, \"The Senior Deacon's place in the Lodge?\" ANS. \"At the\nright hand of the Worshipful Master in the East.\" Master to Senior\nDeacon, \"Your duty there, Brother Senior?\" ANS. \"To wait on the\nWorshipful Master and Wardens, act as their proxy in the active duties\nof the Lodge, attend to the preparation and introduction of\ncandidates; receive and clothe all visiting brethren.\" Master to the\nSenior Deacon, \"The Secretary's place in the Lodge?\" ANS. \"At your\nleft hand, Worshipful.\" Master to Secretary, \"Your duty there, Brother\nSecretary?\" The Secretary replies, \"Duly to observe the Master's will\nand pleasure; record the proceedings of the Lodge; transmit a copy of\nthe same to the Grand Lodge, if required; receive all moneys and\nmoney-bills from the hands of the brethren; pay them over to the\nTreasurer, and take his receipt for the same.\" Master to the\nSecretary, \"The Treasurer's place in the Lodge?\" ANS. \"At the right\nhand of the Worshipful Master.\" Master to Treasurer, \"Your business\nthere, Brother Treasurer?\" Treasurer answers, \"Duly to observe the\nWorshipful Master's will and pleasure; receive all moneys and\nmoney-bills from the hands of the Secretary; keep a just and accurate\naccount of the same; pay them out by order of the Worshipful Master\nand consent of the brethren.\" Master to the Treasurer, \"The Junior\nWarden's place in the Lodge?\" ANS. \"In the South, Worshipful.\" Master\nto the Junior Warden, \"Your business there, Brother Junior?\" The\nJunior Warden says, \"As the sun in the South, at high meridian, is the\nbeauty and glory of the day, so stands the Junior Warden in the South\nat high twelve, the better to observe the time, call the crafts from\nlabor to refreshment; superintend them during the hours thereof; see\nthat none convert the purposes of refreshment into that of excess or\nintemperance; call them on again in due season; that the Worshipful\nMaster may have honor, and they pleasure and profit thereby.\" The\nMaster to the Junior Warden, \"The Master's place in the Lodge?\" ANS.\n\"In the East, Worshipful.\" Master to Junior Warden, \"His duty there?\"\nANS. \"As the sun rises in the East to open and adorn the day, so\npresides the Worshipful Master in the East, to open and adorn his\nLodge, set his crafts to work with good and wholesome laws, or cause\nthe same to be done.\" Master to the Junior Warden, \"The Senior\nWarden's place in the Lodge?\" ANS. \"In the West, Worshipful.\" Master\nto the Senior Warden, \"Your business there, Brother Senior?\" The\nSenior Warden replies, \"As the sun sets in the West to close the day,\nso stands the Senior Warden in the West to assist the Worshipful\nMaster in opening and closing the Lodge; take care of the jewels and\nimplements; see that none be lost; pay the craft their wages, if any\nbe due; and see that none go away dissatisfied.\" The Master now gives\nthree raps, when all the brethren rise, and the Master asks, \"Are you\nall satisfied?\" They answer in the affirmative by giving the\ndue-guard. Should the Master discover that any declined giving it,\ninquiry is immediately made why it is so; and if any member is\ndissatisfied with any part of the proceedings, or with any brother,\nthe subject is immediately investigated. Master to the brethren,\n\"Attend to giving the signs; as I do, so do you give them downwards;\"\n[which is by giving the last in opening, first in closing. In closing,\non this degree, you first draw your right hand across your throat, as\nhereinbefore described, and then hold your two hands over each other\nas before described. This is the method pursued through all the\ndegrees; and when opening on any of the upper degrees, all the signs\nof all the preceding degrees are given before you give the signs of\nthe degree on which you are opening.] This being done, the Master\nproceeds, \"I now declare this Lodge of Entered Apprentice Masons\nregularly closed in due and ancient form. Brother Junior Warden,\nplease inform Brother Senior Warden, and request him to inform the\nbrethren that it is my will and pleasure that this Lodge of Entered\nApprentice Masons be now closed, and stand closed until our next\nregular communication, unless a case or cases of emergency shall\nrequire earlier convention, of which every member shall be notified;\nduring which time it is seriously hoped and expected that every\nbrother will demean himself as becomes a Free and Accepted Mason.\"\nJunior Warden to Senior Warden, \"Brother Senior, it is the Worshipful\nMaster's will and pleasure that this Lodge of Entered Apprentice\nMasons be closed, and stand closed until our next regular\ncommunication, unless a case or cases of emergency shall require\nearlier convention, of which every brother shall be notified; during\nwhich time it is seriously hoped and expected that every brother will\ndemean himself as becomes a Free and Accepted Mason.\" Senior Warden to\nthe brethren, \"Brethren, you have heard the Worshipful Master's will\nand pleasure as communicated to me by Brother Junior; so let it be\ndone.\" Master to the Junior Warden, \"Brother Junior, how do Mason's\nmeet?\" ANS. \"On the level.\" Master to Senior Warden, \"How do Masons\npart?\" ANS. \"On the square.\" Master to the Junior and Senior Wardens,\n\"Since we meet on the level, Brother Junior, and part on the square,\nBrother Senior, so let us ever meet and part in the name of the Lord.\"\nMaster to the brethren, \"Brethren, let us pray.\"\n\n\"Supreme Architect of the Universe! Accept our humble praises for the\nmany mercies and blessings which Thy bounty has conferred upon us, and\nespecially for this friendly and social intercourse. Pardon, we\nbeseech Thee, whatever Thou hast seen amiss in us since we have been\ntogether; and continue to us Thy presence, protection and blessing.\nMake us sensible of the renewed obligations we are under to love Thee\nsupremely, and to be friendly to each other. May all our irregular\npassions be subdued, and may we daily increase in faith, hope, and\ncharity; but more especially in that charity which is the bond of\npeace, and perfection of every virtue. May we so practice Thy\nprecepts, that through the merits of the Redeemer we may finally\nobtain Thy promises, and find an acceptance through the gates and into\nthe temple and city of our God. So mote it be. Amen.\"\n\nIt is often that the prayer is neglected and the following benediction\nsubstituted: May the blessing of heaven rest upon us, and all regular\nMasons! May brotherly love prevail, and every moral and social virtue\ncement us. So mote it be. Amen.\n\nAfter the prayer the following charge ought to be delivered, but it is\nseldom attended to; in a majority of Lodges it is never attended to;\nMaster to brethren, \"Brethren, we are now about to quit this sacred\nretreat of friendship and virtue to mix again with the world. Amidst\nits concerns and employments, forget not the duties which you have\nheard so frequently inculcated, and so forcibly recommended in this\nLodge. Remember that around this altar you have promised to befriend\nand relieve every brother who shall need your assistance. You have\npromised in the most friendly manner to remind him of his errors and\naid a reformation. These generous principles are to extend further;\nevery human being has a claim upon your kind offices. Do good unto\nall. Recommend it more 'especially to the household of the faithful.'\nFinally, brethren, be ye all of one mind, live in peace, and may the\nGod of love and peace delight to dwell with and bless you.\"\n\nIn some Lodges, after the charge is delivered, the Master says,\n\"Brethren, form on the square.\" Then all the brethren form a circle,\nand the Master, followed by every brother [except in using the words],\nsays, \"And God said, Let there be light, and there was light.\" At the\nsame moment that the last of these words drops from the Master's lips,\nevery member stamps with his right foot on the floor, and at the same\ninstant brings his hands together with equal force, and in such\nperfect unison with each other, that persons situated so as to hear it\nwould suppose it the precursor of some dreadful catastrophe. This is\ncalled \"THE SHOCK.\" The members of the Lodge then separate.\n\nThe above comprises all the secret forms and ceremonies in a Lodge of\nEntered Apprentice Masons; but if the candidate would thoroughly\nunderstand the whole, he must commit to memory the following\n\"Lecture.\" Very few do this except the officers of the Lodge. The\n\"Lecture\" is nothing more nor less than a recapitulation of the\npreceding ceremonies and forms by way of question and answer, in order\nfully to explain the same. In fact, the ceremonies and forms\n(masonically called the WORK) and Lecture are so much the same that he\nwho possesses a knowledge of the Lecture cannot be destitute of a\nknowledge of what the ceremonies and forms are. The ceremonies used in\nopening and closing are the same in all the degrees.\n\n       *       *       *       *       *\n\n\nFIRST SECTION.\n\nLECTURE ON THE FIRST DEGREE OF MASONRY.\n\nQuestion--From whence came you as an Entered Apprentice Mason?\nAnswer--From the Holy Lodge of St. John at Jerusalem.\n\nQ. What recommendations do you bring? A. Recommendations from the\nWorshipful Master, Wardens, and brethren of that Right Worshipful\nLodge, who greet you.\n\nQ. What comest thou hither to do? A. To learn to subdue my passions,\nand improve myself in the secret arts and mysteries of Ancient\nFreemasonry.\n\nQ. You are a Mason, then, I presume? A. I am.\n\nQ. How do you know that you are a Mason? A. By being often tried,\nnever denied, and willing to be tried again.\n\nQ. How shall I know you to be a Mason? A. By certain signs, and a\ntoken.\n\nQ. What are signs? A. All right angles, horizontals and\nperpendiculars.\n\nQ. What is a token? A. A certain friendly and brotherly grip, whereby\none Mason may know another in the dark as well as in the light.\n\nQ. Where were you first prepared to be a Mason? A. In my heart.\n\nQ. Where secondly? A. In a room adjacent to the body of a just and\nlawfully constituted Lodge of such.\n\nQ. How were you prepared? A. By being divested of all metals, neither\nnaked nor clothed, barefoot nor shod, hoodwinked, with a cable-tow\nabout my neck, in which situation I was conducted to the door of the\nLodge.\n\nQ. You being hoodwinked, how did you know it to be a door? A. By first\nmeeting with resistance, and afterwards gaining admission.\n\nQ. How did you gain admission? A. By three distinct knocks from\nwithout, answered by the same from within.\n\nQ. What was said to you from within? A. Who comes there? Who comes\nthere? Who comes there?\n\nQ. Your answer? A. A poor, blind candidate, who has long been desirous\nof having and receiving a part of the rights and benefits of this\nWorshipful Lodge, dedicated to God, and held forth to the Holy Order\nof St. John, as all true fellows and brothers have done, who have gone\nthis way before me.\n\nQ. What further was said to you from within? A. I was asked if it was\nof my own free will and accord I made this request; if I was duly and\ntruly prepared, worthy and well qualified; all of which being answered\nin the affirmative, I was asked by what further rights I expected to\nobtain so great a favor or benefit.\n\nQ. Your answer? A. By being a man, free-born, of lawful age, and well\nrecommended.\n\nQ. What was then said to you? A. I was bid to wait till the Worshipful\nMaster in the East was made acquainted with my request and his answer\nreturned.\n\nQ. After his answer was returned, what followed? A. I was caused to\nenter the Lodge.\n\nQ. How? A. On the point of some sharp instrument pressing my naked\nleft breast, in the name of the Lord.\n\nQ. How were you then disposed of? A. I was conducted to the centre of\nthe Lodge, and there caused to kneel for the benefit of a prayer.\n\nQ. After prayer, what was said to you? A. I was asked in whom I put my\ntrust.\n\nQ. Your answer? A. God.\n\nQ. What followed? A. The Worshipful Master took me by the right hand\nand said, Since in God you put your trust, arise, follow your leader,\nand fear no danger.\n\nQ. How were you then disposed of? A. I was conducted three times\nregularly around the Lodge, and halted at the Junior Warden in the\nSouth, where the same questions were asked, and answers returned at\nthe door.\n\nQ. How did the Junior Warden dispose of you? A. He ordered me to be\nconducted to the Senior Warden in the West, where the same questions\nwere asked, and answers returned as before.\n\nQ. How did the Senior Warden dispose of you? A. He ordered me to be\nconducted to the Worshipful Master in the East, where the same\nquestions were asked, and answers returned as before, who likewise\ndemanded of me from whence I came, and whither I was traveling.\n\nQ. Your answer? A. From the West, and traveling to the East.\n\nQ. Why do you leave the West and travel to the East? A. In search of\nlight.\n\nQ. How did the Worshipful Master then dispose of you? A. He ordered me\nto be conducted back to the West, from whence I came, and put in care\nof the Senior Warden, who taught me how to approach the East, the\nplace of light, by advancing upon one upright regular step to the\nfirst step, my feet forming the right angle of an oblong square, my\nbody erect at the altar before the Worshipful Master.\n\nQ. What did the Worshipful Master do with you? A. He made an Entered\nApprentice Mason of me.\n\nQ. How? A. In due form.\n\nQ. What was that due form? A. My left knee bare and bent, my right\nforming a square, my left hand supporting the Holy Bible, Square and\nCompass; I took upon me the solemn oath or obligation of an Entered\nApprentice Mason.\n\nQ. After you had taken your obligation, what was said to you? A. I was\nasked what I most desired.\n\nQ. Your answer? A. Light.\n\nQ. Was you immediately brought to light? A. I was.\n\nQ. How? A. By the direction of the Master, and assistance of the\nbrethren.\n\nQ. What did you first discover after being brought to light? A. Three\ngreat lights in Masonry, by the assistance of three lesser.\n\nQ. What were those three great lights in Masonry? A. The Holy Bible,\nSquare and Compass.\n\nQ. How are they explained? A. The Holy Bible is given to us as a guide\nfor our faith and practice; the Square, to square our actions; and the\nCompass to keep us in due bounds with all mankind, but more especially\nwith the brethren.\n\nQ. What were those three lesser lights? A. Three burning tapers, or\ncandles on candlesticks.\n\nQ. What do they represent? A. The Sun, Moon, and Master of the Lodge.\n\nQ. How are they explained? A. As the Sun rules the day, and the Moon\ngoverns the night, so ought the Worshipful Master to use his endeavors\nto rule and govern his Lodge with equal regularity, or cause the same\nto be done.\n\nQ. What did you next discover? A. The Worshipful Master approaching me\nfrom the East, under the sign and due-guard of an Entered Apprentice\nMason, who presented me with his right hand in token of brotherly love\nand esteem, and proceeded to give me the grip and word of an Entered\nApprentice Mason, and bid me arise and salute the Junior and Senior\nWardens, and convince them that I had been regularly initiated as an\nEntered Apprentice Mason, and was in possession of the sign, grip, and\nword.\n\nQ. What did you next discover? A. The Worshipful Master a second time\napproaching me from the East, who presented me with a lamb-skin, or\nwhite apron, which he said was an emblem of innocence, and the badge\nof a Mason; that it had been worn by kings, princes, and potentates of\nthe earth, who had never been ashamed to wear it; that it was more\nhonorable than the diamonds of kings, or pearls of princesses, when\nworthily worn; and more ancient than the Golden Fleece or Roman Eagle;\nmore honorable than the Star or Garter, or any other order that could\nbe conferred on me at that time, or any time thereafter, except it be\nin the body of a just and lawfully constituted Lodge of Masons; and\nbid me carry it to the Senior Warden in the West, who taught me how to\nwear it as an Entered Apprentice Mason.\n\nQ. What were you next presented with? A. The working tools of an\nEntered Apprentice Mason.\n\nQ. What were they? A. The twenty-four-inch gauge and common gavel.\n\nQ. How were they explained? A. The twenty-four-inch gauge is an\ninstrument made use of by operative masons to measure and lay out\ntheir work; but we, as Free and Accepted Masons, are taught to make\nuse of it for the more noble and glorious purpose of dividing our\ntime; the twenty-four inches on the gauge are emblematical of the\ntwenty-four hours in the day, which we are taught so divide into three\nequal parts, whereby we find eight hours for the service of God and a\nworthy distressed brother; eight hours for our usual vocation, and\neight hours for refreshment and sleep. The common gavel is an\ninstrument made use of by operative masons to break off the corners of\nrough stones, the better to fit them for the builder's use; but we, as\nFree and Accepted Masons, are taught to make use of it for the more\nnoble and glorious purpose of divesting our hearts and consciences of\nall the vices and superfluities of life, thereby fitting our minds as\nlively and living stone for that spiritual building, that house not\nmade with hands, eternal in the heavens.\n\nQ. What was you next presented with? A. A new name.\n\nQ. What was it? A. Caution.\n\nQ. What does it teach? A. It teaches me, as I was barely instructed in\nthe rudiments of Masonry, that I should be cautious over all my words\nand actions, especially when before its enemies.\n\nQ. What were you next presented with? A. Three precious jewels.\n\nQ. What were they? A. A listening ear, a silent tongue, and a faithful\nheart.\n\nQ. What do they teach? A. A listening ear teaches me to listen to the\ninstructions of the Worshipful Master, but more especially that I\nshould listen to the calls and cries of a worthy distressed brother. A\nsilent tongue teaches me to be silent in the Lodge, that the peace and\nharmony thereof may not be disturbed; but more especially that I\nshould be silent when before the enemies of Masonry. A faithful heart,\nthat I should be faithful to the instructions of the Worshipful Master\nat all times; but more especially that I should be faithful and keep\nand conceal the secrets of Masonry, and those of a brother, when\ndelivered to me in charge as such, that they may remain as secure and\ninviolable in my breast as in his own, before communicated to me.\n\nQ. What was you next presented with? A. Check-words two.\n\nQ. What were they? A. Truth and Union.\n\nQ. How explained? A. Truth is a divine attribute, and the foundation\nof every virtue. To be good and true are the first lessons we are\ntaught in Masonry. On this theme we contemplate, and by its dictates\nendeavor to regulate our conduct; hence, while influenced by this\nprinciple, hypocrisy and deceit are unknown amongst us; sincerity and\nplain dealing distinguish us; and the heart and tongue join in\npromoting each other's welfare, and rejoicing in each other's\nprosperity.\n\nUnion is that kind of friendship that ought to appear conspicuous in\nthe conduct of every Mason. It is so closely allied to the divine\nattribute, truth, that he who enjoys the one, is seldom destitute of\nthe other. Should interest, honor, prejudice, or human depravity ever\ninfluence you to violate any part of the sacred trust we now repose in\nyou, let these two important words, at the earliest insinuation, teach\nyou to put on the check-line of truth, which will infallibly direct\nyou to pursue that straight and narrow path which ends in the full\nenjoyment of the Grand Lodge above, where we shall all meet as Masons\nand members of one family; where all discord on account of religion,\npolitics, or private opinion, shall be unknown and banished from\nwithin our walls.\n\nQ. What followed? A. The Worshipful Master in the East made a demand\nof me of something of a metallic kind, which, he said, was not so much\non account of its intrinsic value, as that it might be deposited in\nthe archives of the Lodge as a memorial that I had herein been made a\nMason.\n\nQ. How did the Worshipful Master then dispose of you? A. He ordered me\nto be conducted out of the Lodge and invested of what I had been\ndivested, and return for further instruction.\n\nQ. After you returned, how was you disposed of? A. I was conducted to\nthe northeast corner of the Lodge, and there caused to stand upright\nlike a man, my feet forming a square, and received a solemn\ninjunction, ever to walk and act uprightly before God and man, and in\naddition thereto received too following charge. [For this charge see\npages 10-12.]\n\n       *       *       *       *       *\n\n\nSECOND SECTION.\n\nQuestion--Why was you divested of all metals when you was made a\nMason? Answer--Because Masonry regards no man on account of his\nworldly wealth or honors; it is therefore the internal, and not the\nexternal qualifications that recommend a man to Masons.\n\nQ. A second reason? A. There was neither the sound of an axe, hammer,\nor any other metal tool heard at the building of King Solomon's\nTemple.\n\nQ. How could so stupendous a fabric be erected without the sound of\naxe, hammer, or any other metal tool? A. All the stones were hewed,\nsquared, and numbered in the quarries where they were raised, all the\ntimbers felled and prepared in the forests of Lebanon, and carried\ndown to Joppa on floats, and taken from thence up to Jerusalem and set\nup with wooden mauls, prepared for that purpose; which, when\ncompleted, every part thereof fitted with that exact nicety, that it\nhad more the resemblance of the handy workmanship of the Supreme\nArchitect of the Universe than of human hands.\n\nQ. Why was you neither naked nor clothed? A. As I was an object of\ndistress at that time, it was to remind me, if ever I saw a friend,\nmore especially a brother, in a like distressed situation, that I\nshould contribute as liberally to his relief as his situation\nrequired, and my abilities would admit, without material injury to\nmyself or family.\n\nQ. Why was you neither barefoot nor shod? A. It was an ancient\nIsraelitish custom adopted among Masons; and we read in the Book of\nRuth concerning their mode and manner of changing and redeeming, and\nto confirm all things, a brother plucked off his shoe and gave it to\nhis neighbor, and that was testimony in Israel. This, then, therefore,\nwe do in confirmation of a token, and as a pledge of our fidelity;\ntherefore signifying that we will renounce our own will in all things,\nand become obedient to the laws of our ancient institutions.\n\nQ. Why was you hoodwinked? A. That my heart might conceive before my\neyes beheld the beauties of Masonry.\n\nQ. A second reason? A. As I was in darkness at that time, it was to\nremind me that I should keep the whole world so respecting Masonry.\n\nQ. Why had you a cable-tow about your neck? A. In case I had not\nsubmitted to the manner and mode of my initiation, that I might have\nbeen led out of the Lodge without seeing the form and beauties\nthereof.\n\nQ. Why did you give three distinct knocks at the door? A. To alarm the\nLodge, and let the Worshipful Master, Wardens and brethren know that a\npoor blind candidate prayed admission.\n\nQ. What do those three distinct knocks allude to? A. A certain passage\nin Scripture wherein it says, \"Ask and it shall be given, seek and ye\nshall find, knock and it shall be opened unto you.\"\n\nQ. How did you apply this to your then case in Masonry? A. I asked the\nrecommendation of a friend to become a Mason; I sought admission\nthrough his recommendations and knocked, and the door of Masonry\nopened unto me.\n\nQ. Why was you caused to enter on the point of some sharp instrument\npressing your naked left breast in the name of the Lord? A. As this\nwas a torture to my flesh, so might the recollection of it ever be to\nmy flesh and conscience, if ever I attempted to reveal the secrets of\nMasonry unlawfully.\n\nQ. Why was you conducted to the centre of the Lodge, and there caused\nto kneel for the benefit of a prayer? A. Before entering on this, or\nany other great and important undertaking, it is highly necessary to\nimplore a blessing from Deity.\n\nQ. Why was you asked in whom you put your trust? A. Agreeably to the\nlaws of our ancient institution, no Atheist could be made a Mason; it\nwas, therefore, necessary that I should believe in Deity; otherwise,\nno oath or obligation could bind me.\n\nQ. Why did the Worshipful Master take you by the right hand and bid\nyou rise, follow your leader, and fear no danger? A. As I was in\ndarkness at that time, and could neither forsee nor avoid danger, it\nwas to remind me that I was in the hands of an affectionate friend, in\nwhose fidelity I might with safety confide.\n\nQ. Why was you conducted three times regularly round the Lodge? A.\nThat the Worshipful Master, Wardens and brethren might see that I was\nduly and truly prepared.\n\nQ. Why did you meet with those several obstructions on the way? A.\nThis, and every other Lodge is, or ought to be, a true representation\nof King Solomon's Temple, which, when completed, had guards stationed\nat the East, West, and South gates.\n\nQ. Why had they guards stationed at those several gates? A. To prevent\nany one from passing or repassing that was not duly qualified.\n\nQ. Why did you kneel on your left knee and not on your right, or both?\nA. The left side has ever been considered the weakest part of the\nbody; it was, therefore, to remind me that that part I was then taking\nupon me was the weakest part of Masonry, it being that only of an\nEntered Apprentice.\n\nQ. Why was your right hand placed on the Holy Bible, Square and\nCompass, and not your left, or both? A. The right hand has ever been\nconsidered the seat of fidelity, and our ancient brethren worshipped\nDeity under the name of FIDES, which has sometimes been represented by\ntwo right hands joined together; at others, by two human figures\nholding each other by the right hand; the right hand, therefore, we\nuse in this great and important undertaking, to signify, in the\nstrongest manner possible, the sincerity of our intentions in the\nbusiness we are engaged.\n\nQ. Why did the Worshipful Master present you with a lamb-skin, or a\nwhite apron? A. The lamb-skin has, in all ages, been deemed an emblem\nof innocence; he, therefore, who wears the lamb-skin, as a badge of a\nMason, is thereby continually reminded of that purity of life and\nrectitude of conduct, which is so essentially necessary to our gaining\nadmission into the Celestial Lodge above, where the Supreme Architect\nof the Universe presides.\n\nQ. Why did the Master make a demand of you of something of a metallic\nnature? A. As I was in a poor and penniless situation at the time, it\nwas to remind me if ever I saw a friend, but more especially a\nbrother, in a like poor and penniless situation, that I should\ncontribute as liberally to his relief as my abilities would admit and\nhis situation required, without injuring myself or family.\n\nQ. Why was you conducted to the northeast corner of the Lodge, and\nthere caused to stand upright, like a man, your feet forming a square,\nreceiving, at the same time, a solemn charge to walk and act uprightly\nbefore God and man? A. The first stone in every Masonic edifice is, or\nought to be, placed at the northeast corner; that being the place\nwhere an Entered Apprentice Mason receives his first instructions to\nbuild his future Masonic edifice upon.\n\n       *       *       *       *       *\n\n\nTHIRD SECTION.\n\nQuestion--We have been saying a good deal about a Lodge, I want to\nknow what constitutes a Lodge? Answer--A certain number of Free and\nAccepted Masons, duly assembled in a room or place, with the Holy\nBible, Square and Compass, and other Masonic Implements, with a\ncharter from the Grand Lodge, empowering them to work.\n\nQ. Where did our ancient brethren meet before Lodges were erected? A.\nOn the highest hills, and in the lowest vales.\n\nQ. Why on the highest hills and in the lowest vales? A. The better to\nguard against cowans and enemies either ascending or descending, that\nthe brethren might have timely notice of their approach, to prevent\nbeing surprised.\n\nQ. What is the form of your Lodge? A. An oblong square.\n\nQ. How long? A. From East to West.\n\nQ. How wide? A. Between North and South.\n\nQ. How high? A. From the surface of the earth to the highest heavens.\n\nQ. How deep? A. From the surface to the centre.\n\nQ. What supports your Lodge? A. Three large columns or pillars.\n\nQ. What are their names? A. Wisdom, Strength, and Beauty.\n\nQ. Why so? A. It is necessary there should be wisdom to contrive,\nstrength to support, and beauty to adorn, all great and important\nundertakings; but more especially this of ours.\n\nQ. Has your Lodge any covering? A. It has; a clouded canopy, or\nstarry-decked heaven, where all good Masons hope to arrive.\n\nQ. How do you hope to arrive there? A. By the assistance of Jacob's\nladder.\n\nQ. How many principal rounds has it got? A. Three.\n\nQ. What are their names? A. Faith, Hope, and Charity.\n\nQ. What do they teach? A. Faith in God, hope in immortality, and\ncharity to all mankind.\n\nQ. Has your Lodge any furniture? A. It has; the Holy Bible, Square,\nand Compass.\n\nQ. To whom do they belong? A. The Bible to God; the Square to the\nMaster; and the Compass to the Craft.\n\nQ. How explained? A. The Bible to God, it being the inestimable gift\nof God to man for his instruction, to guide him through the rugged\npaths of life; the Square to the Master, it being the proper emblem\nof his office: the Compass to the Craft; by a due attention to which\nwe are taught to limit our desires, curb our ambition, subdue our\nirregular appetites, and keep our passions and prejudices in due\nbounds with all mankind, but more especially with the brethren.\n\nQ. Has your Lodge any ornaments? A. It has; the Mosaic, or checkered\npavement; the indented tressel; that beautiful tesselated border which\nsurrounds it, with the blazing star in the centre.\n\nQ. What do they represent? A. The Mosaic, or checkered pavement,\nrepresents this world; which, though checkered over with good and\nevil, yet brethren may walk together thereon and not stumble; the\nindented tressel, with the blazing star in the centre, the manifold\nblessings and comforts with which we are surrounded in this life, but\nmore especially those which we hope to enjoy hereafter; the blazing\nstar, that prudence which ought to appear conspicuous in the conduct\nof every Mason, but more especially commemorative of the star which\nappeared in the East to guide the wise men to Bethlehem, to proclaim\nthe birth and the presence of the Son of God.\n\nQ. Has your Lodge any lights? A. It has; three.\n\nQ. How are they situated? A. East, West, and South.\n\nQ. Has it none in the North? A. It has not.\n\nQ. Why so? A. Because this and every other Lodge is, or ought to be, a\ntrue representation of King Solomon's Temple, which was situated North\nof the ecliptic; the Sun and Moon, therefore, darting their rays from\nthe South, no light was to be expected from the North; we, therefore,\nMasonically, term the North a place of darkness.\n\nQ. Has your Lodge any jewels? A. It has; six; three movable and three\nimmovable.\n\nQ. What are the three movable jewels? A. The Square, Level, and Plumb.\n\nQ. What do they teach? A. The Square, morality; the Level, equality;\nand the Plumb, rectitude of life and conduct.\n\nQ. What are the three immovable jewels? A. The rough Ashlar, the\nperfect Ashlar, and the Tressel-Board.\n\nQ. What are they? A. The rough Ashlar is a stone in its rough and\nnatural state; the perfect Ashlar is also a stone, made ready by the\nworking tools of the Fellow Craft to be adjusted in the building; and\nthe Tressle-Board is for the master workman to draw his plans and\ndesigns upon.\n\nQ. What do they represent? A. The rough Ashlar represents man in his\nrude and imperfect state by nature; the perfect Ashlar also represents\nman in that state of perfection to which we all hope to arrive, by\nmeans of a virtuous life and education, our own endeavors, and the\nblessing of God. In erecting our temporal building, we pursue the\nplans and designs laid down by the master workman on his\nTressle-Board: but in erecting our spiritual building, we pursue the\nplans and designs laid down by the Supreme Geometrician of the\nUniverse, in the Book of Life, which we, Masonically, term our\nspiritual Tressle-Board.\n\nQ. Who did you serve? A. My Master.\n\nQ. How long? A. Six days.\n\nQ. What did you serve him with? A. Freedom, Fervency, and Zeal.\n\nQ. What do they represent? A. Chalk, Charcoal, and Earth.\n\nQ. Why so? A. There is nothing freer than chalk, the slightest touch\nof which leaves a trace behind; nothing more fervent than heated\ncharcoal; it will melt the most obdurate metals; nothing more zealous\nthan the earth to bring forth.\n\nQ. How is your Lodge situated? A. Due East and West.\n\nQ. Why so? A. Because the Sun rises in the East and sets in the West.\n\nQ. A second reason? A. The gospel was first preached in the East and\nis spreading to the West.\n\nQ. A third reason? A. The liberal arts and sciences began in the East\nand are extending to the West.\n\nQ. A fourth reason? A. Because all the churches and chapels are, or\nought to be, so situated.\n\nQ. Why are all churches and chapels so situated? A. Because King\nSolomon's Temple was so situated.\n\nQ. Why was King Solomon's Temple so situated? A. Because Moses, after\nconducting the children of Israel through the Red Sea, by divine\ncommand, erected a tabernacle to God, and placed it due East and West,\nwhich was to commemorate, to the latest posterity, that miraculous\nEast wind that wrought their mighty deliverance; and this was an exact\nmodel of Solomon's Temple; since which time, every well regulated and\ngoverned Lodge is, or ought to be, so situated.\n\nQ. To whom did our ancient brethren dedicate their Lodges? A. To King\nSolomon.\n\nQ. Why so? A. Because King Solomon was our most ancient Grand Master.\n\nQ. To whom do modern Masons dedicate their Lodges? A. To St. John the\nBaptist and St. John the Evangelist.\n\nQ. Why so? A. Because they were the two most ancient Christian patrons\nof Masonry; and, since their time, in every well-regulated and\ngoverned Lodge there has been a certain point within a circle, which\ncircle is bounded on the East and the West by two perpendicular\nparallel lines, representing the anniversary of St. John the Baptist\nand St. John the Evangelist, who were two perfect parallels, as well\nin Masonry as Christianity, on the vertex of which rests the Book of\nthe Holy Scriptures, supporting Jacob's Ladder, which is said to reach\nthe watery clouds, and, in passing round this circle, we naturally\ntouch on both these perpendicular parallel lines, as well as the Book\nof the Holy Scriptures; and while a Mason keeps himself thus\ncircumscribed, he cannot materially err.\n\n\nEND OF THE LECTURE, AND OF THE FIRST DEGREE.\n\nIt is proper to add here that very few Masons ever learn the Lecture.\nOf course, it is necessary that the officers of the Lodge should\nunderstand their own particular part, and that is generally all they\nlearn.\n\n       *       *       *       *       *\n\n\nTHE SECOND OR FELLOW CRAFT MASON'S DEGREE.\n\nThis degree is usually called \"passing.\" The ceremonies of opening and\nclosing the Lodge are precisely the same as in the first degree;\nexcept two knocks are used in this degree, and the door is entered by\nthe benefit of a pass-word. It is SHIBBOLETH, and explained in the\nLecture. The candidate, as before, is taken into the preparation room\nand prepared in the manner following: All his clothing taken off,\nexcept his shirt; furnished with a pair of drawers; his right breast\nbare; his left foot in a slipper; the right bare; a cable-tow twice\n'round his neck; semi-hoodwinked; in which situation he is conducted\nto the door of the Lodge, where he gives two knocks, when the Senior\nWarden rises and says, \"Worshipful, while we are peaceably at work on\nthe second degree of Masonry, under the influence of faith, hope, and\ncharity, the door of our Lodge is alarmed.\" Master to Junior Deacon,\n\"Brother Junior, inquire the cause of that alarm.\" [In many Lodges\nthey come to the door, knock, are answered by the Junior Deacon, and\ncome in without being noticed by the Senior Warden or Master.] The\nJunior Deacon gives two raps on the inside of the door. The candidate\ngives one without. It is answered by the Junior Deacon with one; when\nthe door is partly opened by the Junior Deacon, who inquires, \"Who\ncomes here? Who comes here?\" The Senior Deacon, who is, or ought to\nbe, the conductor, answers, \"A worthy brother, who has been regularly\ninitiated as an Entered Apprentice Mason, served a proper time as\nsuch, and now wishes for further light in Masonry, by being passed to\nthe degree of Fellow Craft.\" Junior Deacon to Senior Deacon, \"Is it of\nhis own free will and accord he makes this request?\" Senior Deacon\nreplies, \"It is.\" Junior Deacon to Senior Deacon, \"Is he duly and\ntruly prepared?\" ANS. \"He is.\" Junior Deacon to Senior Deacon, \"Is he\nworthy and well qualified?\" ANS. \"He is.\" Junior Deacon to Senior\nDeacon, \"Has he made suitable proficiency in the preceding degree?\"\nANS. \"He has.\" Junior Deacon to Senior Deacon, \"By what further rights\ndoes he expect to obtain this benefit?\" ANS. \"By the benefit of a\npass-word.\" Junior Deacon to Senior Deacon, \"Has he a pass-word?\" ANS.\n\"He has not, but I have it for him.\" Junior Deacon to Senior Deacon,\n\"Give it to me.\" The Senior Deacon whispers in the Junior Deacon's\near, \"SHIBBOLETH.\" The Junior Deacon says, \"The pass is right; since\nthis is the case, you will wait until the Worshipful Master in the\nEast is made acquainted with his request, and his answer returned.\"\nThe Junior Deacon then repairs to the Master and gives two knocks, as\nat the door, which are answered by two by the Master; when the same\nquestions are asked, and answers returned, as at the door. After\nwhich, the Master says, \"Since he comes endued with all these\nnecessary qualifications, let him enter this Worshipful Lodge in the\nname of the Lord, and take heed on what he enters.\" He enters; the\nangle of the Square is pressed hard against his naked right breast, at\nwhich time the Junior Deacon says, \"Brother, when you entered this\nLodge the first time, you entered on the point of the Compass pressing\nyour naked left breast, which was then explained to you. You now enter\nit on the angle of the Square, pressing your naked right breast; which\nis to teach you to act upon the square with all mankind, but more\nespecially with the brethren.\" The candidate is then conducted twice\nregularly 'round the Lodge and halted at the Junior Warden in the\nSouth, where he gives two raps, and is answered by two, when the same\nquestions are asked, and answers returned as at the door; from thence\nhe is conducted to the Senior Warden, where the same questions are\nasked, and answers returned as before; he is then conducted to the\nMaster in the East, where the same questions are asked, and answers\nreturned as before; the Master likewise demands of him from whence he\ncame, and whither he was traveling; he answers, \"From the West, and\ntraveling to the East.\" The Master says, \"Why do you leave the West,\nand travel to the East?\" The candidate answers, \"In search of more\nlight.\" The Master then says to the Senior Deacon, \"Since this is the\ncase, you will please conduct the candidate back to the West, from\nwhence he came, and put him in the care of the Senior Warden, who will\nteach him how to approach the East, 'the place of light,' by advancing\nupon two upright regular steps to the second step (his heel is in the\nhollow of the right foot in this degree), his feet forming the right\nangle of an oblong square, and his body erect at the altar before the\nWorshipful Master, and place him in a proper position to take the\nsolemn oath or obligation of a Fellow Craft Mason.\" The Master then\nleaves his seat and approaches the kneeling candidate (the candidate\nkneels on the right knee, the left forming a square; his left arm, as\nfar as the elbow, in a horizontal position, and the rest of the arm in\na vertical position, so as to form a square; his arm supported by the\nSquare held under his elbow), and says, \"Brother, you are now placed\nin a proper position to take on you the solemn oath or obligation of a\nFellow Craft Mason, which, I assure you, as before, is neither to\naffect your religion nor politics; if you are willing to take it,\nrepeat your name, and say after me:\n\n  \"I, A. B., of my own free will and accord, in the presence of\n  Almighty God, and this Worshipful Lodge of Fellow Craft Masons,\n  dedicated to God, and held forth to the Holy Order of St. John, do\n  hereby and hereon most solemnly and sincerely promise and swear,\n  in addition to my former obligation, that I will not give the\n  degree of a Fellow Craft Mason to any one of an inferior degree,\n  nor to any one being in the known world, except it be to a true\n  and lawful brother, or brethren Fellow Craft Masons, or within the\n  body of a just and lawfully constituted Lodge of such; and not\n  unto him nor unto them whom I shall hear so to be, but unto him\n  and them only whom I shall find so to be, after strict trial and\n  due examination, or lawful information. Furthermore, do I promise\n  and swear, that I will not wrong this Lodge, nor a brother of this\n  degree, to the value of two cents, knowingly, myself, nor suffer\n  it to be done by others, if in my power to prevent it.\n  Furthermore, do I promise and swear, that I will support the\n  Constitution of the Grand Lodge of the United States, and of the\n  Grand Lodge of this State, under which this Lodge is held, and\n  conform to all the by-laws, rules, and regulations of this, or any\n  other Lodge, of which I may at any time hereafter become a member,\n  as far as in my power. Furthermore, do I promise and swear, that I\n  will obey all regular signs and summons given, handed, sent, or\n  thrown to me by the hand of a brother Fellow Craft Mason, or from\n  the body of a just and lawfully constituted Lodge of such;\n  provided it be within the length of my cable-tow, or a square and\n  angle of my work. Furthermore, do I promise and swear, that I will\n  be aiding and assisting all poor and penniless brethren Fellow\n  Crafts, their widows and orphans, wheresoever disposed 'round the\n  globe, they applying to me as such, as far as in my power, without\n  injuring myself or family. To all which I do most solemnly and\n  sincerely promise and swear, without the least hesitation, mental\n  reservation, or self-evasion of mind in me whatever; binding\n  myself under no less penalty than to have my left breast torn\n  open, and my heart and vitals taken from thence and thrown over my\n  left shoulder, and carried into the valley of Jehosaphat, there to\n  become a prey to the wild beasts of the fields, and vultures of\n  the air, if ever I should prove wilfully guilty of violating any\n  part of this my solemn oath or obligation of a Fellow Craft Mason;\n  so keep me God, and keep me steadfast in the due performance of\n  the same.\"\n\nThe Master then says, \"Detach your hands and kiss the book, which is\nthe Holy Bible, twice.\" The bandage is now (by one of the brethren)\ndropped over the other eye, and the Master says, \"Brother (at the same\ntime laying his hand on the top of the candidate's head), what do you\nmost desire?\" The candidate answers, after his prompter, \"More light.\"\nThe Master says, \"Brethren, form on the square, and assist in bringing\nour new-made brother from darkness to light; 'And God said, Let there\nbe light, and there was light.'\" At this instant all the brethren clap\ntheir hands, and stamp on the floor, as in the preceding degree. The\nMaster says to the candidate, \"Brother, what do you discover different\nfrom before?\" The Master says, after a short pause, \"You now discover\none point of the Compass elevated above the Square, which denotes\nlight in this degree; but as one is yet in obscurity, it is to remind\nyou that you are yet one material point in the dark respecting\nMasonry.\" The Master steps off from the candidate three or four steps,\nand says, \"Brother, you now discover me as a Master of this Lodge,\napproaching you from the East, under the sign and due-guard of a\nFellow Craft Mason; do as I do, as near as you can, keeping your\nposition.\" The sign is given by drawing your right hand flat, with the\npalm of it next to your breast, across your breast, from the left to\nthe right side, with some quickness, and dropping it down by your\nside; the due-guard is given by raising the left arm until that part\nof it between the elbow and shoulder is perfectly horizontal, and\nraising the rest of the arm in a vertical position, so that that part\nof the arm below the elbow, and that part above it, forms a square;\nthis is called the due-guard of a Fellow Craft Mason. The two given\ntogether are called the sign and due-guard of a Fellow Craft Mason,\nand they are never given separate; they would not be recognized by a\nMason if given separately. The Master, by the time he gives his steps,\nsign, and due-guard, arrives at the candidate, and says, \"Brother, I\nnow present you with my right hand, in token of brotherly love and\nconfidence, and with it the pass-grip and word of a Fellow Craft\nMason.\" The pass, or more properly the pass-grip, is given by taking\neach other by the right hand, as though going to shake hands, and each\nputting his thumb between the fore and second finger, where they join\nthe hands, and pressing the thumb between the joints. This is the\npass-grip of a Fellow Craft Mason; the name of it is SHIBBOLETH. Its\norigin will be explained in the Lecture; the pass-grip some give\nwithout lettering or syllabling, and others give it in the same way\nthey do the real grip. The real grip of a Fellow Craft Mason is given\nby putting the thumb on the joint of the second finger, where it joins\nthe hand, and crooking your thumb so that each can stick the nail of\nhis thumb into the joint of the other. This is the real grip of a\nFellow Craft Mason; the name of it is JACHIN; it is given in the\nfollowing manner: If you wish to examine a person, after having taken\neach other by the grip, ask him, \"What is this?\" A. \"A grip.\" Q. \"A\ngrip of what?\" A. \"The grip of a Fellow Craft Mason.\" Q. \"Has it a\nname?\" A. \"It has.\" Q. \"Will you give it to me?\" A. \"I did not so\nreceive it, neither can I so impart it.\" Q. \"What will you do with\nit?\" A. \"I'll letter it or halve it.\" Q. \"Halve it, and you begin.\" A.\n\"No; begin you.\" Q. \"You begin.\" A. \"JA.\" Q. \"CHIN.\" A. \"JACHIN.\" Q.\n\"Right, Brother JACHIN, I greet you.\"\n\nAfter the Master gives the candidate the pass-grip and grip, and their\nnames, he says, \"Brother, you will rise and salute the Junior and\nSenior Wardens as such, and convince them that you have been regularly\npassed to the degree of a Fellow Craft Mason, and have got the sign\nand pass-grip, real grip, and their names.\" [I do not here express it\nas expressed in Lodges generally; the Master usually says you will\nrise and salute the Wardens, &c., and convince them, &c., that you\nhave got the sign, pass-grip, and word. It is obviously wrong, because\nthe first thing he gives is the sign, then the due-guard, then the\npass-grip, and their names.] While the Wardens are examining the\ncandidate, the Master gets an apron, and returns to the candidate, and\nsays, \"Brother, I now have the honor of presenting you with a\nlamb-skin, or white apron, as before, which I hope you will continue\nto wear, with honor to yourself, and satisfaction to the brethren; you\nwill please carry it to the Senior Warden in the West, who will teach\nyou how to wear it as a Fellow Craft Mason.\" The Senior Warden ties on\nhis apron, and turns up one corner of the lower end of the apron, and\ntucks it under the apron string. The Senior Deacon then conducts his\npupil to the Master, who has by this time resumed his seat in the\nEast, where he has, or ought to have, the floor carpet to assist him\nin his explanations. Master to the candidate, \"Brother, as you are\ndressed, it is necessary you should have tools to work with; I will,\ntherefore, present you with the tools of a Fellow Craft Mason. They\nare the Plumb, Square, and Level. The Plumb is an instrument made use\nof by operative masons to raise perpendiculars; the Square, to square\ntheir work; and the Level, to lay horizontals; but we, as Free and\nAccepted Masons, are taught to use them for more noble and glorious\npurposes; the Plumb teaches us to walk uprightly, in our several\nstations, before God and man; squaring our actions by the square of\nvirtue; and remembering that we are traveling on the level of time to\nthat 'undiscovered country, from whose bourne no traveler has\nreturned.' I further present you with three precious jewels; their\nnames are Faith, Hope, and Charity; they teach us to have faith in\nGod, hope in immortality, and charity to all mankind.\" The Master to\nthe Senior Deacon, \"You will now conduct the candidate out of this\nLodge, and invest him with what he has been divested.\" After he is\nclothed, and the necessary arrangements made for his reception, such\nas placing the columns and floor carpet, if they have any, and the\ncandidate is reconducted back to the Lodge; as he enters the door, the\nSenior Deacon observes, \"We are now about to return to the middle\nchamber of King Solomon's Temple.\" When within the door, the Senior\nDeacon proceeds, \"Brother, we have worked in speculative Masonry, but\nour forefathers wrought both in speculative and operative Masonry.\nThey worked at the building of King Solomon's Temple, and many other\nMasonic edifices; they wrought six days; they did not work on the\nseventh, because in six days God created the heavens and the earth,\nand rested on the seventh day. The seventh, therefore, our ancient\nbrethren consecrated as a day of rest; thereby enjoying more frequent\nopportunities to contemplate the glorious works of creation, and to\nadore their great Creator.\" Moving a step or two, the Senior Deacon\nproceeds, \"Brother, the first thing that attracts our attention are\ntwo large columns, or pillars, one on the left hand, and the other on\nthe right; the name of the one on the left hand is BOAZ, and denotes\nstrength; the name of the one on the right hand is JACHIN, and denotes\nestablishment; they collectively allude to a passage in Scripture,\nwherein God has declared in his word, 'In strength shall this house be\nestablished.' These columns are eighteen cubits high, twelve in\ncircumference, and four in diameter; they are adorned with two large\nchapiters, one on each, and these chapiters are ornamented with net\nwork, lily work, and pomegranates; they denote unity, peace, and\nplenty. The net work, from its connection, denotes union; the lily\nwork, from its whiteness, purity and peace; and the pomegranate, from\nthe exuberance of its seed, denotes plenty. They also have two large\nglobes, or balls, one on each; these globes or balls contain, on their\nconvex surfaces, all the maps and charts of the celestial and\nterrestrial bodies; they are said to be thus extensive to denote the\nuniversality of Masonry, and that a Mason's charity ought to be\nequally extensive. Their composition is molten, or cast brass; they\nwere cast on the banks of the river Jordan, in the clay-ground between\nSuccoth and Zaradatha, where King Solomon ordered these and all other\nholy vessels to be cast; they were cast hollow; and were four inches,\nor a hand's breadth thick; they were cast hollow, the better to\nwithstand inundations and conflagrations; they were the archives of\nMasonry, and contained the constitution, rolls, and records.\" The\nSenior Deacon having explained the columns, he passes between them,\nadvances a step or two, observing as he advances, \"Brother, we will\npursue our travels; the next thing that we come to is a long, winding\nstaircase, with three, five, seven steps, or more. The three first\nallude to the three principal supports in Masonry, viz., wisdom,\nstrength, and beauty; the five steps allude to the five orders in\narchitecture, and the five human senses; the five orders in\narchitecture are the Tuscan, Doric, Ionic, Corinthian, and Composite;\nthe five human senses are Hearing, Seeing, Feeling, Smelling, and\nTasting; the three first of which have ever been highly essential\namong Masons: Hearing, to hear the word; Seeing, to see the sign; and\nFeeling, to feel the grip, whereby one Mason may know another in the\ndark as well as in the light. The seven steps allude to the seven\nsabbatical years; seven years of famine; seven years in building the\ntemple; seven golden candlesticks; seven wonders of the world; seven\nplanets; but more especially the seven liberal arts and sciences,\nwhich are Grammar, Rhetoric, Logic, Arithmetic, Geometry, Music, and\nAstronomy; for this, and many other reasons, the number seven has ever\nbeen held in high estimation among Masons.\" Advancing a few steps,\nthe Senior Deacon proceeds, \"Brother, the next thing we come to is the\nouter door of the middle chamber of King Solomon's Temple, which is\npartly open, but closely tyled by the Junior Warden\" [It is the Junior\nWarden in the South who represents the Tyler at the outer door of the\nmiddle chamber of King Solomon's Temple], who, on the approach of the\nSenior Deacon and candidate, inquires, \"Who comes here? Who comes\nhere?\" The Senior Deacon answers, \"A Fellow Craft Mason.\" Junior\nWarden to Senior Deacon, \"How do you expect to gain admission?\" A. \"By\na pass, and token of a pass.\" Junior Warden to Senior Deacon, \"Will\nyou give them to me?\" [The Senior Deacon, or the candidate (prompted\nby him), gives them; this and many other tokens, or grips, are\nfrequently given by strangers when first introduced to each other. If\ngiven to a Mason, he will immediately return it; they can be given in\nany company unobserved, even by Masons, when shaking hands. A PASS,\nAND TOKEN OF A PASS; the pass is the word SHIBBOLETH; the token, alias\nthe pass-grip, is given, as before described, by taking each other by\nthe right hand, as if shaking hands, and placing the thumb between the\nforefinger and second finger, at the third joint, or where they join\nthe hand, and pressing it hard enough to attract attention. In the\nLecture it is called a token, but generally called the pass-grip. It\nis an undeniable fact that Masons express themselves so differently,\nwhen they mean the same thing, that they frequently wholly\nmisunderstand each other.]\n\nAfter the Junior Warden has received the pass SHIBBOLETH, he inquires,\n\"What does it denote?\" A. \"Plenty.\" Junior Warden to Senior Deacon,\n\"Why so?\" A. \"From an ear of corn being placed at the water-ford.\"\nJunior Warden to Senior Deacon, \"Why was this pass instituted?\" A. \"In\nconsequence of a quarrel which had long existed between Jephthah,\nJudge of Israel, and the Ephraimites, the latter of whom had long been\na stubborn, rebellious people, whom Jephthah had endeavored to subdue\nby lenient measures, but to no effect. The Ephraimites being highly\nincensed against Jephthah, for not being called to fight and share in\nthe rich spoils of the Ammonitish war, assembled a mighty army, and\npassed over the river Jordan to give Jephthah battle; but he, being\napprised of their approach, called together the men of Israel, and\ngave them battle, and put them to flight; and to make his victory more\ncomplete, he ordered guards to be placed at the different passes on\nthe banks of the river Jordan, and commanded, if the Ephraimites\npassed that way, that they should pronounce the word SHIBBOLETH; but\nthey, being of a different tribe, pronounced it SIBBOLETH, which\ntrifling defect proved them spies, and cost them their lives; and\nthere fell that day, at the different passes on the banks of the river\nJordan, forty and two thousand. This word was also used by our ancient\nbrethren to distinguish a friend from a foe, and has since been\nadopted as a proper pass-word, to be given before entering any\nwell-regulated and governed Lodge of Fellow Craft Masons.\" Since this\nis the case, you will pass on to the Senior Warden in the West for\nfurther examination. As they approach the Senior Warden in the West,\nthe Senior Deacon says to the candidate, \"Brother, the next thing we\ncome to is the inner door of the middle chamber of King Solomon's\nTemple, which we find partly open, but more closely tyled by the\nSenior Warden;\" when the Senior Warden inquires, \"Who comes here? Who\ncomes here?\" The Senior Deacon answers, \"A Fellow Craft Mason.\" Senior\nWarden to Senior Deacon, \"How do you expect to gain admission?\" A. \"By\nthe grip and word.\" The Senior Warden to the Senior Deacon, \"Will you\ngive them to me?\" They are then given as hereinbefore described. The\nword is JACHIN. After they are given, the Senior Warden says, \"They\nare right; you can pass on to the Worshipful Master in the East.\" As\nthey approach the Master, he inquires, \"Who comes here? Who comes\nhere?\" Senior Deacon answers, \"A Fellow Craft Mason.\" The Master then\nsays to the candidate, \"Brother you have been admitted into the middle\nchamber of King Solomon's Temple for the sake of the letter G. It\ndenotes Deity, before whom we all ought to bow with reverence,\nworship, and adoration. It also denotes Geometry, the fifth science:\nit being that on which this degree was principally founded. By\nGeometry we may curiously trace nature through her various windings to\nher most concealed recesses; by it we may discover the power, the\nwisdom, and the goodness of the Grand Artificer of the Universe, and\nview with delight the proportions which connect this vast machine; by\nit we may discover how the planets move in their different orbits, and\ndemonstrate their various revolutions; by it we account for the return\nof a season, and the variety of scenes which each season displays to\nthe discerning eye. Numberless worlds surround us, all formed by the\nsame Divine Architect, which roll through this vast expanse, and all\nconducted by the same unerring law of nature. A survey of nature, and\nthe observations of her beautiful proportions, first determined man to\nimitate the divine plan, and study symmetry and order. The architect\nbegan to design; and the plans which he laid down, being improved by\nexperience and time, have produced works which are the admiration of\nevery age. The lapse of time, the ruthless hand of ignorance, and the\ndevastations of war, have laid waste and destroyed many valuable\nmonuments of antiquity, on which the utmost exertions of human genius\nhave been employed. Even the Temple of Solomon, so spacious and\nmagnificent, and constructed by so many celebrated artists, escaped\nnot the unsparing ravages of barbarous force. The ATTENTIVE EAR\nreceived the sound from the INSTRUCTIVE TONGUE; and the mysteries of\nFreemasonry are safely lodged in the repository of FAITHFUL BREASTS.\nTools and implements of architecture, and symbolic emblems, most\nexpressive, are selected by the fraternity to imprint on the mind wise\nand serious truths; and thus, through a succession of ages, are\ntransmitted, unimpaired, the most excellent tenets of our\ninstitution.\"\n\nHere the labor ends of the Fellow Craft's degree. It will be observed\nthat the candidate has received, in this place, the second section of\nthe Lecture on this degree. This course is not generally pursued, but\nit is much the most instructive method; and when it is omitted, I\ngenerally conclude that it is for want of a knowledge of the Lecture.\nMonitorial writers (who are by no means coeval with Masonry) all\nwrite, or copy, very much after each other, and they have all inserted\nin their books all those clauses of the several Lectures which are\nnot considered by the wise ones as tending to develop the secrets of\nMasonry. In some instances, they change the phraseology a little; in\nothers, they are literal extracts from the Lectures. This, it is said,\nis done to facilitate the progress of learners, or young Masons; when,\nin fact, it has the contrary effect.\n\nThe following charge is, or ought to be, delivered to the candidate\nafter he has got through the ceremonies; but he is generally told, \"It\nis in the Monitor, and you can learn it at your leisure.\" \"Brother,\nbeing advanced to the second degree of Masonry, we congratulate you on\nyour preferment. The internal, and not the external, qualifications of\na man are what Masonry regards. As you increase in knowledge, you will\nimprove in social intercourse. It is unnecessary to recapitulate the\nduties which, as a Mason, you are bound to discharge; or enlarge on\nthe necessity of a strict adherence to them, as your own experience\nmust have established their value. Our laws and regulations you are\nstrenuously to support; and be always ready to assist in seeing them\nduly executed. You are not to palliate or aggravate the offences of\nyour brethren; but in the decision of every trespass against our\nrules, you are to judge with candor, admonish with friendship, and\nreprehend with justice. The study of the liberal arts, that valuable\nbranch of education, which tends so effectually to polish and adorn\nthe mind, is earnestly recommended to your consideration; especially\nthe science of Geometry, which is established as the basis of our art.\nGeometry, or Masonry, originally synonymous terms, being of a divine\nmoral nature, is enriched with the most useful knowledge; while it\nproves the wonderful properties of nature, it demonstrates the more\nimportant truths of morality. Your past behavior and regular\ndeportment have merited the honor which we have now conferred, and, in\nyour new character, it is expected that you will conform to the\nprinciples of the Order, by steadily persevering in the practice of\nevery commendable virtue. Such is the nature of your engagements as a\nFellow Craft, and to these duties you are bound by the most sacred\nties.\"\n\nI will now proceed with the Lecture on this degree; it is divided into\ntwo sections.\n\n       *       *       *       *       *\n\nFIRST SECTION.\n\nQuestion--Are you a Fellow Craft Mason? A. I am; try me.\n\nQ. By what will you be tried? A. By the Square.\n\nQ. Why by the Square? A. Because it is an emblem of virtue.\n\nQ. What is a Square? A. An angle extending to ninety degrees, or the\nfourth part of a circle.\n\nQ. Where was you prepared to be made a Fellow Craft Mason? A. In a\nroom adjacent to the body of a just and lawfully constituted Lodge of\nsuch, duly assembled in a room or place, representing the middle\nchamber of King Solomon's Temple.\n\nQ. How was you prepared? A. By being divested of all metals; neither\nnaked nor clothed; barefooted nor shod; hoodwinked; with a cable-tow\ntwice 'round my neck; in which situation I was conducted to the door\nof the Lodge, where I gave two distinct knocks.\n\nQ. What did those two distinct knocks allude to? A. To the second\ndegree in Masonry, it being that on which I was about to enter.\n\nQ. What was said to you from within? A. Who comes there? Who comes\nthere?\n\nQ. Your answer? A. A worthy brother, who has been regularly initiated\nas an Entered Apprentice Mason; served a proper time as such; and now\nwishes for further light in Masonry, by being passed to the degree of\na Fellow Craft.\n\nQ. What was then said to you from within? A. I was asked if it was of\nmy own free will and accord I made this request; if I was duly and\ntruly prepared, worthy and well qualified; and had made suitable\nproficiency in the preceding degree; all of which being answered in\nthe affirmative, I was asked by what further rights I expected to\nobtain so great a benefit.\n\nQ. Your answer? A. By the benefit of a pass-word.\n\nQ. What is that pass-word? A. SHIBBOLETH.\n\nQ. What further was said to you from within? A. I was bid to wait till\nthe Worshipful Master in the East was made acquainted with my request\nand his answer returned.\n\nQ. After his answer was returned, what followed? A. I was caused to\nenter the Lodge.\n\nQ. How did you enter? A. On the angle of the Square presented to my\nnaked right breast, in the name of the Lord.\n\nQ. How were you then disposed of? A. I was conducted twice regularly\naround the Lodge, and halted at the Junior Warden in the South, where\nthe same questions were asked, and answers returned as at the door.\n\nQ. How did the Junior Warden dispose of you? A. He ordered me to be\nconducted to the Senior Warden in the West, where the same questions\nwere asked, and answers returned as before.\n\nQ. How did the Senior Warden dispose of you? A. He ordered me to be\nconducted to the Worshipful Master in the East, where the same\nquestions were asked, and answers returned as before, who likewise\ndemanded of me from whence I came, and whither I was traveling.\n\nQ. Your answer? A. From the West, and traveling to the East.\n\nQ. Why do you leave the West and travel to the East? A. In search of\nmore light.\n\nQ. How did the Worshipful Master then dispose of you? A. He ordered me\nto be conducted back to the West, from whence I came, and put in care\nof the Senior Warden who taught me how to approach the East, by\nadvancing upon two upright regular steps to the second step, my feet\nforming the right angle of an oblong square, and my body erect; at the\naltar before the Worshipful Master.\n\nQ. What did the Worshipful Master do with you? A. He made a Fallow\nCraft Mason of me.\n\nQ. How? A. In due form.\n\nQ. What was that due form? A. My right knee bare bent; my left knee\nforming a square; my right hand on the Holy Bible, Square, and\nCompass; my left arm forming an angle, supported by the Square, and my\nhand in a vertical position; in which posture I took upon me the\nsolemn oath, or obligation, of a Fellow Craft Mason. [See pages 26 and\n27 for obligation.]\n\nQ. After your oath, or obligation, what was said to you? A. I was\nasked what I most desired.\n\nQ. Your answer? A. More light.\n\nQ. On being brought to light, what did you discover different from\nbefore? A. One point of the Compass elevated above the Square, which\ndenoted light in this degree; but as one point was yet in obscurity,\nit was to remind me that I was yet one material point in the dark\nrespecting Masonry.\n\nQ. What did you next discover? A. The Worshipful Master approaching me\nfrom the East, under the sign and due-guard of a Fellow Craft Mason,\nwho presented me with his right hand in token of brotherly love and\nconfidence, and proceeded to give me the pass-grip and word of a\nFellow Craft Mason, and bid me arise and salute the Junior and Senior\nWardens, and convince them that I had been regularly passed to the\ndegree of a Fellow Craft, and had the sign, grip, and word of a Fellow\nCraft Mason.\n\nQ. What next did you discover? A. The Worshipful Master approaching me\na second time from the East, who presented me a lamb-skin, or white\napron, which, he said, he hoped I would continue to wear with honor to\nmyself and satisfaction and advantage to my brethren.\n\nQ. What was you next presented with? A. The working tools of a Fellow\nCraft Mason.\n\nQ. What are they? A. The Plumb, Square, and Level.\n\nQ. What do they teach? [I think this question ought to be, \"How\nexplained?\"] A. The Plumb is an instrument made use of by operative\nMasons to raise perpendiculars; the Square, to square the work, and\nthe Level, to lay horizontals; but we, as Free and Accepted Masons,\nare taught to make use of them for more noble and glorious purposes.\nThe Plumb admonishes us to walk uprightly, in our several stations,\nbefore God and man; squaring our actions by the square of virtue; and\nremembering that we are all traveling upon the level of time, to that\nundiscovered country, from whose bourne no traveler returns.\n\nQ. What was you next presented with? A. Three precious jewels.\n\nQ. What were they? A. Faith, Hope, and Charity.\n\nQ. What do they teach? A. Faith in God, hope in immortality, and\ncharity to all mankind.\n\nQ. How was you then disposed of? A. I was conducted out of the Lodge,\nand invested of what I had been divested.\n\n       *       *       *       *       *\n\n\nSECOND SECTION.\n\nQuestion--Have you ever worked as a Fellow Craft Mason? Answer--I\nhave, in speculative; but our forefathers wrought both in speculative\nand operative Masonry.\n\nQ. Where did they work? A. At the building of King Solomon's Temple,\nand many other Masonic edifices.\n\nQ. How long did they work? A. Six days.\n\nQ. Did they not work on the Seventh? A. They did not.\n\nQ. Why so? A. Because in six days God created the heavens and the\nearth, and rested on the seventh day; the seventh day, therefore, our\nancient brethren consecrated as a day of rest from their labors;\nthereby enjoying more frequent opportunities to contemplate the\nglorious works of creation, and adore their great Creator.\n\nQ. Did you ever return to the sanctum sanctorum, or holy of holies, of\nKing Solomon's Temple? A. I did.\n\nQ. By what way? A. Through a long porch, or alley.\n\nQ. Did anything particular strike your attention on your return? A.\nThere did; viz.: Two large columns, or pillars, one on the left hand,\nand the other on the right.\n\nQ. What was the name of the one on the left hand? A. BOAZ, to denote\nstrength.\n\nQ. What was the name of the one on the right hand? A. JACHIN, denoting\nestablishment.\n\nQ. What do they collectively allude to? A. A passage in Scripture,\nwherein God has declared in his word, \"In strength shall this house be\nestablished.\"\n\nQ. What were their dimensions? A. Eighteen cubits in height, twelve in\ncircumference, and four in diameter.\n\nQ. Were they adorned with anything? A. They were; with two large\nchapiters, one on each.\n\nQ. Were they ornamented with anything? A. They were; with wreaths of\nnet work, lily work, and pomegranates.\n\nQ. What do they denote? A. Unity, Peace, and Plenty.\n\nQ. Why so? A. Net work, from its connection, denotes union; lily work,\nfrom its whiteness and purity, denotes peace; and pomegranates, from\nthe exuberance of its seed, denotes plenty.\n\nQ. Were those columns adorned with anything further? A. They were;\nviz.: Two large globes, or balls, one on each.\n\nQ. Did they contain anything? A. They did; viz.; All the maps and\ncharts of the celestial and terrestrial bodies.\n\nQ. Why are they said to be so extensive? A. To denote the universality\nof Masonry, and that a Mason's charity ought to be equally extensive.\n\nQ. What was their composition? A. Molten, or cast brass.\n\nQ. Who cast them? A. Our Grand Master, Hiram Abiff.\n\nQ. Where were they cast? A. On the banks of the river Jordan, in the\nclay ground between Succoth and Zaradatha, where King Solomon ordered\nthese and all other holy vessels to be cast.\n\nQ. Were they cast solid or hollow? A. Hollow.\n\nQ. What was their thickness? A. Four inches, or a hand's breadth.\n\nQ. Why were they cast hollow? A. The better to withstand inundations\nor conflagrations; were the archives of Masonry, and contained the\nconstitution, rolls, and records.\n\nQ. What did you next come to? A. A long, winding staircase, with\nthree, five, seven steps, or more.\n\nQ. What does the three steps allude to? A. The three principal\nsupports in Masonry, viz., Wisdom, Strength, and Beauty.\n\nQ. What does the five steps allude to? A. The five orders in\narchitecture, and the five human senses.\n\nQ. What are the five orders in architecture? A. The Tuscan, Doric,\nIonic, Corinthian, and Composite.\n\nQ. What are the five human senses? A. Hearing, Seeing, Feeling,\nSmelling, and Tasting; the first three of which have ever been deemed\nhighly essential among Masons: Hearing, to hear the word; Seeing, to\nsee the sign; and Feeling, to feel the grip, whereby one Mason may\nknow another in the dark as well as in the light.\n\nQ. What does the seven steps allude to? A. The seven sabbatical years;\nseven years of famine; seven years In building the temple; seven\ngolden candlesticks; seven wonders of the world; seven planets; but\nmore especially the seven liberal arts and sciences, which are\nGrammar, Rhetoric, Logic, Arithmetic, Geometry, Music, and Astronomy;\nfor these, and many other reasons, the number seven has ever been held\nin high estimation among Masons.\n\nQ. What did you next come to? A. The outer door of the middle chamber\nof King Solomon's Temple, which I found partly open, but closely tyled\nby the Junior Warden.\n\nQ. How did you gain admission? A. By a pass, and token of a pass.\n\nQ. What was the name of the pass? A. SHIBBOLETH.\n\nQ. What does it denote? A. Plenty.\n\nQ. Why so? A. From an ear of corn being placed at the water-ford.\n\nQ. Why was this pass instituted? A. In consequence of a quarrel which\nhad long existed between Jephthah, Judge of Israel, and the\nEphraimites, the latter of whom had long been a stubborn, rebellious\npeople, whom Jephthah had endeavored to subdue by lenient measures,\nbut to no effect. The Ephraimites being highly incensed against\nJephthah, for not being called to fight and share in the rich spoils\nof the Ammonitish war, assembled a mighty army, and passed over the\nriver Jordan to give Jephthah battle; but he, being apprised of their\napproach, called together the men of Israel, and gave them battle, and\nput them to flight; and to make his victory more complete, he ordered\nguards to be placed at the different passes on the banks of the river\nJordan, and commanded, if the Ephraimites passed that way, that they\nshould pronounce the word SHIBBOLETH; but they, being of a different\ntribe, pronounced it SIBBOLETH, which trifling defect proved them\nspies, and cost them their lives; and there fell that day, at the\ndifferent passes on the banks of the river Jordan, forty and two\nthousand. This word was also used by our ancient brethren to\ndistinguish a friend from a foe, and has since been adopted as a\nproper pass-word, to be given before entering any well-regulated and\ngoverned Lodge of Fellow Craft Masons.\n\nQ. What did you next discover? A. The inner door of the middle chamber\nof King Solomon's Temple, which I found partly open, but closely tyled\nby the Senior Warden.\n\nQ. How did you gain admission? A. By the grip and word.\n\nQ. How did the Senior Warden dispose of you? A. He ordered me to be\nconducted to the Worshipful Master in the East, who informed me that I\nhad been admitted into the middle chamber of King Solomon's Temple for\nthe sake of the letter G.\n\nQ. Does it denote anything? A. It does; DEITY--before whom we should\nall bow with reverence, worship, and adoration. It also denotes\nGeometry, the fifth science; it being that on which this degree was\nprincipally founded.\n\nThus ends the second degree of Masonry.\n\n       *       *       *       *       *\n\n\nTHE THIRD, OR MASTER MASON'S DEGREE.\n\nThe traditional account of the death, several burials, and\nresurrection of Hiram Abiff, the widow's son (as hereafter narrated),\nadmitted as facts, this degree is certainly very interesting. The\nBible informs us that there was a person of that name employed at the\nbuilding of King Solomon's Temple; but neither the Bible, the writings\nof Josephus, nor any other writings, however ancient, of which I have\nany knowledge, furnish any information respecting his death. It is\nvery singular that a man so celebrated as Hiram Abiff was, and arbiter\nbetween Solomon, King of Israel, and Hiram, King of Tyre, universally\nacknowledged as the third most distinguished man then living, and in\nmany respects, the greatest man in the world, should pass off the\nstage of action, in the presence of King Solomon, three thousand,\nthree hundred grand overseers, and one hundred and fifty thousand\nworkmen, with whom he had spent a number of years, and neither King\nSolomon, his bosom friend, nor any other among his numerous friends,\neven recorded his death, or anything about him.\n\nA person who has received the two preceding degrees, and wishes to be\nraised to the sublime degree of a Master Mason, is (the Lodge being\nopened as in the preceding degrees) conducted from the preparation\nroom to the door (the manner of preparing him is particularly\nexplained in the Lecture), where he gives three distinct knocks, when\nthe Senior Warden rises and says, \"Worshipful, while we are peaceably\nat work on the third degree of Masonry, under the influence of\nhumanity, brotherly love, and affection, the door of our Lodge appears\nto be alarmed.\" The Master to the Junior Deacon, \"Brother Junior,\ninquire the cause of that alarm.\" The Junior Deacon then steps to the\ndoor and answers the three knocks that have been given by three more\n(the knocks are much louder than those given on any occasion, other\nthan that of the admission of candidates in the several degrees); one\nknock is then given without, and answered by one from within, when the\ndoor is partly opened, and the Junior Deacon asks, \"Who comes there?\nWho comes there? Who comes there?\" The Senior Deacon answers, \"A\nworthy brother, who has been regularly initiated as an Entered\nApprentice Mason, passed to the degree of a Fellow Craft, and now\nwishes for further light in Masonry, by being raised to the sublime\ndegree of a Master Mason.\" Junior Deacon to Senior Deacon, \"Is it of\nhis own free will and accord he makes this request?\" A. \"It is.\"\nJunior Deacon to Senior Deacon, \"Is he worthy and well qualified?\" A.\n\"He is.\" Junior Deacon to Senior Deacon, \"Has he made suitable\nproficiency in the preceding degree?\" A. \"He has.\" Junior Deacon to\nSenior Deacon, \"By what further rights does he expect to obtain this\nbenefit?\" A. \"By the benefit of a pass-word.\" Junior Deacon to Senior\nDeacon, \"Has he a pass-word?\" A. \"He has not, but I have it for him.\"\nJunior Deacon to Senior Deacon, \"Will you give it to me?\" The Senior\nDeacon then whispers in the ear of the Junior Deacon, \"TUBAL CAIN.\"\nJunior Deacon says, \"The pass is right; since this is the case, you\nwill wait till the Worshipful Master be made acquainted with his\nrequest, and his answer returned.\" The Junior Deacon then repairs to\nthe Master, and gives three knocks, as at the door; after answering\nwhich, the same questions are asked and answers returned, as at the\ndoor; when the Master says, \"Since he comes endued with all these\nnecessary qualifications, let him enter this Worshipful Lodge in the\nname of the Lord, and take heed on what he enters.\" The Junior Deacon\nreturns to the door and says, \"Let him enter this Worshipful Lodge in\nthe name of the Lord, and take heed on what he enters.\" In entering,\nboth points of the Compass are pressed against his naked right and\nleft breasts, when the Junior Deacon stops the candidate and says,\n\"Brother, when you first entered this Lodge, you was received on the\npoint of the Compass pressing your naked left breast, which was then\nexplained to you; when you entered it the second time, you were\nreceived on the angle of the Square, which was also explained to you;\non entering it now, you are received on the two extreme points of the\nCompass pressing your naked right and left breasts, which are thus\nexplained: As the most vital points of man are contained between the\ntwo breasts, so are the most valuable tenets of Masonry contained\nbetween the two extreme points of the Compass, which are 'Virtue,\nMorality, and Brotherly Love.'\" The Senior Deacon then conducts the\ncandidate three times regularly around the Lodge. [I wish the reader\nto observe, that on this, as well as every other degree, the Junior\nWarden is the first of the three principal officers that the candidate\npasses, traveling with the Sun, when he starts around the Lodge, and\nas he passes the Junior Warden, Senior Warden, and Master, the first\ntime going around, they each give one rap; the second time, two raps;\nand the third time, three raps. The number of raps given on those\noccasions are the same as the number of the degree, except the first\ndegree, on which three are given, I always thought improperly.] During\nthe time the candidate is traveling around the room, the Master reads\nthe following passage of Scripture, the conductor and candidate\ntraveling, and the Master reading, so that the traveling and reading\nterminates at the same time:\n\n  \"Remember now thy Creator in the days of thy youth, while the evil\n  days come not, nor the years draw nigh, when thou shalt say, I\n  have no pleasure in them: while the Sun, or the Moon, or the Stars\n  be not darkened, nor the clouds return after the rain; in the day\n  when the keepers of the house shall tremble, and the strong men\n  shall bow themselves, and the grinders cease because they are few,\n  and those that look out of the windows be darkened, and the doors\n  shall be shut in the streets; when the sound of the grinding is\n  low, and he shall rise up at the voice of the bird, and all the\n  daughters of music shall be brought low. Also, when they shall be\n  afraid of that which is high, and fears shall be in the way, and\n  the almond tree shall flourish, and the grasshopper shall be a\n  burden, and desire shall fail, because man goeth to his long home,\n  and the mourners go about the streets. Or ever the silver cord be\n  loosed, or the golden bowl be broken, or the pitcher be broken at\n  the fountain, or the wheel at the cistern. Then shall the dust\n  return to the earth, as it was; and the spirit return unto God who\n  gave it.\"\n\nThe conductor and candidate halt at the Junior Warden in the South,\nwhere the same questions are asked and answers returned, as at the\ndoor; he is then conducted to the Senior Warden, where the same\nquestions are asked and answers returned as before; from thence he is\nconducted to the Worshipful Master in the East, who asks the same\nquestions and receives the same answers as before; and who likewise\nasks the candidate from whence he came, and whither he is traveling?\nANS. \"From the West, and traveling to the East.\" Q. \"Why do you leave\nthe West and travel to the East?\" A. \"In search of more light.\" The\nMaster then says to the Senior Deacon, \"You will please conduct the\ncandidate back to the West, from whence he came, and put him in the\ncare of the Senior Warden, and request him to teach the candidate how\nto approach the East, by advancing upon three upright regular steps to\nthe third step, his feet forming a square, his body erect at the altar\nbefore the Worshipful Master, and place him in a proper position to\ntake upon him the solemn oath or obligation of a Master Mason.\" The\nMaster then comes to the candidate and says, \"Brother, you are now\nplaced in a proper position (the Lecture explains it) to take upon you\nthe solemn oath or obligation of a Master Mason, which I assure you,\nas before, is neither to affect your religion nor politics. If you are\nwilling to take it, repeat your name, and say after me:\n\n  \"I, A. B., of my own free will and accord, in the presence of\n  Almighty God, and this Worshipful Lodge of Master Masons erected\n  to God, and dedicated to the Holy Order of St. John, do hereby and\n  hereon most solemnly and sincerely promise and swear, in addition\n  to my former obligations, that I will not give the degree of a\n  Master Mason to any one of an inferior degree, nor to any other\n  being in the known world, except it be to a true and lawful\n  brother, or brethren Master Masons, or within the body of a just\n  and lawfully constituted Lodge of such; and not unto him, nor unto\n  them, whom I shall hear so to be, but unto him and them only whom\n  I shall find so to be, after strict trial and due examination, or\n  lawful information received. Furthermore, do I promise and swear,\n  that I will not give the Master's word, which I shall hereafter\n  receive, neither in the Lodge, nor out of it, except it be on the\n  five points of fellowship, and then not above my breath.\n  Furthermore, do I promise and swear, that I will not give the\n  grand hailing sign of distress, except I am in real distress, or\n  for the benefit of the craft when at work; and should I ever see\n  that sign given, or the word accompanying it, and the person who\n  gave it appearing to be in distress, I will fly to his relief at\n  the risk of my life, should there be a greater probability of\n  saving his life than of losing my own. Furthermore, do I promise\n  and swear, that I will not wrong this Lodge, nor a brother of this\n  degree, to the value of one cent, knowingly, myself, nor suffer it\n  to be done by others, if in my power to prevent it. Furthermore,\n  do I promise and swear, that I will not be at the initiating,\n  passing, and raising a candidate at one communication, without a\n  regular dispensation from the Grand Lodge for the same.\n  Furthermore, do I promise and swear, that I will not be at the\n  initiating, passing, or raising a candidate in a clandestine\n  Lodge, I knowing it to be such. Furthermore, do I promise and\n  swear, that I will not be at the initiating of an old man in\n  dotage, a young man in nonage, an atheist, irreligious libertine,\n  idiot, madman, hermaphrodite, nor woman. Furthermore, do I promise\n  and swear, that I will not speak evil of a brother Master Mason,\n  neither behind his back, nor before his face, but will apprise him\n  of all approaching danger, if in my power. Furthermore, do I\n  promise and swear, that I will not violate the chastity of a\n  Master Mason's wife, mother, sister, or daughter, I knowing them\n  to be such, nor suffer it to be done by others, if in my power to\n  prevent it. Furthermore, do I promise and swear, that I will\n  support the constitution of the Grand Lodge of the State of ----,\n  under which this Lodge is held, and conform to all the by-laws,\n  rules, and regulations of this, or any other Lodge, of which I\n  may, at any time hereafter, become a member. Furthermore, do I\n  promise and swear, that I will obey all regular signs, summons, or\n  tokens given, handed, sent, or thrown to me from the hand of a\n  brother Master Mason, or from the body of a just and lawfully\n  constituted Lodge of such: provided it be within the length of my\n  cable-tow. Furthermore, do I promise and swear, that a Master\n  Mason's secrets, given to me in charge as such, and I knowing them\n  to be such, shall remain as secure and inviolable in my breast as\n  in his own, when communicated to me, murder and treason excepted;\n  and they left to my own election. Furthermore, do I promise and\n  swear, that I will go on a Master Mason's errand, whenever\n  required, even should I have to go barefoot and bareheaded, if\n  within the length of my cable-tow.[3] Furthermore, do I promise\n  and swear, that I will always remember a brother Master Mason when\n  on my knees, offering up my devotions to Almighty God.\n  Furthermore, do I promise and swear, that I will be aiding and\n  assisting all poor indigent Master Masons, their wives and\n  orphans, wheresoever disposed 'round the globe, as far as in my\n  power, without injuring myself or family materially. Furthermore,\n  do I promise and swear, that if any part of this my solemn oath or\n  obligation be omitted at this time, that I will hold myself\n  amenable thereto, whenever informed. To all which I do most\n  solemnly and sincerely promise and swear, with a fixed and steady\n  purpose of mind in me, to keep and perform the same, binding\n  myself under no less penalty than to have my body severed in two\n  in the midst, and divided to the North and South, my bowels burnt\n  to ashes in the centre, and the ashes scattered before the four\n  winds of heaven, that there might not the least tract or trace of\n  remembrance remain among men or Masons of so vile and perjured a\n  wretch as I should be, were I ever to prove wilfully guilty of\n  violating any part of this my solemn oath or obligation of a\n  Master Mason; so help me God, and keep me steadfast in the due\n  performance of the same.\"\n\nThe Master then asks the candidate, \"What do you most desire?\" The\ncandidate answers after his prompter, \"More light.\" The bandage which\nwas tied 'round his head in the preparation room is, by one of the\nbrethren who stands behind him for that purpose, loosened and put over\nboth eyes, and he is immediately brought to light in the same manner\nas in the preceding degree, except three stamps on the floor, and\nthree claps of the hands are given in this degree. On being brought to\nlight, the Master says to the candidate, \"You first discover, as\nbefore, three great lights in Masonry, by the assistance of three\nlesser, with this difference, both points of the Compass are elevated\nabove the Square, which denotes to you that you are about to receive\nall the light that can be conferred on you in a Mason's Lodge.\" The\nMaster steps back from the candidate and says, \"Brother, you now\ndiscover me as Master of this Lodge, approaching you from the East,\nunder the sign and due-guard of a Master Mason.\" The sign is given by\nraising both hands and arms to the elbows perpendicularly, one on\neither side of the head, the elbows forming a square. The words\naccompanying this sign in case of distress are, \"O Lord, my God, is\nthere no help for the widow's son?\" As the last words drop from your\nlips, you let your hands fall in that manner best calculated to\nindicate solemnity. King Solomon is said to have made this exclamation\non the receipt of the information of the death of Hiram Abiff. Masons\nare all charged never to give the words except in the dark, when the\nsign cannot be seen. Here Masons differ very much; some contend that\nSolomon gave this sign, and made this exclamation when informed of\nHiram's death, and work accordingly in their Lodges. Others say the\nsign was given, and the exclamation made at the grave when Solomon\nwent there to raise Hiram, and, of course, they work accordingly; that\nis to say, the Master who governs a Lodge holding the latter opinion,\ngives the sign, &c., at the grave, when he goes to raise the body, and\nvice versa. The due-guard is given by putting the right hand to the\nleft side of the bowels, the hand open, with the thumb next to the\nbelly, and drawing it across the belly and let it fall; this is done\ntolerably quick. After the Master has given the sign and due-guard,\nwhich does not take more than a minute, he says, \"Brother, I now\npresent you with my right hand in token of brotherly love and\naffection, and with it the pass-grip and word.\" The pass-grip is given\nby pressing the thumb between the joints of the second and third\nfingers, where they join the hand, and the word or name is TUBAL CAIN.\nIt is the pass-word to the Master's degree. The Master, after having\ngiven the candidate the pass-grip and word, bids him rise and salute\nthe Junior and Senior Wardens, and convince them that he is an\nobligated Master Mason, and is in possession of the pass-grip and\nword. While the Wardens are examining the candidate, the Master\nreturns to the East and gets an apron, and as he returns to the\ncandidate, one of the Wardens (sometimes both) says to the Master,\n\"Worshipful, we are satisfied that Brother ---- is an obligated Master\nMason.\" The Master then says to the candidate, \"Brother, I now have\nthe honor to present you with a lamb-skin, or white apron, as before,\nwhich, I hope, you will continue to wear with credit to yourself, and\nsatisfaction and advantage to the brethren; you will please carry it\nto the Senior Warden in the West, who will teach you how to wear it as\na Master Mason.\"\n\nThe Senior Warden ties on his apron, and lets the flap fall down\nbefore in its natural and common situation.\n\nThe Master returns to his seat, and the candidate is conducted to him.\nMaster to candidate, \"Brother, I perceive you are dressed; it is, of\ncourse, necessary you should have tools to work with; I will now\npresent you with the working tools of a Master Mason, and explain\ntheir uses to you. The working tools of a Master Mason are all the\nimplements of Masonry indiscriminately, but more especially the\nTrowel. The Trowel is an instrument made use of by operative Masons to\nspread the cement which unites a building into one common mass; but\nwe, as Free and Accepted Masons, are taught to make use of it for the\nmore noble and glorious purpose of spreading the cement of brotherly\nlove and affection; that cement which unites us into one sacred band\nor society of friends and brothers, among whom no contention should\never exist, but that noble contention, or rather emulation, of who can\nbest work, or best agree. I also present you with three precious\njewels; their names are Humanity, Friendship, and Brotherly Love.\nBrother, you are not yet invested with all the secrets of this degree,\nnor do I know whether you ever will, until I know how you withstand\nthe amazing trials and dangers that await you. You are now about to\ntravel to give us a specimen of your fortitude, perseverance, and\nfidelity, in the preservation of what you have already received; fare\nyou well, and may the Lord be with you, and support you through your\ntrials and difficulties.\" [In some Lodges they make him pray before he\nstarts.] The candidate is then conducted out of the Lodge, clothed,\nand returns; as he enters the door, his conductor says to him,\n\"Brother, we are now in a place representing the SANCTUM SANCTORUM, or\nHOLY OF HOLIES, of King Solomon's Temple. It was the custom of our\nGrand Master, Hiram Abiff, every day at high twelve, when the crafts\nwere from labor to refreshment, to enter into the sanctum sanctorum\nand offer up his devotions to the ever living God. Let us, in\nimitation of him, kneel and pray.\" They then kneel, and the conductor\nsays the following prayer:\n\n  \"Thou, O God, knowest our downsitting and uprising, and\n  understandest our thoughts afar off; shield and defend us from the\n  evil intentions of our enemies, and support us under the trials\n  and afflictions we are destined to endure while traveling through\n  this vale of tears. Man that is born of a woman is of few days and\n  full of trouble. He cometh forth as a flower, and is cut down; he\n  fleeth also as a shadow, and continueth not. Seeing his days are\n  determined, the number of his months are with Thee: Thou hast\n  appointed his bounds that he cannot pass; turn from him, that he\n  may rest till he shall accomplish his day. For there is hope of a\n  tree, if it be cut down, that it will sprout again, and that the\n  tender branch thereof will not cease. But man dieth and wasteth\n  away; yea, man giveth up the ghost, and where is he? As the waters\n  fail from the sea, and flood decayeth and drieth up, so man lieth\n  down and riseth not up till the heavens shall be no more. Yet, O\n  Lord! have compassion on the children of Thy creation; administer\n  unto them comfort in time of trouble, and save them with an\n  everlasting salvation. Amen. So mote it be.\"\n\nThey then rise, and the conductor says to the candidate, \"Brother, in\nfurther imitation of our Grand Master, Hiram Abiff, let us retire at\nthe South gate.\" They then advance to the Junior Warden (who\nrepresents JUBELA, one of the ruffians), who exclaims, \"Who comes\nhere?\" [The room is dark, or the candidate hoodwinked.] The conductor\nanswers, \"Our Grand Master, Hiram Abiff.\" \"Our Grand Master, Hiram\nAbiff!\" exclaims the ruffian, \"he is the very man I wanted to see\n(seizing the candidate by the throat at the same time, and jerking him\nabout with violence); give me the Master Mason's word, or I'll take\nyour life.\" The conductor replies, \"I cannot give it now, but if you\nwill wait till the Grand Lodge assembles at Jerusalem, if you are\nworthy, you shall then receive it, otherwise you cannot.\" The ruffian\nthen gives the candidate a blow with the twenty-four-inch gauge across\nthe throat, on which he fled to the West gate, where he was accosted\nby the second ruffian, JUBELO, with more violence, and on his\nrefusing to comply with his request, he gave him a severe blow with\nthe Square across his breast; on which he attempted to make his escape\nat the East gate, where he was accosted by the third ruffian, JUBELUM,\nwith still more violence, and refusing to comply with his request, the\nruffian gave him a violent blow with the common gavel on the forehead,\nwhich brought him to the floor, on which one of them exclaimed, \"What\nshall we do, we have killed our Grand Master, Hiram Abiff?\" Another\nanswers, \"Let us carry him out at the East gate and bury him in the\nrubbish till low twelve, and then meet and carry him a westerly course\nand bury him.\" The candidate is then taken up in a blanket, on which\nhe fell, and carried to the West end of the Lodge, and covered up and\nleft; by this time the Master has resumed his seat (King Solomon is\nsupposed to arrive at the Temple at this juncture), and calls to\norder, and asks the Senior Warden the cause of all that confusion; the\nSenior Warden answers, \"Our Grand Master, Hiram Abiff, is missing, and\nthere are no plans or designs laid down on the Tressle-Board for the\ncrafts to pursue their labor.\" The Master, alias King Solomon,\nreplies, \"Our Grand Master missing; our Grand Master has always been\nvery punctual in his attendance; I fear he is indisposed; assemble the\ncrafts, and search in and about the Temple, and see if he can be\nfound.\" They all shuffle about the floor a while, when the Master\ncalls them to order, and asks the Senior Warden, \"What success?\" He\nanswers, \"We cannot find our Grand Master, my Lord.\" The Master then\norders the Secretary to call the roll of workmen, and see whether any\nof them are missing. The Secretary calls the roll, and says, \"I have\ncalled the roll, my Lord, and find that there are three missing, viz.:\nJUBELA, JUBELO and JUBELUM.\" His Lordship then observes, \"This brings\nto my mind a circumstance that took place this morning--twelve Fellow\nCrafts, clothed in white gloves and aprons, in token of their\ninnocence, came to me and confessed that they twelve, with three\nothers, had conspired to extort the Master Mason's word from their\nGrand Master, Hiram Abiff, and in case of refusal to take his life;\nthey twelve had recanted, but feared the other three had been base\nenough to carry their atrocious designs into execution.\" Solomon then\nordered twelve Fellow Crafts to be drawn from the bands of the\nworkmen, clothed in white aprons, in token of their Innocence, and\nsent three East, three West, three North, and three South, in search\nof the ruffians, and, if found, to bring them forward. Here the\nmembers all shuffle about the floor awhile, and fall in with a reputed\ntraveler, and inquire of him if he had seen any traveling men that\nway; he tells them that he had seen three that morning near the coast\nof Joppa, who from their dress and appearance were Jews, and were\nworkmen from the Temple, inquiring for a passage to Ethiopia, but were\nunable to obtain one, in consequence of an embargo which had recently\nbeen laid on all the shipping, and had turned back into the country.\nThe Master now calls them to order again, and asks the Senior Warden,\n\"What success?\" He answers by relating what had taken place. Solomon\nobserves, \"I had this embargo laid to prevent the ruffians from making\ntheir escape;\" and adds, \"you will go and search again, and search\ntill you find them, if possible; and if they are not found, the twelve\nwho confessed shall be considered as the reputed murderers, and suffer\naccordingly.\" The members all start again, and shuffle about awhile,\nuntil one of them, as if by accident, finds the body of Hiram Abiff,\nalias the candidate and hails his traveling companions, who join him,\nand while they are humming out something over the candidate, the three\nreputed ruffians, who are seated in a private corner near the\ncandidate, are heard to exclaim in the following manner--first,\nJUBELA, \"O that my throat had been cut across, my tongue torn out, and\nmy body buried in the rough sands of the sea at low-water mark, where\nthe tide ebbs and flows twice in twenty-four hours, ere I had been\naccessory to the death of so good a man as our Grand Master, Hiram\nAbiff.\"\n\nThe second, JUBELO, \"O that my left breast had been torn open, and my\nheart and vitals taken from thence, and thrown over my left shoulder,\ncarried into the valley of Jehosaphat, and there to become a prey to\nthe wild beasts of the field, and vultures of the air, ere I had\nconspired the death of so good a man as our Grand Master, Hiram\nAbiff.\"\n\nThe third, JUBELUM, \"O that my body had been severed in two in the\nmidst, and divided to the North and South, my bowels burnt to ashes in\nthe centre, and the ashes scattered by the four winds of heaven, that\nthere might not the least track or trace of remembrance remain among\nmen or Masons of so vile and perjured a wretch as I am. Ah, JUBELA and\nJUBELO, it was I that struck him harder than you both--it was I that\ngave him the fatal blow--it was I that killed him outright.\"\n\nThe three Fellow Crafts who had stood by the candidate all this time\nlistening to the ruffians, whose voices they recognized, says one to\nthe other, \"What shall we do, there are three of them, and only three\nof us?\" \"It is,\" said one in reply, \"our cause is good, let us seize\nthem;\" on which they rush forward, and carry them to the Master, to\nwhom they relate what had passed. The Master then addresses them in\nthe following manner (they in many Lodges kneel, or lie down, in token\nof their guilt and penitence): \"Well, JUBELA, what have you got to say\nfor yourself--guilty or not guilty?\" A. \"Guilty, my Lord.\" \"JUBELO,\nguilty or not guilty?\" A. \"Guilty, my Lord.\" \"JUBELUM, guilty or not\nguilty?\" A. \"Guilty, my Lord.\" The Master to the three Fellow Crafts\nwho took them, \"Take them without the West gate of the Temple, and\nhave them executed according to the several imprecations of their own\nmouths.\" They are then hurried off to the West end of the room. Here\nthis part of the farce ends. The Master then orders fifteen Fellow\nCrafts to be elected from the bands of the workmen, and sent three\nEast, three West, three North, three South; and three in and about the\nTemple, in search of their Grand Master, Hiram Abiff [In some Lodges\nthey only send twelve, when their own Lectures say fifteen were sent],\nand charges them if they find the body, to examine carefully on and\nabout it for the Master's word, or a key to it. The three that\ntraveled a Westerly course come to the candidate and finger about him\na little, and are called to order by the Master, when they report that\nthey have found the grave of their Grand Master, Hiram Abiff, and, on\nmoving the earth till they came to the body, they involuntarily found\ntheir hands raised in this position [showing it at the same time; it\nis the due-guard of this degree], to guard their nostrils against the\noffensive affluvia which arose from the grave; and that they had\nsearched carefully on and about the body for the Master's word, but\nhad not discovered anything but a faint resemblance of the letter G on\nthe left breast. The Master, on the receipt of this information\n(raising himself), raises his hand three several times above his head\n(as herein before described), and exclaims twice, \"Nothing but a faint\nresemblance of the letter G! that is not the Master's word, nor a key\nto it, I fear the Master's word is forever lost!\" [The third\nexclamation is different from the others--attend to it; it has been\ndescribed in pages 40 and 41.] \"Nothing but a faint resemblance of the\nletter G! that is not the Master's word, nor a key to it.\" \"O Lord, my\nGod, is there no help for the widow's son?\" The Master then orders the\nJunior Warden to summon a Lodge of Entered Apprentice Masons, and\nrepair to the grave to raise the body of their Grand Master, by the\nEntered Apprentice's grip. They go to the candidate and take hold of\nhis forefinger and pull it, and return and tell the Master that they\ncould not raise him by the Entered Apprentice's grip; that the skin\ncleaved from the bone. A Lodge of Fellow Crafts are then sent, who act\nas before, except that they pull the candidate's second finger. The\nMaster then directs the Senior Warden [generally] to summon a Lodge of\nMaster Masons, and says, \"I will go with them myself in person, and\ntry to raise the body by the Master's grip, or lion's paw.\" [Some say\nby the strong grip, or the lion's paw.] They then all assemble around\nthe candidate, the Master having declared the first word spoken after\nthe body was raised, should be adopted as a substitute for the\nMaster's word, for the government of Master Mason's Lodges in all\nfuture generations; he proceeds to raise the candidate, alias the\nrepresentative of the dead body of Hiram Abiff. He [the candidate] is\nraised on what is called the five points of fellowship, which are foot\nto foot, knee to knee, breast to breast, hand to back, and mouth to\near. This is done by putting the inside of your right foot to the\ninside of the right foot of the person to whom you are going to give\nthe word, the inside of your knee to his, laying your right breast\nagainst his, your left hands on the back of each other, and your\nmouths to each other's right ear [in which position you are alone\npermitted to give the word], and whisper the word MAH-HAH-BONE. The\nMaster's grip is given by taking hold of each other's right hand, as\nthough you were going to shake hands, and sticking the nails of each\nof your fingers into the joint of the other's wrist, where it unites\nwith the hand. In this position the candidate is raised, he keeping\nhis whole body stiff, as though dead. The Master, in raising him, is\nassisted by some of the brethren, who take hold of the candidate by\nthe arms and shoulders. As soon as he is raised to his feet they step\nback, and the Master whispers the word MAH-HAH-BONE in his ear, and\ncauses the candidate to repeat it, telling him at the same time that\nhe must never give it in any manner other than that in which he\nreceives it. He is also told that MAH-HAH-BONE signifies marrow in\nthe bone. They then separate, and the Master makes the following\nexplanation respecting the five points of fellowship. Master to\ncandidate, \"Brother, foot to foot teaches you that you should,\nwhenever asked, go on a brother's errand, if within the length of your\ncable-tow, even if you should have to go barefoot and bareheaded. Knee\nto knee, that you should always remember a Master Mason in your\ndevotion to Almighty God. Breast to breast, that you should keep the\nMaster Mason's secrets, when given to you in charge as such, as secure\nand inviolable in your breast, as they were in his own, before\ncommunicated to you. Hand to back, that you should support a Master\nMason behind his back, as well as before his face. Mouth to ear, that\nyou should support his good name as well behind his back as before his\nface.\"\n\nAfter the candidate is through with what is called the work part, the\nMaster addresses him in the following manner: \"Brother, you may\nsuppose from the manner you have been dealt with to-night, that we\nhave been fooling with you, or that we have treated you different from\nothers, but I assure you that is not the case. You have, this night,\nrepresented one of the greatest men that ever lived, in the tragical\ncatastrophe of his death, burial, and resurrection; I mean Hiram\nAbiff, the widow's son, who was slain by three ruffians at the\nbuilding of King Solomon's Temple, and who, in his inflexibility,\nintegrity, and fortitude, never was surpassed by man. The history of\nthat momentous event is thus related. Masonic tradition informs us\nthat at the building of King Solomon's Temple, fifteen Fellow Crafts\ndiscovering that the Temple was almost finished, and not having the\nMaster Mason's word, became very impatient, and entered into a horrid\nconspiracy to extort the Master Mason's word from their Grand Master,\nHiram Abiff, the first time they met him alone, or take his life, that\nthey might pass as Masters in other countries, and receive wages as\nsuch; but before they could accomplish their designs, twelve of them\nrecanted, but the other three were base enough to carry their\natrocious designs into execution. Their names were JUBELA, JUBELO, and\nJUBELUM.\n\n\"It was the custom of our Grand Master, Hiram Abiff, every day at high\ntwelve, when the crafts were from labor to refreshment, to enter into\nthe sanctum sanctorum, and offer his devotions to the ever living God,\nand draw out his plans and designs on the Tressle-Board for the crafts\nto pursue their labor. On a certain day (not named in any of our\ntraditional accounts), JUBELA, JUBELO and JUBELUM placed themselves at\nthe South, West, and East gates of the Temple, and Hiram having\nfinished his devotions and labor, attempted (as was his usual custom)\nto retire at the South gate, where he was met by JUBELA, who demanded\nof him the Master Mason's word (some say the secrets of a Master\nMason), and on his refusal to give it, JUBELA gave him a violent blow\nwith a twenty-four-inch gauge across the throat; on which Hiram fled\nto the West gate, where he was accosted in the same manner by JUBELO,\nbut with more violence. Hiram told him that he could not give the word\nthen, because Solomon, King of Israel, Hiram, King of Tyre, and\nhimself had entered into a solemn league that the word never should be\ngiven, unless they three were present; but if he would have patience\ntill the Grand Lodge assembled at Jerusalem, if he was then found\nworthy he should then receive it, otherwise he could not; JUBELO\nreplied in a very peremptory manner, \"If you do not give me the\nMaster's word, I'll take your life;\" and on Hiram's refusing to give\nit, JUBELO gave him a severe blow with the Square across the left\nbreast, on which he fled to the East gate, where he was accosted by\nJUBELUM, in the same manner, but with still more violence. Here Hiram\nreasoned as before; JUBELUM told him that he had heard his caviling\nwith JUBELA and JUBELO long enough, and that the Master's word had\nbeen promised to him from time to time for a long time; that he was\nstill put off, and that the Temple was almost finished, and he was\ndetermined to have the word or take his life. \"I want it so that I may\nbe able to get wages as a Master Mason in any country to which I may\ngo for employ, after the Temple is finished, and that I may be able to\nsupport my wife and children.\" Hiram persisting in his refusal, he\ngave Hiram a violent blow with the gavel on the forehead, which felled\nhim to the floor and killed him; they took the body and carried it out\nof the West gate, and buried it in the rubbish till low twelve at\nnight (which is twelve o'clock), when they three met agreeably to\nappointment, and carried the body a westerly course, and buried it at\nthe brow of a hill, in a grave, dug due East and West, six feet\nperpendicular, and made their escape. King Solomon coming up to the\nTemple at low six in the morning (as was his usual custom), found the\ncrafts all in confusion, and on inquiring the cause, was informed that\ntheir Grand Master, Hiram Abiff, was missing, and there was no plans\nor designs laid down on the Tressle-Board, for the crafts to pursue\ntheir labor. Solomon ordered search to be made inland about the Temple\nfor him; no discovery being made, he then ordered the Secretary to\ncall the roll of workmen to see if any were missing; it appearing that\nthere were three, viz.: JUBELA, JUBELO and JUBELUM, Solomon observed,\n\"This brings to my mind a circumstance that took place this morning.\nTwelve Fellow Crafts came to me, dressed in white gloves and aprons,\nin token of their innocence, and confessed that they twelve, with\nthree others, had conspired to extort the Master Mason's word from\ntheir Grand Master, Hiram Abiff, and in case of his refusal to take\nhis life; they twelve had recanted, but feared the three others had\nbeen base enough to carry their atrocious designs into execution.\"\nSolomon immediately ordered twelve Fellow Crafts to be selected from\nthe bands of the workmen, clothed in white gloves and aprons, in token\nof their innocence, and sent three East, three West, three North, and\nthree South, in search of the ruffians, and, if found, to bring them\nup before him. The three that traveled a westerly course, coming near\nthe coast of Joppa, fell in with a wayfaring man, who informed them\nthat he had seen three men pass that way that morning, who, from their\nappearance and dress, were workmen from the Temple, inquiring for a\npassage to Ethiopia, but were unable to obtain one, in consequence of\nan embargo which had recently been laid on all the shipping, and had\nturned back into the country. After making further and more diligent\nsearch, and making no further discovery, they returned to the Temple\nand reported to Solomon the result of their pursuit and inquiries. On\nwhich Solomon directed them to go again, and search until they found\ntheir Grand Master, Hiram Abiff, if possible; and if he was not found,\nthe twelve who had confessed should be considered as the murderers,\nand suffer accordingly.\n\nThey returned again in pursuit of the ruffians, and one of the three\nthat traveled a westerly course, being more weary than the rest, sat\ndown at the brow of a hill to rest and refresh himself; and, in\nattempting to rise, caught hold of a sprig of cassia, which easily\ngave, and excited his curiosity, and made him suspicious of a\ndeception; on which he hailed his companions, who immediately\nassembled, and, on examination, found that the earth had been recently\nmoved; and on moving the rubbish, discovered the appearance of the\ngrave, and while they were confabulating about what measures to take,\nthey heard voices issuing from a cavern in the clefts of the rocks, on\nwhich they immediately repaired to the place, where they heard the\nvoice of JUBELA exclaim: \"O that my throat had been cut across, my\ntongue torn out, and my body buried in the rough sands of the sea at\nlow-water mark, where the tide ebbs and flows twice in twenty-four\nhours, ere I had been accessory to the death of so good a man as our\nGrand Master, Hiram Abiff\"--on which they distinctly heard the voice\nof JUBELO exclaim, \"O that my left breast had been torn open, and my\nheart and vitals taken from thence, and thrown over my left shoulder,\ncarried into the valley of Jehosaphat, there to become a prey to the\nwild beasts of the field, and vultures of the air, ere I had conspired\nto take the life of so good a man as our Grand Master, Hiram\nAbiff\"--when they more distinctly heard the voice of JUBELUM exclaim,\n\"O that my body had been severed in two in the midst, and divided to\nthe North and the South, my bowels burnt to ashes in the centre, and\nthe ashes scattered by the four winds of heaven, that there might not\nremain the least trace of remembrance among men or Masons of so vile\nand perjured a wretch as I am, who wilfully took the life of so good a\nman as our Grand Master, Hiram Abiff. Ah, JUBELA and JUBELO, it was I\nthat struck him harder than you both--it was I that gave him the fatal\nblow--it was I that killed him outright!\" on which they rushed\nforward, seized, bound, and carried them before King Solomon, who,\nafter hearing the testimony of the three Fellow Crafts, and the three\nruffians having pleaded guilty, order them to be taken out at the West\ngate of the Temple, and executed agreeably to the several imprecations\nof their own mouths. King Solomon then ordered fifteen Fellow Crafts\nto be elected from the bands of the workmen, clothed with white gloves\nand aprons, in token of their innocence, and sent three East, three\nWest, three North, three South; and three in and about the Temple, in\nsearch of the body of our Grand Master, Hiram Abiff; and the three\nthat traveled a westerly course found it under a sprig of cassia,\nwhere a worthy brother sat down to rest and refresh himself; and on\nremoving the earth till they came to the coffin, they involuntarily\nfound their hands raised, as hereinbefore described, to guard their\nnostrils against the offensive effluvia that 'rose from the grave. It\nis also said that the body had lain there fourteen days; some say\nfifteen.\n\nThe body was raised in the manner herein before described, carried up\nto the Temple, and buried as explained in the closing clauses of the\nLecture. Not one-third part of the preceding history of this degree is\never given to a candidate. A few general, desultory, unconnected\nremarks are made to him, and he is generally referred to the manner of\nraising, and to the Lecture, for information as to the particulars.\nHere follows a charge which ought to be, and sometimes is, delivered\nto the candidate after hearing the history of the degree.\n\n       *       *       *       *       *\n\nAN ADDRESS TO BE DELIVERED TO THE CANDIDATE AFTER THE HISTORY HAS\nBEEN GIVEN.\n\n  \"Brother, your zeal for the institution of Masonry, the progress\n  you have made in the mystery, and your conformity to our\n  regulations, have pointed you out as a proper object of our favor\n  and esteem.\n\n  \"You are bound by duty, honor, and gratitude to be faithful to\n  your trust; to support the dignity of your character on every\n  occasion; and to enforce, by precept and example, obedience to the\n  tenets of the Order.\n\n  \"In the character of a Master Mason you are authorized to correct\n  the errors and irregularities of your uninformed brethren, and to\n  guard them against a breach of fidelity.\n\n  \"To preserve the reputation of the fraternity unsullied, must be\n  your constant care, and for this purpose, it is your province to\n  recommend to your inferiors, obedience and submission; to your\n  equals, courtesy and affability; to your superiors, kindness and\n  condescension. Universal benevolence you are always to inculcate;\n  and, by the regularity of your own behavior, afford the best\n  example for the conduct of others less informed. The ancient\n  landmarks of the Order, entrusted to your care, you are carefully\n  to preserve; and never suffer them to be infringed, or countenance\n  a deviation from the established usages and customs of the\n  fraternity.\n\n  \"Your virtue, honor, and reputation are concerned in supporting,\n  with dignity, the character you now bear. Let no motive,\n  therefore, make you swerve from your duty, violate your vow, or\n  betray your trust: but be true and faithful, and imitate the\n  example of that celebrated artist whom you this evening represent:\n  thus you will render yourself deserving the honor which we have\n  conferred, and merit the confidence that we have reposed.\"\n\nHere follows the Lecture on this degree, which is divided into three\nsections.\n\n       *       *       *       *       *\n\n\nFIRST SECTION.\n\nQuestion--Are you a Master Mason? Answer--I am; try me; disprove me if\nyou can.\n\nQ. Where were you prepared to be made a Master Mason? A. In a room\nadjacent to the body of a just and lawfully constituted Lodge of such,\nduly assembled in a room, representing the SANCTUM SANCTORUM, or HOLY\nOF HOLIES, of King Solomon's Temple.\n\nQ. How were you prepared? A. By being divested of all metals; neither\nnaked nor clothed; barefooted nor shod; with a cable-tow three times\nabout my naked body; in which posture I was conducted to the door of\nthe Lodge, where I gave three distinct knocks.\n\nQ. What did those three distinct knocks allude to? A. To the third\ndegree in Masonry; it being that on which I was about to enter.\n\nQ. What was said to you from within? A. Who comes there? Who comes\nthere? Who comes there?\n\nQ. Your answer? A. A worthy brother, who has been regularly initiated\nas an Entered Apprentice Mason, passed to the degree of a Fellow\nCraft, and now wishes for further light in Masonry, by being raised to\nthe sublime degree of a Master Mason.\n\nQ. What further was said to you from within? A. I was asked if it was\nof my own free will and accord I made this request; if I was duly and\ntruly prepared; worthy and well qualified; and had made suitable\nproficiency in the preceding degree; all of which being answered in\nthe affirmative, I was asked by what further rights I expected to\nobtain that benefit.\n\nQ. Your answer? A. By the benefit of a pass-word.\n\nQ. What was that pass-word? A. TUBAL CAIN.\n\nQ. What was next said to you? A. I was bid to wait till the Worshipful\nMaster in the East was made acquainted with my request, and his answer\nreturned.\n\nQ. After his answer was returned, what followed? A. I was caused to\nenter the Lodge on the two extreme points of the Compass pressing my\nright and left breasts, in the name of the Lord.\n\nQ. How were you then disposed of? A. I was conducted three times\nregularly around the Lodge and halted at the Junior Warden in the\nSouth, where the same questions were asked and answers returned, as at\nthe door.\n\nQ. How did the Junior Warden dispose of you? A. He ordered me to be\nconducted to the Senior Warden in the West, where the same questions\nwere asked and answers returned as before.\n\nQ. How did the Senior Warden dispose of you? A. He ordered me to be\nconducted to the Worshipful Master in the East, where the same\nquestions were asked, and answers returned as before; who likewise\ndemanded of me from whence I came, and whither I was traveling.\n\nQ. Your answer? A. From the West, and traveling to the East.\n\nQ. Why do you leave the West and travel to the East? A. In search of\nlight.\n\nQ. How did the Worshipful Master dispose of you? A. He ordered me to\nbe conducted back to the West, from whence I came, and put in care of\nthe Senior Warden, who taught me how to approach the East, by\nadvancing upon three upright regular steps to the third step, my feet\nforming a square, and my body erect at the altar before the Worshipful\nMaster.\n\nQ. What did the Worshipful Master do with you? A. He made an obligated\nMaster Mason of me.\n\nQ. How? A. In due form.\n\nQ. What was that due form? A. Both my knees bare bent, they forming a\nsquare; both hands on the Holy Bible, Square, and Compass; in which\nposture I took upon me the solemn oath or obligation of a true Master\nMason.\n\nQ. After your obligation, what was said to you? A. What do you most\ndesire.\n\nQ. Your answer? A. More light. [The bandage around the head is now\ndropped over the eyes.]\n\nQ. Did you receive light? A. I did.\n\nQ. On being brought to light on this degree, what did you first\ndiscover? A. Three great lights in Masonry, by the assistance of three\nless, and both points of the Compass elevated above the Square, which\ndenoted to me that I had received, or was about to receive, all the\nlight that could be conferred on me in a Master's Lodge.\n\nQ. What did you next discover? A. The Worshipful Master approaching me\nfrom the East, under the sign and due-guard of a Master Mason, who\npresented me with his right hand in token of brotherly love and\nconfidence, and proceeded to give me the pass-grip and word of a\nMaster Mason [the word is the name of the pass-grip], and bid me rise\nand salute the Junior and Senior Wardens, and convince them that I was\nan obligated Master Mason, and had the sign, pass-grip, and word\n(TUBAL CAIN).\n\nQ. What did you next discover? A. The Worshipful Master approaching me\na second time from the East, who presented me with a lamb-skin, or\nwhite apron, which, he said, he hoped I would continue to wear with\nhonor to myself, and satisfaction and advantage to the brethren.\n\nQ. What were you next presented with? A. The working tools of a Master\nMason.\n\nQ. What are they? A. All the implements of Masonry indiscriminately,\nbut more especially the Trowel.\n\nQ. How explained? A. The Trowel is an instrument made use of by\noperative Masons to spread the cement which unites a building into one\ncommon mass; but we, as Free and Accepted Masons, are taught to make\nuse of it for the more noble and glorious purposes of spreading the\ncement of brotherly love and affection; that cement which unites us\ninto one sacred band, or society of brothers, among whom no contention\nshould ever exist, but that noble emulation of who can best work, or\nbest agree.\n\nQ. What were you next presented with? A. Three precious jewels.\n\nQ. What are they? A. Humanity, Friendship, and Brotherly Love.\n\nQ. How were you then disposed of? A. I was conducted out of the Lodge,\nand invested of what I had been divested, and returned again in due\nseason.\n\n       *       *       *       *       *\n\n\nSECOND SECTION.\n\nQuestion--Did you ever return to the SANCTUM SANCTORUM, or HOLY OF\nHOLIES, of King Solomon's Temple? Answer--I did.\n\nQ. Was there anything in particular took place on your return? A.\nThere was, viz., I was accosted by three ruffians, who demanded of me\nthe Master Mason's word.\n\nQ. Did you ever give it to them? A. I did not, but bid them wait, with\ntime and patience, till the Grand Lodge assembled at Jerusalem, and\nthen, if they were found worthy, they should receive it, otherwise\nthey could not.\n\nQ. In what manner was you accosted? A. In attempting to retire at the\nSouth gate, I was accosted by one of them, who demanded of me the\nMaster Mason's word, and, on my refusing to comply with his request,\nhe gave me a blow with the twenty-four-inch gauge across my breast, on\nwhich I fled to the West gate, where I was accosted by the second with\nmore violence, and, on my refusing to comply with his request, he gave\nme a severe blow with the Square across my breast; on which I\nattempted to make my escape at the East gate, where I was accosted by\nthe third with still more violence, and, on my refusing to comply with\nhis request, he gave me a violent blow with the common gavel on the\nforehead, and brought me to the floor.\n\nQ. Whom did you represent at that time? A. Our Grand Master, Hiram\nAbiff, who was slain at the building of King Solomon's Temple.\n\nQ. Was his death premeditated? A. It was--by fifteen Fellow Crafts,\nwho conspired to extort from him the Master Mason's word; twelve of\nwhom recanted, but the other three were base enough to carry their\natrocious designs into execution.\n\nQ. What did they do with the body? A. They carried it out at the West\ngate of the Temple, and buried it till low twelve at night, when they\nthree met agreeably to appointment, and carried it a westerly course\nfrom the Temple, and buried it under the brow of a hill, in a grave\nsix feet, due East and West, six feet perpendicular, and made their\nescape.\n\nQ. What time was he slain? A. At high twelve at noon, when the crafts\nwere from labor to refreshment.\n\nQ. How came he to be alone at that time? A. Because it was the usual\ncustom of our Grand Master, Hiram Abiff, every day at high twelve,\nwhen the crafts were from labor to refreshment, to enter into the\nSANCTUM SANCTORUM, or HOLY OF HOLIES, and offer up his adorations to\nthe ever-living God, and draw out his plans and designs on his\nTressle-Board, for the crafts to pursue their labor.\n\nQ. At what time was he missing? A. At low six in the morning, when\nKing Solomon came up to the Temple, as usual, to view the work, and\nfound the crafts all in confusion; and, on inquiring the cause, he was\ninformed that their Grand Master, Hiram Abiff, was missing, and no\nplans or designs were laid down on the Tressle-Board for the crafts to\npursue their labor.\n\nQ. What observations did King Solomon make at that time? A. He\nobserved that our Grand Master, Hiram Abiff, had always been very\npunctual in attending, and feared that he was indisposed, and ordered\nsearch to be made in and about the Temple, to see if he could be\nfound.\n\nQ. Search being made, and he not found, what further remarks did King\nSolomon make? A. He observed he feared some fatal accident had\nbefallen our Grand Master, Hiram Abiff; that morning twelve Fellow\nCrafts, clothed in white gloves and aprons, in token of their\ninnocence, had confessed that they twelve with three others, had\nconspired to extort the Master Mason's word from their Grand Master,\nHiram Abiff, or take his life; that they twelve had recanted, but\nfeared the other three had been base enough to carry their atrocious\ndesigns into execution.\n\nQ. What followed? A. King Solomon ordered the roll of workmen to be\ncalled, to see if there were any missing.\n\nQ. The roll being called, were there any missing? A. There were three,\nviz., JUBELA, JUBELO, and JUBELUM.\n\nQ. Were the ruffians ever found? A. They were.\n\nQ. How? A. By the wisdom of King Solomon, who ordered twelve Fellow\nCrafts to be selected from the bands of the workmen, clothed in white\ngloves and aprons, in token of their innocence, and sent three East,\nthree West, three North, and three South, in search of the ruffians,\nand, if found, to bring them forward.\n\nQ. What success? A. The three that traveled a westerly course from the\nTemple, coming near the coast of Joppa, were informed by a wayfaring\nman, that three men had been seen that way that morning, who, from\ntheir appearance and dress, were workmen from the Temple, inquiring\nfor a passage to Ethiopia, but were unable to obtain one, in\nconsequence of an embargo which had recently been laid on all the\nshipping, and had turned back into the country.\n\nQ. What followed? A. King Solomon ordered them to go and search again,\nand search till they were found, if possible; and if they were not\nfound, that the twelve who had confessed should be considered as the\nreputed murderers, and suffer accordingly.\n\nQ. What success? A. One of the three that traveled a westerly course\nfrom the Temple, being more weary than the rest, sat down under the\nbrow of a hill to rest and refresh himself; and, in attempting to\nrise, caught hold of a sprig of cassia, which easily gave way, and\nexcited his curiosity, and made him suspicious of a deception; on\nwhich he hailed his companions, who immediately assembled, and, on\nexamination, found that the earth had recently been moved; and on\nmoving the rubbish, discovered the appearance of a grave, and while\nthey were confabulating about what measures to take, they heard voices\nissuing from a cavern in the clefts of the rocks, on which they\nimmediately repaired to the place, where they heard the voice of\nJUBELA exclaim: \"O that my throat had been cut across, my tongue torn\nout, and my body buried in the rough sands of the sea at low-water\nmark, where the tide ebbs and flows twice in twenty-four hours, ere I\nhad been accessory to the death of so good a man as our Grand Master,\nHiram Abiff\"--on which they distinctly heard the voice of JUBELO\nexclaim, \"O that my left breast had been torn open, and my heart and\nvitals taken from thence, and thrown over my left shoulder, carried\ninto the valley of Jehosaphat, there to become a prey to the wild\nbeasts of the field, and vultures of the air, ere I had conspired to\ntake the life of so good a man as our Grand Master, Hiram Abiff\"--when\nthey more distinctly heard the voice of JUBELUM exclaim, \"O that my\nbody had been severed in two in the midst, and divided to the North\nand the South, my bowels burnt to ashes in the centre, and the ashes\nscattered by the four winds of heaven, that there might not remain\nthe least track or trace of remembrance among men or Masons of so vile\nand perjured a wretch as I am, who wilfully took the life of so good a\nman as our Grand Master, Hiram Abiff. Ah, JUBELA and JUBELO, it was I\nthat struck him harder than you both--it was I that gave him the fatal\nblow--it was I that killed him outright!\" on which they rushed\nforward, seized, bound, and carried them up before King Solomon.\n\nQ. What did King Solomon do with them? A. He ordered them to be\nexecuted agreeably to the several imprecations of their own mouths.\n\nQ. Was the body of our Grand Master, Hiram Abiff, ever found? A. It\nwas.\n\nQ. How? A. By the wisdom of King Solomon, who ordered fifteen (in some\nLodges they say twelve) Fellow Crafts to be selected from the bands of\nthe workmen, and sent three East, three West, three North, and three\nSouth; and three in and about the Temple, in search of the body.\n\nQ. Where was it found? A. Under that sprig of cassia, where a worthy\nbrother sat down to rest and refresh himself.\n\nQ. Was there anything particular took place on the discovery of the\nbody? A. There was, viz.: On removing the earth till they came to the\ncoffin, they involuntarily found their hands raised in this position\nto guard their nostrils against the offensive effluvia that 'rose from\nthe grave.\n\nQ. How long had the body lain there? A. Fourteen days.\n\nQ. What did they do with the body? A. Raised it in a Masonic form, and\ncarried it up to the Temple for more decent interment.\n\nQ. Where was it buried? A. Under the SANCTUM SANCTORUM, or HOLY OF\nHOLIES, of King Solomon's Temple, over which they erected a marble\nmonument, with this inscription delineated thereon: A virgin weeping\nover a broken column, with a book open before her; in her right hand a\nsprig of cassia; in her left, an urn; Time standing behind her, with\nhis hands infolded in the ringlets of her hair.\n\nQ. What do they denote? A. The weeping virgin denotes the unfinished\nstate of the Temple; the broken column, that one of the principal\nsupporters of Masonry had fallen; the open book before her, that his\nmemory was on perpetual record; the sprig of cassia, the timely\ndiscovery of his grave; the urn in her left hand, that his ashes were\nsafely deposited under the SANCTUM SANCTORUM, or HOLY OF HOLIES, of\nKing Solomon's Temple; and Time standing behind her, with his hands\ninfolded in the ringlets of her hair, that time, patience, and\nperseverance will accomplish all things.\n\n       *       *       *       *       *\n\n\nTHIRD SECTION.\n\nQuestion--What does a Master's Lodge represent? Answer--The SANCTUM\nSANCTORUM, or HOLY OF HOLIES, of King Solomon's Temple.\n\nQ. How long was the Temple building? A. Seven years; during which it\nrained not in the daytime, that the workmen might not be obstructed in\ntheir labor.\n\nQ. What supported the Temple? A. Fourteen hundred and fifty-three\ncolumns, and two thousand, nine hundred and six pilasters, all hewn\nfrom the finest Parian marble.\n\nQ. What further supported it? A. Three grand columns, or pillars.\n\nQ. What were they called? A. Wisdom, Strength, and Beauty.\n\nQ. What did they represent? A. The pillar of Wisdom represented\nSolomon, King of Israel, whose wisdom contrived the mighty fabric; the\npillar of Strength, Hiram, King of Tyre, who strengthened Solomon in\nhis glorious undertaking; the pillar of Beauty, Hiram Abiff, the\nwidow's son, whose cunning craft and curious workmanship beautified\nand adorned the Temple.\n\nQ. How many were there employed in the building of King Solomon's\nTemple? A. Three Grand Masters; three thousand, three hundred Masters,\nor overseers of the work; eighty thousand Fellow Crafts, and seventy\nthousand Entered Apprentices; all those were classed and arranged in\nsuch a manner, by the wisdom of Solomon, that neither envy, discord,\nnor confusion were suffered to interrupt that universal peace and\ntranquility that pervaded the work at that important period.\n\nQ. How many constitutes an Entered Apprentice's Lodge? A. Seven; one\nMaster and six Entered Apprentices.\n\nQ. Where did they usually meet? A. On the ground floor of King\nSolomon's Temple.\n\nQ. How many constitutes a Fellow Craft's Lodge? A. Five; two Masters\nand three Fellow Crafts.\n\nQ. Where did they usually meet? A. In the middle chamber of King\nSolomon's Temple.\n\nQ. How many constitutes a Master's Lodge? A. Three Master Masons.\n\nQ. Where did they usually meet? A. In the SANCTUM SANCTORUM, or HOLY\nOF HOLIES, of King Solomon's Temple.\n\nQ. Have you any emblems on this degree? A. We have several, which are\ndivided into two classes.\n\nQ. What are the first class? A. The pot of incense; the bee-hive; the\nbook of constitutions, guarded by the Tyler's sword; the sword,\npointing to a naked heart; the all-seeing eye; the anchor and ark; the\nforty-seventh problem of Euclid; the hour-glass; the scythe; and the\nthree steps usually delineated on the Master's carpet, which are thus\nexplained: The pot of INCENSE is an emblem of a pure heart, which is\nalways an acceptable sacrifice to the Deity; and as this glows with\nfervent heat, so should our hearts continually glow with gratitude to\nthe great and beneficent Author of our existence, for the manifold\nblessings and comforts we enjoy. The BEE-HIVE is an emblem of\nindustry, and recommends the practice of that virtue to all created\nbeings, from the highest seraph in heaven to the lowest reptile of the\ndust. It teaches us that as we came into the world rational and\nintelligent beings, so we should ever be industrious ones; never\nsitting down contented while our fellow-creatures around us are in\nwant, when it is in our power to relieve them, without inconvenience\nto ourselves. When we take a survey of nature, we behold man, in his\ninfancy, more helpless and indigent than the brute creation; he lies\nlanguishing for days, weeks, months, and years, totally incapable of\nproviding sustenance for himself; of guarding against the attacks of\nthe field, or sheltering himself from the inclemencies of the weather.\nIt might have pleased the great Creator of heaven and earth to have\nmade man independent of all other beings, but as independence is one\nof the strongest bonds of society, mankind were made dependent on each\nother for protection and security, as they thereby enjoy better\nopportunities of fulfilling the duties of reciprocal love and\nfriendship. Thus was man formed for social and active life, the\nnoblest part of the work of God; and he, who will so demean himself as\nnot to be endeavoring to add to the common stock of knowledge and\nunderstanding, may be deemed a DRONE in the HIVE of nature, a useless\nmember of society, and unworthy of our protection as Masons. The BOOK\nOF CONSTITUTIONS, GUARDED BY THE TYLER'S SWORD, reminds us that we\nshould be ever watchful and guarded, in our thoughts, words, and\nactions, and particularly when before the enemies of Masonry; ever\nbearing in remembrance those truly masonic virtues, SILENCE and\nCIRCUMSPECTION. The SWORD, POINTING TO A NAKED HEART, demonstrates\nthat justice will sooner or later overtake us; and, although our\nthoughts, words, and actions may be hidden from the eyes of men, yet\nthat ALL-SEEING EYE, whom the SUN, MOON, and STARS obey, and under\nwhose watchful care even comets perform their stupendous revolutions,\npervades the inmost recesses of the human heart, and will reward us\naccording to our merits. The ANCHOR and ARK are emblems of a\nwell-grounded hope and well-spent life. They are emblematical of that\ndivine ARK which safely wafts us over this tempestuous sea of\ntroubles, and that ANCHOR which shall safely moor us in a peaceful\nharbor, where the wicked cease from troubling, and the weary shall\nfind rest. The FORTY-SEVENTH PROBLEM OF EUCLID--this was an invention\nof our ancient friend and brother, the great Pythagoras, who, in his\ntravels through Asia, Africa, and Europe, was initiated into several\norders of priesthood, and raised to the sublime degree of a Master\nMason.\n\nThis wise philosopher enriched his mind abundantly in a general\nknowledge of things, and more especially in Geometry or Masonry; on\nthis subject he drew out many problems and theorems; and among the\nmost distinguished, he erected this, which, in the joy of his heart,\nhe called EUREKA, in the Grecian language signifying, I HAVE FOUND IT;\nand upon the discovery of which he is said to have sacrificed a\nhecatomb. It teaches Masons to be general lovers of the arts and\nsciences. The HOUR-GLASS is an emblem of human life. Behold! how\nswiftly the sands run, and how rapidly our lives are drawing to a\nclose. We cannot, without astonishment behold the little particles\nwhich are contained in this machine; how they pass away almost\nimperceptibly, and yet, to our surprise, in the short space of an hour\nthey are all exhausted.\n\nThus wastes man to-day; he puts forth the tender leaves of hope;\nto-morrow, blossoms, and bears his blushing honors thick upon him; the\nnext day comes a frost, which nips the shoot, and when he thinks his\ngreatness is still ripening, he falls, like autumn leaves, to enrich\nour mother earth. The SCYTHE is an emblem of time, which cuts the\nbrittle thread of life, and launches us into eternity. Behold! what\nhavoc the scythe of time makes among the human race; if, by chance,\nwe should escape the numerous evils incident to childhood and youth,\nand, with health and vigor, arrive to the years of manhood, yet\nwithal, we must soon be cut down by the all-devouring scythe of time,\nand be gathered into the land where our fathers had gone before us.\nThe THREE STEPS, usually delineated upon the Master's carpet, are\nemblematical of the three principal stages of human life, viz.: Youth,\nManhood, and Age. In youth, as Entered Apprentices, we ought\nindustriously to occupy our minds in the attainment of useful\nknowledge; in manhood, as Fellow Crafts, we should apply our knowledge\nto the discharge of our respective duties to God, our neighbors, and\nourselves; so that in age, as Master Masons, we may enjoy the happy\nreflections consequent on a well-spent life, and die in the hope of a\nglorious immortality.\n\nQ. What are the second class of emblems? A. The spade, coffin,\ndeath-head, marrow bones, and sprig of cassia, which are thus\nexplained: The SPADE opens the vault to receive our bodies, where our\nactive limbs will soon moulder to dust. The COFFIN, DEATH-HEAD, and\nMARROW BONES are emblematical of the death and burial of our Grand\nMaster, Hiram Abiff, and are worthy our serious attention. The SPRIG\nOF CASSIA is emblematical of that immortal part of man which never\ndies; and when the cold winter of death shall have passed, and the\nbright summer's morn of the resurrection appears, the Son of\nRighteousness shall descend, and send forth his angels to collect our\nransomed dust; then, if we are found worthy, by his pass-word we shall\nenter into the Celestial Lodge above, where the Supreme Architect of\nthe Universe presides, where we shall see the King in the beauty of\nholiness, and with him enter into an endless fraternity.\n\nHere ends the first three degrees of Masonry, which constitutes a\nMaster Mason's Lodge. A Master Mason's Lodge and a Chapter of Royal\nArch Masons are two distinct bodies, wholly independent of each other.\nThe members of a Chapter are privileged to visit all Master Mason's\nLodges when they please; and may be, and often are, members of both at\nthe same time; and all the members of a Master Mason's Lodge who are\nRoyal Arch Masons, though not members of any Chapter, may visit any\nChapter. I wish the reader to understand that neither all Royal Arch\nMasons nor Master Masons are members of either Lodge or Chapter; there\nare tens of thousands who are not members, and scarcely ever attend,\nalthough privileged to do so.\n\nA very small proportion of Masons, comparatively speaking, ever\nadvance any further than the third degree, and consequently never get\nthe great word which was lost by Hiram's untimely death. Solomon, King\nof Israel, Hiram, King of Tyre, and Hiram Abiff, the widow's son,\nhaving sworn that they, nor either of them, would ever give the word,\nexcept they three were present (and it is generally believed that\nthere was not another person in the world, at that time, that had it),\nconsequently the word was lost, and supposed to be forever; but the\nsequel will show it was found, after a lapse of four hundred and\nseventy years; notwithstanding, the word MAH-HAH-BONE, which was\nsubstituted by Solomon, still continues to be used by Master Masons,\nand no doubt will, as long as Masonry attracts the attention of men;\nand the word which was lost is used in the Royal Arch Degree. What was\nthe word of the Royal Arch Degree before they found the Master's word,\nwhich was lost at the death of Hiram Abiff, and was not found for four\nhundred and seventy years? Were there any Royal Arch Masons before the\nMaster's word was found? I wish some masonic gentleman would solve\nthese two questions.\n\nThe ceremonies, histories, and the Lecture, in the preceding degree\nare so similar that perhaps some one of the three might have been\ndispensed with, and the subject well understood by most readers,\nnotwithstanding there is a small difference between the work and\nhistory, and between the history and the Lecture.\n\nI shall now proceed with the Mark Master's degree, which is the first\ndegree in the Chapter. The Mark Master's degree, the Past Master's,\nand the Most Excellent Master's, are Lodges of Mark Master Masons,\nPast Master, and Most Excellent Master; yet, although called Lodges,\nthey are called component parts of the Chapter. Ask a Mark Master\nMason if he belongs to the Chapter; he will tell you he does, but that\nhe has only been marked. It is not an uncommon thing, by any means,\nfor a Chapter to confer all four of the degrees in one night,\nviz:--the Mark Master, Past Master, Most Excellent Master, and Royal\nArch degrees.\n\n       *       *       *       *       *\n\n\nTEST-OATH AND WORD.\n\nThe following \"test-oath and word\" were invented and adopted by the\n\"Grand Lodge\" of the State of New York, at their Session in June,\n1827, for the purpose of guarding against BOOK Masons. They are given\nin a Master's Lodge. They were obtained from a gentleman in high\nstanding in society, and among Masons, but a friend to Anti-Masonry.\nHe was a member of the \"Grand Lodge,\" and present when they were\nadopted.\n\nA person wishing to be admitted into the Lodge, presents himself at\nthe door; the Tyler (or some brother from within) demands or asks, \"Do\nyou wish to visit this Lodge?\" The candidate for admission says, \"If\nthought worthy.\" TYLER--\"By what are you recommended?\" ANS.--\"By\nfidelity.\" TYLER says, \"Prove that;\" at the same time advances and\nthrows out his hand or arm to an angle of about forty-five degrees\nobliquely forward, the hand open, and thumb upward. The candidate then\nadvances, and places the back of his LEFT HAND against the PALM of the\nTyler's RIGHT HAND--still extended puts his mouth to the Tyler's ear\nand whispers, L-O-S, and pronounces LOS.\n\n  TEST-OATH.--\"I, A. B., of my own free will and accord, in the\n  presence of Almighty God, solemnly and sincerely promise and swear\n  that I will not communicate the secret test-word, annexed to this\n  obligation, to any but a true and lawful Master Mason, and that in\n  the body of a lawful Lodge of such, in actual session, or at the\n  door of a Lodge, for the purpose of gaining admission; under the\n  penalty of being forever disgraced and dishonored as a man, and\n  despised, degraded, and expelled as a Mason.\"\n\n       *       *       *       *       *\n\n\nFOURTH, OR MARK MASTER'S DEGREE.\n\nCEREMONIES USED IN OPENING A LODGE OF MARK MASTER MASONS.\n\nOne rap calls the Lodge to order; one calls up the Junior and Senior\nDeacons; two raps call up the subordinate officers; and three, all the\nmembers of the Lodge. The Right Worshipful Master having called the\nLodge to order, and all being seated, the Right Worshipful Master says\nto the Junior Warden, \"Brother Junior, are they all Mark Master Masons\nin the South?\" Junior Warden answers, \"They are, Right Worshipful.\" R.\nW. M.--\"I thank you, brother.\" R. W. M.--\"Brother Senior, are they all\nMark Master Masons in the West?\" Senior Warden--\"They are, Right\nWorshipful.\" R. W. M.--\"They are in the East.\" At the same time gives\na rap with the mallet which calls up both Deacons. R. W. M.--\"Brother\nJunior, the first care of a Mason?\" \"To see the Lodge tyled, Right\nWorshipful.\" R. W. M.--\"Attend to that part of the duty, and inform\nthe Tyler that we are about to open a Lodge of Mark Master Masons, and\ndirect him to tyle accordingly.\" Junior Deacon steps to the door and\ngives four raps, which are answered by four without by the Tyler; the\nJunior Deacon then gives one, which is answered by the Tyler with one;\nthe door is then partly opened, and the Junior Deacon then delivers\nhis message and resumes his station, gives the due-guard of a Mark\nMaster Mason, and says, \"The door is tyled, Right Worshipful.\" R. W.\nM.--\"By whom?\" J. D.--\"By a Mark Master Mason without the door, armed\nwith the proper implements of his office.\" R. W. M.--\"His duty there?\"\nJ. D.--\"To keep off all cowans and eavesdroppers, see that none pass\nor repass without permission from the Right Worshipful Master.\" R. W.\nM.--\"Brother Junior, your place in the Lodge?\" J. D.--\"At the right\nhand of the Senior Warden in the West.\" R. W. M.--\"Your business\nthere, Brother Junior?\" J. D.--\"To wait on the Right Worshipful Master\nand Wardens, act as their proxy in the active duties of the Lodge, and\ntake care of the door.\" R. W. M.--\"The Senior Deacon's place in the\nLodge?\" J. D.--\"At the right hand of the Worshipful Master in the\nEast.\" R. W. M.--\"I thank you, brother.\" He then gives two raps with\nthe mallet, and the subordinate officers rise. R. W. M.--\"Your duty\nthere, Brother Senior?\" S. D.--\"To wait on the Right Worshipful Master\nand Wardens, act as their proxy in the active duties of the Lodge,\nattend to the preparation and introduction of candidates, and welcome\nand clothe all visiting brethren.\" R. W. M.--\"The Secretary's place in\nthe Lodge, Brother Junior?\" J. D.--\"At the right hand of the\nWorshipful Master in the East.\" R. W. M.--\"I thank you, brother. Your\nduty there, Brother Secretary?\" Sec.--\"The better to observe the Right\nWorshipful Master's will and pleasure; record the proceedings of the\nLodge; transmit the same to the Grand Lodge, if required; receive all\nmonies and money-bills from the hands of the brethren, pay them over\nto the Treasurer, and take his receipt for the same.\" R. W. M.--\"The\nTreasurer's place in the Lodge?\" Sec.--\"At the right hand of the Right\nWorshipful Master.\" R. W. M.--\"I thank you, brother. Your duty there,\nBrother Treasurer?\" Treasurer--\"Duly to observe the Right Worshipful\nMaster's will and pleasure; receive all monies and money-bills from\nthe hands of the Secretary; give a receipt for the same; keep a just\nand true account of the same; pay them out by order of the Right\nWorshipful Master and consent of the brethren.\" R. W. M.--\"The Junior\nOverseer's place in the Lodge, Brother Treasurer?\" Treas.--\"At the\nright hand of the Junior Warden in the South, Right Worshipful.\" R. W.\nM.--\"I thank you, brother. Your business there, Brother Junior\nOverseer?\" J. O.--\"To inspect all material brought up for the building\nof the Temple; approve or disapprove of the same; and, if approved,\npass it on to the Senior Overseer for further inspection.\" R. W.\nM.--\"The Senior Overseer's place in the Lodge?\" J. O.--\"At the right\nhand of the Senior Warden in the West, Right Worshipful.\" R. W. M.--\"I\nthank you, brother. Your business there, Brother Senior Overseer?\" S.\nO.--\"To inspect all materials brought up for the building of the\nTemple; and, if approved, pass it on to the Master Overseer at the\nEast gate for further inspection.\" R. W. M.--\"The Master Overseer's\nplace in the Lodge, Brother Senior Overseer?\" S. O.--\"At the right\nhand of the Right Worshipful Master in the East.\" R. W. M.--\"I thank\nyou, brother. Your business there, Brother Master Overseer?\" M.\nO.--\"To assist in the inspection of all materials brought up for the\nbuilding of the Temple; and if disapproved, to call a council of my\nbrother Overseers.\" R. W. M.--\"The Junior Warden's place in the Lodge,\nBrother Master Overseer?\" M. O.--\"In the South, Right Worshipful.\" R.\nW. M.--\"I thank you, brother. Your business there, Brother Junior?\" J.\nW.--\"As the sun in the South, at high meridian, is the beauty and\nglory of the day, so stands the Junior Warden in the South, the better\nto observe the time, call the crafts from labor to refreshment,\nsuperintend them during the hours thereof, see that none convert the\nhours of refreshment into that of intemperance or excess, and call\nthem on again in due season, that the Right Worshipful Master may have\nhonor, and they pleasure and profit thereby.\" R. W. M.--\"The Senior\nWarden's place in the Lodge?\" J. W.--\"In the West, Right Worshipful.\"\nR. W. M.--\"I thank you, brother. Your duty there, Brother Senior?\" S.\nW.--\"As the sun sets in the West to close the day, so stands the\nSenior Warden in the West, to assist the Right Worshipful in opening\nand closing the Lodge; take care of the jewels and implements; see\nthat none be lost; pay the craft their wages, if any be due; and see\nthat none go away dissatisfied.\" R. W. M.--\"The Master's place in the\nLodge?\" S. W.--\"In the East, Right Worshipful.\" R. W. M.--\"His duty\nthere?\" S. W.--\"As the sun rises in the East to open and adorn the\nday, so presides the Right Worshipful Master in the East to open and\nadorn his Lodge, set his crafts to work, and govern them with good and\nwholesome laws, or cause the same to be done.\" R. W. M.--\"I thank you,\nbrother.\" Gives three raps with the mallet, which calls up all the\nbrethren, takes off his hat and says, \"In like manner, so do I,\nstrictly prohibiting all profane language, private committees, or any\nother disorderly conduct, whereby the peace and harmony of this Lodge\nmay be interrupted, while engaged in its lawful pursuits; under no\nless penalty than the by-laws enjoin, or a majority of the brethren\npresent may see cause to inflict. Brethren, attend to giving the\nsigns.\" The Right Worshipful Master (all the brethren imitating him)\nextends his left arm from his body, so as to form an angle of about\nforty-five degrees, and holds his right hand transversely across his\nleft, the palms thereof about an inch apart. This is called the first\nsign of a Mason--is the sign of distress in the first degree, and\nalludes to the position a candidate's hands are placed when he takes\nthe obligation of an Entered Apprentice Mason; he then draws his right\nhand across his throat, the hand open, with his thumb next his throat,\ndrops it down by his side. This is called the due-guard of an Entered\nApprentice Mason, and alludes to the penal part of the obligation.\nNext he places the palm of his open right hand upon his left breast,\nand, at the same time, throws up his left hand, and so extends his\nleft arm as to form a right angle; from the shoulder to the elbow it\nis horizontal, from the elbow to the tip of the finger it is\nperpendicular. This is the sign and due-guard of a Fellow Craft Mason,\nand also alludes to the penal part of the obligation, which is\nadministered in this degree. After this, the Right Worshipful Master\ndraws his right hand across his bowels, with his hand open, and thumb\nnext his body, and drops it down by his side. This is the sign or\ndue-guard of a Master Mason, and, like the others, alludes to the\npenalty of this degree. He then throws up the grand hailing sign of\ndistress; this is given by raising both hands and arms to the elbow,\nperpendicularly, one on each side of the head, the elbows forming a\nsquare, his arms then drop by his side; he then clutches the third and\nlittle fingers of his right hand; with his thumb extended at the same\ntime, his middle and forefingers, brings up his hand in such a manner\nas to have the side of the middle finger touch the rim of the right\near, then lets it drop, and, as it falls, brings the outward side of\nthe little finger of the left hand across the wrist of the right, then\nlets them fall by his sides. This is the sign or due-guard of a Mark\nMaster Mason, and also alludes to the penal part of the obligation in\nthis degree. Here it is proper to remark that in the opening of any\nLodge of Masons, they commence giving the signs of an Entered\nApprentice, and go through all the signs of the different degrees, in\nregular gradation, until they arrive to the one which they are\nopening, and commence at the sign of the degree in which they are at\nwork, and descend to the last when closing. After going through all\nthe signs, as before described, the Right Worshipful Master declares\nthe Lodge opened in the following manner: \"I now declare this Lodge of\nMark Master Masons duly opened for the dispatch of business.\" The\nSenior Warden declares it to the Junior Warden, and he to the\nbrethren. The Right Worshipful Master then repeats a charge:\n\"Wherefore, brethren, lay aside all malice and guile,\" &c., &c.\n\nThe Lodge being opened and ready for business, the Right Worshipful\nMaster directs the Secretary to read the minutes of the last meeting,\nwhich generally brings to view the business of the present. If there\nare any candidates to be brought forward, that is generally the first\nbusiness. A Master Mason, wishing for further light in Masonry, sends\na petition to the Chapter, and requests to be advanced to the honorary\ndegree of Mark Master Mason; if there is no serious objection to the\npetition, it is entered on the minutes, and a committee of several\nappointed to inquire into his character, and report to the next\nregular communication: at that time, if the committee report in his\nfavor, and no serious objection is made against him otherwise, a\nmotion is made that the ballot pass; if carried, the Deacons pass the\nballot boxes; these boxes are the same as in the preceding degrees.\nWhen the balls are received, the box is presented to the Right\nWorshipful Master, Senior and Junior Wardens. R. W. M.--\"Clear in the\nWest, Brother Senior?\" S. W.--\"Clear, Right Worshipful.\" R. W.\nM.--\"Clear in the South, Brother Junior?\" J. W.--\"Clear, Right\nWorshipful.\" Right Worshipful Master says, \"Clear in the East.\" This\nbeing the case, the candidate is accepted; but if there is one black\nball in that end of the box which has the white tube, and the Senior\nWarden pronouncing \"Not clear,\" all stop, and inquiry is made, and the\nballot passes again; and, if blacked a third time, the candidate is\nrejected. It being otherwise, the Senior Deacon, who is the\ncandidate's conductor, passes out of the Lodge into the adjoining\nroom, where the candidate is in waiting, and there the conductor is\nfurnished with a small oblong square, six inches long; the candidate\nis presented with a large white marble keystone, weighing, probably,\ntwenty pounds, and is ordered, by his conductor, to take it by the\nlittle end, between his first and second fingers and thumb of his\nright hand. The door is then opened without ceremony, and they pass\ndirectly to the Junior Overseer's station at the South gate, which is\nnothing more than the Junior Warden's seat, and the conductor gives\nfour raps, with his block of timber, on a pedestal in front of the\nJunior Overseer's station. J. O.--\"Who comes here?\" Cond.--\"Two\nbrother Fellow Crafts, with materials for the Temple.\" J. O.--\"Have\nyou a specimen of your labor?\" Cond.--\"I have.\" J. O.--\"Present it.\"\nThe conductor then presents the piece of timber before described; the\nJunior Overseer receives it, and applies a small trying square to its\ndifferent angles, and they agreeing with the angles of the square, he\nsays, \"This is good work, square work, such work as we are authorized\nto receive.\" Returns the block of timber, and turning his eye upon the\ncandidate, asks, \"Who is this you have with you?\" Cond.--\"A brother\nFellow Craft.\" J. O.--\"Have you a specimen of your labor?\" Cand.--\"I\nhave.\" J. O.--\"Present it.\" The candidate then presents the keystone;\nthe Junior Overseer receives it, and applies his square to all its\nangles, and they not agreeing with the angles of the square, he says,\n\"What have you here, brother? this is neither an oblong nor a square,\nneither has it the regular mark of the craft upon it, but from its\nsingular form and beauty, I am unwilling to reject it; pass on to the\nSenior Overseer at the West gate for further inspection.\" They then\npass on to the Senior Overseer's station at the West gate, which is\nthe Senior Warden's seat, and give four raps, as before, on the\npedestal which stands in front of the Senior Overseer. S. O.--\"Who\ncomes here?\" Cond.--\"Two brother Fellow Crafts, with materials for the\nTemple.\" S. O.--\"Have you a specimen of your labor?\" Cond.--\"I have.\"\nS. O.--\"Present it.\" The conductor, as before, presents the block of\ntimber; the Senior Overseer applies his square to it, and finding it\nagrees with the angles of his square, says, \"This is good work, square\nwork, such work as we are authorized to receive; who is this you have\nwith you?\" Cond.--\"A brother Fellow Craft.\" S. O.--\"Have you a\nspecimen of your labor?\" Cand.--\"I have.\" S. O.--\"Present it.\" The\ncandidate then presents the keystone, and he applies it, but not\nfitting, he says, \"This is neither an oblong nor a square, neither has\nit the regular mark of the craft upon it; it is a curious wrought\nstone, and on account of its singular form and beauty, I am unwilling\nto reject it; pass on to the Master Overseer at the East gate for\nfurther inspection.\" They pass to to his station at the East gate, and\ngive four raps. M. O.--\"Who comes here?\" Cond.--\"Two brethren, Fellow\nCrafts, with their materials for the Temple.\" M. O.--\"Have you a\nspecimen of your labor?\" Cond.--\"I have.\" M. O.--\"Present it.\" The\nconductor presents his billet of wood to him, applies his square to\nit, and, like the other Overseers, says, \"This is good work, square\nwork, such work as we are authorized to receive; who is this you have\nwith you?\" Cond.--\"A brother Fellow Craft.\" M. O.--\"Have you a\nspecimen of your labor?\" Cand.--\"I have.\" M. O.--\"Present it.\" [It\nought here to be remarked that when the candidate is presented with\nthe keystone, and takes it between his thumb and two fingers, it hangs\nsuspended by his side, and he is requested to carry his work plumb,\nand the conductor taking good care to see that he does it, by the time\nhe arrives at the Master Overseer's station at the East gate, and when\nthe Master Overseer says \"Present it,\" the candidate is extremely\nwilling to hand over the keystone to him for inspection; for, by this\ntime, it becomes very painful to hold any longer the stone which he\nhas in charge.] The Master Overseer having received the keystone, he\napplies his square to the different angles of it, and, being found not\nto be square, he, like the other Overseers, says, \"This is neither an\noblong nor a square, neither has it the regular mark of the craft upon\nit.\" He then looks sternly upon the candidate and demands, \"Is this\nyour work?\" Cand.--\"It is not.\" M. O.--\"Is this your mark?\" Cand.--\"It\nis not.\" M. O.--\"Where did you get it?\" Cond.--\"I picked it up in the\nquarry.\" M. O.--\"Picked it up in the quarry? this explains the matter;\nwhat! been loitering away your time this whole week, and now brought\nup another man's work to impose upon the Grand Overseers! this\ndeserves the severest punishment. [Motions the candidate to stand.]\nBrother Junior and Senior Overseers, here is work brought up for\ninspection which demands a council.\" The Junior, Senior, and Master\nOverseers then assemble in council. M. O., presenting the stone--\"Did\na Fellow Craft present this to you for inspection, Brother Junior?\" J.\nO.--\"A Fellow Craft came to my office and presented this stone for\ninspection; I examined it, and found it was neither an oblong nor a\nsquare, neither, had it the regular mark of the craft upon it; but on\naccount of its singular form and beauty, I was unwilling to reject it,\nand ordered it to the Senior Overseer at the West gate for further\ninspection.\" M. O.--\"Brother Senior, was this stone presented to you\nfor inspection?\" S. O.--\"It was; I know of no use for it in the\nTemple; I tried it with the square, and observed it was neither an\noblong nor a square, neither had it the regular mark of the craft upon\nit; but on account of its singular form and beauty, I was unwilling to\nreject it, and, therefore, directed it to the Master Overseer at the\nEast gate for further inspection.\" M. O.--\"It was also presented to me\nfor inspection, but I do not know of any use which it can be in the\nbuilding.\" S. O.--\"I know of no use for it.\" J. O.--\"I know of no use\nfor it.\" M. O.--\"Brother Senior, what shall we do with it?\" S.\nO.--\"Heave it over among the rubbish.\" The Master and Senior Overseers\nthen take the stone between them, and after waving it backward and\nforward four times, they heave it over in such a manner that the one\nletting go while the stone is arriving at the highest point, it brings\nthe stone in a quarterly direction over the other's left shoulder; the\nJunior Overseer, being stationed in a suitable position, at this\nmoment receives the stone, and carries it away into the preparation\nroom. R. W. M.--\"Brother Senior Warden, assemble the crafts to receive\nwages.\" At this command the brethren all arise, and form a procession\nsingle file; the candidate is placed at the head of the procession,\nand when stationed, is told that \"the last shall be first, and the\nfirst last.\" The procession being formed, they commence singing the\nfollowing song: \"Mark Masters all appear,\" &c., and, at the same time,\ncommence a circular march (against the course of the sun) around the\nroom, giving all the signs during their march, beginning with that of\nEntered Apprentice, and ending at that of Mark Master. They are given\nin the following manner: The first revolution each brother, when\nopposite the Right Worshipful Master, gives the first sign in Masonry.\nThe second revolution, when opposite the Master, the second; and so\non, until they give all the signs to that of Mark Master. While the\nceremony is going on in the Lodge, the Senior Grand Warden procures a\nsufficient number of cents and passes into the preparation room, and\nopens a lattice window in the door which communicates to the Lodge\nroom, and when the craftsmen arrive to the Mark Master Mason's sign,\neach of them, in their last revolution, puts his hand through the\nwindow in the door and gives a token (this is given by shutting the\nthird and little fingers, extending the fore and middle fingers, and\nplacing the thumb over them in a suitable manner to receive the penny\nor cent), and receives a penny or cent from the Senior Grand Warden.\nMatters are so timed in the march, that when they come to that part of\nthe song which says, \"Caution them to beware of the right hand,\" it\ncomes the turn of the candidate to put his hand through the aperture\nof the door and receive his penny, but not being able to give the\ntoken, he is detected as an impostor, and the Senior Grand Warden,\ninstead of giving him his penny, seizes him by the hand and draws his\narm full length through the door and holds him securely, exclaiming at\nthe same time, \"An impostor! an impostor!\" Others, who are in the room\nwith the Senior Grand Warden, cry out, \"Chop off his hand! chop off\nhis hand!\" At this moment the conductor steps to the candidate and\nintercedes warmly in his behalf. Cond.--\"Spare him! spare him!\" S. G.\nW.--\"He is an impostor. He has attempted to receive wages without\nbeing able to give the token. The penalty must be inflicted.\"\nCond.--\"He is a brother Fellow Craft, and on condition that you will\nrelease him, I will be responsible that he shall be taken before the\nRight Worshipful Master, where all the circumstances shall be made\nknown, and, if he condemns him, I will see that the penalty is\ninflicted.\" S. G. W.--\"On these conditions, I release him.\" The\ncandidate is released, and taken before the Right Worshipful Master.\nCond.--\"This young Fellow Craft has brought up work for inspection,\nwhich was not his own, and has attempted to receive wages for it; he\nwas detected at the Senior Grand Warden's apartment as an impostor,\nand I became responsible, on condition of his release, that he should\nappear before the Right Worshipful, and if, after a fair trial, you\nshould pronounce him guilty, that I should see the penalty of an\nimpostor inflicted upon him.\" R. W. M.--\"Brother Junior Overseer, did\nthis man bring up work to your station for inspection?\" J. O.--\"He\ndid. I inspected it, and observed that it was neither an oblong nor a\nsquare, neither had it the regular mark of the craft upon it; but on\naccount of its singular form and beauty, I was unwilling to reject it;\ntherefore, I ordered it passed to the Senior Overseer's station at the\nWest gate for further inspection.\" R. W. M.--\"Brother Senior Overseer,\ndid this young man bring up work to you for inspection?\" S. O.--\"He\ndid; and I, for similar reasons offered by Brother Junior Overseer,\nwas unwilling to reject it, and ordered it passed on to the Master\nOverseer at the East gate for further inspection.\" R. W. M.--\"Brother\nMaster Overseer, did this young man bring up work to you for\ninspection?\" M. O.--\"He did. I inspected the work, and observed that\nit was neither an oblong nor a square, neither had it the regular mark\nof the craft upon it; I then asked him if it was his work. He admitted\nthat it was not. I asked him where he got it; he said he picked it up\nin the quarry. I rebuked him severely for his attempt to impose upon\nthe Grand Overseers, and for loitering away his time, and then\nbringing up another man's work for inspection. I then called a council\nof my brother Overseers, and we, knowing no use for the work, hove it\nover among the rubbish.\" R. W. M.--\"Senior Grand Warden, did the young\nman attempt to receive wages at your apartment?\" S. G. W.--\"He did,\nand I detected him as an impostor, and was about to inflict the\npenalty, but the conductor becoming responsible, that if I would\nrelease him, he would see the impostor taken before the Right\nWorshipful, and, if found guilty, that the penalty should be\ninflicted, I released him.\" R. W. M.--\"Young man, it appears that you\nhave been loitering away your time this whole week, and have now\nbrought up another man's work for inspection, to impose upon the Grand\nOverseers, and what is more, you have attempted to receive wages for\nlabor which you never performed; conduct like this deserves prompt\npunishment. The penalty of an impostor is that of having his right\nhand chopped off. This young man appears as though he deserved a\nbetter fate, and as though he might be serviceable in the building of\nthe Temple. Are you a Fellow Craft?\" Cand.--\"I am.\" R. W. M.--\"Can you\ngive us any proof of it?\" Candidate gives the sign of a Fellow Craft.\nR. W. M.--\"He is a Fellow Craft. Have you ever been taught how to\nreceive wages?\" Cand.--\"I have not.\" R. W. M.--\"This serves, in a\nmeasure, to mitigate his crime. If you are instructed how to receive\nwages, will you do better in future, and never again attempt to impose\non the Grand Overseers, and, above all, never attempt to receive wages\nfor labor which you never performed.\" Cand.--\"I will.\" R. W. M.--\"The\npenalty is remitted.\" The candidate is then taken into the preparation\nroom and divested of his outward apparel, and all money and valuables,\nhis breast bare, and a cable-tow four times around his body; in which\ncondition he is conducted to the door, when the conductor gives four\ndistinct knocks, upon the hearing of which the Senior Warden says to\nthe Right Worshipful, \"While we are peaceably at work on the fourth\ndegree of Masonry, the door of our Lodge appears to be alarmed.\" R. W.\nM.--\"Brother Junior, see the cause of that alarm.\" The Junior Warden\nthen steps to the door and answers the alarm by four knocks, the\nconductor and himself each giving another; the door is then partly\nopened, and the Junior Warden then asks, \"Who comes there?\" Cond.--\"A\nworthy brother, who has been regularly initiated as an Entered\nApprentice, served a proper time as such; passed to the degree of\nFellow Craft; raised to the sublime degree of a Master Mason; and now\nwishes further light in Masonry, by being advanced to the more\nhonorable degree of a Mark Master Mason.\" J. W.--\"Is it of his own\nfree will and accord he makes this request?\" Cond.--\"It is.\" J.\nW.--\"Is he duly and truly prepared?\" Cond.--\"He is.\" J. W.--\"Has he\nwrought in the quarry, and exhibited specimens of his skill in the\npreceding degrees?\" Cond.--\"He has.\" J. W.--\"By what further right or\nbenefit does he expect to obtain this favor?\" Cond.--\"By the benefit\nof a pass-word.\" J. W.--\"Has he a pass-word?\" Cond.--\"He has not, but\nI have it for him.\" J. W.--\"Give it to me.\" Conductor whispers in his\near, \"JOPPA.\" J. W.--\"The pass-word is right. You will let him wait\nuntil the Right Worshipful Master is made acquainted with his request\nand his answer returned.\" The Junior Warden returns him to the Right\nWorshipful Master, where the same questions are asked and answers\nreturned, as at the door. The Right Worshipful Master then says,\n\"Since he comes endowed with the necessary qualifications, let him\nenter in the name of the Lord, and take heed on what he enters.\n[Previous to the candidate's entering, one of the brethren, who is\nbest qualified for the station, is selected and furnished with an\nengraving chisel and mallet, and placed near the door, so that when\nthe candidate enters, it is on the edge of an engraving chisel, under\nthe pressure of the mallet. As this is the business of no particular\nofficer, we have, for convenience, styled him executioner.] Brother,\nit becomes my duty to put a mark on you, and such a one, too, as you\nwill probably carry to your grave.\" Places the edge of the chisel near\nhis left breast and makes several motions with the mallet, as though\nhe was about to strike upon the head of the chisel. Executioner--\"This\nis a painful undertaking; I do not feel able to perform it, Right\nWorshipful (turning to the Right Worshipful Master); this task is too\npainful; I feel that I cannot perform it; I wish the Right Worshipful\nwould select some other brother to perform it in my stead.\" R. W.\nM.--\"I know the task is unpleasant, and a painful one; but as you have\nundertaken to perform it, unless some other brother will volunteer his\nservice and take your place, you must proceed.\" Exec--\"Brother\n(calling the name), will you volunteer your service and take my\nplace?\" Brother--\"I cannot consent to do it (after several\nsolicitations and refusals).\" Exec.--\"Right Worshipful, no brother\nfeels willing to volunteer his services, and I declare I feel\nunwilling and unable to perform it.\" R. W. M.--\"As no brother feels\ndisposed to take your station, it becomes your duty to perform it\nyourself.\" Exec. (taking his station) \"Brethren, support the candidate\n(several take hold of the candidate); brother (naming some physician\nor surgeon), will you assist?\" Doctor (stepping up)--\"Brethren, it\nbecomes necessary that we should have a bowl, or some other vessel, to\nreceive the blood.\" A bowl is presented, having the appearance of\nblood upon it, and is held in a suitable position to receive the\nblood; the surgeon places his fingers on the left breast of the\ncandidate, and gives counsel where it would be advisable to inflict\nthe wound. The executioner then places the edge of the chisel near the\nspot and draws back the mallet, and while making several false\nmotions, says, \"Operative Masons make use of the engraving chisel and\nmallet to cut, hew, carve, and indent their work; but we, as Free and\nAccepted Masons, make use of them for a more noble and glorious\npurpose; we use them to cut, hew, carve, and indent the mind;\" giving,\nat the instant the last word is pronounced, a severe blow with the\nmallet upon the head of the chisel, without the least injury to the\ncandidate, which often terrifies him to an alarming degree. The\ncandidate is then conducted four times around the Lodge, and each\ntime, as he passes the station of the Master, Senior and Junior\nWardens, they each give one loud rap with their mallet; the Master, in\nthe meantime, reads the following passages of Scripture: Psalms\ncxviii. 22. \"The stone which the builders refused is become the\nheadstone of the corner.\" Matt. xxi. 42. \"Did ye never read in the\nScriptures the stone which the builders rejected, the same is become\nthe head of the corner?\" Luke xx. 17. \"What is this, then, that is\nwritten: The stone which the builders rejected, the same is become the\nhead of the corner?\" Acts iv. 11. \"This is the stone which was set at\nnought of you builders which is become the head of the corner.\" The\nreading of them is so timed as to be completed just as the candidate\narrives at the Junior Warden's post; here he stops, and the same\nquestions are asked and answers returned, as at the door; the same\npasses at the Senior Warden and Master, who orders the candidate to be\nconducted back to the Senior Warden in the West, by him to be taught\nto approach the East by four upright regular steps, his feet forming a\nsquare, and body erect at the altar; the candidate then kneels and\nreceives the obligation, as follows:\n\n  \"I, A. B., of my own free will and accord, in presence of Almighty\n  God, and this Right Worshipful Lodge of Mark Master Masons, do\n  hereby and hereon, in addition to my former obligations, most\n  solemnly and sincerely promise and swear, that I will not give the\n  degree of a Mark Master Mason to anyone of an inferior degree, nor\n  to any other person in the known world, except it be to a true and\n  lawful brother or brethren of this degree, and not unto him nor\n  unto them whom I shall hear so to be, but unto him and them only\n  whom I shall find so to be, after strict trial and due\n  examination, or lawful information given. Furthermore, do I\n  promise and swear, that I will support the constitution of the\n  General Grand Royal Arch Chapter of the United States of America,\n  also the Grand Royal Arch Chapter of this State, under which this\n  Lodge is held, and conform to all the by-laws, rules and\n  regulations of this or any other Lodge of Mark Master Masons, of\n  which I may at any time hereafter become a member. Furthermore,\n  do I promise and swear that I will obey all regular signs and\n  summons given, handed, sent, or thrown to me from the hand of a\n  brother Mark Master Mason, or from the body of a just and legally\n  constituted Lodge of such, provided it be within the length of my\n  cable tow. Furthermore do I promise and swear, that I will not\n  wrong this Lodge, or a brother of this degree, to the value of his\n  wages (or one penny), myself, knowingly, nor suffer it to be done\n  by others, if in my power to prevent it. Furthermore, do I promise\n  and swear, that I will not sell, swap, barter or exchange my mark,\n  which I shall hereafter choose, nor send it a second time to\n  pledge until it is lawfully redeemed from the first. Furthermore,\n  do I promise and swear, that I will receive a brother's mark when\n  offered to me requesting a favor, and grant him his request, if in\n  my power and if it is not in my power to grant his request, I will\n  return him his mark with the value thereof, which is half a shekel\n  of silver, or quarter of a dollar. To all of which I do most\n  solemnly and sincerely promise and swear, with a fixed and steady\n  purpose of mind in me, to keep and perform the same, binding\n  myself under no less penalty than to have my right ear smote off,\n  that I may forever be unable to hear the word, and my right hand\n  chopped off, as the penalty of an impostor, if I should ever prove\n  wilfully guilty of violating any part of this my solemn oath or\n  obligation of a Mark Master Mason. So help me God, and make me\n  steadfast to keep and perform the same.\"\n\n\"Detach your hand and kiss the book\"\n\nThe Master then produces the same keystone, concerning which so much\nhas already been said, and says to the candidate, \"We read in a\npassage of Scripture--Rev. II 17 'To him that overcometh will I give\nto each of the hidden manna, and will give him a white stone, and in\nthe stone a new name written, which no man knoweth save him that\nreceiveth it'\" He then presents the stone to the candidate and says,\n'I now present you with a white stone, on which is written a new name;\nwe give the words that form this circle (the letters are so engraved\non the stone as to form a circle), the initials are H T W S S T K\nS--Hiram Tyran, Widow's Son, sent to King Solomon. These, placed in\nthis form were the mark of our Grand Master, Hiram Abiff. At present\nthey are used as the general MARK of this degree, and in the centre of\nthem each brother places his own individual MARK.' The stone is\nremoved, and the candidate still remains on his knees at the altar,\nthe Master then takes the jewel containing his mark from his neck and\npresents it to the candidate--requests of him some favor, such as the\nloan of five, ten, or twenty dollars. The candidate having left all\nhis money and valuables in the preparation room, answers, \"I cannot do\nit. I have no money about me,\" and offers to return the MARK to the\nMaster, but he refuses to take it, and says to the candidate, \"Have\nyou not just sworn that you will receive a brother Mark Master's mark\nwhen offered to you, requesting a favor, and if not in your power to\ngrant the favor, you would return him his mark with the value of it?\nIs this the way you mind your obligations? Here I presented my mark\nwith a request for a small favor; you say you cannot grant it, and\noffer to return my MARK alone? Where is the quarter of a dollar you\nhave sworn to return with it?\" The candidate, much embarrassed,\nanswers, \"I cannot do even that. I have no money about me. It was all\ntaken from me in the preparation room.\" The Master asks, \"Are you\nquite sure you have none?\" Candidate answers, \"I am, it is all in the\nother room.\" Master--\"You have not examined; perhaps some friend has,\nin pity to your destitute situation, supplied you with that amount\nunknown to yourself; feel in all your pockets, and if you find, after\na thorough search, that you have really none, we shall have less\nreason to think that you meant wilfully to violate your obligation.\"\nThe candidate examines his pockets and finds a quarter of a dollar,\nwhich some brother had slyly placed there; this adds not a little to\nhis embarrassment; he protests he had no intention of concealing it;\nreally supposed he had none about him, and hands it to the Master,\nwith his mark. The Master receives it and says to the candidate,\n\"Brother, let this scene be a striking lesson to you: should you ever\nhereafter have a mark presented you by a worthy brother, asking a\nfavor, before you deny him make diligent search, and be quite sure of\nyour inability to serve him; perhaps you will then find, as in the\npresent instance, that some unknown person has befriended you, and you\nare really in a better situation than you think yourself.\" The\ncandidate then rises and is made acquainted with the grips, words, and\nsigns of this degree. The pass-grip of this degree is made by\nextending the right arms and clasping the fingers of the right hands,\nas one would naturally do to assist another up a steep ascent; the\npass-word is \"JOPPA;\" the real grip is made by locking the little\nfingers of the right hand, bringing the knuckles together, placing the\nends of the thumbs against each other; the word is \"Mark well.\" The\nsigns have been described. After the grips, words, and signs are given\nand explained (see Lectures), the Master says, \"Brother, I now present\nyou with the tools of a Mark Master (here he points them out in the\ncarpet, or in the chart), which are the chisel and mallet; they are\nthus explained: The chisel morally demonstrates the advantages of\ndiscipline and education; the mind, like the diamond in its original\nstate, is rude and unpolished, but as the effect of the chisel on the\nexternal coat soon presents to view the latent beauties of the\ndiamond, so education discovers the latent beauties of the mind, and\ndraws them forth to range the large field of matter and space, to\ndisplay the summit of human knowledge, our duty to God and man. The\nmallet morally teaches to correct irregularities, and to reduce man to\na proper level; so that by quiet deportment, he may, in the school of\ndiscipline, learn to be content. What the mallet is to the workmen,\nenlightened reason is to the passions; it curbs ambition, it depresses\nenvy, it moderates anger, and it encourages good dispositions, whence\narises among good Masons that comely order,\n\n        'Which nothing earthly gives, or can destroy,\n        The soul's calm sunshine, and the heartfelt joy.'\"\n\nThe Worshipful Master then delivers a charge to the candidate, which\ncompletes the ceremony of advancement to this degree.\n\n       *       *       *       *       *\n\n\nCEREMONIES GENERALLY GONE THROUGH IN CLOSING A LODGE OF MARK MASONS.\n\nThe Worshipful Master says, \"Brother Junior Warden, assemble the\nbrethren, and form a procession for the purpose of closing the\nLodge.\" The brethren then assemble and commence a circular march,\nsinging the song, \"Mark Masons all appear.\" After the song is\ncompleted, the brethren compare the wages they have received, and\nfinding that all have received alike (one penny or cent), they begin\nto murmur among themselves, some pretending to think they ought to\nhave more, as they have done all the labor. They finally throw down\ntheir wages upon the altar, declaring if they cannot be dealt justly\nwith, they will have none. The Worshipful Master calls to order, and\ndemands the cause of the confusion. Some brother answers, \"Worshipful,\nwe are not satisfied with the manner of paying the workmen, for we\nfind those who have done nothing, and even the candidate just\nreceived, is paid just as much as we, who have borne the heat and\nburden of the day.\" Master says, \"It is perfectly right.\" Brother--\"It\ncannot be right--it is very unreasonable.\" Master--\"Hear what the law\nsays on the subject.\" He then reads the following parable--Matt. XX.\n1-16. \"For the kingdom of heaven is like unto a man that is a\nhouseholder, which went out early in the morning to hire laborers into\nhis vineyard. And when he had agreed with the laborers for a penny a\nday, he sent them into his vineyard. And he went out about the third\nhour, and saw others standing idle in the market-place, and said unto\nthem, 'Go ye also into the vineyard, and whatsoever is right, I will\ngive you.' And they went their way. Again he went out about the sixth\nand ninth hour, and did likewise. And about the eleventh hour he went\nout and found others standing idle, and saith unto them, 'Why stand ye\nhere all the day idle?' They say unto him, 'Because no man hath hired\nus.' He saith unto them, 'Go ye also into the vineyard, and whatsoever\nis right, that shall ye receive.' So when even was come, the lord of\nthe vineyard said unto his steward, 'Call the laborers, and give them\ntheir hire, beginning from the last unto the first.' And when they\ncame that were hired about the eleventh hour, they received every man\na penny. But when the first came, they supposed that they should have\nreceived more, and they likewise received every man a penny. And when\nthey had received it, they murmured against the good man of the house,\nsaying, 'These last have wrought but one hour, and thou hast made them\nequal unto us, which have borne the burden and heat of the day.' But\nhe answered one of them and said, 'Friend, I do thee no wrong; didst\nthou not agree with me for a penny? Take that thine is, and go thy\nway; I will give unto this last even as unto thee. Is it not lawful\nfor me to do what I will with mine own? Is thine eye evil because I am\ngood? So the last shall be first, and the first last; for many be\ncalled, but few chosen.'\" The brethren then declare themselves\nsatisfied; the signs are given from Mark Master down to the Entered\nApprentice, and the Master declares the Lodge closed.\n\n       *       *       *       *       *\n\n\nLECTURE ON THE FOURTH DEGREE OF MASONRY, OR MARK MASTER'S DEGREE.\n\n\nFIRST SECTION.\n\nQuestion--Are you a Mark Master Mason? Answer--I am; try me.\n\nQ. By what will you be tried? A. By the engraving chisel and mallet.\n\nQ. Why by the engraving chisel and mallet? A. Because they are the\nproper masonic implements of this degree.\n\nQ. On what was the degree founded? A. On a certain keystone which\nbelonged to the principal arch of King Solomon's Temple.\n\nQ. Who formed this keystone? A. Our worthy Grand Master, Hiram Abiff.\n\nQ. What were the preparatory steps relative to your advancement to\nthis degree? A. I was caused to represent one of the Fellow Craft at\nthe building of King Solomon's Temple, whose custom it was, on the eve\nof every sixth day, to carry up their work for inspection.\n\nQ. Why was you caused to represent these Fellow Crafts? A. Because our\nworthy Grand Master, Hiram Abiff, had completed this keystone\nagreeable to the original plan, and before he gave orders to have it\ncarried up to the Temple, was slain by three ruffians, as already\nrepresented in the preceding degrees; and it so happened that on the\neve of a certain sixth day, as the craft were carrying up work for\ninspection, a young Fellow Craft discovered this stone in the quarry,\nand from its singular form and beauty, supposing it to belong to some\npart of the Temple, carried it up for inspection.\n\nQ. Who inspected it? A. The Grand Overseers, placed at the East, West,\nand South gates.\n\nQ. How did they inspect it? A. On its being presented to the Junior\nOverseer at the South gate, he observed that it was neither an oblong\nor a square, neither had it the regular mark of the craft upon it; but\nfrom its singular form and beauty was unwilling to reject it,\ntherefore ordered it to be passed to the Senior Overseer at the West\ngate for further inspection; who, for similar reasons, suffered it to\npass to the Master Overseer at the East gate, who held a consultation\nwith his brother Overseers, and they observed, as before, that it was\nneither an oblong or square, neither had it the regular mark of the\ncraft upon it; and neither of them being Mark Master Masons, supposed\nit of no use in the building, and hove it over among the rubbish.\n\nQ. How many Fellow Crafts were there engaged at the building of the\nTemple? A. Eighty thousand.\n\nQ. Were not the Master Overseers liable to be imposed upon by\nreceiving bad work from the hands of such a vast number of workmen? A.\nThey were not.\n\nQ. How was this imposition prevented? A. By the wisdom of King\nSolomon, who wisely ordered that the craftsman who worked should\nchoose him a particular mark and place it upon all his work; by which\nit was known and distinguished when carried up to the building, and,\nif approved, to receive wages.\n\nQ. What was the wages of a Fellow Craft? A. A penny a day.\n\nQ. Who paid the craftsmen? A. The Senior Grand Warden.\n\nQ. Was not the Senior Grand Warden liable to be imposed upon by\nimpostors in paying off such a vast number of workmen? A. He was not.\n\nQ. How was this imposition prevented? A. By the wisdom of King\nSolomon, who also ordered that every craftsman applying to receive\nwages, should present his right hand through a lattice window of the\ndoor of the Junior Grand Warden's apartment, with a copy of his mark\nin the palm thereof, at the same time giving a token.\n\nQ. What was that token? (This was before explained.)\n\nQ. What did it allude to? A. To the manner of receiving wages; it was\nalso to distinguish a true craftsman from an impostor.\n\nQ. What is the penalty of an impostor? A. To have his right hand\nchopped off.\n\n       *       *       *       *       *\n\n\nSECOND SECTION.\n\nQuestion--Where was you prepared to be made a Mark Master Mason? A. In\nthe room adjoining the body of a just and lawfully constituted Lodge\nof such, duly assembled in a room or place, representing a workshop\nthat was erected near the ruins of King Solomon's Temple.\n\nQ. How was you prepared? A. By being divested of all my outward\napparel and all money; my breast bare, with a cable-tow four times\nabout my body, in which situation I was conducted to the door of a\nLodge, where I gave four distinct knocks.\n\nQ. What do these four distinct knocks allude to? A. To the fourth\ndegree of Masonry; it being that on which I was about to enter.\n\nQ. What was said to you from within? A. Who comes there?\n\nQ. Your answer? A. A worthy brother, who has been regularly initiated\nas an Entered Apprentice, served a proper time as such; passed to the\nFellow Craft; raised to the sublime degree of a Master Mason; and now\nwishes further light in Masonry, by being advanced to the more\nhonorable degree of a Mark Master Mason.\n\nQ. What further was said to you from within? A. I was asked if it was\nof my own free will and accord I made this request; if I was duly and\ntruly prepared; worthy and well qualified; had wrought in the\nquarries, and exhibited specimens of my skill and proficiency in the\npreceding degrees; all of which being answered in the affirmative, I\nwas asked by what further right or benefit I expected to gain this\nfavor.\n\nQ. Your answer? A. By the benefit of a pass-word.\n\nQ. What was that pass-word? A. JOPPA.\n\nQ. What did it allude to? A. The city of Joppa, the place where the\nmaterials were landed for building king Solomon's Temple, after being\nprepared in the forest of Lebanon, and carried there on floats (by\nsea). [Masonic tradition informs us that the banks of this place are\nso perpendicular that it was impossible to ascend them without\nassistance from above, which was effected by brethren stationed there,\nwith this strong grip; this has been explained; which, together with\nthe word JOPPA, has since been adopted as a proper pass to be given\nbefore entering any well-regulated Lodge of Mark Master Masons.]\n\nQ. What further was said to you from within? A. I was bid to wait till\nthe Right Worshipful Master in the East was made acquainted with my\nrequest and his answer returned.\n\nQ. When his answer was returned, what followed? A. I was caused to\nenter the Lodge.\n\nQ. On what did you enter? A. On the edge of the engraving chisel,\nunder the pressure of the mallet, which was to demonstrate the moral\nprecepts of this degree, and make a deep and lasting impression on my\nmind and conscience.\n\nQ. How was you then disposed of? A. I was conducted four times\nregularly around the Lodge and halted at the Junior Warden's in the\nSouth, where the same questions were asked, and answers returned as at\nthe door.\n\nQ. How did the Junior Warden dispose of you? A. He ordered me to be\nconducted to the Senior Warden in the West, where the same questions\nwere asked, and the same answers returned as before.\n\nQ. How did the Senior Warden dispose of you? A. He ordered me to be\nconducted to the Right Worshipful Master in the East, where the same\nquestions were asked, and answers returned as before; who likewise\ndemanded of me from whence I came, and whither I was traveling.\n\nQ. Your answer? A. From the West, and traveling to the East.\n\nQ. Why do you leave the West and travel to the East? A. In search of\nlight.\n\nQ. How did the Right Worshipful Master dispose of you? A. He ordered\nme to be conducted back to the West, from whence I came, and put in\nthe care of the Senior Warden, who taught me how to approach the East,\nthe place of light, by advancing upon four upright regular steps to\nthe fourth step, my feet forming a square, and my body erect at the\naltar before the Right Worshipful Master.\n\nQ. What did the Right Worshipful Master do with you? A. He made a Mark\nMaster Mason of me.\n\nQ. How? A. In due form.\n\nQ. What was that due form? A. Both knees bent, they forming a square,\nboth my hands on the Holy Bible, Square, and Compass, my body being\nerect; in which posture I took upon me the solemn oath or obligation\nof a Mark Master Mason.\n\nQ. Have you that oath or obligation? A. I have.\n\nQ. Will you give it me? A. I will, with your assistance. [Here, as in\nthe preceding degree, you repeat after the Right Worshipful Master, I,\nA. B., etc. See pages 67 and 68.]\n\nQ. After your oath or obligation, what follows? A. Information was\nbrought that the Temple was almost completed, but the craft was all in\nconfusion for want of a certain keystone, which none of them had been\ninstrumental to make.\n\nQ. What followed? A. King Solomon believing in confidence, that our\nworthy Grand Master, Hiram Abiff, had completed this keystone\nagreeable to the original plan, ordered inquiry to be made among the\nMaster Overseers, if a stone bearing a particular mark had been\npresented to them for inspection; and on inquiry being made, it was\nfound that there had.\n\nQ. What followed? A. King Solomon ordered search to be made for the\nstone, when it was found, and afterwards applied to its intended use.\n\nQ. What color was the stone? A. White.\n\nQ. What did it allude to? A. To a passage in Scripture, where it says,\n\"To him that overcometh will I give to eat of the hidden manna, and I\nwill give him a white stone, and in the stone a new name written,\nwhich no man knoweth saving him that receiveth.\"\n\nQ. What was that new name? A. The letters on the stone and the\ninitials of the words for which they stand, viz.: H. T. W. S. S. T. K.\nS.\n\nQ. Of what use is this new name to you in Masonry? A. It was the\noriginal mark of our worthy Grand Master, Hiram Abiff, and is the\ngeneral mark of this degree, and the letters form the circle, in the\ncentre of which every brother of this degree places his particular\nmark, to which his obligation alludes.\n\nQ. What followed? A. I was more fully instructed with the secrets of\nthis degree.\n\nQ. Of what do they consist? A. Of signs and tokens.\n\nQ. Have you a sign? A. I have.\n\nQ. What is it called? A. Heave over.\n\nQ. What does it allude to? A. To the manner of heaving over work that\nthe Overseers said was unfit for the Temple; also the manner the\nkeystone was hove over.\n\nQ. Have you any other sign? A. I have (at the same time giving it).\n\nQ. What is that? A. The due-guard of a Mark Master Mason.\n\nQ. What does it allude to? A. To the penalty of my obligation; which\nis, that my right ear should be smote off, that I might forever be\nunable to hear the word, and my right hand be chopped off, as the\npenalty of an impostor, if I should ever prove wilfully guilty of\nrevealing any part of my obligation.\n\nQ. Have you any further sign? A. I have.\n\nQ. What is that? A. The grand sign, or sign of distress.\n\nQ. What does it allude to? A. To the manner the Fellow Crafts carry\ntheir work up to the Temple for inspection; also the manner I was\ntaught to carry my work, on my advancement to this degree.\n\nQ. Have you any other sign? A. I have not; but I have a token (gives\nit to him).\n\nQ. What is this? A. The pass-grip of a Mark Master Mason.\n\nQ. What is the name of it? A. \"JOPPA.\"\n\nQ. What does it allude to? A. The city of Joppa.\n\nQ. Have you any other token? A. I have.\n\nQ. What is this? A. The real grip of a Mark Master Mason.\n\nQ. What is the name of it? A. MARK WELL.\n\nQ. What does it allude to? A. To a passage of Scripture, where it\nsays, \"Then he brought me back the way of the gate of the outward\nsanctuary, which looketh towards the East, and it was shut; and the\nLord said unto me, son of man, mark well, and behold with thine eyes,\nand hear with thine ears, all that I say unto thee concerning all the\nordinances of the house of the Lord, and the laws thereof, and mark\nwell the entering in of the house, with the going forth of the\nsanctuary.\"\n\nQ. Who founded this degree? A. Our three ancient Grand Masters, viz.:\nSolomon, King of Israel, Hiram, King of Tyre, and Hiram Abiff.\n\nQ. Why was it founded? A. Not only as an honorary reward, to be\nconferred on all who have proved themselves meritorious in the\npreceding degrees, but to render it impossible for a brother to suffer\nfor the immediate necessities of life, when the price of his mark\nwill procure them.\n\nQ. A brother pledging his mark and asking a favor, who does he\nrepresent? A. Our worthy Grand Master, Hiram Abiff, who was a poor\nman, but on account of his great skill and mysterious conduct at the\nbuilding of King Solomon's Temple, was most eminently distinguished.\n\nQ. A brother receiving a pledge and granting a favor, whom does he\nrepresent? A. King Solomon, who was a rich man, but renowned for his\nbenevolence.\n\n       *       *       *       *       *\n\n\nTHE PAST MASTER'S DEGREE.\n\nThis degree is very simple. It is necessary that a Master Mason should\ntake this degree before he can, constitutionally, preside over a Lodge\nof Master Masons as Master of it; and when a Master Mason is elected\nMaster of a Lodge, who has not previously received the Past Master's\ndegree, it is then conferred upon him, often without any other\nceremony than that of administering the obligation.\n\nThis Lodge is opened and closed in the same manner that the Lodges of\nthe first three degrees are; the candidate petitions and is balloted\nfor in the same manner, but he is received into the Lodge in a very\ndifferent manner. He is conducted into the Lodge without any previous\npreparation, when the presiding officer rises and says, \"Brethren, it\nis inconvenient for me to serve you any longer as Master of this\nLodge. I wish you would select some other brother for that purpose.\"\nThe candidate is nominated, the usual forms of balloting for officers\nare then dispensed with, and a vote of the Lodge is taken by yeas and\nnays. The candidate is elected, and generally refuses to serve, but he\nis eventually prevailed on to accept; whereupon the presiding officer\naddresses the Master-elect in the words following, viz.:\n\n  \"Brother, previous to your investiture, it is necessary that you\n  assent to those ancient charges and regulations, which point out\n  the duty of a Master of a Lodge.\n\n  1. You agree to be a good man and true, and strictly to obey the\n  moral law.\n\n  2. You agree to be a peaceable subject, and cheerfully to conform\n  to the laws of the country in which you reside.\n\n  3. You promise not to be concerned in any plots or conspiracies\n  against government; but patiently to submit to the decisions of\n  the supreme legislature.\n\n  4. You agree to pay a proper respect to the civil magistrate, to\n  work diligently, live creditably, and act honorably by all men.\n\n  5. You agree to hold in veneration the original rules and patrons\n  of Masonry, and their regular successors, supreme and subordinate,\n  according to their stations, and to submit to the awards and\n  resolutions of your brethren when convened, in every case\n  consistent with the constitution of the Order.\n\n  6. You agree to avoid private piques and quarrels, and to guard\n  against intemperance and excess.\n\n  7. You agree to be cautious in carriage and behavior, cautious to\n  your brethren, and faithful to your Lodge.\n\n  8. You promise to respect genuine brethren and discountenance\n  impostors, and all dissenters from the original plan of Masonry.\n\n  9. You agree to promote the general good of society, to cultivate\n  the social virtues, and to propagate a knowledge of the arts.\n\n  10. You promise to pay homage to the Grand Master for the time\n  being, and to his officer when duly installed, strictly to conform\n  to every edict of the Grand Lodge or General Assembly of Masons\n  that is not subversive of the principles and ground work of\n  Masonry.\n\n  11. You admit that it is not in the power of any man, or body of\n  men, to make innovations in the body of Masonry.\n\n  12. You promise a regular attendance on the committees and\n  communications of the Grand Lodge, on receiving proper notice, and\n  to pay attention to all the duties of Masonry on convenient\n  occasions.\n\n  13. You admit that no new Lodge can be formed without permission\n  of the Grand Lodge, and that no countenance be given to any\n  irregular Lodge, or to any person clandestinely initiated therein,\n  being contrary to the ancient charges of the Order.\n\n  14. You admit that no person can be regularly made a Mason in, or\n  admitted a member of any regular Lodge, without previous notice,\n  and due inquiry into his character.\n\n  15. You agree that no visitors shall be received into your Lodge\n  without due examination, and producing proper vouchers of their\n  having been initiated into a regular Lodge.\"\n\nThe presiding officer then asks the Master-elect (candidate), the\nfollowing question, which he must answer in the affirmative: Q. \"Do\nyou submit to these charges and promise to support these regulations\nas Masters have done, in all ages, before you?\" A. \"I do.\" The\npresiding officer then addresses him: \"Brother A. B., in consequence\nof your cheerful conformity to the charges and regulations of the\nOrder, you are now to be installed Master of this degree, in full\nconfidence of your care, skill, and capacity, to govern the same. But\nprevious to your investiture, it is necessary you should take upon\nyourself the solemn oath or obligation appertaining to this degree; if\nyou are willing to take it upon you, you will please to kneel before\nthe altar, when you shall receive the same.\" [Here Lodges differ very\nmaterially, but this is the most prevalent mode of proceeding.] The\ncandidate then kneels on both knees, lays both hands on the Holy\nBible, Square and Compass, and takes the following oath or obligation:\n\n  \"I, A. B., of my own free will and accord, in presence of Almighty\n  God, and this Right Worshipful Lodge of Past Master Masons, do\n  hereby and hereon, most solemnly and sincerely promise and swear,\n  in addition to my former obligations, that I will not give the\n  degree of Past Master Mason, or any of the secrets pertaining\n  thereto, to anyone of an inferior degree, nor to any person in the\n  known world, except it be to a true and lawful brother or brethren\n  Past Master Masons, or within the body of a just and lawfully\n  constituted Lodge of such, and not unto him or unto them whom I\n  shall hear so to be, but unto him and them only whom I shall find\n  so to be, after strict trial and examination, or lawful\n  information. Furthermore, do I promise and swear, that I will obey\n  all regular signs and summons sent, thrown, handed, or given from\n  the hand of a brother of this degree, or from the body of a just\n  and lawfully constituted Lodge of Past Masters, provided it be\n  within the length of my cable-tow. Furthermore, do I promise and\n  swear, that I will support the constitution of the General Grand\n  Royal Arch Chapter of the United States of America, also that of\n  the Grand Chapter of the State of ----, under which this Lodge is\n  held, and conform to all the by-laws, rules and regulations of\n  this or any other Lodge, of which I may at any time hereafter\n  become a member, so far as in my power. Furthermore, do I promise\n  and swear, that I will not assist, or be present at the conferring\n  of this degree upon any person who has not, to the best of my\n  knowledge and belief, regularly received the degrees of Entered\n  Apprentice, Fellow Craft, Master Mason, and Mark Master, or been\n  elected Master of a regular Lodge of Master Masons. Furthermore,\n  do I promise and swear, that I will aid and assist all poor and\n  indigent Past Master Masons, their widows and orphans, wherever\n  dispersed around the globe, they applying to me as such, and I\n  finding them worthy, so far as in my power, without material\n  injury to myself or family. Furthermore, do I promise and swear,\n  that the secrets of a brother of this degree, delivered to me in\n  charge as such, shall remain as secure and inviolable in my breast\n  as they were in his own, before communicated to me, murder and\n  treason excepted, and those left to my own election. Furthermore,\n  do I promise and swear, that I will not wrong this Lodge, or a\n  brother of this degree, to the value of one cent, knowingly,\n  myself, nor suffer it to be done by others, if in my power to\n  prevent it. Furthermore, do I promise and swear, that I will not\n  govern this Lodge, nor any other over which I may be called to\n  preside, in a haughty, arbitrary, or impious manner; but will at\n  all times use my utmost endeavors to preserve peace and harmony\n  among the brethren. Furthermore, do I promise and swear, that I\n  will never open a Lodge of Master Masons, unless there be present\n  three regular Master Masons, besides the Tyler, nor close the same\n  without giving a Lecture, or some section or part of a Lecture,\n  for the instruction of the Lodge. Furthermore, that I will not,\n  knowingly, set in any Lodge where anyone presides who has not\n  received the degree of Past Master. [This last point is, in many\n  Lodges, entirely omitted. In some, the two last.] All which I do\n  most solemnly and sincerely promise and swear, with a fixed and\n  steady purpose of mind, to keep and perform the same, binding\n  myself under no less penalty than to have my tongue split from tip\n  to root, that I might forever thereafter be unable to pronounce\n  the word, if ever I should prove wilfully guilty of violating any\n  part of this my solemn oath or obligation of a Past Master Mason.\n  So help me God, and make me steadfast to keep and perform the\n  same.\"\n\nThe obligation being administered, the candidate rises,[4] and the\nMaster proceeds to give the sign, word, and grip of this degree, as\nfollows: The sign (sometimes called the due-guard) is given by laying\nthe edge of the thumb of the right hand in a vertical position on the\ncentre of the mouth, high enough to touch the upper lip. The word is\ngiven by taking each other by the Master's grip, and pulling the\ninsides of their feet together, when the Master whispers the word,\n\"GIBLEM,\"[5] in the ear of the candidate. Then they clap their left\nhand on each other's right arm, between the wrist and elbow,\ndisengaging (at the same moment) their right hand from the Master's\ngrip; they each seize the left arm of the other with their right\nhands, between the wrist and elbow, and (almost at the same instant)\nyielding their left hand hold on each other's right arm, and moving\ntheir left hands with a brisk motion, they clasp each other's right\narm with their left hands, above the elbow, pressing their finger\nnails hard against the arms, as they shift their hands from place to\nplace; and the Master says (in union with these movements), \"From\ngrips to spans, and from spans to grips: a twofold cord is strong, but\na threefold cord is not easily broken.\" The Master then conducts the\ncandidate to the chair, and, as he ascends the steps, the Master says,\n\"Brother, I now have the pleasure of conducting you into the oriental\nchair of King Solomon;\" places a large cocked hat on his head, and\ncomes down to the front of the newly-installed Master, and addresses\nhim as follows: \"Worshipful brother, I now present you with the\nfurniture and various implements of our profession; they are\nemblematical of our conduct in life, and will now be enumerated and\nexplained as presented. The HOLY WRITINGS, that great light in\nMasonry, will guide you to all truth; it will direct your path to the\ntemple of happiness, and point out to you the whole duty of man. The\nSQUARE teaches to regulate our actions by rule and line, and to\nharmonize our conduct by the principles of morality and virtue. The\nCOMPASS teaches to limit our desires in every station; thus rising to\neminence by merit, we may live respected, and die regretted. The RULE\ndirects that we should punctually observe our duty; press forward in\nthe path of virtue, and neither inclining to the right or to the left,\nin all our actions have ETERNITY in view. The LINE teaches the\ncriterion of moral rectitude; to avoid dissimulation in conversation\nand action, and to direct our steps to the path that leads to\nIMMORTALITY. The BOOK OF CONSTITUTIONS you are to search at all times;\ncause it to be read in your Lodge, that none may pretend ignorance of\nthe excellent precepts it enjoins. Lastly, you receive in charge the\nby-laws of your Lodge, which you are to see carefully and punctually\nexecuted. I will also present you with the mallet; it is an emblem of\npower. One stroke of the mallet calls to order, and calls up the\nJunior and Senior Deacons; two strokes call up all the subordinate\nofficers; and three, the whole Lodge.\" The following charge is then\ndelivered to the newly-installed Master (alias candidate) by the\nformer Master:\n\n  \"Worshipful Master, being appointed Master of this Lodge, you\n  cannot be insensible of the obligations which devolve on you as\n  their head; nor of your responsibility for the faithful discharge\n  of the important duties annexed to your appointment. The honor,\n  usefulness, and reputation of your Lodge will materially depend on\n  the skill and assiduity with which you manage its concerns; while\n  the happiness of its members will be generally promoted, in\n  proportion to the zeal and ability with which you propagate the\n  genuine principles of our institution. For a pattern of\n  information, consider the luminary of nature, which, rising in the\n  East, regularly diffuses light and lustre to all within its\n  circle. In like manner, it is your province to spread and\n  communicate light and instruction to the brethren of your Lodge.\n  Forcibly impress upon them the dignity and high importance of\n  Masonry, and seriously admonish them never to disgrace it. Charge\n  them to practice out of the Lodge those duties which they have\n  been taught in it; and by amiable, discreet, and virtuous conduct,\n  to convince mankind of the goodness of the institution, so that,\n  when anyone is said to be a member of it, the world may know that\n  he is one to whom the burdened heart may pour out its sorrows--to\n  whom distress may prefer its suit--whose hand is guided by\n  justice, and his heart expanded by benevolence. In short, by a\n  diligent observance of the by-laws of your Lodge, the constitution\n  of Masonry, and, above all, the Holy Scriptures, which are given\n  as a rule and guide of your faith, you will be enabled to acquit\n  yourself with honor and reputation, and lay up a crown of\n  rejoicing which shall continue when time shall be no more.\"[6]\n\nThe Master then says to the newly-installed Master, \"I now leave you\nto the government of your Lodge.\" He then retires to a seat, and,\nafter a moment or two, rises and addresses the candidate (now in the\nchair as Master), \"Worshipful Master, in consequence of my\nresignation, and the election of a new Master, the seats of the\nWardens have become vacant. It is necessary you should have Wardens to\nassist you in the government of your Lodge. The constitution requires\nus to elect our officers by ballot, but it is common, on occasions of\nthis kind, to dispense with those formalities, and elect by ayes and\nnoes; I move we do so on the present occasion.\" The question is tried\nand carried in the affirmative. The Master has a right to nominate one\ncandidate for office, and the brethren one. Here a scene of confusion\ntakes place, which is not easily described. The newly-installed\nWORSHIPFUL is made the butt for every WORTHY brother to exercise his\nwit upon. Half a dozen are up at a time, soliciting the Master to\nnominate them for Wardens, urging their several claims, and decrying\nthe merits of others with much zeal, others crying out, \"Order,\nWorshipful, keep order!\" Others propose to dance, and request the\nMaster to sing for them; others whistle, or sing, or jump about the\nroom; or scuffle, and knock down chairs or benches. One proposes to\ncall from labor to refreshment; another compliments the Worshipful\nMaster on his dignified appearance, and knocks off his hat, or pulls\nit down over his face; another informs him that a lady wishes to\nenter. If the Master calls to order, every one obeys the signal with\nthe utmost promptness, and drops upon the nearest seat; the next\ninstant, before the Master can utter a word, all are on their feet\nagain and as noisy as ever. Finally, a nominal election is effected,\nand some prudent member, tired of such a ridiculous confusion, moves\nthat the Lodge be closed; which, being done, the poor (and if a\nstranger) much embarrassed candidate, has his big hat taken from him,\nand is reduced to the ranks; but, for his consolation, the Worshipful\nMaster informs him that the preceding scene, notwithstanding its\napparent confusion, is designed to convey to him, in a striking\nmanner, the important lesson, never to solicit or accept any office or\nstation for which he does not know himself amply qualified.\n\nThe Lecture on the fifth, or Past Master's degree, is divided into\nfive sections. The first section treats of the manner of constituting\na Lodge of Master Masons. The second treats of the ceremony of\ninstallation, including the manner of receiving candidates to this\ndegree, as given above. The third treats of the ceremonies observed at\nlaying the foundation stones of public structures. The fourth section,\nof the ceremony observed at the dedications of Masonic halls. The\nfifth, of the ceremony observed at funerals, according to ancient\ncustom, with the service used on the occasion.\n\nThe foregoing includes all the ceremonies ever used in conferring the\ndegree of Past Master; but the ceremonies are more frequently\nshortened by the omission of some part of them; the presenting of the\n\"various implements of the profession,\" and their explanations, are\noften dispensed with; and still more often, the charge.\n\n       *       *       *       *       *\n\n\nMOST EXCELLENT MASTER'S DEGREE.\n\nCEREMONIES USED IN OPENING A LODGE OF MOST EXCELLENT MASTERS.\n\nThe Lodge being called to order, the Most Excellent Master says,\n\"Brother Junior, are they all Most Excellent Masters in the South?\"\nThe Junior Warden replies, \"They are, Most Excellent.\" Most Excellent\nMaster to Senior Warden, \"Brother Senior, are they all Most Excellent\nMasters in the West?\" The Senior Warden replies, \"They are, Most\nExcellent.\" M. E. M.--\"They are in the East (gives one rap, which\ncalls up both Deacons); Brother Junior Deacon, the first care of a\nMason?\" J. D.--\"To see the door tyled, Most Excellent.\" M. E.\nM.--\"Attend to that part of your duty, and inform the Tyler that we\nare about to open this Lodge of Most Excellent Masters, and direct him\nto tyle accordingly.\" Junior Deacon steps to the door and gives six\nknocks, which the Tyler answers with six more; Junior Deacon gives one\nmore, which the Tyler answers with one; the door is then partly\nopened, when the Junior Deacon informs the Tyler that a Lodge of Most\nExcellent Masters is about to be opened, and tells him to tyle\naccordingly; and then returns to his place in the Lodge and says,\n\"Most Excellent Master, the Lodge is tyled.\" M. E. M. \"By whom?\" J.\nD.--\"By a Most Excellent Master Mason without the door, armed with the\nproper implements of his office.\" M. E. M.--\"His duty there?\" J.\nD.--\"To keep off all cowans and eavedroppers, and see that none pass\nand repass without permission from the chair.\" M. E. M.--\"Your place\nin the Lodge, Brother Junior?\" J. D.--\"At the right hand of the Senior\nWarden in the West, Most Excellent.\" M. E. M.--\"Your duty there,\nBrother Junior?\" J. D.--\"To wait on the Most Excellent Master and\nWardens, act as their proxy in the active duties of the Lodge, and\ntake charge of the door.\" M. E. M.--\"The Senior Deacon's place in the\nLodge?\" J. D.--\"At the right hand of the Most Excellent Master in the\nEast.\" M. E. M.--\"I thank you, brother. Your duty in the East, Brother\nSenior?\" S. D.--\"To wait on the Most Excellent Master and Wardens, act\nas their proxy in the active duties of the Lodge; attend to the\npreparation and introduction of candidates; and receive and welcome\nall visiting brethren.\" M. E. M.--\"The Secretary's place in the Lodge,\nBrother Senior?\" S. D.--\"At the left hand of the Most Excellent Master\nin the East.\" M. E. M.--\"I thank you, brother. Your business there,\nBrother Secretary?\" Sec.--\"The better to observe the Most Excellent\nMaster's will and pleasure; record the proceedings of the Lodge, and\ntransmit a copy of the same to the Grand Chapter, if required; receive\nall monies and money-bills from the hands of the brethren; pay them\nover to the Treasurer, and take his receipt for the same.\" M. E.\nM.--\"The Treasurer's place in the Lodge?\" Sec.--\"At your right hand,\nMost Excellent.\" M. E. M.--\"I thank you, brother. Your duty there,\nBrother Treasurer?\" Treas.--\"The better to observe the Most Excellent\nMaster's will and pleasure; receive all monies and money-bills from\nthe hands of the Secretary; keep a just and true account of the same;\npay them out by order of the Most Excellent Master, and consent of the\nbrethren.\" M. E. M.--\"The Junior Warden's place in the Lodge?\"\nTreas.--\"In the South, Most Excellent.\" M. E. M.--\"I thank you,\nbrother. Your business in the South, Brother Junior?\" J. W.--\"As the\nsun in the South, at high meridian, is the beauty and glory of the\nday, so stands the Junior Warden in the South, the better to observe\nthe time of high twelve; call the craft from labor to refreshment;\nsuperintend them during the hours thereof; see that none convert the\nhours of refreshment into that of intemperance or excess; call them\nagain in due season; that the Most Excellent Master may have honor,\nand they profit thereby.\" M. E. M.--\"The Senior Warden's place in the\nLodge?\" J. W.--\"In the West, Most Excellent.\" M. E. M.--\"I thank you,\nbrother. Your duty in the West, Brother Senior?\" S. W.--\"As the sun\nsets in the West to close the day, so stands the Senior Warden in the\nWest, to assist the Most Excellent Master in the opening of his Lodge;\ntake care of the jewels and implements; see that none be lost; pay the\ncraft their wages, if any be due, and see that none go away\ndissatisfied.\" M. E. M.--\"The Most Excellent Master's place in the\nLodge?\" S. W.--\"In the East, Most Excellent.\" M. E. M.--\"His duty in\nthe East, Brother Senior?\" S. W.--\"As the sun rises in the East to\nopen and adorn the day, so presides the Most Excellent Master in the\nEast to open and adorn his Lodge; to set his craft to work; govern\nthem with good and wholesome laws, or cause the same to be done.\" [In\nsome Lodges the forgoing ceremonies are omitted.] M. E. M.--\"Brother\nSenior Warden, assemble the brethren around the altar for the purpose\nof opening this Lodge of Most Excellent Master Masons.\" S.\nW.--\"Brethren, please to assemble around the altar for the purpose of\nopening this Lodge of Most Excellent Master Masons.\" In pursuance of\nthis request, the brethren assemble around the altar and form a\ncircle, and stand in such a position as to touch each other, leaving a\nspace for the Most Excellent Master; they then all kneel on their left\nknee and join hands, each giving his right hand brother his left hand,\nand his left hand brother his right hand; their left arms uppermost,\nand their heads inclining downward; all being thus situated, the Most\nExcellent Master reads the following portion of Scripture: Psalm\nxxiv.--\"The earth is the Lord's and the fulness thereof; the world and\nthey that dwell therein. For he hath founded it upon the seas, and\nestablished it upon the floods. Who shall ascend into the hill of the\nLord? and who shall stand in his holy place? He that hath clean hands\nand a pure heart; who hath not lifted up his soul unto vanity, nor\nsworn deceitfully. He shall receive the blessing from the Lord, and\nrighteousness from the God of his salvation. This is the generation of\nthem that seek him, that seek thy face, O Jacob. Selah. Lift up your\nheads, O ye gates; and be ye lifted up, ye everlasting doors; and the\nKing of glory shall come in. Who is this King of glory? The Lord,\nstrong and mighty; the Lord, mighty in battle. Lift up your heads, O\nye gates; even lift them up, ye everlasting doors; and the King of\nglory shall come in. Who is this King of glory? The Lord of hosts; he\nis the King of glory. Selah.\" The reading being ended, the Most\nExcellent Master then kneels, joins hands with the others, which\ncloses the circle; they all lift their hands, as joined together, up\nand down six times, keeping time with the words as the Most Excellent\nMaster repeats them--one, two, three; one, two, three. This is\nmasonically called balancing. They then rise, disengage their hands,\nand lift them up above their heads with a moderate and somewhat\ngraceful motion; cast up their eyes, turning, at the same time, to the\nright, they extend their arms and then suffer them to fall loose and\nnerveless against their sides. This sign is said by Masons to\nrepresent the sign of astonishment, made by the Queen of Sheba, on\nfirst viewing Solomon's Temple. The Most Excellent Master now resumes\nhis seat and says, \"Brethren, attend to giving the signs.\" The Most\nExcellent Master then gives all the signs from an Entered Apprentice\nMason up to the degree of Most Excellent Master; in which they all\njoin and imitate him. M. E. M.--\"Brother Senior Warden, you will\nplease to inform Brother Junior, and request him to inform the\nbrethren that it is my will and pleasure that this Lodge of Most\nExcellent Master Masons be now opened for dispatch of business,\nstrictly forbidding all private committees, or profane language,\nwhereby the harmony of the same may be interrupted, while engaged in\ntheir lawful pursuits, under no less penalty than the by-laws enjoin,\nor a majority of the brethren may see cause to inflict.\" S.\nW.--\"Brother Junior, it is the will and pleasure of the Most Excellent\nMaster, that this Lodge of Most Excellent Master Masons be now opened\nfor dispatch of business, strictly prohibiting all private committees,\nor profane language, whereby the harmony of the same may be\ninterrupted, while engaged in their lawful pursuits, under no less\npenalty than the by-laws enjoin, or a majority of the brethren may see\ncause to inflict.\" J. W.--\"Brethren, you have heard the Most Excellent\nMaster's will and pleasure, as communicated to me by Brother\nSenior--so let it be done.\"\n\n       *       *       *       *       *\n\n\nCEREMONIES OF INITIATION.\n\nThe Lodge being now opened and ready for the reception of candidates,\nthe Senior Deacon repairs to the preparation room, where the candidate\nis in waiting, takes off his coat, puts a cable-tow six times around\nhis body, and in this situation conducts him to the door of the Lodge,\nagainst which he gives six distinct knocks, which are answered by the\nsame number by the Junior Deacon from within; the Senior Deacon then\ngives one knock, and the Junior Deacon answers by giving one more; the\ndoor is then partly opened by the Junior Deacon, who says, \"Who comes\nthere?\" Senior Deacon--\"A worthy brother, who has been regularly\ninitiated as an Entered Apprentice Mason; passed to the degree of\nFellow Craft; raised to the sublime degree of Master Mason; advanced\nto the honorary degree of a Mark Master Mason; presided in the chair\nas Past Master; and now wishes for further light in Masonry by being\nreceived and acknowledged as a Most Excellent Master.\" Junior\nDeacon--\"Is it of his own free will and accord he makes this request?\"\nSenior Deacon--\"It is.\" J. D.--\"Is he duly and truly prepared?\" S.\nD.--\"He is.\" J. D.--\"Is he worthy and well qualified?\" S. D.--\"He is.\"\nJ. D.--\"Has he made suitable proficiency in the preceding degrees?\" S.\nD.--\"He has.\" J. D.--\"By what further right or benefit does he expect\nto obtain this favor?\" S. D.--\"By the benefit of a pass-word.\" J.\nD.--\"Has he a pass-word?\" S. D.--\"He has not, but I have it for him.\"\nJ. D.--\"Will you give it to me?\" S. D. whispers in the ear of the\nJunior Deacon the word, \"RABBONI.\" [In many Lodges the Past Master's\nword, \"GIBLEM\" is used as a pass-word for this degree, and the word,\n\"RABBONI,\" as the real word.] J. D.--\"The word is right; since this is\nthe case, you will wait until the Most Excellent Master in the East is\nmade acquainted with your request, and his answer returned.\" Junior\nDeacon repairs to the Most Excellent Master in the East and gives six\nraps, as at the door. M. E. M.--\"Who comes here?\" J. D.--\"A worthy\nbrother, who has been regularly initiated as an Entered Apprentice\nMason; passed to the degree of a Fellow Craft; raised to the sublime\ndegree of a Master Mason; advanced to the honorary degree of Mark\nMaster Mason; presided in the chair as Past Master: and now wishes for\nfurther light in Masonry by being received and acknowledged as a Most\nExcellent Master.\" M. E. M.--\"Is it of his own free will and choice he\nmakes this request?\" J. D.--\"It is.\" M. E. M.--\"Is he duly and truly\nprepared?\" J. D.--\"He is.\" M. E. M.--\"Is he worthy and well\nqualified?\" J. D.--\"He is.\" M. E. M.--\"Has he made suitable\nproficiency in the preceding degrees?\" J. D.--\"He has.\" M. E. M.--\"By\nwhat further right or benefit does he expect to obtain this favor?\" J.\nD.--\"By the benefit of a pass-word.\" M. E. M.--\"Has he a pass-word?\"\nJ. D.--\"He has not, but I have it for him.\" M. E. M.--\"Will you give\nit to me?\" Junior Deacon whispers in the ear of the Most Excellent\nMaster the word, \"RABBONI.\" M. E. M.--\"The pass is right; since he\ncomes endowed with all these necessary qualifications, let him enter\nthis Lodge of Most Excellent Masters in the name of the Lord.\" The\ncandidate is then conducted six times around the Lodge by the Senior\nDeacon, moving with the sun. The first time they pass around the\nLodge, when opposite the Junior Warden, he gives one blow with the\ngavel; when opposite the Senior Warden he does the same; and likewise\nwhen opposite the Most Excellent Master. The second time around, each\ngives two blows; the third, three; and so on, until they arrive to\nsix. During this time, the Most Excellent Master reads the following\npassage of Scripture:\n\n  Psalm cxxii. \"I was glad when they said unto me, Let us go into\n  the house of the Lord. Our feet shall stand within Thy gates, O\n  Jerusalem. Jerusalem is builded as a city that is compact\n  together. Whither the tribes go up, the tribes of the Lord, unto\n  the testimony of Israel, to give thanks unto the name of the Lord.\n  For there are set thrones of judgment, the thrones of the house of\n  David. Pray for the peace of Jerusalem; they shall prosper that\n  love thee. Peace be within thy walls, and prosperity within thy\n  palaces. For my brethren and companions' sakes I will now say,\n  Peace be within thee. Because of the house of the Lord, our God, I\n  will seek thy good.\"\n\nThe reading of the foregoing is so timed as not to be fully ended\nuntil the Senior Deacon and candidate have performed the sixth\nrevolution. Immediately after this, the Senior Deacon and candidate\narrive at the Junior Warden's station in the South, when the same\nquestions are asked and answers returned, as at the door (Who comes\nhere, etc.). The Junior Warden then directs the candidate to pass on\nto the Senior Warden in the West for further examination; where the\nsame questions are asked and answers returned, as before. The Senior\nWarden directs him to be conducted to the Right Worshipful Master in\nthe East for further examination. The Right Worshipful Master asks the\nsame questions, and receives the same answers as before. He then says,\n\"Please to conduct the candidate back to the West from whence he came,\nand put him in the care of the Senior Warden, and request him to teach\nthe candidate how to approach the East, by advancing upon six upright\nregular steps to the sixth step, and place him in a proper position to\ntake upon him the solemn oath or obligation of a Most Excellent Master\nMason.\" The candidate is conducted back to the West, and put in care\nof the Senior Warden, who informs him how to approach the East, as\ndirected by the Most Excellent Master. The candidate kneels on both\nknees, and places both hands on the leaves of an opened Bible, Square\nand Compass. The Most Excellent Master now comes forward and says,\n\"Brother, you are now placed in a proper position to take upon you the\nsolemn oath or obligation of a Most Excellent Master Mason; which, I\nassure you, as before, is neither to affect your religion or politics.\nIf you are willing to take it, repeat your name and say after me.\" The\nfollowing obligation is then administered:\n\n  \"I, A. B., of my own free will and accord, in presence of Almighty\n  God, and this Lodge of Most Excellent Master Masons, do hereby and\n  hereon, in addition to my former obligations, most solemnly and\n  sincerely promise and swear, that I will not give the degree of a\n  Most Excellent Master to any of an inferior degree, nor to any\n  other person or persons in the known world, except it be to a true\n  and lawful brother or brethren of this degree, and within the body\n  of a just and lawfully constituted Lodge of such; and not unto him\n  nor them whom I shall hear so to be, but unto him and them only\n  whom I shall find so to be, after strict trial and due\n  examination, or lawful information. Furthermore, do I promise and\n  swear, that I will obey all regular signs and summons given,\n  handed, sent, or thrown to me from a brother of this degree, or\n  from the body of a just and lawfully constituted Lodge of such,\n  provided it be within the length of my cable-tow, if in my power.\n  Furthermore, do I promise and swear, that I will support the\n  constitution of the General Grand Royal Arch Chapter of the United\n  States of America, also the Grand Royal Arch Chapter of the State\n  of ----, under which this Lodge is held, and conform to all the\n  by-laws, rules and regulations of this or any other Lodge, of\n  which I may at any time hereafter become a member, Furthermore, do\n  I promise and swear, that I will aid and assist all poor and\n  indigent brethren of this degree, their widows and orphans,\n  wheresoever dispersed around the globe, as far as in my power,\n  without injuring myself or family. Furthermore, do I promise and\n  swear, that the secrets of a brother of this degree, given to me\n  in charge as such, and I knowing them to be such, shall remain as\n  secret and inviolable in my breast as in his own, murder and\n  treason excepted, and the same left to my own free will and\n  choice. Furthermore, do I promise and swear, that I will not wrong\n  this Lodge of Most Excellent Master Masons, nor a brother of this\n  degree, to the value of anything, knowingly, myself, nor suffer it\n  to be done by others, if in my power to prevent it; but will give\n  due and timely notice of all approaches of danger, if in my power.\n  Furthermore, do I promise and swear, that I will dispense light\n  and knowledge to all ignorant and uninformed brethren at all\n  times, as far as in my power, without material injury to myself or\n  family. To all which I do most solemnly swear, with a fixed and\n  steady purpose of mind in me, to keep and perform the same binding\n  myself under no less penalty than to have my breast torn open,\n  and my heart and vitals taken from thence and exposed to rot on\n  the dunghill, if ever I violate any part of this my solemn oath or\n  obligation of a Most Excellent Master Mason. So help me God, and\n  keep me steadfast in the due performance of the same.\"\n\n\"Detach your hands and kiss the book.\"\n\nThe candidate is now requested to rise, and the Most Excellent Master\ngives him the sign, grip, and word appertaining to this degree. The\nsign is given by placing your hands, one on each breast, the fingers\nmeeting in the centre of the body, and jerking them apart as though\nyou were trying to tear open your breast; it alludes to the penalty of\nthe obligation. The grip is given by taking each other by the right\nhand, and clasping them so that each compresses the third finger of\nthe other with his thumb. [If one hand is large and the other small,\nthey cannot both give the grip at the same time.] It is called the\ngrip of all grips, because it is said to cover all the preceding\ngrips. The Most Excellent holds the candidate by the hand, and puts\nthe inside of his right foot to the inside of the candidate's right\nfoot, and whispers in his ear, \"RABBONI.\" In some Lodges the word is\nnot given in a whisper, but in a low voice. After these ceremonies are\nover, and the members seated, some noise is intentionally made by\nshuffling the feet. M. E. M.--\"Brother Senior, what is the cause of\nthis confusion?\" S. W.--\"Is not this the day set apart for the\ncelebration of the copestone, Most Excellent?\" M. E. M.--\"I will ask\nBrother Secretary. Brother Secretary, is this the day set apart for\nthe celebration of the copestone?\" Secretary (looking in his\nbook)--\"It is, Most Excellent.\" M. E. M.--\"Brother Senior Warden,\nassemble the brethren, and form a procession, for the purpose of\ncelebrating the copestone.\" The brethren then assemble (the candidate\nstands aside, not joining in the procession), form a procession double\nfile, and march six times around the Lodge, against the course of the\nsun, singing the following song, and giving all the signs from an\nEntered Apprentice to that of Most Excellent Master. When opposite the\nMost Excellent Master, the first time they march around the Lodge,\neach member gives the first sign of an Entered Apprentice, and\npreserves it until he nearly arrives opposite the Most Excellent a\nsecond time, then gives the second sign, and continues it in the same\nmanner, and so of all others, up to that of this degree, saying,\n\n    All hail to the morning that bids us rejoice,\n    The Temple's completed, exalt high each voice.\n    The copestone is finished--our labor is o'er,\n    The sound of the gavel shall hail us no more.\n\n    To the power Almighty, who ever has guided\n      The tribes of old Israel, exalting their fame;\n    To Him who hath governed our hearts undivided,\n      Let's send forth our vows to praise His great name.\n\n    Companions, assemble on this joyful day\n    (The occasion is glorious!) the keystone to lay;\n    Fulfilled is the promise, by the ANCIENT OF DAYS,\n    To bring forth the copestone with shouting and praise.\n\nThe keystone is now produced and laid on the altar.\n\n    There is no more occasion for level or plumb-line,\n      For trowel or gavel, for compass or square;[7]\n    Our works are completed, the ark safely seated,[8]\n      And we shall be greeted as workmen most rare.\n\n    Names, those that are worthy our tribes, who have shared,\n    And proved themselves faithful, shall meet their reward;\n    Their virtue and knowledge, industry and skill,\n    Have our approbation--have gained our good will.\n\n    We accept and receive them,[9] Most Excellent Masters,\n      Trusted with honor, and power to preside\n    Among worthy craftsmen where'er assembled,\n      The knowledge of Masons to spread far and wide.\n\n    Almighty Jehovah,[10] descend now and fill\n    This Lodge with Thy glory, our hearts with good-will;\n    Preside at our meeting, assist us to find\n    True pleasure in teaching good-will to mankind.\n\n    Thy wisdom inspired the great institution,\n      Thy strength shall support it till nature expire;\n    And when the creation shall fall into ruin,\n      Its beauty shall rise through the midst of the fire.\n\n[At the time the ark is placed on the altar, there is also placed on\nit a pot of incense, to which fire is communicated by the Most\nExcellent Master, just as the last line of the song is sung; this pot\nto contain incense is sometimes an elegant silver urn; but if the\nLodge is too poor to afford that, a common teapot, with spout and\nhandle broken off, answers every purpose; for incense some pieces of\npaper are dipped in spirits of turpentine.]\n\nThe members now all join hands, as in opening; and, while in this\nattitude, the Most Excellent reads the following passage of Scripture:\n\n  2 Chron. vii. 1-4. \"Now when Solomon had made an end of praying,\n  the fire came down from heaven and consumed the burnt-offering and\n  the sacrifices; and the glory of the Lord filled the house. And\n  the priests could not enter into the house of the Lord, because\n  the glory of the Lord had filled the Lord's house. And when all\n  the children of Israel saw how the fire came down, and the glory\n  of the Lord upon the house, they bowed themselves with their faces\n  to the ground upon the pavement, and worshipped, and praised the\n  Lord, saying, FOR HE IS GOOD;[11] FOR HIS MERCY ENDURETH FOREVER.\"\n\nThe members now balance six times as before; in opening, rise and\nbalance six times more, disengage themselves from each other and take\ntheir seats; the Most Excellent Master then delivers the following\ncharge to the candidate:\n\n  \"Brother, your admittance to this degree of Masonry, is a proof of\n  the good opinion the brethren of this Lodge entertain of your\n  Masonic abilities. Let this consideration induce you to be\n  careful of forfeiting by misconduct and inattention to our rules,\n  that esteem which has raised you to the rank you now possess.\n\n  \"It is one of your great duties, as a Most Excellent Master, to\n  dispense light and truth to the uninformed Mason; and I need not\n  remind you of the impossibility of complying with this obligation\n  without possessing an accurate acquaintance with the Lectures of\n  each degree.\n\n  \"If you are not already completely conversant in all the degrees\n  heretofore conferred on you, remember, that an indulgence,\n  prompted by a belief that you will apply yourself with double\n  diligence to make yourself so, has induced the brethren to accept\n  you.\n\n  \"Let it, therefore, be your unremitting study to acquire such a\n  degree of knowledge and information as shall enable you to\n  discharge with propriety the various duties incumbent on you, and\n  to preserve unsullied the title now conferred upon you of a Most\n  Excellent Master.\"\n\nAfter this a motion is made by some of the members to close the Lodge.\nThis motion being accepted and received, the Most Excellent says,\n\"Brother Junior Warden, you will please assemble the brethren around\nthe altar for the purpose of closing this Lodge of Most Excellent\nMasters.\" The brethren immediately assemble around the altar in a\ncircle, and kneel on the right knee, put their left arms over and join\nhands, as before; while kneeling in this position, the Most Excellent\nreads the following Psalm: Psalm cxxxiv. \"Behold, bless ye the Lord,\nall ye servants of the Lord, which by night stand in the house of the\nLord. Lift up your hands in the sanctuary, and bless the Lord. The\nLord that made heaven and earth bless thee out of Zion.\" The Most\nExcellent then closes the circle as in opening, when they balance six\ntimes, rise and balance six times more, disengaging their hands, and\ngive all the signs downwards, and declares the Lodge closed.\n\n       *       *       *       *       *\n\n\nROYAL ARCH DEGREE.\n\nAll legally constituted bodies of Royal Arch Masons are called\nChapters, as regular bodies of Masons of the preceding degrees are\ncalled Lodges. All the degrees from Mark Master to Royal Arch are\ngiven under the sanction of Royal Arch Chapters. A person making\napplication to a Chapter for admission, is understood as applying for\nall the degrees, unless he states in his application the particular\ndegree or degrees he wishes to receive. If you ask a Mark Master if he\nbelongs to a Chapter, he will answer yes, but has only been marked. If\na person make application for all the degrees, and wishes to receive\nthem all at one time, he is frequently balloted for only on the Mark\ndegree, it being understood that if accepted on that, he is to receive\nthe whole. The members of Chapters who have received all the degrees,\nstyle each other companions; if they have not received the Royal Arch\ndegree, brothers. It is a point of the Royal Arch degree \"not to\nassist, or be present at the conferring of this degree upon more or\nless than three candidates at one time.\" If there are not three\ncandidates present, one or two companions, as the case may be,\nvolunteer to represent candidates, so as to make the requisite number,\nor a TEAM, as it is technically styled, and accompany the candidate or\ncandidates through all the stages of exaltation. Every Chapter must\nconsist of a High Priest, King, Scribe, Captain of the Host,\nPrincipal Sojourner, Royal Arch Captain, three Grand Masters of the\nVeils, Treasurer, Secretary, and as many members as may be found\nconvenient for working to advantage. In the Lodges for conferring the\npreparatory degrees, the High Priest presides as Master, the King as\nSenior Warden, the Scribe as Junior Warden, the Captain of the Host as\nMarshal, or Master of Ceremonies, the Principal Sojourner as Senior\nDeacon, the Royal Arch Captain as Junior Deacon, the Master of the\nFirst, Second, and Third Veils as Junior, Senior, and Master\nOverseers; the Treasurer, Secretary and Tyler as officers of\ncorresponding rank. The Chapter is authorized to confer the degrees by\na charter, or warrant from some Grand Chapter.\n\nThe members being assembled, the High Priest calls to order, and\ndemands of the Royal Arch Captain if all present are Royal Arch\nMasons. The Royal Arch Captain ascertains and answers in the\naffirmative. The High Priest then directs him to cause the Tyler to be\nstationed, which, being done, the High Priest says, \"Companions, Royal\nArch Masons, you will please to clothe, and arrange yourselves for the\npurpose of opening the Chapter.\" The furniture of the Chapter is then\narranged, the companions clothed with scarlet sashes and aprons, and\nthe officers invested with the proper insignia of their respective\noffices, and repair to their proper stations. The High Priest then\ndemands whether the Chapter is tyled, and is answered the same as in\nthe Lodge. The stations and duties of the officers are then recited\n(see Lecture, First Section). After the duties of the officers are\nrecited, the High Priest directs the Captain of the Host to assemble\nthe companions of the altar. The companions form a circle about the\naltar, all kneeling on the right knee, with their arms crossed, right\narm uppermost and hands joined, leaving a space for the High Priest,\nwho reads the following passage of Scripture:\n\n  2 Thess. iii. 6-18. \"Now, we command you, brethren, that you\n  withdraw yourselves from every brother that walketh disorderly and\n  not after the tradition that ye have received of us, for\n  yourselves know how ye ought to follow us, for we behaved not\n  ourselves disorderly among you, neither did we eat any man's bread\n  for nought, but wrought with labor and travail night and day, that\n  we might not be chargeable to any of you; not because we have not\n  power, but to make ourselves an ensample unto you to follow us.\n  For even when we were with you, this we commanded you, that if any\n  man would not work, neither should he eat. For we hear that there\n  are some, which walk among you disorderly, working not at all, but\n  are busybodies. Now them that are such, we command and exhort,\n  that with quietness they work and eat their own bread. But ye,\n  brethren, be not weary in well doing. And if any man obey not our\n  word, note that man and have no company with him, that he may be\n  ashamed. Yet count him not as an enemy, but admonish him as a\n  brother. Now the Lord of peace Himself, give you peace always. The\n  salutation of Paul, with mine own hand, which is the token, so I\n  write.\"\n\n[The reader is requested to compare this with Scripture--he will\nobserve that the name of the Savior is intentionally left out.] The\nHigh Priest then takes his place in the circle. The whole circle then\nbalance with their arms three times three, that is, they raise their\narms and let them fall upon their knees three times in concert, after\na short pause three times more, and after another pause three times\nmore. Then all break into squads of three and raise the living arch.\nThis is done by each companion taking his left wrist in his right\nhand, and with their left hands the three grasp each other's right\nwrists, and raise them above their heads. This constitutes the living\narch, under which the Grand Omnific Royal Arch word must be given, but\nit must also be given by three times three. In opening the Chapter,\nthis is done in the following manner: After the three have joined\nhands they repeat these lines in concert, and at the close of each\nline raise them above their heads and say, \"As we three did agree, the\nsacred word to keep, and as we three did agree, the sacred word to\nsearch, so we three do agree to raise this Royal Arch.\" At the close\nof the last line they keep their hands raised, while they incline\ntheir heads under them, and the first whispers in the ear of the\nsecond the syllable, J A H; the second to the third, B U H, and the\nthird to the first, L U N. The second then commences, and it goes\naround again in the same manner, then the third, so that each\ncompanion pronounces each syllable of the word.[12] They then\nseparate, each repairing to his station, and the High Priest declares\nthe Chapter opened.\n\nThe Lecture of the Royal Arch degree is divided into two sections. The\nfirst section designates the appellation, number and station of the\nseveral officers, and points out the purpose and duties of their\nrespective stations.\n\nQuestion--Are you a Royal Arch Mason? Answer--I AM THAT, I AM.\n\nQ. How shall I know you to be a Royal Arch Mason? A. By three times\nthree.\n\nQ. Where was you made a Royal Arch Mason? A. In a just and lawfully\nconstituted Chapter of Royal Arch Masons, consisting of Most\nExcellent, High Priest, King and Scribe, Captain of the Host,\nPrincipal Sojourner, Royal Arch Captain, and the three Grand Masters\nof the Veils, assembled in a room or place representing the tabernacle\nerected by our ancient brethren near the ruins of King Solomon's\nTemple.\n\nQ. Where is the High Priest stationed, and what are his duties? A. He\nis stationed in the sanctum sanctorum. His duty, with the King and\nScribe, to sit in the Grand Council, to form plans and give directions\nto the workmen.\n\nQ. The King's station and duty? A. At the right hand of the High\nPriest, to aid him by his advice and council, and in his absence to\npreside.\n\nQ. The Scribe's station and duty? A. At the left hand of the High\nPriest, to assist him and the King in the discharge of their duties,\nand to preside in their absence.\n\nQ. The Captain of the Host's station and duty? A. At the right hand of\nthe Grand Council, and to receive their orders and see them duly\nexecuted.\n\nQ. The Principal Sojourner's station and duty? A. At the left hand of\nthe Grand Council, to bring the blind by a way that they know not, to\nlead them in paths they have not known, to make darkness light before\nthem, and crooked things straight.\n\nQ. The Royal Arch Captain's station and duty? A. At the inner veil, or\nentrance of the sanctum sanctorium, to guard the same, and see that\nnone pass but such as are duly qualified, and have the proper\npass-words and signets of truth.\n\nQ. What is the color of his banner? A. White, and is emblematical of\nthat purity of heart and rectitude of conduct, which is essential to\nobtain admission into the divine sanctum sanctorum above.\n\nQ. The stations and duties of the three Grand Masters of the Veils? A.\nAt the entrance of their respective Veils: to guard the same, and see\nthat none pass but such as are duly qualified and in possession of the\nproper pass-words and tokens.\n\nQ. What are the colors of their banners? A. That of the third,\nscarlet, which is emblematical of fervency and zeal, and the\nappropriate color of the Royal Arch degree. It admonishes us to be\nfervent in the exercise of our devotions to God, and zealous in our\nendeavors to promote the happiness of men. Of the second, purple,\nwhich being produced by a due mixture of blue and scarlet, the former\nof which is the characteristic color of the symbolic, or three first\ndegrees, and the latter, that of the Royal Arch degree, is an emblem\nof union, and is the characteristic color of the intermediate degrees.\nIt teaches us to cultivate and improve that spirit of harmony between\nthe brethren of the symbolic degrees and the companions of the sublime\ndegrees, which should ever distinguish the members of a society\nfounded upon the principles of everlasting truth and universal\nphilanthropy. Of the first, blue, the peculiar color of the three\nancient or symbolical degrees. It is an emblem of universal friendship\nand benevolence, and instructs us that in the mind of a Mason those\nvirtues should be as expansive as the blue arch of heaven itself.\n\nQ. The Treasurer's station and duty? A. At the right hand of the\nCaptain of the Host; his duty to keep a just and regular account of\nall the property and funds of the Chapter placed in his hands, and\nexhibit them to the Chapter when called upon for that purpose.\n\nQ. The Secretary's place in the Chapter? A. At the left of the\nPrincipal Sojourner; his duty to issue the orders and notifications of\nhis superior officers, record the proceedings of the Chapter proper to\nbe written, to receive all moneys due to the Chapter, and pay them\nover to the Treasurer.\n\nQ. Tyler's place and duty? A. His station is at the outer avenue of\nthe Chapter, his duty to guard against the approach of cowans and\neavesdroppers, and suffer none to pass or repass but such as are duly\nqualified.\n\nThe second section describes the method of exaltation to this sublime\ndegree as follows: \"Companion, you informed me, at the commencement of\nthis Lecture, that you was made a Royal Arch Mason in a just and\nlegally constituted Chapter of Royal Arch Masons.\"\n\nQ. Where was you prepared to be a Royal Arch Mason? A. In a room\nadjacent to the Chapter.\n\nQ. How was you prepared? A. In a company of three I was hoodwinked,\nwith a cable-tow seven times around our bodies; in which condition we\nwere conducted to the door of the Chapter and caused to give seven\ndistinct knocks, which were answered by a like number from within, and\nwe were asked \"Who comes there?\"\n\nQ. Your answer? A. Three brethren, who have been regularly initiated\nas Entered Apprentices; passed to the degree of Fellow Craft; raised\nto the sublime degree of Master Mason; advanced to the more honorable\ndegree of Mark Master; presided as Masters in the chair; accepted and\nreceived as Most Excellent Masters, and now wish for further light in\nMasonry by being exalted to the more sublime degree of Royal Arch\nMasons.\n\nQ. What was then said to you? A. We were asked if we were duly and\ntruly prepared, worthy and well qualified; had made suitable\nproficiency in the preceding degrees, and were properly avouched for.\nAll of which being answered in the affirmative, we were asked by what\nfurther right or benefit we expected to obtain this favor.\n\nQ. Your answer? A. By the benefit of a pass-word.\n\nQ. Had you that pass-word? A. We had not, but our conductor gave it to\nus.\n\nQ. What was then said to you? A. We were directed to wait with\npatience till the Grand Council could be informed of our request and\ntheir pleasure known.\n\nQ. What answer was returned? A. Let them enter under a living arch,\nand remember to stoop low, for he that humbleth himself shall be\nexalted.\n\nQ. Did you pass under a living arch? A. We did.\n\nQ. How were you then disposed of? A. We were conducted to the altar,\ncaused to kneel, and take upon ourselves the solemn oath or obligation\nof a Royal Arch Mason.\n\nQ. Have you that obligation? A. I have.\n\nQ. Will you give it me?\n\n  A. \"I, A. B., of my own free will and accord, in the presence of\n  Almighty God, and this Chapter of Royal Arch Masons, erected to\n  God, and dedicated to the Holy Order of St. John, do hereby and\n  hereon, most solemnly and sincerely promise and swear, in addition\n  to my former obligations, that I will not give the degree of Royal\n  Arch Mason to to anyone of an inferior degree, nor to any other\n  being in the known world, except it be to a true and lawful\n  companion Royal Arch Mason, or within the body of a just and\n  legally constituted Chapter of such; and not unto him or unto them\n  whom I shall hear so to be, but unto him or them only whom I shall\n  find so to be, after strict trial, due examination, or legal\n  information received. Furthermore, do I promise and swear, that I\n  will not give the Grand Omnific Royal Arch word, which I shall\n  hereafter receive, neither in the Chapter nor out of it, except\n  there be present two companions, Royal Arch Masons, who, with\n  myself, make three, and then by three times three, under a living\n  arch, not above my breath. Furthermore, that I will not reveal the\n  ineffable characters belonging to this degree, or retain the key\n  to them in my possession, but destroy it whenever it comes to my\n  sight. Furthermore, do I promise and swear, that I will not wrong\n  this Chapter, nor a companion of this degree, to the value of\n  anything, knowingly, myself, nor suffer it to be done by others,\n  if in my power to prevent it. Furthermore, do I promise and swear,\n  that I will not be at the exaltation of a candidate to this\n  degree, at a clandestine Chapter, I knowing it to be such.\n  Furthermore, do I promise and swear, that I will not assist, or be\n  present at the exaltation of a candidate to this degree, who has\n  not regularly received the degrees of Entered Apprentice, Fellow\n  Craft, Master Mason, Mark Master, Past Master, Most Excellent\n  Master, to the best of my knowledge and belief. Furthermore, that\n  I will not assist or see more or less than three candidates\n  exalted at one and the same time. Furthermore, that I will not\n  assist, or be present at the forming or opening of a Royal Arch\n  Chapter, unless there be present nine regular Royal Arch Masons.\n  Furthermore, do I promise and swear, that I will not speak evil of\n  a companion Royal Arch Mason, neither behind his back nor before\n  his face, but will apprise him of approaching danger, if in my\n  power. Furthermore, do I promise and swear, that I will not strike\n  a companion Royal Arch Mason in anger, so as to draw his blood.\n  Furthermore, do I promise and swear, that I will support the\n  constitution of the General Grand Royal Arch Chapter of the United\n  States of America, also the constitution of the Grand Royal Arch\n  Chapter of the State under which this Chapter is held, and conform\n  to all the by-laws, rules and regulations of this or any other\n  Chapter of which I may hereafter become a member. Furthermore, do\n  I promise and swear, that I will obey all regular signs, summons,\n  or tokens given, handed, sent, or thrown to me from the hand of a\n  companion Royal Arch Mason, or from the body of a just and\n  lawfully constituted Chapter of such, provided it be within the\n  length of my cable-tow. Furthermore, do I promise and swear, that\n  I will aid and assist a companion Royal Arch Mason when engaged in\n  any difficulty; and espouse his cause, so far as to extricate him\n  from the same, if in my power, whether he be right or wrong. Also\n  that I will promote a companion Royal Arch Mason's political\n  preferment in preference to another of equal qualifications.[13]\n  Furthermore, do I promise and swear, that a companion Royal Arch\n  Mason's secrets, given to me in charge as such, and I knowing them\n  to be such, shall remain as secure and inviolable in my breast as\n  in his own, MURDER AND TREASON NOT EXCEPTED.[14] Furthermore, do I\n  promise and swear, that I will be aiding and assisting all poor\n  and indigent Royal Arch Masons, their widows and orphans, wherever\n  dispersed around the globe, so far as in my power, without\n  material injury to myself or family. All which, I do most solemnly\n  and sincerely promise and swear, with a firm and steadfast\n  resolution to perform the same, without any equivocation, mental\n  reservation, or self-evasion of mind in me whatever; binding\n  myself under no less penalty than that of having my skull smote\n  off, and my brains exposed to the scorching rays of the sun,\n  should I ever knowingly or wilfully violate or transgress any part\n  of this my solemn oath or obligation of a Royal Arch Mason. So\n  help me God, and keep me steadfast in the performance of the\n  same.\"\n\nQ. After receiving the obligation, what was said to you? A. We were\ntold that we were now obligated and received as Royal Arch Masons, but\nas this degree was infinitely more important than any of the\npreceding, it was necessary for us to pass through many trials, and to\ntravel in rough and rugged ways to prove our fidelity, before we could\nbe entrusted with the more important secrets of this degree. We were\nfurther told that, though we could not discover the path we were to\ntravel, we were under the direction of a faithful guide, who would\n\"bring the blind by a way they knew not, and lead them in paths they\nhad not known; who would make darkness light before them, and crooked\nthings straight; who would do these things, and not forsake them.\"\n(See Isa. xlii. 16.)\n\nQ. What followed? A. We were caused to travel three times around the\nroom, when we were again conducted to the altar, caused to kneel, and\nattend to the following prayer:\n\n  Supreme Architect of universal nature, who, by Thine Almighty\n  Word, didst speak into being the stupendous arch of heaven! And\n  for the instruction and pleasure of Thy rational creatures, didst\n  adorn us with greater and lesser lights, thereby magnifying Thy\n  power, and endearing Thy goodness unto the sons of men. We humbly\n  adore and worship Thine unspeakable perfection! We bless Thee,\n  that when man had fallen from his innocence and happiness, Thou\n  didst leave him the powers of reasoning, and capacity of\n  improvement and of pleasure. We thank Thee, that amidst the pains\n  and calamities of our present state, so many means of refreshment\n  and satisfaction are reserved to us while traveling the RUGGED\n  PATH of life: especially would we, at this time, render Thee our\n  thanksgiving and praise for the institution, as members of which\n  we are, at this time, assembled, and for all the pleasures we have\n  derived from it. We thank Thee, that the few here assembled before\n  Thee, have been favored with new inducements, and been laid under\n  new and stronger obligations of virtue and holiness. May these\n  obligations, O Blessed Father! have their full effect upon us.\n  Teach us, we pray Thee, the true reverence of Thy great, mighty,\n  and terrible name. Inspire us with a firm and unshaken resolution\n  in our virtuous pursuits. Give us grace diligently to search Thy\n  word in the book of nature, wherein the duties of our high\n  vocation are inculcated with divine authority. May the solemnity\n  of the ceremonies of our institution be duly impressed on our\n  minds, and have a happy and lasting effect on our lives! O Thou,\n  who didst aforetime appear unto Thy servant Moses IN A FLAME OF\n  FIRE OUT OF THE MIDST OF A BUSH, enkindle, we beseech Thee, in\n  each of our hearts, a flame of devotion to Thee, of love to each\n  other, and of charity to all mankind. May all Thy miracles and\n  mighty works fill us with Thy dread, and Thy goodness impress us\n  with the love of Thy holy name. May HOLINESS TO THE LORD be\n  engraven upon all our thoughts, words, and actions. May the\n  incense of piety ascend continually unto Thee from the altar of\n  our hearts, and burn day and night, as a sacrifice of\n  sweet-smelling savor, well pleasing unto Thee. And since sin has\n  destroyed within us the first temple of purity and innocence, may\n  Thy heavenly grace guide and assist us in rebuilding a SECOND\n  TEMPLE of reformation, and may the glory of this latter house be\n  greater than the glory of the former! Amen. So mote it be.\n\nQ. After the prayer what followed? A. We were again caused to travel\nthree times around the room, during which the following passage of\nScripture was read, and we were shown a representation of the bush\nthat burned and was not consumed:\n\n  Exodus iii. 1-6. \"Now Moses kept the flock of Jethro, his\n  father-in-law, the priest of Midian; and he led the flock to the\n  back side of the desert, and came to the mountain of God, even to\n  Horeb. And the angel of the Lord appeared unto him in a flame of\n  fire out of the midst of a bush, and he looked, and behold, the\n  bush burned with fire, and the bush was not consumed. And Moses\n  said, I will now turn aside and see this great sight, why the bush\n  is not burned. And when the Lord saw that he turned aside to see,\n  God called unto him out of the midst of the bush and said, Moses,\n  Moses. And he said, Here am I. And He said Draw not nigh hither;\n  put off thy shoes from off thy feet; for the place whereon thou\n  standest is holy ground. Moreover he said, I am the God of thy\n  father, the God of Abraham, the God of Isaac, and the God of\n  Jacob. And Moses hid his face; for he was afraid to look upon\n  God.\"\n\nQ. What followed? A. We again traveled, while the following passage\nwas read:\n\n  2 Chron xxxvi. 11-20. \"Zedekiah was one and twenty years old when\n  he began to reign, and reigned eleven years in Jerusalem. And he\n  did THAT WHICH WAS evil in the sight of the Lord, his God, AND\n  humbled not himself before Jeremiah, the prophet, SPEAKING from\n  the mouth of the Lord. And he also rebelled against King\n  Nebuchadnezzar, and he stiffened his neck and hardened his heart\n  from turning unto the Lord God of Israel. Moreover, all the chiefs\n  of the priests and the people transgressed very much after all the\n  abominations of the heathen: and polluted the house of the Lord\n  which He had hallowed in Jerusalem. And the Lord God of their\n  fathers sent to them by His messengers, rising up betimes and\n  sending; because He had compassion on His people, and on His\n  dwelling place. But they mocked the messengers of God, and\n  despised His words, and misused His prophets, until the wrath of\n  the Lord arose against His people, till THERE WAS no remedy.\n  Therefore he brought upon him the King of the Chaldees, who slew\n  their young men with the sword in the house of their sanctuary,\n  and had no compassion on young men or maidens, old men, or him\n  that stooped for age; he gave them all unto his hand. And all the\n  vessels of the house of God, great and small, and the treasures of\n  the house of the Lord, and treasures of the king, and of his\n  princes; all THESE he brought to Babylon. And they burnt the house\n  of God, and broke down the wall of Jerusalem, and burnt all the\n  palaces thereof with fire, and destroyed all the goodly vessels\n  thereof. And them that had escaped from the sword carried he away\n  to Babylon; where they were servants to him and his sons, until\n  the reign of the kingdom of Persia.\"\n\nAt the close of this there was a representation of the destruction of\nJerusalem by Nebuchadnezzar, and the carrying captive of the children\nof Israel to Babylon. We were seized, bound in chains, and confined in\na dungeon.\n\nQ. What followed? A. We heard rejoicing, as of good news; the\nproclamation of Cyrus, King of Persia, was read in our hearing.\n\n  Ezra i. 1-3. \"Now in the first year of Cyrus, King of Persia, the\n  Lord stirred up the spirit of Cyrus, King of Persia, that he made\n  a proclamation throughout all his kingdom, and put it also in\n  writing, saying, Thus saith Cyrus, King of Persia, the Lord God of\n  heaven hath given me all the kingdoms of the earth, and He hath\n  charged me to build Him an house at Jerusalem, which is in Judah.\n  Who is there among you of all his people? His God be with him, and\n  let him go up to Jerusalem, which is in Judah, and build the house\n  of the Lord God of Israel, which is in Jerusalem.\"\n\nQ. What was then said to you? A. We were unbound and requested to go\nup to Jerusalem to assist in rebuilding the Temple, but objected, as\nwe had no pass by which to make ourselves known to our brethren.\n\nQ. What followed? A. The third chapter of Exodus, 13th and 14th\nverses, were read to us:\n\n  \"And Moses said unto God, Behold! when I come unto the children of\n  Israel, and shall say unto them, the God of your fathers hath sent\n  me unto you, and they shall say to me, what is his name? What\n  shall I say to them? And God said unto Moses, I AM, THAT I AM. And\n  thus thou shalt say unto the children of Israel, I AM hath sent me\n  unto you.\"\n\nWe were directed to use the words, \"I AM, THAT I AM\" as a pass-word.\n\nQ. What followed? A. We arose to go up to Jerusalem, and traveled over\nhills and valleys, rough and rugged ways, for many days; during which\ntime, as we stopped occasionally, to rest and refresh ourselves, the\nfollowing passages from the Psalms were read in our hearing for our\nconsolation and encouragement [Psalms cxli, cxlii, cxliii]:\n\n  Psalm cxli. \"Lord, I cry unto Thee; Make haste unto me; give ear\n  unto my voice. Let my prayer be set forth before Thee as incense,\n  and the lifting up of hands as the evening sacrifice. Set a watch,\n  O Lord, before my mouth; keep the door of my lips. Incline not my\n  heart to any evil thing, to practice wicked works with men that\n  work iniquity. Let the righteous smite me, it shall be a kindness:\n  and let Him reprove me, it shall be an excellent oil. Mine eyes\n  are unto Thee, O God the Lord; in Thee is my trust; leave not my\n  soul destitute. Keep me from the snare which they have laid for\n  me, and the gins of the workers of iniquity. Let the wicked fall\n  into their own nets, while that I withal escape.\n\n  Psalm cxlii. I cried unto the Lord with my voice; with my voice\n  unto the Lord did I make my supplication. I poured out my\n  complaint before him; I showed before him my trouble. When my\n  spirit was overwhelmed within me, then thou knewest my path. In\n  the way wherein I walked, have they privily laid a snare for me. I\n  looked on my right hand, and beheld, but there was no man that\n  would know me; refuge failed me; no man cared for my soul. I cried\n  unto Thee, O Lord; I said, Thou art my refuge and my portion in\n  the land of the living. Attend unto my cry, for I am brought very\n  low: deliver me from my persecutors; for they are stronger than I.\n  Bring my soul out of prison, that I may praise Thy name.\n\n  Psalm cxliii. Hear my prayer, O Lord; give ear to my\n  supplications; in Thy faithfulness answer me, and in Thy\n  righteousness. And enter not into judgment with Thy servant; for\n  in Thy sight shall no man living be justified. For the enemy hath\n  persecuted my soul; he hath made me to dwell in darkness.\n  Therefore is my spirit overwhelmed within me; my heart within me\n  is desolate. Hear me speedily, O Lord; my spirit faileth; hide not\n  Thy face from me, lest I be like unto them that go down into the\n  pit. Cause me to hear Thy loving kindness in the morning; for in\n  Thee do I trust; cause me to know the way wherein I should walk,\n  for I lift up my soul unto Thee. Bring my soul out of trouble, and\n  of Thy mercy cut off mine enemies; for I am Thy servant.\"\n\nAt length we arrived at Jerusalem, and presented ourselves at the\nfirst Veil of the Tabernacle.\n\nQ. What was there said to you? A. The Master of the first Veil\ndemanded of us, \"Who comes there? Who dares approach this outer Veil\nof our sacred Tabernacle? Who comes here?\"\n\nQ. Your answer? A. Three weary travelers from Babylon. They then\ndemanded of us who we were, and what were our intentions.\n\nQ. Your answer? A. We are your own brethren and kindred of the tribe\nof Benjamin; we are the descendants of those noble families of\nGiblemites, who wrought so hard at the building of the first temple,\nwere present at its destruction by Nebuchadnezzar, by him carried away\ncaptive to Babylon, where we remained servants to him and his sons\ntill the first year of Cyrus, King of Persia, by whose order we were\nliberated, and are now returned to assist in rebuilding the house of\nthe Lord, without expectation of fee or reward.\n\nQ. What further was demanded, of you? A. The pass-word, \"I am, that I\nam.\" After giving which, the Master of the Veil, assured of his full\nconfidence in us as worthy brethren, commended us for our zeal and\ngave us the token and words to enable us to pass the second Veil.\n\nQ. What are they? A. The token is an imitation of that which Moses was\ncommanded to exhibit to the children of Israel, casting his rod upon\nthe ground it became a serpent, and putting forth his hand and taking\nit again by the tail, it became a rod in his hand. The words are\nthese, \"SHEM, HAM, and JAPHETH.\"\n\nQ. What followed? A. We were conducted to the second Veil, where the\nsame questions were asked, and answers returned as before, with the\naddition of the pass-words and token given at the first Veil.\n\nQ. What followed? A. The Master of the second Veil told us that we\nmust be true and lawful brethren to pass thus far, but further we\ncould not go without his pass and token, which he accordingly gave to\nus.\n\nQ. What are they? A. The words are SHEM, JAPHETH, and ADONIRAM; the\ntoken is putting the hand in the bosom, plucking it out again, in\nimitation of the second sign which Moses was directed to make to the\nIsraelites, when putting his hand into his bosom and taking it out\nagain, it became leprous as snow.\n\nQ. How were you then disposed of? A. We were conducted onwards to the\nthird Veil, when the same questions were asked, and answers returned\nas before, with the addition of the token and words last received.\n\nQ. What followed? A. The Master of the third Veil then gave us the\nsign, words, and signet, to enable us to pass the fourth Veil, to the\npresence of the Grand Council.\n\nQ. What are the words, sign, and signet? A. The words are JAPHETH,\nSHEM, NOAH; the sign, pouring water upon the ground, in imitation of\nMoses, who poured water upon the ground and it became blood; the\nsignet is called the signet of truth, and is Zerrubbabel. It alludes\nto this passage, \"In that day I will take thee, O Zerrubbabel, my\nservant, the son of Shealtiel, and will make thee as a signet; for I\nhave chosen thee.\" [See Haggai, chap. ii. ver. 23.]\n\nQ. What followed? A. We then passed to the fourth Veil, where, after\nanswering the same questions, and giving the sign, words, and signet\nlast received, we were admitted to the presence of the Grand Council,\nwhere the High Priest made the same demands as were made at the Veils,\nand received the same answers.\n\nQ. What did the High Priest further demand of you? A. The signs from\nEntered Apprentice to Most Excellent Master in succession.\n\nQ. What did he then say to you? A. He said we were truly three worthy\nMost Excellent Masters, commended us for our zeal and disinterestedness,\nand asked what part of the work we were willing to undertake.\n\nQ. Your answer? A. That we were willing to undertake any service,\nhowever servile or dangerous, for the sake of forwarding so great and\nnoble an undertaking.\n\nQ. What followed? A. We were then furnished with a pick-axe, spade and\ncrow, and were directed to repair to the northwest corner of the ruins\nof the old temple and commence removing the rubbish, to lay the\nfoundation of the new, and to observe and preserve everything of\nimportance and report to the Grand Council. We accordingly repaired to\nthe place, and after laboring several days, we discovered what seemed\na rock, but on striking it with the crow, it gave a hollow sound, and\nupon closer examination, we discovered in it an iron ring, by help of\nwhich we succeeded in removing it from its place, when we found it to\nbe the keystone of an arch, and through the aperture there appeared to\nbe an immense vault curiously arched. We then took the stone and\nrepaired to the Grand Council, and presented it for their inspection.\n\nQ. What did the Grand Council then say to you? A. They told us that\nthe stone contained the mark of our ancient Grand Master, Hiram Abiff;\nthat it was truly a fortunate discovery, and that without doubt the\nvault contained things of the utmost consequence to the craft. They\nthen directed us to repair again to the place and continue our\nresearches.\n\nQ. What followed? A. We returned again to the place and agreed that\none of our number should descend by means of a rope, the middle of\nwhich was fixed firmly around his body, and if he wished to descend,\nhe was to pull the rope in his right hand, if to ascend, that in his\nleft. He accordingly descended, and in groping about, he found what\nappeared to be some ancient jewels, but the air becoming offensive, he\npulled the rope in his left hand, and was immediately drawn out. We\nthen repaired to the Grand Council, made our report, and presented the\narticles found, which they pronounced the jewels of our three ancient\nGrand Masters, Solomon, Hiram, and Hiram Abiff. They commended us\nhighly for our zeal and fidelity, assured us that it was a fortunate\ndiscovery, that it would probably lead to still more important ones,\nand that our disinterested perseverance should not go unrewarded. They\ndirected us to repair again to the place, and make what further\ndiscoveries lay in our power.\n\nQ. What followed? A. We again returned to the place, and let down one\nof our companions as before. The sun having now reached its meridian\nheight, darted its rays to the inmost recesses of the vault, and\nenabled him to discover a small chest or box, curiously wrought; but\nthe air becoming exceedingly offensive, he gave the sign, and was\nimmediately drawn out. We immediately repaired to the Grand Council\nand presented our discovery. On examination, the Grand Council\npronounced it to be the ARK OF THE COVENANT, which was deposited in\nthe vault by our ancient Grand Master for safe keeping. On inspecting\nit more closely, they found a key with which they opened it. The High\nPriest then took from it a book, which he opened, and read as follows:\n\n  Gen. i. 1-3. \"In the beginning God created the heavens and the\n  earth. And the earth was without form, and void; and darkness was\n  upon the face of the deep; and the Spirit of God moved upon the\n  face of the waters. And God said, Let there be light, and there\n  was light.\"\n\n  Deut. xxxi. 24-26. \"And it came to pass when Moses had made an end\n  of writing the words of this law in a book, until they were\n  finished, that Moses commanded the Levites, which bare the ark of\n  the covenant of the Lord, saying, Take this book of the law and\n  put it in the side of the ark of the covenant of the Lord your\n  God, that it may be there for a witness against thee.\"\n\n  Ex. xxv. 21. \"And thou shalt put the mercy-seat above, upon the\n  ark, and in the ark thou shalt put the testimony that I shall give\n  thee.\"\n\nHe then declared it to be the book of the law upon which the Grand\nCouncil, in an ecstasy of joy, exclaimed three times, \"Long lost, now\nfound, holiness to the Lord;\" at the same time drawing their hands\nacross their foreheads.\n\nQ. What further was found in the ark? A. A small vessel containing a\nsubstance, which, after the Council had examined, and the High Priest\nagain read from the book of the law, Ex. xvi. 32-34, he pronounced to\nbe manna:\n\n  \"And Moses said, This is the thing which the Lord commanded; fill\n  an omer of the manna to be kept for your generations, that they\n  may see the bread wherewith I have fed you in the wilderness, when\n  I brought you forth from the land of Egypt. And Moses said unto\n  Aaron, Take a pot and put an omer full of manna therein, and lay\n  it up before the Lord to be kept for your generations. As the Lord\n  commanded Moses, so Aaron laid it up before the testimony, to be\n  kept for a token.\"\n\nThe High Priest then took a rod from the ark, which, after he had read\nthe following passage,\n\n  Numb. xvii. 10. \"And the Lord said unto Moses, Bring Aaron's rod\n  again before the testimony to be kept for a token.\"\n\nHe pronounced to be Aaron's rod, which budded and blossomed as the\nrose.\n\nQ. Was there anything further found in the ark? A. There was a key to\nthe ineffable characters belonging to this degree, as follows\n\n  --|--|--|\n  --|--|--|X\n\nbeginning at top of this diagram at the left hand angle. The upper\nleft angle without a dot is A, the same with a dot is B, etc.\n\n[Illustration]\n\nQ. What further was said to you? A. The High Priest read the following\npassage:\n\n  Exodus vi. 2, 3. \"And God spake unto Moses, and said unto him, I\n  am the Lord, and I appealed unto Abraham, unto Isaac, and unto\n  Jacob, by the name of God Almighty, but by my name Jehovah was I\n  not known to them.\"\n\nHe then informed us that the name of Deity, the divine Logos, or word,\nto which reference is made in John i. 1-5.\n\n  \"In the beginning was the word, and the word was with God, and the\n  word was God, the same was in the beginning with God, all things\n  were made by Him, and without Him was not anything made that was\n  made. In Him was life, and the life was the light of men. And the\n  light shineth in darkness, and the darkness comprehendeth it not.\"\n\nThat this Logos or word was anciently written only in these sacred\ncharacters, and thus preserved from one generation to another. That\nthis was the true Masonic word, which was lost in the death of Hiram\nAbiff, and was restored at the rebuilding of the temple, in the manner\nwe had at that time assisted to represent.\n\nQ. What followed? A. We were reminded of the manner in which we were\nsworn to give the Royal Arch word, were instructed in the manner, and\nfinally invested with the all important word in due form.\n\nQ. What is the Grand Royal Arch word? A. JAH BUH LUN.\n\nQ. How is it to be given? A. Under a living arch by three times three,\nin low breath (see description of opening a Chapter).\n\nQ. What followed? A. We were presented with the signs belonging to\nthis degree.\n\nQ. Will you give me those signs? Answered by giving the signs thus:\nRaise the right hand to the forehead, the hand and arm horizontal;\nthumb towards the forehead, draw it briskly across the forehead, and\ndrop it perpendicularly by the side. This constitutes the due-guard of\nthis degree, and refers to the penalty of the obligation. The grand\nsign is made by locking the fingers of both hands together, and\ncarrying them to the top of the head, the palms upward, alluding to\nthe manner in which the brother who descended into the vault and found\nthe ark, found his hands involuntarily placed to protect his head from\nthe potent rays of the meridian sun.\n\nQ. What followed. A. The High Priest then placed crowns upon our\nheads, and told us that we were now invested with all the important\nsecrets of this degree, and crowned and received as worthy companions,\nRoyal Arch Masons. He then gives the charge.\n\nThe second section of the Lecture on this degree states minutely the\nceremonies and forms of exaltation (as the conferring of this degree\nis styled), but there seems to be some parts which require\nexplanation. The Principal Sojourner conducts the candidate, and is\nconsidered as representing Moses conducting the children of Israel\nthrough the wilderness. He is usually dressed to represent an old man,\nbowed with age, with a mask on his face, and long beard hanging down\nupon his breast; is introduced to the candidate in the preparation\nroom by the name of Moses. On entering the Chapter, the candidates are\nreceived under a \"living arch;\" that is, the companions arrange\nthemselves in a line on each side of the door, and each joins hands\nwith the one opposite to himself. The candidates entering, the\nconductor says, \"Stoop low, brothers! we are about to enter the\narches; remember that he that humbleth himself shall be exalted; stoop\nlow, brothers, stoop low!\" The candidates seldom pass the first pair\nof hands, or, in other words, the first arch, without being so far\nhumbled as to be very glad to support themselves on all fours. Their\nprogress may be imagined to be very slow; for, in addition to their\nhumble posture, they are obliged to support on their backs the whole\nweight of the living arches above. The conductor, to encourage them,\ncalls out occasionally, \"Stoop low, brothers, stoop low!\" If they go\ntoo slow to suit the companions, it is not unusual for some one to\napply a sharp point to their bodies to urge them on; the points of the\npasteboard crown answer quite well for this purpose. After they have\nendured this humiliating exercise as long as suits the convenience of\nthe companions, they pass from under the living arches. The candidates\nnext receive the obligation, travel the room, attend the prayer,\ntravel again, and are shown a representation of the Lord appearing to\nMoses from the burning bush. This last is done in various ways.\nSometimes an earthen pot is filled with earth, and green bushes set\naround the edge of it, and a candle in the centre; and sometimes a\nstool is provided with holes about the edge, in which bushes are\nplaced, and a bundle of rags or tow, saturated with oil of turpentine,\nplaced in the centre, to which fire is communicated. Sometimes a\nlarge bush is suspended from the ceiling, around the stem of which tow\nis wound wet with oil of turpentine. In whatever way the bush is\nprepared, when the words are read, \"He looked, and behold, the bush\nburned with fire,\" etc., the bandage is removed from the eyes of the\ncandidates, and they see the fire in the bush,[15] and, at the words,\n\"Draw not nigh hither; put off thy shoes,\" etc., the shoes of the\ncandidates are taken off, and they remain in the same situation while\nthe rest of the passage is read to the words, \"And Moses hid his face;\nfor he was afraid to look upon God.\" The bandage is then replaced, and\nthe candidates again travel about the room, while the next passage of\nScripture is read. [See Lecture.] At the words, \"And break down the\nwalls of Jerusalem,\" the companions make a tremendous crashing and\nnoise, by firing pistols, overturning chairs, benches, and whatever is\nat hand; rolling cannon balls across the floor, stamping, etc., etc.,\nand in the midst of the uproar the candidates are seized, a chain\nthrown about them, and they are hurried away to the preparation room.\nThis is the representation of the destruction of Jerusalem, and\ncarrying captive the children of Israel to Babylon. After a short time\nthe proclamation of Cyrus is read, the candidates are unbound, and\nstart to go to Jerusalem, to assist in rebuilding the temple. The\ncandidates, still hoodwinked, are brought into the Chapter, and\ncommence their journey over the rugged and rough paths. They are\nliterally rough paths, sticks of timber framed across the path the\ncandidate must travel, some inches from the floor, make no comfortable\ntraveling for a person blindfolded. But this is not always the way it\nis prepared; billets of wood singly, or in heaps, ladders, nets of\ncord, etc., etc., are all put in requisition to form the rough and\nrugged paths, which are intended as a trial of the FIDELITY of the\ncandidates. If they escape with nothing more than bruised shins they\ndo well. They have been known to faint away under the severity of the\ndiscipline, and occasion the WORTHY companions much alarm. After\ntraveling the rugged paths till all are satisfied, they arrive at the\nfirst Veil of the Tabernacle, give the pass-word, and pass on to the\nsecond, give the pass-words, and present the sign. This, it will be\nrecollected, is in imitation of the sign which Moses was directed to\nmake to the children of Israel. He threw his rod upon the ground and\nit became a serpent; he put forth his hand and took it by the tail,\nand it became a rod in his hand. The conductor is provided with a rod,\nmade in the form of a snake, and painted to resemble one. This he\ndrops upon the floor, and takes it up again. They then pass on to the\nnext Veil, give the pass-word and make the sign (put the right hand in\nthe bosom and pluck it out again); pass on to the next, give the\npass-words and make the sign (pour water upon the ground), and are\nushered into the presence of the GRAND COUNCIL. The Veils are four in\nnumber, and of the same color as the banners of the three Grand\nMasters of the Veils, and that of the Royal Arch Captain, blue,\npurple, scarlet and white, and have the same references and\nexplanations. [See Lecture.] The Grand Council consists of the Most\nExcellent High Priest, King and Scribe. The High Priest is dressed in\na white robe, with a breastplate of cut-glass, consisting of twelve\npieces, to represent the twelve tribes of Israel; an apron, and a\nmitre. The King wears a scarlet robe, apron, and crown. The mitre and\ncrown are generally made of pasteboard: sometimes they have them of\nthe most splendid materials, gold and silk velvet; but these are kept\nfor public occasions. The mitre has the words, \"HOLINESS TO THE LORD\"\nin gold letters across the forehead. The Scribe wears a purple robe,\napron, and turban. After having satisfied the Grand Council that they\nare true brethren, and stated their object in coming to Jerusalem, the\ncandidates are directed to commence the labor of removing the rubbish\nof the old temple preparatory to laying the foundation of the new. For\nthe purpose of performing this part of the ceremony, there is in or\nnear the Chapter a narrow kind of closet, the only entrance to which\nis through a scuttle at the top; there is placed over this scuttle\nwhatever rubbish is at hand, bits of board, brick bats, etc., and\namong them the keystone. After the candidates are furnished with the\ntools (pick-axe, spade, and crow), they are directed to this place,\nand remove the rubbish till they discover the keystone. This they\nconvey to the Grand Council, as stated in the Lecture. After the Grand\nCouncil have examined it, they pronounce it to be the work of the\nGrand Master, Hiram Abiff, and direct them to return and prosecute\ntheir researches, not doubting that they will make many important\ndiscoveries. The candidates return and let down one of their number by\na rope; he finds three squares, is drawn out, and all proceed with\nthem to the Grand Council. The Grand Council inspect them, and\npronounce them to be the three ancient jewels that belonged to the\nthree ancient Grand Masters, Solomon, Hiram and Hiram Abiff. The\ncandidates then return to the vault and let down another of their\nnumber. Here, let it be remarked, some Chapters, for the purpose of\nlightening the labor of the candidates, call in the aid of machinery.\nA pulley is suspended over the vault, and the candidate is EXALTED\nfrom the bottom at the tail of a snatch block; the one last let down\nfind at the bottom a small chest or box, upon which he gives the\nsignal to be drawn out; he no sooner discovers the box than the air in\nthe vault, in the language of the Lecture, \"becomes exceedingly\noffensive.\" This is strictly true; for at the moment he takes up the\nbox and is preparing to ascend, fire is communicated to a quantity of\ngunpowder at his feet, so that by the time he arrives at the top, he\nis so completely suffocated with the fumes of the powder, that he is\nalmost deprived of the power of respiration or motion. The box is\ncarried to the Grand Council and pronounced to be the ark of the\ncovenant. It is opened, and a Bible taken out, and some passages read\nfrom it. [See Lecture.] One word respecting the representation of the\nark. It ought to be a splendid box covered with gold, and some of them\nare really elegant; but the Chapter must have such as it can afford;\nif it is too poor to procure splendid furniture, cheap articles are\nmade to answer; for an ark, if the funds are low, a plain cherry or\npine box will answer, and sometimes a cigar box is made the humble\nrepresentation of the splendid ark, made by divine command, of shittim\nwood, and overlaid with pure gold. The High Priest takes then from the\nark a vessel containing something to represent manna. This vessel is\nof various forms and materials, from an elegant silver urn to a broken\nearthen mug; and the substance contained is as various as the vessels\nin which it is deposited; such as a bit of sugar, a piece of cracker,\nor a few kernels of wheat. Whichever is used, the High Priest takes it\nout and gravely asks the King and Scribe their opinion of it; they say\nthey think it is manna. The High Priest then looks at it intently and\nsays, \"It looks like manna;\" smells it and says, \"It smells like\nmanna;\" and then tastes it and says, \"It is manna.\" The High Priest\nthen takes from the ark a bit of an apple tree sprout, a few inches\nlong, with some withered buds upon it, or a stick of a similar length,\nwith some artificial buds upon it, which, after consulting with the\nKing and Scribe, he pronounces Aaron's rod. He then takes out the key\nto the ineffable characters and explains it. This key is kept in the\nark on four distinct pieces of paper. The key is marked on a square\npiece of paper, and the paper is then divided into four equal parts,\nthus:\n\n[Illustration: (the key, as described in the text)]\n\n        |      |\n    -   |  -   |  -\n        |      |\n  -------------------\n        |      |\n    -   |  -   |  -\n        |      |\n  -------------------\n        |      |\n    -   |  -   |  -\n        |      |\n\n\nThe outside lines represent the dimensions of the paper; the inside\nones are the key, and the dotted ones, the section that is made of the\nwhole for the purpose of keeping it secret, should any GRACELESS COWAN\never get possession of the sacred ark, and attempt to rummage its\ncontents. The other part of the key x is made on the back of the same\npiece of paper, so that on putting them together, it shows equally\nplain. It is said that these characters were used by Aaron Burr, in\ncarrying on his treasonable practices, and by that means made public;\nsince which time they have been written and read from left to right.\nAfter the ceremonies are ended, the High Priest informs the\ncandidates, in many or few words, according to his ability, that this\ndegree owes its origin to Zerrubbabel and his associates, who rebuilt\nthe temple by order of Cyrus, King of Persia. He informs them that the\ndiscovery of the secret vault and the inestimable treasures, with the\nlong lost WORD, actually took place in the manner represented in\nconferring this degree, and that it is the circumstance upon which the\ndegree is principally founded. The ceremony of closing a Chapter is\nprecisely the same as at opening, to the raising of the living arch.\nThe companions join hands by threes, in the same manner, and say in\nconcert, \"As we three did agree the sacred word to keep, as we three\ndid agree the sacred word to search, so we three do agree to close\nthis royal arch.\" They then break without giving the word, as the High\nPriest reads the following prayer:\n\n  \"By the wisdom of the Supreme High Priest may we be directed, by\n  His strength may we be enabled, and by the beauty of virtue may we\n  be incited to perform the obligations here enjoined upon us; to\n  keep inviolable the mysteries here unfolded to us, and invariably\n  to practice all those duties out of the Chapter, which are\n  inculcated in it. (Response.) So mote it be. Amen.\"\n\nThe High Priest then declares the Chapter closed in due form.\n\n       *       *       *       *       *\n\n\nKNIGHTS OF THE RED CROSS.\n\nAt the sound of the trumpet the line is formed. Master of Calvary to\nthe Sir Knight Warden, \"When a Council of Knights of the Red Cross is\nabout to be formed and opened, what is the first care?\" Warden--\"To\nsee the Council chamber duly guarded.\" M. C.--\"Please to attend to\nthat part of your duty, see that the sentinels are at their respective\nposts, and inform the Captain of the Guards that we are about to open\na Council of Knights of the Red Cross for the dispatch of business.\"\nW.--\"The sentinels are at their respective posts, and the Council\nchamber duly guarded.\" M. C.--\"Are all present Knights of the Red\nCross?\" W.--\"They are.\" M. C.--\"Attention, Sir Knights, count\nyourselves from right to left--right files handle sword--draw\nsword--carry sword--right files to the left double--second division\nforward, march, halt--right about face!\" Sir Knight Master of\nInfantry, accompanied by the sword-bearer and Warden--\"Please inform\nthe Sovereign Master that the lines are formed waiting his pleasure.\"\nAt the approach of the Council the trumpet sounds. M. C.--\"Form avenue\n(the Council pass); the Sovereign Master passes uncovered; recover\narms, poise arms!\" Sovereign Master--\"Attention, Sir Knights; give\nyour attention to the several signs of Masonry; as I do, so do you.\"\n[The Sir Knights give the signs from the first to the seventh degree.]\nS. M.--\"Draw swords, and take care to advance and give the Jewish\ncountersign--recover arms; take care to advance and give the Persian\ncountersign--recover arms.\" S.M. to Sir Knight Master of the\nPalace--\"Advance and give me the word of a Knight of the Red Cross;\nthe word is right--receive it on your left.\" The word is then passed\naround; when it arrives at the Chancellor he says, \"Sovereign Master\nof the Red Cross, word has arrived.\" S. M.--\"Pass it on to me [he\ngives it to the Sovereign Master]. Sir Knight, the word is right.\" S.\nM. to Sir Knight Chancellor--\"Advance and give me the grand sign,\ngrip, and word of a Knight of the Red Cross; it is right--receive it\non your left.\" The word passes around as before, as will hereafter be\nexplained, and when arrived at the Master of the Palace, he says,\n\"Sovereign Master, the grand sign, grip and word have arrived.\" S.\nM.--\"Pass them on to me; Sir Knight, they are right. Left\nface--deposit helmets--centre face--reverse arms--to your devotions\n[the Sir Knights all kneel and repeat the Lord's prayer]--recover\narms--left face--recover helmets--centre face--right about face--to\nyour posts--march!\"\n\n       *       *       *       *       *\n\n\nFIRST SECTION.\n\nQuestion--Are you a Knight of the Red Cross? Answer--That is my\nprofession.\n\nQ. By what test will you be tried? A. By the test of truth.\n\nQ. Why by the test of truth? A. Because none but the good and true are\nentitled to the honors and privileges of this illustrious order.\n\nQ. Where did you receive the honors of this illustrious order? A. In a\njust and regular Council of Knights of the Red Cross.\n\nQ. What number compose a Council? A. There is an indispensable number\nand a constitutional number.\n\nQ. What is the indispensable number? A. Three.\n\nQ. Under what circumstances are they authorized to form and open a\nCouncil of Knights of the Red Cross? A. Three Knights of the Red\nCross, being also Knight Templars, and hailing from three different\ncommanderies, may, under the sanction of a legal warrant from some\nregular Grand Encampment, form and open a Council of Knights of the\nRed Cross for the dispatch of business.\n\nQ. What is a constitutional number? A. Five, seven, nine, eleven, or\nmore.\n\nQ. When composed of five, seven, nine, eleven, of whom does it\nconsist? A. Sovereign Master, Chancellor, Master of the Palace,\nPrelate, Master of Cavalry, Master of Infantry, Master of Finance,\nMaster of Dispatches, Standard-Bearer, Sword-Bearer, and Warder.\n\nQ. Warder's station in the Council? A. On the left of the\nStandard-Bearer in the West.\n\nQ. His duty? A. To announce the approach of the Sovereign Master; to\nsee that the sentinels are at their respective posts, and the Council\nchambers duly guarded.\n\nQ. Sword-Bearer's station in the Council? A. On the right of the\nStandard-Bearer in the West.\n\nQ. His duty? A. To assist in the protection of the banner of our\nOrder; to watch all signals from the Sovereign Master, and see his\norders duly executed.\n\nQ. Standard-Bearer's station? A. In the West.\n\nQ. His duty? A. To display, support, and protect the banners of our\nOrder.\n\nQ. Why is the Standard-Bearer's station in the West? A. That the\nbrilliant rays of the rising sun, shedding their lustre upon the\nbanners of our Order, may encourage and animate all true and courteous\nKnights, and dismay and confound their enemies.\n\nQ. Station of Master of Dispatches? A. In front of the Master of the\nPalace.\n\nQ. His duty? A. To observe with attention the transactions of the\nCouncil; to keep a just and regular record thereof, collect the\nrevenue, and pay the same over to the Master of Finance.\n\nQ. Station of the Master of Finance? A. In front of the Chancellor.\n\nQ. His duty? A. To receive in charge the funds and property of the\nCouncil, pay all orders drawn upon the Treasurer, and render a just\nand regular account when called for.\n\nQ. Station of the Master of Infantry? A. On the right of the second\ndivision when separately formed: on the left of the whole when formed\nin line.\n\nQ. His duty? A. To command the second division or line of infantry,\nteach them their duty and exercise; also to prepare all candidates,\nattend them on their journey, answer all questions for them, and\nfinally introduce them into the Council chamber.\n\nQ. Station of the Master of Cavalry? A. On the right of the first\ndivision when separately formed, and on the right of the whole when\nformed in line.\n\nQ. His duty? A. To command the first division or line of cavalry,\nteach them their duty and exercise; to form the avenue at the approach\nof the Sovereign Master, and prepare the lines for inspection and\nreview.\n\nQ. Prelate's station? A. On the right of the Chancellor.\n\nQ. His duty? A. To preside in the Royal Arch Council; administer at\nthe altar; to offer up prayers and adoration to Deity.\n\nQ. Station of Master of the Palace? A. On the left of the Sovereign\nMaster in the East.\n\nQ. His duty? A. To see that the proper officers make all due\npreparations for the several meetings of the Council; to take special\ncare that the Council chamber is in suitable array for the reception\nof candidates and the dispatch of business; to receive and communicate\nall orders issued by the Sovereign Master through the officers of the\nline.\n\nQ. Chancellor's station? A. On the right of the Sovereign Master.\n\nQ. His duty? A. To receive and communicate all orders and petitions;\nto assist the Sovereign Master in the discharge of his various duties,\nand in his absence to preside in the Council.\n\nQ. Sovereign Master's station? A. In the East.\n\nQ. His duty? A. To preside in the Council; confer this order of\nknighthood upon those whom his Council may approve; to preserve\ninviolable the laws and constitution of our Order; to dispense\njustice, reward merit, encourage truth, and diffuse the sublime\nprinciples of universal benevolence.\n\nS. M.--\"Sir Knight Chancellor, it is my will and pleasure that a\nCouncil of Knights of the Red Cross be now opened, and to stand open\nfor the dispatch of such business as may regularly come before it at\nthis time, requiring all Sir Knights now assembled, or who may come at\nthis time, to govern themselves according to the sublime principles of\nour Order. You will communicate this to the Sir Knight Master of the\nPalace, that the Sir Knights present may have due notice thereof, and\ngovern themselves accordingly.\" [The Sir Knight Chancellor communicates\nit to the Sir Knight Master of the Palace, and he to the Knights.] S.\nM.--\"Return arms--right about face--to your posts--march--center\nface--Sir Knights, this Council is now open for the dispatch of\nbusiness.\"\n\n       *       *       *       *       *\n\n\nSECOND SECTION.\n\nQuestion--What were the preparatory circumstances attending your\nreception to this illustrious Order? Answer--A Council of Royal Arch\nMasons being assembled in a room adjacent to the Council chamber, I\nwas conducted to the door, where a regular demand was made by two,\nthree, and two.\n\nQ. What was said to you from within? A. Who comes there?\n\nQ. Your answer? A. Companion A. B., who has regularly received the\nseveral degrees of Entered Apprentice, Fellow Craft, Master Mason,\nMark Master, Past Master, Most Excellent Master, and Royal Arch, and\nnow solicits the honor of being regularly constituted a Knight of the\nRed Cross.\n\nQ. What was then said to you? A. I was asked if it was of my own free\nwill and accord that I made this request; if I was worthy and well\nqualified; if I had made suitable proficiency in the foregoing\ndegrees, and was properly vouched for; all of which being answered in\nthe affirmative, I was asked by what further right or benefit I\nexpected to gain admittance.\n\nQ. Your answer? A. By the benefit of a pass-word.\n\nQ. Did you give that pass-word? A. I did, with the assistance of my\ncompanions. [Here the Royal Arch word is given as described in the\nRoyal Arch degree.]\n\nQ. What was then said to you? A. I was then directed to wait with\npatience till the Most Excellent Prelate should be informed of my\nrequest, and his answer returned.\n\nQ. What was his answer? A. Let him be admitted.\n\nQ. What was you then informed? A. The Most Excellent Prelate observed\nthat the Council there assembled represented the Grand Council\nconvened at Jerusalem, in the second year of the reign of Darius, King\nof Persia, to deliberate on the unhappy state of the fraternity during\nthe reigns of Artaxerxes and Ahasuerus, and to devise some means to\nobtain favor of the new Sovereign, and to gain his consent to proceed\nin rebuilding their new city and temple.\n\nQ. What followed? A. The Most Excellent Prelate then informed me if I\nwas desirous of attending the deliberations of the Council at this\ntime, it was necessary that I should assume the name and character of\nZerrubbabel, a prince of the house of Judah, whose hands laid the\nfoundation of the second temple, and whose hands the Lord has promised\nshould complete it.\n\nQ. What followed? A. The Most Excellent Prelate then read a lesson\nfrom the records of the Fathers, stating the impediments with which\nthey were troubled by their adversaries on the other side of the\nriver, and the grievous accusations which were brought against them\nbefore the King.\n\nQ. What followed? A. My conductor then addressed the Most Excellent\nPrelate thus: Most Excellent Prelate, our Sovereign Lord, Darius the\nKing, having now ascended the throne of Persia, new hopes are inspired\nof protection and support in the noble and glorious undertaking which\nhas been so long and so often interrupted by our adversaries on the\nother side of the river; for while yet a private man, he made a vow to\nGod that should he ever ascend the throne of Persia, he would send all\nthe holy vessels remaining at Babylon back to Jerusalem. Our Most\nExcellent and faithful companion, Zerrubbabel, who was formerly\nhonored with the favorable notice and friendship of the Sovereign, now\noffers his services to encounter the hazardous enterprise of\ntraversing the Persian dominions, and seeking admission to the\npresence of the Sovereign, where the first favorable moment will be\nseized to remind the King of his vow, and impress on his mind the\nalmighty force and importance of truth; and from his known piety no\ndoubt can be entertained of gaining his consent, that our enemies be\nremoved far hence, and that we be no longer hindered or impeded in our\nnoble and glorious undertaking.\n\nQ. What was the Most Excellent Prelate's reply? A. Excellent\nZerrubbabel, the Council accept with gratification and joy your noble\nand generous offer, and will invest you with the necessary passports,\nby means of which you will be enabled to make yourself known to the\nfavor of one Council wherever you may meet them; but in an undertaking\nof so much importance, it is necessary that you enter into a solemn\nobligation to be faithful to the trust reposed in you.\n\nQ. What followed? A. The Most Excellent Prelate then invested me with\na sword, to enable me to defend myself against my enemies, and said he\nwas ready to administer the obligation.\n\nQ. Did you consent to that obligation? A. I did, in due form.\n\nQ. What was that due form? A. Kneeling on my left knee, my right foot\nforming a square, my body erect, my right hand grasping the hilt of my\nsword, my left hand covering the Holy Bible, Square, and Compass, with\ntwo cross-swords thereon, in which due form I took upon me the solemn\noath and obligation of Knight of the Red Cross.\n\nQ. Repeat the obligation.\n\n  \"I, A. B., of my own free will and accord, in the presence of the\n  Supreme Architect of the Universe, and these witnesses, do hereby\n  and hereon most solemnly and sincerely promise and swear, that I\n  will always hail, forever conceal, and never reveal, any of the\n  secret arts, parts, or points of the mysteries appertaining to\n  this Order of Knight of the Red Cross, unless it be to a true and\n  lawful companion Sir Knight of the Order, or within the body of a\n  just and lawful Council of such; and not unto him or them, until\n  by due trial, strict examination, or lawful information, I find\n  him or them lawfully entitled to receive the same. I furthermore\n  promise and swear, that I will answer and obey all due signs and\n  regular summons, which shall be sent to me from a regular Council\n  of Knights of the Red Cross, or given to me from the hands of a\n  companion Sir Knight of the Red Cross, if within the distance of\n  forty miles; natural infirmities and unavoidable accidents only\n  excusing me. I furthermore promise and swear, that I will not be\n  present at the conferring of this Order of Knighthood upon any\n  person, unless he shall have previously regularly received the\n  several degrees of Entered Apprentice, Fellow Craft, Master Mason,\n  Mark Master, Past Master, Most Excellent Master, and Royal Arch\n  degree, to the best of my knowledge and belief. I furthermore\n  promise and swear, that I will not assist or be present at the\n  forming and opening of a Council of Knights of the Red Cross,\n  unless there be present at least five regular Knights of the\n  Order, or the representatives of three different Encampments,\n  acting under the sanction of a legal warrant. I furthermore\n  promise and swear, that I will vindicate the character of a\n  courteous Sir Knight of the Red Cross when wrongfully traduced;\n  that I will help him on a lawful occasion in preference to any\n  brother of an inferior degree, and so far as truth, honor, and\n  justice may warrant. I furthermore promise and swear, that I will\n  support and maintain the by-laws of the Council, of which I may\n  hereafter become a member, the laws and regulations of the Grand\n  Encampment, under which the same may be holden, together with the\n  constitution and ordinances of the General Grand Encampment of the\n  United States of America, so far as the same shall come to my\n  knowledge. To all which I do most solemnly promise and swear,\n  binding myself under no less penalty than of having my house torn\n  down, the timbers thereof set up, and I hanged thereon; and when\n  the last trump shall blow, that I be forever excluded from the\n  society of all true and courteous Knights, should I ever wilfully\n  or knowingly violate any part of this solemn obligation of Knight\n  of the Red Cross; so help me God, and keep me steadfast to keep\n  and perform the same.\"[16]\n\nQ. What followed? A. The Most Excellent Prelate then directed me to\nrise and be invested with a countersign, which he informed me would\nenable me to make myself known to the friends of our cause wherever I\nshould meet them, and would insure me from them succor, aid, and\nprotection. [Here the Master of Infantry, who is the conductor, gives\nthe candidate the Jewish countersign; it is given under the arch of\nsteel; that is, their swords elevated above their heads, forming a\ncross, each placing his left hand upon the other's right shoulder, and\nwhispering alternately in each other's ear the names of Judah and\nBenjamin.]\n\nQ. What followed? A. The Most Excellent Prelate then invested me with\na green sash, as a mark of our particular friendship and esteem; you\nwill wear it as a constant memorial to stimulate you to the faithful\nperformance of every duty, being assured that the memory of him, who\nfalls in a just and virtuous cause, shall forever flourish like the\ngreen bay tree.\n\nQ. What followed? A. I then commenced my journey, and was frequently\naccosted by guards, all of which, by means of the countersign I had\nreceived, I was enabled to pass in friendship, until I arrived at the\nbridge, which was represented to be in the Persian dominions; on\nattempting to pass this bridge, which I found strongly guarded, the\nPersian countersign was demanded, and being unable to give it, I was\nattacked, overpowered, and made prisoner.\n\nQ. What followed? A. After remonstrating in vain against their\nviolations, I told them I was a prince of the house of Judah, and\ndemanded an audience with their sovereign.\n\nQ. What was the answer? A. You are a prisoner, and can obtain an\naudience with the sovereign only in the garb of a captive and slave.\n\nQ. Did you consent to this? A. I did; being firmly persuaded that\ncould I by any means gain access to the presence of the sovereign, I\nshould be able to accomplish the object of my mission.\n\nQ. What followed? A. They then deprived me of my outward apparel, sash\nand sword, and having confined my hands and feet in chains, the links\nthereof were of a triangular form, they put sackcloth and ashes on my\nhead.\n\nQ. Why were the links of the captive's chain of a triangular form? A.\nThe Assyrians having learned that among the Jews the triangle was an\nemblem of the Eternal, caused the links of their chain to be made of a\ntriangular form, thinking thereby to add to the miseries of their\ncaptives.\n\nQ. What followed? A. I was conducted to the door of the Council\nchamber, where the alarm being given by 4 x 2, the Warder appeared and\ndemanded, \"Who comes there?\"\n\nQ. What answer was returned? A. A detachment of his majesty's guards,\nhaving made prisoner of one, who reports himself to be prince of the\nhouse of Judah.\n\nQ. What was then said to you? A. I was asked from whence I came.\n\nQ. Your answer? A. From Jerusalem.\n\nQ. What was then demanded of you? A. Who are you?\n\nQ. Your answer? A. The first among my equals, a Mason, and free by\nrank, but a captive and slave by misfortune.\n\nQ. What was you then asked? A. My name.\n\nQ. Your answer? A. Zerrubbabel.\n\nQ. What were you then asked? A. What are your demands?\n\nQ. Your answer? A. To see the sovereign, if possible.\n\nQ. What was then said to you? A. I was then directed to wait with\npatience until the Sovereign Master should be informed of my request,\nand his answer returned.\n\nQ. What was that answer? A. That the necessary caution should be taken\nthat I was not armed with any hostile weapons, and that I should then\nbe admitted.\n\nQ. How were you then received? A. The guard being drawn up on the\nright and left of the throne, swords drawn, two of them placed at the\ndoor with swords crossed, under which I was permitted to enter, my\nface covered with my hands.\n\nQ. How were you then disposed of? A. I was conducted in front of the\nSovereign Master, who received me with kindness and attention, and\nlistened with patience to my request.\n\nQ. What did the Sovereign Master then observe to the Council? A. That\nthis Zerrubbabel was the friend of his youth, that he could neither be\nan enemy nor a spy.\n\nQ. What followed? A. The Sovereign Master thus addressed me:\n\"Zerrubbabel, having now gained admittance into our presence, we\ndemand that you immediately declare the particular motives which\ninduced you, without our permission, and with force and arms, to pass\nthe lines of our dominions?\"\n\nQ. Your answer? A. Sovereign Master, the tears and complaints of my\ncompanions at Jerusalem, who have been so long and so often impeded in\nthe noble and glorious undertaking in which they were permitted to\nengage by our late sovereign, Lord Cyrus, the King; but our enemies\nhaving made that great work to cease by force and power, I have now\ncome up to implore your majesty's clemency, that you would be pleased\nto restore me to favor, and grant me employment among the servants of\nyour household.\n\nQ. What was the Sovereign's reply? A. Zerrubbabel, I have often\nreflected with much pleasure upon our early intimacy and friendship,\nand I have frequently heard, with great satisfaction, of your fame as\na wise and accomplished Mason, and having myself a profound veneration\nfor that ancient and honorable institution, and having a sincere\ndesire to become a member of the same, I will this moment grant your\nrequest, on condition that you will reveal to me the secrets of\nFreemasonry.\n\nQ. Did you consent to that? A. I did not.\n\nQ. What was your reply? A. Sovereign Master, when our Grand Master\nSolomon, King of Israel, first instituted the fraternity of Free and\nAccepted Masons, he taught us that truth was a divine attribute, and\nthe foundation of every virtue; to be good and true is the first\nlesson we are taught in Masonry. My engagements are sacred and\ninviolable: I cannot reveal our secrets. If I can obtain your\nmajesty's favor only at the expense of my integrity, I humbly beg\nleave to decline your royal protection, and will cheerfully submit to\nany honorable exile.\n\nQ. What was the Sovereign's reply? A. Zerrubbabel, your virtue and\nintegrity are truly commendable, and your fidelity to your engagements\nis worthy of imitation; from this moment you are free--my guards will\ndivest you of those chains and that garb of slavery, and clothe you in\nsuitable habiliments to attend me at the banquet hall. Zerrubbabel,\nyou are free; guards, strike off those chains; and may those emblems\nof slavery never again disgrace the hands of a Mason, more\nparticularly a prince of the house of Judah; Zerrubbabel, we assign\nyou a seat of rank and honor among the princes and rulers of our\nassembly.\n\nQ. What followed? A. The guards being drawn up in the court yard, the\nWarder informed the Sovereign Master that the guards were in\nreadiness, waiting his pleasure.\n\nQ. What followed? A. He then ordered the guards to attend him to the\nbanquet hall.\n\nQ. What occurred there? A. After having participated in a liberal\nentertainment, the Sovereign Master not being inclined to sleep, and\nmany of the guard having retired, he amused himself by entering into\nconversation with some of his principal officers and friends,\nproposing certain questions to them, and offering a princely reward to\nsuch as should give the most reasonable and satisfactory answer.\n\nQ. What questions were proposed? A. Among others, \"Which was the\nstrongest, wine, the King, or woman?\"[17]\n\nQ. What answers were returned? A. The Chancellor said wine was the\nstrongest; the Master of the Palace said the King was the strongest;\nbut I, being firmly persuaded that the time had arrived in which I\ncould remind the King of his vow, and request the fulfilment of it,\nreplied that women were stronger than either of the former, but, above\nall things, truth beareth the victory.\n\nQ. What followed? A. The King being deeply struck with the addition I\nmade to the question, ordered us to be prepared with proper arguments\nin support of our respective propositions on the day following.\n\nQ. What followed? A. On the day following, the Council being convened\nat the sound of the trumpet, the Chancellor was called upon for his\nanswer, and thus replied: (See Templar's Chart of Freemasonry.)\n\nQ. What followed? A. The Master of the Palace thus replied: (See\nTemplar's Chart of Freemasonry.)\n\nQ. What followed? A. I then being called upon for my defence, answered\nas follows: (See Templar's Chart of Freemasonry.)\n\nQ. What followed? A. The King being deeply struck with the force of\nthe arguments I had used, involuntarily exclaimed, \"Great is truth,\nand mighty above all things; ask what thou wilt, Zerrubbabel, and it\nshall be granted thee, for thou art found wisest among thy\ncompanions.\"\n\nQ. Your answer? (See Templar's Chart of Freemasonry.)\n\nQ. What followed? A. The Sovereign Master then addressed me:\n\"Zerrubbabel, I will punctually fulfil my vow; letters and passports\nshall be immediately issued to my officers throughout the realm, and\nthey shall give you, and those who accompany you, safe conveyance to\nJerusalem, and you shall be no longer hindered or impeded in\nrebuilding your city and temple, until they shall be completed.\"\n\nQ. What followed? A. The Sovereign Master then invested me with a\ngreen sash, and thus addressed me, \"This green sash, of which you were\ndeprived by my guards, I now with pleasure restore to you, and will\nmake it one of the insignia of a new Order, calculated to perpetuate\nthe remembrance of the event which caused the renewal of our\nfriendship; its color will remind you that truth is a divine attribute\nand shall prevail, and shall forever flourish in immortal green. I\nwill now confer on you the highest honor in our power at this time to\nbestow, and will create you the first Knight of an Order, instituted\nfor the express purpose of inculcating the almighty force and\nimportance of truth.\n\nQ. What followed? A. The Sovereign Master then directed me to kneel,\nand said, By virtue of the high power in me vested, as the successor\nand representative of Darius, King of Persia, I now constitute you a\nKnight of the illustrious Order of the Red Cross (at the same time\nlaying the blade of his sword first upon the right shoulder, then upon\nthe head, and then upon the left shoulder of the candidate).\n\nQ. What followed? A. The Sovereign Master then directed me to arise,\nand presenting me with a sword, thus addressed me: \"This sword, of\nwhich you were deprived by my guards, I now restore in your hands, as\na true and courteous Knight; it will be endowed with three most\nexcellent properties--its hilt be faith, its blade be hope, its point\nbe charity; it should teach us this important lesson, that when we\ndraw our swords in a just and virtuous cause, having faith in God, we\nmay reasonably hope for victory, ever remembering to extend the hand\nof charity to the fallen foe; sheathe it, and sooner may it rust in\nits scabbard than be drawn in the cause of injustice or oppression.\"\n\nQ. What followed? A. The Sovereign Master then invested me with the\nPersian countersign.\n\nQ. Give it? A. This countersign is given like the Jewish, excepting\nthis variation, it is given over instead of under the arch of steel.\nThe words are Tatnai Shethar-boznai, Enavdai.\n\nQ. Who were they? A. They were governors of Persian provinces, and\nenemies of the Jews.\n\nQ. What followed? A. The Sovereign Master then invested me with the\nRed Cross word.\n\nQ. Give it? A. (Each placing his left hand upon the other's right\nshoulder, at the same time bringing the point of the swords to each\nother's left side, in which position the word Libertas is given.)\n\nQ. What followed? A. The Sovereign Master then invested me with the\ngrand sign, grip, and word of Knight of the Red Cross.\n\nQ. Give them. A. The grand sign is given by bringing the thumb and\nfinger of the left hand to the mouth, and carrying it off in an\noblique direction; the grip is given by interlacing the fingers of the\nleft hand; the word is Veritas. The sign, grip, and word are given\nunder the arch of steel.\n\nQ. How do you translate the word? A. Truth.\n\nQ. To what does the sign allude? A. To the blowing of the trumpet upon\nthe walls and watch towers of the Council, but more particularly to\nthe obligation, \"that when the last trump shall sound, I shall be\nforever excluded from the society of all true and faithful Sir\nKnights.\"\n\nQ. What is the motto of our Order? A. \"Magna est veritas et\nprevalebit.\" [Great is truth, and will prevail.]\n\n       *       *       *       *       *\n\n\nKNIGHT TEMPLAR, AND KNIGHT OF MALTA.\n\nFIRST SECTION.\n\nQuestion--Are you a Knight Templar? Answer--That is my title.\n\nQ. Where were you created a Knight Templar? A. In a just and lawful\nEncampment of Knight Templars.\n\nQ. What number composes a just and lawful Encampment of Knight\nTemplars? A. There is an indispensable number and a constitutional\nnumber.\n\nQ. What is an indispensable number? A. Three.\n\nQ. Under what circumstances are they authorized to form and open an\nEncampment of Knight Templars? A. Three Knight Templars, hailing from\nthree different commanderies, may, under the sanction of a charter or\nwarrant from some regular Grand Encampment, form and open an\nEncampment for the dispatch of business.\n\nQ. What is a constitutional number? A. Seven, nine, eleven, or more.\n\nQ. When composed of eleven, of whom does it consist? A. Warden,\nSword-Bearer, Standard-Bearer, Recorder, Treasurer, Junior Warden,\nSenior Warden, Prelate, Captain-General, Generalissimo, and Grand\nCommander.\n\nQ. Warden's station? A. On the left of the Standard-Bearer in the\nWest, and on the left of the third division.\n\nQ. His duty? A. To observe the orders and directions of the Grand\nCommander; to see that the sentinels are at their respective posts,\nand that the Encampment is duly guarded.\n\nQ. Sword-Bearer's station? A. On the right of the Standard-Bearer in\nthe West, and on the right of the third division.\n\nQ. His duty? A. To assist in the protection of the banners of our\nOrder; to watch all signals from the Grand Commander, and see his\norders duly executed.\n\nQ. Standard-Bearer's station in the Encampment? A. In the West, and in\nthe centre of the third division.\n\nQ. His duty? A. To display, support, and protect the banners of our\nOrder.\n\nQ. Why is the Standard-Bearer's station in the West? A. That the\nbrilliant rays of the rising sun, shedding their lustre upon the\nbanners of our Order, may encourage and animate all true and courteous\nKnights, and dismay and confound their enemies.\n\nQ. Recorder's station in the Encampment? A. In front of the\nCaptain-General.\n\nQ. His duty? A. To observe with attention the order of the Encampment;\nkeep a just and regular record of the same; collect the revenue, and\npay the same over to the Treasurer.\n\nQ. Treasurer's station in the Encampment? A. In front of the\nGeneralissimo.\n\nQ. His duty? A. To receive in charge all funds and property of the\nEncampment; pay all orders drawn upon him, and render a just and\nfaithful account when required.\n\nQ. Station of the Junior Warden in the Encampment? A. At the southwest\nangle of the triangle, and on the left of the first division.\n\nQ. His duty? A. To attend to all poor and weary pilgrims traveling\nfrom afar; to accompany them on the journey; answer all questions for\nthem, and finally introduce them into the asylum.\n\nQ. Senior Warden's station in the Encampment? A. At the northwest\nangle of the triangle, and on the right of the second division.\n\nQ. His duty there? A. To attend on pilgrim warriors traveling from\nafar; to comfort and support pilgrims penitent, and after due trial,\nto recommend them to the hospitality of the Generalissimo.\n\nQ. Prelate's station in the Encampment? A. On the right of the\nGeneralissimo.\n\nQ. His duty there? A. To administer at the altar, and offer up prayers\nand adorations to the Deity.\n\nQ. Captain-General's station? A. On the left of the Grand Commander.\n\nQ. His duty? A. To see that the proper officers make all suitable\npreparations for the several meetings of the Encampment, and take\nspecial care that the asylum is in a suitable array for the\nintroduction of candidates and dispatch of business; also to receive\nand communicate all orders from the Grand Commander to officers of the\nline.\n\nQ. Generalissimo's station? A. On the right of the Grand Commander.\n\nQ. His duty? A. To receive and communicate all orders, signals, and\npetitions, and assist the Grand Commander in the discharge of his\nvarious duties, and in his absence to govern the Encampment.\n\nQ. Grand Commander's station? A. In the East.\n\nQ. His duty? A. To distribute alms, and protect weary pilgrims\ntraveling from afar; to encourage pilgrim warriors; to sustain\npilgrims penitent; feed the hungry, clothe the naked, bind up the\nwounds of the afflicted; to inculcate hospitality, and govern his\nEncampment with justice and moderation.\n\n       *       *       *       *       *\n\nSECOND SECTION.\n\nQuestion--What were the preparatory circumstances attending your\nreception into this illustrious Order? Answer--I was conducted to the\nchamber of reflection, where I was left in silence and solitude, to\nreflect upon three questions, which were left with me in writing.\n\nQ. What were your answers? A. They were satisfactory to the Grand\nCommander; but as a trial of my patience and perseverance, he enjoined\nupon me the performance of seven years' pilgrimage, clothed in\npilgrim's weeds.\n\nQ. What followed? A. I was then invested with sandals, staff, and\nscrip, and commenced my tour of pilgrimage, but was soon accosted by\nthe guard, who demanded of me, \"Who comes there?\"\n\nQ. Your answer? A. A poor and weary pilgrim, traveling from afar, to\njoin with those who oft have gone before, and offer his devotions at\nthe holy shrine.\n\nQ. What said the guard? A. Pilgrim, I greet thee; gold and silver have\nI none, but such as I have give I unto thee.\n\nQ. What followed? A. After having participated in the refreshments\n(which is a glass of water and a cracker), the guard took me by the\nhand and thus addressed me, \"Pilgrim, harken to a lesson to cheer thee\non thy way, and insure thee of success.\"\n\nQ. What followed? Lesson read. (See Templar's chart.) The guard then\ntook me by the hand and said, \"Fare thee well! God speed thee on thy\nway.\"\n\nQ. What followed? A. I still pursued my pilgrimage, but was often\naccosted by guards, from whom I received the same friendly treatment\nas from the first.\n\nQ. Where did your term of pilgrimage end? A. At the door of the\nasylum, where after giving the alarm by 3 x 3, the Warder appeared and\ndemanded, \"Who comes there?\"\n\nQ. Your answer? A. A poor and weary pilgrim, traveling from afar, who,\nhaving passed full three long years of pilgrimage, now craves\npermission, if it shall please the Grand Commander, forthwith to\ndedicate the remaining four years to deeds of more exalted usefulness,\nand if found worthy, his strong desire is now to be admitted to those\nvaliant Knights, whose well-earned fame has spread both far and near\nfor deeds of charity and pure beneficence.\n\nQ. What were you then asked? A. What surety can you offer that you are\nno impostor?\n\nQ. Your answer? A. The commendations of a true and courteous Knight,\nthe Junior Warden, who recommends to the Grand Commander the remission\nof four remaining years of pilgrimage.\n\nQ. What followed? A. The Grand Commander then addressed the Most\nExcellent Prelate: \"This being true, Sir Knight, our Prelate, you will\nconduct this weary pilgrim to the altar, where having taken an\nobligation always to be faithful to his vow, cause him forthwith to be\ninvested with a sword and buckler, that as a pilgrim warrior he may\nperform seven years' warfare as a trial of his courage and\nconstancy.\"\n\nQ. What followed? A. The Senior Warden then detached a party of\nKnights to escort me to the altar, where, in due form, I took upon me\nthe obligation of a Knight Templar.\n\nQ. What was that due form? A. Kneeling on both knees upon two cross\nswords, my body erect, my naked hands covering the Holy Bible, Square,\nand Compass, with two cross swords lying thereon, in which due form I\nreceived the solemn obligation of Knight Templar.\n\nQ. Repeat the obligation.\n\n  \"I, A. B., of my own free will and accord, in the presence of\n  Almighty God and this Encampment of Knight Templars, do hereby and\n  hereon most solemnly promise and swear, that I will always hail,\n  forever conceal, and never reveal, any of the secret arts, parts,\n  or points appertaining to the mysteries of this Order of Knight\n  Templars, unless it be to a true and lawful companion Knight\n  Templar, or within the body of a just and lawful Encampment of\n  such; and not unto him or them, until by due trial, strict\n  examination, or lawful information, I find him or them lawfully\n  entitled to receive the same. Furthermore do I promise and swear,\n  that I will answer and obey all due signs and regular summons,\n  which shall be given or sent to me from regular Encampments of\n  Knight Templars, if within the distance of forty miles, natural\n  infirmities and unavoidable accidents only excusing me.\n  Furthermore do I promise and swear, that I will help, aid, and\n  assist with my council, my purse, and my sword, all poor and\n  indigent Knight Templars, their widows and orphans, they making\n  application to me as such, and I finding them worthy, so far as I\n  can do it without material injury to myself, and so far as truth,\n  honor, and justice may warrant. Furthermore do I promise and\n  swear, that I will not assist or be present at the forming and\n  opening of an Encampment of Knight Templars, unless there be\n  present seven Knights of the Order, or the representatives of\n  three different Encampments, acting under the sanction of a legal\n  warrant. Furthermore do I promise and swear, that I will go the\n  distance of forty miles, even barefoot and on frosty ground, to\n  save the life and relieve the distresses of a worthy Knight,\n  should I know that his distresses required it, and my abilities\n  permit. Furthermore do I promise and swear, that I will wield my\n  sword in defence of innocent virgins, destitute widows, helpless\n  orphans, and the Christian religion. Furthermore do I promise and\n  swear, that I will support and maintain the by-laws of the\n  Encampment, of which I may hereafter become a member, the edicts\n  and regulations of the Grand Encampment, under which the same may\n  be holden, together with the laws and constitution of the General\n  Grand Encampment of the United States of America, so far as the\n  same shall come to my knowledge. To all this I most solemnly and\n  sincerely promise and swear, with a firm and steady resolution to\n  perform and keep the same, without any hesitation, equivocation,\n  mental reservation, or self-evasion of mind in me whatever,\n  binding myself under no less penalty than to have my head struck\n  off and placed on the highest spire in Christendom, should I\n  knowingly or wilfully violate any part of this my solemn\n  obligation of a Knight Templar; so help me God, and keep me\n  steadfast to perform and keep the same.\"\n\nQ. What followed? A. The Most Excellent Prelate directed me to arise,\nand thus addressed me: \"Pilgrim, thou hast craved permission to pass\nthrough our solemn ceremonies, and enter the asylum of our Encampment;\nby thy sandals, scrip, and staff, I judge thee to be a child of\nhumility; charity and hospitality are the grand characteristics of\nthis magnanimous Order; in the characters of Knight Templars, you are\nbound to give alms to poor and weary pilgrims, traveling from afar; to\nsuccor the needy, feed the hungry, clothe the naked, and bind up the\nwounds of the afflicted. We here wage war against the enemies of\ninnocent virgins, destitute widows, helpless orphans, and the\nChristian religion. If thou art desirous of enlisting in this noble\nand glorious warfare, lay aside thy staff and take up the sword,\nfighting manfully thy way, and with valor running thy course; and may\nthe Almighty, who is a strong tower and defence to all those who put\ntheir trust and confidence in him, be now and ever thy defence and thy\nsalvation.\"\n\nQ. What followed? A. Having laid aside my staff and taken up the\nsword, the Most Excellent Prelate continued: \"Having now taken up the\nsword, we expect you will make a public declaration of the cause in\nwhich you will wield it.\"\n\nQ. Your answer? A. I wield my sword in defence of innocent virgins,\ndestitute widows, helpless orphans, and the Christian religion.\n\nQ. What was the Prelate's reply? A. With confidence in this\nprofession, our Senior Warden will invest you with the warrior's pass,\nand under his direction, as a trial of your courage and constancy, we\nmust now assign you seven years of warfare--success and victory attend\nyou. (The pass-word is Mahershalal-hashbaz, and is given under the\narch of steel, as has been described.)\n\nQ. What followed? A. I then commenced my tour of warfare, and made\nprofessions of the cause in which I would wield my sword.\n\nQ. Where did your tour of warfare end? A. At the door of the asylum,\nwhere, on giving the alarm by 3 x 4, the Warder appeared and demanded,\n\"Who comes there?\"\n\nQ. Your reply? A. A pilgrim warrior, traveling from afar, who, having\npassed full three long years of warfare, is most desirous now, if it\nshould please the Grand Commander, to be admitted to the honors and\nrewards that await a valiant Templar.\n\nQ. What was then demanded of you? A. What surety can you give that you\nare no impostor?\n\nQ. Your answer? A. The commendation of a true and courteous Knight,\nthe Senior Warden, who recommends to the Grand Commander the remission\nof the four remaining years of warfare.\n\nQ. What was then demanded? A. By what further right or benefit do you\nexpect to gain admittance to the asylum?\n\nQ. Your answer? A. By the benefit of a pass-word.\n\nQ. Give it. (Here the warrior's pass is given, as before described.)\n\nQ. What was then said to you? A. I was directed to wait with courage\nand constancy, and soon an answer would be returned to my request.\n\nQ. What answer was returned? A. Let him be admitted.\n\nQ. What did the Grand Commander then observe? A. Pilgrim, having\ngained admittance to our asylum, what profession have you now to make\nin testimony of your fitness to be received a Knight among our number.\n\nQ. Your answer? A. Most Eminent, I now declare, in truth and\nsoberness, that I hold no enmity or hatred against a being on earth,\nthat I would not freely reconcile, should I find him in a\ncorresponding disposition.\n\nQ. What was the Grand Commander's reply? A. Pilgrim, the sentiments\nyou utter are worthy of the cause in which you are engaged; but still\nwe must require some stronger proofs of your faithfulness; the proofs\nwe demand are, that you participate with us in five libations; this\nbeing accomplished, we will receive you a Knight among our number.\n\nQ. What were the ingredients of the libations? A. Four of them were\ntaken in wine and water, and the fifth in pure wine.\n\nQ. What was the first libation? A. To the memory of Solomon, King of\nIsrael.\n\nQ. What was the second libation? A. To the memory of Hiram, King of\nTyre.\n\nQ. What was the third? A. To the memory of Hiram, the widow's son, who\nlost his life in defence of his integrity.\n\nQ. What followed? A. The Grand Commander then addressed me: \"Pilgrim,\nthe Order to which you seek to unite yourself is founded on the\nChristian religion; let us, then, attend to a lesson from the holy\nevangelist.\"\n\nQ. What followed? A. The Most Excellent Prelate then read a lesson\nrelative to the apostasy of Judas Iscariot. (See Templar's Chart.)\n\nQ. What followed? A. The Grand Commander then addressed me: \"Pilgrim,\nthe twelve tapers you see around the triangle, correspond in number\nwith the disciples of our Saviour while on earth, one of whom fell by\ntransgression, and betrayed his Lord and Master; and as a constant\nadmonition to you always to persevere in the paths of honor,\nintegrity, and truth, and as a perpetual memorial of the apostasy of\nJudas Iscariot, you are required by the rules of our Order to\nextinguish one of those tapers; and let it ever remind you that he who\ncan basely violate his vow and betray his secret, is worthy of no\nbetter fate than Judas Iscariot.\" (The candidate extinguishes one of\nthe tapers; the triangle is placed in the centre of the room, on which\nare twelve burning candles; between each candle stick a glass of wine;\nin the centre of the triangle is placed a coffin, on which are the\nBible, skull and cross-bones.)\n\nQ. What followed? A. The relics were then uncovered, and the Grand\nCommander thus addressed me: \"Pilgrim, you here behold an emblem of\nmortality resting on divinity--a human skull resting on the Holy\nScriptures; it is to teach us that among all the trials and\nvicissitudes which we are destined to endure while passing through the\npilgrimage of this life, a firm reliance on divine protection can\nalone afford us the consolation and satisfaction which the world can\nneither give nor take away.\"\n\nQ. What followed? A. The Most Excellent Prelate then read a lesson to\nme with respect to the bitter cup.\n\nQ. What followed? A. The Grand Commander took the skull in his hand,\nand pronounced the following soliloquy: \"How striking is this emblem\nof mortality, once animated, like us, but now it ceases to act or\nthink; its vital energies are extinct, and all the powers of life have\nceased their operations; and such, my brethren, is the state to which\nwe are all hastening; let us, therefore, gratefully improve the\nremaining space of life, that when our weak and frail bodies, like\nthis memento, shall become cold and inanimate and mouldering in\nsepulchral dust and ruins, our disembodied spirits may soar aloft to\nthe blessed regions, where dwell light and life eternal.\"\n\nQ. What followed? A. The Most Excellent Prelate then read a lesson\nrelative to the crucifixion. (See Templar's Chart.)\n\nQ. What was the fourth libation? A. To the memory of Simon of Cyrene,\nthe early friend and disciple of our Saviour, who was compelled to\nbear his cross, and fell a martyr to his fate.\n\nQ. What followed? A. The Grand Commander then addressed me: \"Pilgrim,\nbefore you can be permitted to participate in the fifth libation, we\nmust enjoin on you one year's penance as a trial of your faith and\nhumility, which you will perform under the direction of the Junior and\nSenior Wardens, with the skull in one hand, and a lighted taper in the\nother; which is to teach you that with faith and humility you should\ncause your light so to shine before men, that they, seeing your good\nworks, may glorify our Father, which is in heaven.\"\n\nQ. What followed? A. I then commenced my tour of penance, and passed\nin an humble posture through the sepulchre, where the fifth lesson was\nread by the Senior Warden relative to the resurrection. (Here the\nascension of the Saviour is represented on canvas, which the candidate\nis directed to look at: at the same time the Sir Knights sing a hymn.)\nAfter the hymn, the Prelate speaks as follows:\n\n  \"I am the resurrection and the life, saith the Lord; he that\n  believeth on me, though he were dead, yet shall he be made alive;\n  and whosoever liveth and believeth on me shall never die. Pilgrim,\n  the scene before you represents the splendid conclusion of the\n  hallowed sacrifice offered by the Redeemer of the world, to\n  propitiate the anger of an offended Deity. This sacred volume\n  informs us that our Saviour, after having suffered the pains of\n  death, descended into the place of departed spirits, and that on\n  the third day he burst the bands of death, triumphed over the\n  grave, and, in due time, ascended with transcendent majesty to\n  heaven, where he now sits on the right hand of our Heavenly\n  Father, a mediator and intercessor for all those who have faith in\n  Him. I now invest you with an emblem of that faith (at the same\n  time suspends from his neck a black cross): it is also an emblem\n  of our Order, which you will wear as a constant memorial, for you\n  to imitate the virtues of the immaculate Jesus, who died that you\n  might live. Pilgrim, the ceremonies in which you are now engaged\n  are calculated deeply to impress your mind, and I trust will have\n  a happy and lasting effect upon your character. You were first, as\n  a trial of your faith and humility, enjoined to perform seven\n  years of pilgrimage; it represents the great pilgrimage of life,\n  through which we are all passing; we are all weary pilgrims,\n  anxiously looking forward to that asylum, where we shall rest from\n  our labors, and be at rest forever. You were then directed, as a\n  trial of your courage and constancy, to perform seven years'\n  warfare; it represents to you the constant warfare with the lying\n  vanities and deceits of this world, in which it is necessary for\n  us always to be engaged. You are now performing a penance as a\n  trial of your humility. Of this our Lord and Saviour has left us a\n  bright example. For though he was the Eternal Son of God, he\n  humbled himself to be born of a woman, to endure the pains and\n  afflictions incident to human nature, and finally to suffer a\n  cruel and ignominious death upon the cross; it is also a trial of\n  that faith which will conduct you safely over the dark gulf of\n  everlasting death, and land your enfranchised spirit in the\n  peaceful abodes of the blessed. Pilgrim, keep ever in your memory\n  this awful truth; you know not how soon you may be called upon to\n  render an account to that Supreme Judge, from whom not even the\n  most minute action of your life is hidden; for although you now\n  stand erect in all the strength of manhood and pride of beauty,\n  in a few short moments you may become a pale and lifeless corpse.\n  This moment, even while I yet speak, the angel of death may\n  receive the fatal mandate to strike you from the role of\n  existence; and the friends who now surround you may be called upon\n  to perform the last sad duty of laying you in the earth, a banquet\n  for worms, and this fair body become as the relic you now hold in\n  your hand. Man that is born of a woman is of few days and full of\n  sorrow; he cometh up and is cut down like a flower; he fleeth as a\n  shadow and continueth not; in the midst of life we are in death;\n  of whom may we seek for succor but of Thee, O Lord, who for our\n  sins are justly displeased. Yet, O God most holy, thou God most\n  mighty, O holy and most merciful Saviour, deliver us from the\n  pains of eternal death. I heard a voice from heaven saying unto\n  me, write from henceforth, blessed are the dead that die in the\n  Lord; even so, saith the spirit, for they rest from their labors;\n  be ye also ready, and rest assured that a firm faith in the truths\n  here revealed will afford you consolation in the gloomy hour of\n  dissolution, and insure you ineffable and eternal happiness in the\n  world to come. Amen and amen.\"\n\nQ. Where did your tour of penance end? A. It has not yet ended;\nneither can it end until this mortal shall put on immortality; for all\nmen err, and all error need repentance.\n\nQ. Were you then permitted to participate in the fifth libation? A. I\nwas.\n\nQ. Where? A. Within the asylum.\n\nQ. How gained you admittance there? A. After having passed my year of\npenance, I returned to the door of the asylum, where, on giving the\nalarm, the Warden appeared and demanded, \"Who comes there?\"\n\nQ. Your answer? A. Pilgrim penitent, traveling from afar, who begs\nyour permission here to rest, and at the shrine of our departed Lord\nto offer up his prayers and meditations.\n\nQ. What was then demanded of you? A. What surety can he offer that he\nis no impostor?\n\nQ. Your answer? A. The commendation of two true and courteous Knights,\nthe Junior and Senior Wardens.\n\nQ. What was then demanded of you? A. By what further right or benefit\nI expected to gain admittance.\n\nQ. Your answer? A. By the benefit of a pass-word.\n\nQ. Did you give that pass-word? A. I did not; my conductor gave it for\nme.\n\nQ. Give it? A. Golgotha. (It is given as before described.)\n\nQ. What was then said to you? A. Wait with faith and humility, and\nsoon an answer shall be returned to your request.\n\nQ. What was the answer of the Grand Commander? A. That I should be\nadmitted.\n\nQ. What did the Grand Commander then demand? A. Who have you there in\ncharge, Sir Knight?\n\nQ. What answer was returned? A. A pilgrim penitent, traveling from\nafar, who, having passed his term of penance, seeks now to participate\nin the fifth libation, thereby to seal his fate.\n\nQ. What did the Grand Commander then observe? A. Pilgrim, in granting\nyour request and receiving you a Knight among our number, I can only\noffer you a rough habit, coarse diet, and severe duties; if, on these\nconditions, you are still desirous of enlisting under our banners, you\nwill advance and kneel at the base of the triangle.\n\nQ. What did the Grand Commander then observe? A. Pilgrim, the fifth\nlibation is taken in the most solemn and impressive manner; we cannot\nbe too often reminded that we are born to die; and the fifth libation\nis an emblem of that bitter cup of death, of which we must all sooner\nor later partake, and from which even the Saviour of the world,\nnotwithstanding his ardent prayers and solicitations, was not exempt.\n\nQ. What was then said to you? A. The Grand Commander asked me if I had\nany repugnance to participate in the fifth libation.\n\nQ. Your answer? A. I am willing to conform to the requirements of the\nOrder.\n\nQ. What followed? A. I then took the cup (the upper part of the human\nskull) in my hand, and repeated after the Grand Commander the\nfollowing obligation:\n\n  \"This pure wine I now take in testimony of my belief in the\n  mortality of the body and the immortality of the soul, and may\n  this libation appear as a witness against me, both here and\n  hereafter, and as the sins of the world were laid upon the head of\n  the Saviour, so may all the sins committed by the person whose\n  scull this was be heaped upon my head, in addition to my own,\n  should I ever knowingly or wilfully violate or transgress any\n  obligation that I have heretofore taken, take at this time, or\n  shall at any future period take, in relation to any degree of\n  Masonry, or Order of Knighthood. So help me God.\"\n\nQ. What was this obligation called? A. The sealed obligation.\n\nQ. Why so? A. Because any obligation entered into, or promise made in\nreference to this obligation, is considered by Knight Templars as more\nbinding and serious than any other special obligation could be.\n\nQ. What followed? A. The Most Excellent Prelate then read the sixth\nlesson, relative to the election of Matthias. (See Chart.)\n\nQ. What followed? A. The Generalissimo thus addressed the Grand\nCommander: \"Most Eminent, by the extinguished taper on the triangle, I\nperceive there is a vacancy in our Encampment, which I propose should\nbe filled by a choice from among those valiant Knights who have\nsustained the trials and performed the ceremonies required by our\nOrder.\"[18]\n\nQ. What followed? A. The Grand Commander then ordered the lots to be\ngiven forth, which being done, I was elected, and the Grand Commander\nthus addressed me: \"In testimony of your election as a companion among\nus, and of your acceptance of that honor, you will relight that\nextinguished taper; and may the Almighty lift upon you the light of\nHis countenance, and preserve you from falling.\"\n\nQ. What followed? A. The Grand Commander then directed me to kneel,\nand said by virtue of the high power in me vested, as the successor\nand representative of Hugh De Paganis, and Geoffrey, of St. Omers, I\nnow dub and create you Knight Templar, Knight of Malta, of the Holy\nOrder of St. John of Jerusalem. [This is repeated three times, at the\nsame time laying the blade of the sword first upon the right\nshoulder, then upon the head, and then upon the left shoulder of the\ncandidate.]\n\nQ. What followed? A. The Grand Commander then presented me a sword,\nand thus addressed me: \"This sword in your hand, as a true and\ncourteous Knight, will be endowed with three most excellent qualities;\nits hilt be justice impartial, its blade be fortitude undaunted, and\nits point be mercy; and let it teach us this important lesson, that we\nshould ever be assured of the justice of the cause in which we draw\nour swords, and being thus assured, we should persevere with the most\nundaunted fortitude, and finally, having subdued our enemies, we\nshould consider them no longer such, but extend to them the most\nglorious attribute of God's mercy.\"\n\nQ. What followed? A. The Grand Commander then communicated to me the\ndue-guard, the penitent's pass, and the grand sign, grip and word of\nKnight Templars.\n\nQ. Give the due-guard? [The sign is given by placing the end of the\nright thumb under the chin.]\n\nQ. To what does it allude? A. To the penalty of my obligation; to have\nmy head struck off and placed upon the highest spire in Christendom.\n\nQ. Give the penitent's pass? A. It is given as before described; the\nword is Golgotha.\n\nQ. Give the grand sign. [This sign is given by placing yourself in a\nsituation representing the crucifixion of Christ.]\n\nQ. To what does this sign allude? A. To the manner in which the\nSaviour expired upon the cross, and expiated the sins of the world.\n\nQ. Give the grip and word. [This grip is given by interlacing the\nfingers of the right and left hands of the candidate, which forms a\ncross.]\n\nQ. What is the word? A. Immanuel. [The word is given at the time of\ngiving the grip, and is the name of the grip.]\n\nQ. What does the grip teach us? A. That as our fingers are thus\nstrongly interlaced, so should the hearts of Knight Templars be firmly\ninterlaced in friendship and brotherly love.\n\nQ. What is the motto of our Order? A. Rex regum, et Dominus dominorum.\n\nQ. How do you translate it? A. King of kings, and Lord of Lords.\n\n       *       *       *       *       *\n\n\nKNIGHTS OF THE CHRISTIAN MARK, AND GUARDS OF THE CONCLAVE.\n\nThis Conclave is governed by an Invincible Knight of the Order of St.\nJohn of Jerusalem, a Senior and Junior Knight, six Grand Ministers,\nRecorder, Treasurer, Conductor, and Guard.\n\nOPENING.--\"Sir Junior Knight, are all convened in a secret place, and\nsecured from the prying eye of the profane?\"\n\n\"We are, Invincible.\"\n\n\"Sir Senior Knight, instruct the Sir Knights to assemble in form for\nthe purpose of opening this Invincible Order.\"\n\nThe members kneel on both knees in a circle, each with his right hand\non his heart, his left on his forehead.\n\n  PRAYER.--\"Eternal source of life, of light, and perfection,\n  Supreme God and Governor of all things, liberal dispenser of every\n  blessing! We adore and magnify Thy holy name for the many\n  blessings we have received from Thy hands, and acknowledge our\n  unworthiness to appear before Thee; but for the sake, and in the\n  name of Thy atoning Son, we approach Thee as lost and undone\n  children of wrath; but through the blood of sprinkling, and the\n  sanctification of the Holy Ghost, we come imploring a continuation\n  of Thy favors, for thou hast said, that he who cometh to Thee\n  through faith in the Son of Thy love, Thou wilt in no wise cast\n  out; therefore, at the foot of the cross we come, supplicating\n  pardon for our past offences, that they may be blotted out from\n  the book of Thy remembrance and be seen no more, and that the\n  remainder of our days may be spent as becometh the followers of\n  the Holy One of Israel; and graciously grant that love, harmony,\n  peace, and unity may reign in this Council; that one spirit may\n  animate us--one God reign over us--and one heaven receive us,\n  there to dwell in Thine adorable presence forever and ever. Amen.\"\n\nThe Invincible Knight takes the Bible and waves it four times over his\nhead, saying, \"Rex regnantium, et Dominus dominantium;\" [that is, King\nof kings, and Lord of Lords;] kisses it and passes it on his right; it\ngoes around until it comes again to the Invincible Knight, who opens\nand reads, Matthew v. 3-12, 16.\n\nAlways interlace the fingers of the left hand, draw your sword and\npresent it to the heart, and say, \"Tammuz Touliumeth, I pronounce this\nConvention opened in ample form. Let us repair to our several\nstations, and strictly observe silence.\"\n\nPREPARATION.--The candidate is shown into the anti-chamber by the\nconductor, who clothes him in a gown of brown stuff, and leads him to\nthe door of the Council chamber, where he knocks twice, six, and\ntwo--2, 6, and 2.\n\nJunior Knight--\"Some one knocks for admission, Invincible Knight.\"\nInvincible--\"See who it is and make report.\" J. K. (goes to the door\nand reports)--\"One that is faithful in good works wishes admission\nhere.\" Inv.--\"What good works hath he performed?\" J. K.--\"He hath\ngiven food to the hungry, drink to the thirsty, and clothed the naked\nwith a garment.\" Inv.--\"Thus far he hath done well; but there is still\nmuch for him to do. To be faithful in my house, saith the Lord, he\nshould be filled with love for my people. If so, let him enter under\nthe penalties of his symbolic obligation.\" He enters, makes signs\nuntil he arrives at the altar, there kneels.\n\n  VOW.--\"I, A. B., do promise and vow, with this same volume clasped\n  in my hands, that I will keep secret the words, signs, tokens, and\n  grips of this Order of Knighthood from all but those Knights of\n  St. John of Jerusalem, who have shown a Christian disposition to\n  their fellow-men, are professors of the Christian faith, and have\n  passed through the degrees of symbolic Masonry; and that I will\n  protect and support, as far as in me lies, the followers of the\n  Lord Jesus Christ; feed them, if hungry; give them drink, if\n  thirsty; if naked, clothe them with garments; teach them, if\n  ignorant; and advise them for their good and their advantage. All\n  this I promise in the name of the Father, of the Son, and of the\n  Holy Ghost; and if I perform it not, LET ME BE ANATHEMA MARANATHA!\n  ANATHEMA MARANATHA!\" [i.e., accursed at the coming of the Lord.]\n\nThe Invincible Knight interlaces the fingers of his left hand with\nthose of the candidate, who lays his right hand on his heart. The\nInvincible Knight draws his sword; the Senior Knight does the same;\nthey cross them on the back of the candidate's neck, and the\nInvincible Knight says, \"By virtue of the high power in me vested, by\na bull of HIS HOLINESS, POPE SYLVESTER, I dub you a Knight of the\nChristian Mark, member of the Grand Council, and Guard of the Grand\nConclave.\" The Invincible Knight then whispers in his ear, \"Tammuz\nTouliumeth.\" The Knights come to order; the Senior Knight takes his\nseat; the candidate continues standing; the conductor brings a white\nrobe; the Senior Knight says:\n\n  \"Thus saith the Lord, he that believeth and endureth to the end\n  shall overcome, and I will cause his iniquities to pass from him,\n  and he shall dwell in my presence forever and ever. Take away his\n  filthy garments from him, and clothe him with a change of raiment.\n  For he that overcometh the same shall be clothed in white raiment,\n  and his name shall be written in the Book of Life, and I will\n  confess his name before my Father and his holy angels. He that\n  hath an ear to hear, let him hear what the Spirit saith unto the\n  true believer. Set ye a fair mitre upon his head, place a palm in\n  his hand, for he shall go in and out and minister before me, saith\n  the Lord of hosts; and he shall be a disciple of that rod taken\n  from a branch of the stem of Jesse. For a branch has grown out of\n  his root, and the spirit of the Lord hath rested upon it; the\n  spirit of his wisdom, and might, and righteousness is the girdle\n  of his loins and faithfulness the girdle of his vine, and he\n  stands as an insignia to the people, and him shall the Gentiles\n  seek, and his rest shall be glorious. Cause them that have charge\n  over the city to draw near, every one with the destroying weapon\n  in his hand.\"\n\nThe six Grand Ministers came forward from the north with swords and\nshields. The first is clothed in white, and has an ink-horn by his\nside, and stands before the Invincible Knight, who says:\n\n  \"Go through the city: run in the midst thereof and smite: let not\n  thine eye spare, neither have pity; for they have not executed my\n  judgments with clean hands, saith the Lord or Hosts.\"\n\nThe candidate is instructed to exclaim:\n\n  \"Woe is me, for I am a man of unclean lips, and my dwelling has\n  been In the tents of Kedar, and among the children of Meshec.\"\n\nThen he that has the ink-horn by his side, takes a live branch with\nthe tongs from the altar, and touches the lips of the candidate, and\nsays:\n\n  \"If ye believe, thine iniquities shall be taken away, thy sins\n  shall be purged. I will that these be clean with the branch that\n  shall be given up before me. All thy sins are removed, and thine\n  iniquities blotted out. For I have trodden the wine-press alone,\n  and with me was none of my people. For behold, I come with dyed\n  garments from Bozrah, mighty to save. Refuse not, therefore, to\n  hearken; draw not away thy shoulders; shut not thine ear, that\n  thou shouldest not hear.\"\n\nThe six Ministers now proceed as if they were about to commence the\nslaughter, when the Senior Knight says to him with the ink-horn:\n\n  \"Stay thine hand; proceed no further until thou hast set a mark on\n  those that are faithful in the house of the Lord, and trust in the\n  power of his might. Take ye the signet, and set a mark on the\n  forehead of my people that have passed through great tribulation,\n  and have washed their robes, and have made them white in the blood\n  of the Lamb, which was slain from the foundation of the world.\"\n\nThe Minister takes the signet and presses it on the candidate's\nforehead. He leaves the mark in red letters, \"KING OF KINGS, AND LORD\nOF LORDS.\" The Minister opens the scroll and says, \"Sir Invincible\nKnight, the number of the sealed are one hundred and forty and four\nthousand.\" The Invincible Knight strikes four, and all the Knights\nstand before him. He says, \"Salvation belongeth to our God, which\nsitteth upon the throne, and unto the Lamb.\" All the members fall on\ntheir faces, and say \"Amen. Blessing, honor, glory, wisdom,\nthanksgiving, and power, might, majesty, and dominion, be unto our God\nforever and ever. Amen.\" They all cast down crowns and palm branches,\nand rise up and say, \"Great and numberless are thy works, thou King of\nsaints. Behold the star which I laid before Joshua, on which is\nengraved seven eyes, as the engraving of a signet, shall be set as a\nseal on thine arm--as a seal on thine heart; for love is stronger than\ndeath: many waters cannot quench it. If a man would give all the\ntreasures of his house for love, he cannot obtain it; it is the gift\nof God through Jesus Christ, our Lord.\"\n\n  CHARGE.--\"Invincible Knight, I congratulate you on your having\n  been found worthy to be promoted to this honorable Order of\n  Knighthood. It is highly honorable to all those worthy Knights,\n  who with good faith and diligence, perform its many important\n  duties. The honorable situation to which you are now advanced, and\n  the illustrious office which you now fill is one that was much\n  desired by the first noblemen of Italy, but ambition and jealousy\n  caused his highness, Pope Alexander, to call on his ancient\n  friend, the Grand Master of the Knights of St. John of Jerusalem,\n  to guard his person and the Holy See, as those Knights were known\n  to be well grounded in the faith, and zealous followers of the\n  Lord. The members of the guard were chosen BY THEIR COUNTENANCES,\n  for it is believed that a plain countenance is an indication of\n  the heart; and that no stranger should gain admission and discover\n  the secrets of this august assembly, this Order of the Christian\n  Mark was conferred on those who went about doing good, and\n  following the example of their illustrious Master, Jesus Christ.\n  Go thou and do likewise.\n\nMOTTO.--\"Christus regnat, vincit, triumphat;\" [i.e., Christ rules,\nconquers, triumphs.] Rex regnantium, et Dominus dominantium.\n\nIsrael on the left breast, a triangular plate of gold, seven eyes\nengraved on one side, on the other the letter G in the five points.\n\n       *       *       *       *       *\n\n\nKNIGHTS OF THE HOLY SEPULCHRE.\n\n  HISTORY.--St. Helena, daughter of Caylus, King of Britain, consort\n  of Constantine, and mother of Constantine the Great, in the year\n  296, made a journey to the Holy Land in search of the cross of\n  Jesus Christ. After leveling the hillocks and destroying the\n  temple of Venus, three crosses were discovered. It was now\n  difficult to discover which of the three was the one sought for by\n  her. By order of his Holiness, Pope Marcellinus, they were borne\n  to the bed of a woman who had long been visited by sickness, and\n  lay at the point of death; she placed her hands upon the second\n  cross first, which rendered her no service; but when she laid her\n  hand upon the third, she was restored to her former health. She\n  instantly arose, giving glory to God, saying, He was wounded for\n  our transgressions, he was bruised for our iniquities, the\n  chastisement of sin was upon him, and with his stripes we are\n  healed. On the spot where the crosses were found, St. Helena\n  erected a stately church, one hundred paces long and sixty wide;\n  the east end takes in the place where the crosses stood, and the\n  west of the sepulchre. By leveling the hills, the sepulchre is\n  above the floor of the church, like a grotto, which is twenty feet\n  from the floor to the top of the rock. There is a superb cupola\n  over the sepulchre, and in the aisles are the tombs of Godfrey and\n  Baldwin, kings of Jerusalem. In 302, St. Helena instituted the\n  Order of Knights of the Holy Sepulchre of our Lord and Saviour,\n  Jesus Christ. This Order was confirmed in 304 by his Holiness,\n  Pope Marcellinus; they were bound by a sacred vow to guard the\n  Holy Sepulchre, protect pilgrims, and fight infidels and enemies\n  of the cross of Christ. The city of Jerusalem was rebuilt and\n  ornamented by AElius Adrian, Emperor of Rome, and given to the\n  Christians in 120. The Persians took it from them in 637, and in\n  1008 it fell into the hands of the Turks, under whose oppressions\n  it long groaned, until Peter the Holy steered the western princes\n  to release the distressed church, and in 1096 Godfrey and Baldwin\n  unfurled the banner of the cross and expelled the Turks. He was\n  invested with a crown of laurel, and suffered himself to be called\n  the King of Palestine.\n\nDESCRIPTION, ETC.--The Council must represent a Cathedral Church, the\naltar covered with black, upon which must be placed three large\ncandles, a cross, and in the centre a skull and cross-bones. The\nPrincipal stands on the right side of the altar, with a Bible in one\nhand, and a staff in the other; soft music plays, and the veil is\ndrawn up, and discovers the altar; the choir say:\n\n    Hush, hush, the heavenly choir,\n    They cleave the air in bright attire;\n    See, see, the lute each angel brings,\n    And hark divinely thus they sing.\n\n    To the power divine,\n    All glory be given,\n    By man upon earth,\n    And angels in heaven.\n\nThe priest steps before the altar and says, \"Kyrie Elieson; Christe\nElieson; Kyrie Elieson; [that is, O Lord, have mercy; O Christ, have\nmercy; O Lord, have mercy.] Amen. Gloria Sibi Domino! [i.e., Glory to\nthe Lord himself.] I declare this Grand Council opened and ready to\nproceed to business.\" The Priests and Ministers take their several\nstations and observe order. The candidates being prepared, he alarms\nat the door by seven raps, and the Prelate says to Verger, \"See the\ncause of that alarm and report.\" Verger goes to the door and reports,\n\"Right Reverend Prelate, there are seven brethren who solicit\nadmission to this Grand Council.\" Prelate says, \"On what is their\ndesire founded?\" Verger--\"On a true Christian principle, to serve the\nchurch and its members by performing the seven corporeal works of\nmercy, and to protect and guard the Holy Sepulchre from the destroying\nhands of our enemies.\" Prelate--\"Admit them, that we may know them, if\nyou please.\" They are then admitted. Prelate says to them, \"Are you\nfollowers of the Captain of our salvation?\" Verger says, \"We are,\nRight Reverend Prelate.\" P.--\"Attend, then, to the sayings of our\nMaster, Jesus Christ.\" Thou shalt love the Lord thy God with all thy\nheart, with all thy mind, with all thy soul, and with all thy might.\nThis is the first great commandment, and the second is like unto it;\nthou shalt love thy neighbor as thyself; on these two commandments\nhang all the law and the prophets. The Verger and Beadle hold the\nBible, on which the candidates place their right hands.\n\n  VOW.--\"I, A. B., in the name of the high and undivided Trinity, do\n  promise and vow to keep and conceal the high mysteries of this\n  noble and Invincible Order of Knights of the Holy Sepulchre, from\n  all but such as are ready and willing to serve the church of\n  Christ by acts of valor and charity, and its members by performing\n  all the corporeal works of mercy, and that, as far as in me lies,\n  I will defend the church of the Holy Sepulchre from pillage and\n  violence, and guard and protect pilgrims on their way to and from\n  the Holy Land; and if I perform not this, my vow, to the best of\n  my abilities, let me become INANIMATUS [dead].\n\nInterlace your fingers with the candidate, cross your arms, and say,\n\"De mortuis, nil nisi bonum; [i.e., concerning the dead, say nothing\nbut good.] Prelate says, \"Take the sword and travel onward--guard the\nHoly Sepulchre--defeat our enemies--unfurl the banner of our\ncross--protect the Roman Eagle--return to us with victory and safety.\"\nThe candidates depart, go to the south, where they meet a band of\nTurks--a desperate conflict ensues--the Knights are victorious; they\nseize the crescent, and return to the cathedral in triumph, and place\nthe banner, eagle, and crescent before the altar, and take their\nseats. (22d chapter St. John read by Prelate.) Then the choir sing:\n\n    \"Creator of the radiant light,\n    Dividing day from sable night;\n    Who with the light bright origin,\n    The world's creation didst begin.\"\n\nPrelate then says, \"Let our prayer come before Thee, and let our\nexercise be acceptable in thy sight.\" The seven candidates kneel at\nthe foot of the altar. The Prelate takes the bread, and says,\n\"Brethren, eat ye all of this bread in love, that ye may learn to\nsupport each other.\" He then takes the cup, and says, \"Drink ye all of\nthis cup to ratify the vow that ye have made, and learn to sustain one\nanother.\" The Prelate then raises them up by the grip (interlace the\nfingers), and says, \"1st, Sir, I greet thee a Knight of the Holy\nSepulchre; go feed the hungry; 2d, Give drink to the thirsty; 3d,\nClothe the naked with a garment; 4th, Visit and ransom the captives;\n5th, Harbor the harborless, give the orphan and widow where to lay\ntheir heads; 6th, Visit and relieve the sick; 7th, Go and bury the\ndead.\" All make crosses and say, \"In nomini patria filio et spiritus\nsancto. Amen.\" Prelate says, \"Brethren, let us recommend to each other\nthe practice of the four cardinal virtues--prudence, justice,\ntemperance, fortitude.\"\n\nCLOSING.--The Knights all rise, stand in circle, interlace their\nfingers, and say, \"Sepulchrum.\" Prelate then says, \"Gloria patri, et\nfilio, et spiritus sancto;\" [i.e., Glory to the Father, Son, and Holy\nSpirit.] Brethren answer, \"Sicut erat in principio, et nunc, et semper\net in secula seculorum; [i.e., As it was in the beginning, is now, and\nshall be, world without end.] Amen.\"\n\n  BENEDICTION.--\"Blessed be thou, O Lord, our God! Great first cause\n  and Governor of all things; thou createst the world with thy\n  bountiful hand, and sustained it by thy wisdom, by thy goodness,\n  and by thy mercy! It cometh to pass that seed time and harvest\n  never fall! It is Thou that givest every good and perfect gift!\n  Blessed be thy name forever and ever!\"\n\nTo examine a Knight of the Holy Sepulchre; he holds up the first\nfinger of the right hand, Knight holds up the second; you then hold up\nthe third, and he shuts up his first; this signifies three persons in\none God.\n\n       *       *       *       *       *\n\n\nTHE HOLY AND THRICE ILLUSTRIOUS ORDER OF THE CROSS, CALLED A COUNCIL.\n\n       C F\n     M     C\n   S         C\n     A  O  P\n\nSt. Albert, to every Knight Companion of the Holy and Thrice\nIllustrious Order of the Cross: Be it known unto you, that with\nregard to unquestionable vouchers, we have confirmed the Induction of\nthe Knight Templar Mason into the Councils of the said Order of\nKnighthood, and herein do warrant him as a worthy and Illustrious\nCompanion, thereof; and hoping and confiding that he will ever so\ndemean himself as to conduct to the glory of I. H. S., the Most Holy\nand Almighty God, and to the honor of his Mark, we do recommend and\nsubmit him to the confidence of all those throughout the world, who\ncan truly and deservedly say, \"I am a Christian;\" and that no\nunwarrantable benefits shall arise from this Diploma, and we charge\nall concerned cautiously and prudently to mark the bearer on the\nmystic letters therein contained, and to regard only the result, in\nits application and privileges.\n\nDone out of Council, at ----, in the county of ----, and State of\n----, on this ---- day of ----.\n\n  Sir --------\n  Sovereign Prefect.\n\n  Sir --------\n  Acting Pref.\n\n  Commendations,\n  Sir Knights Comp'ns.\n\nThe officers and council all in their places. The Most Illustrious\nPrefect addresses the Most Worthy Provost thus: \"Most Worshipful\nProvost, what is the o'clock?\" Most Worshipful Provost says, rising\nand facing the east, at the same time raising his mark in his right\nhand, \"Most Illustrious Prefect, it is now the first hour of the day,\nthe time when our Lord suffered and the veil of the temple was rent\nasunder, when darkness and consternation was spread over the earth,\nwhen the confusion of the old covenant was made light in the new in\nthe temple of the cross. It is, Most Illustrious Prefect, the third\nwatch, when the implements of Masonry were broken--when the flame,\nwhich led the wise men of the east, reappeared--when the cubic stone\nwas broken, and the word was given.\" Most Illustrious Prefect says to\nWorthy Herald, \"It is my will that this house of God be closed, and\nthe remembrance of those solemn and sacred events, be here\ncommemorated: make this; Worthy Herald, known to the Most Worshipful\nProvost, in due and ancient form.\" The Worthy Herald bows and\napproaches the Most Worshipful Provost, where he bows thrice, faces\nabout and gives a blast with his horn, and after the Knights have\nfiled out by threes without the door, except the worthy Senior\nInductor, he does his errand, viz.:--\"Most Worshipful Provost, it is\nthe sovereign will of Count Albertus, of Pergamus, that this house of\nGod be closed, and that those solemn and sacred events in the new\ncovenant be here commemorated: you will observe this.\" The Worthy\nHerald bows, and the Most Worshipful Provost rises and addresses the\nWorthy Senior Inductor thus: \"It is the will of the Most Illustrious\nPrefect that here now be opened a Council of Knights of the Cross:\nwhat therein becomes your duty?\" Worthy Senior Inductor says, \"To\nreceive the commands of my superiors in the order, and pay obedience\nthereto--to conduct and instruct my ignorant pass-brethren; and to\nrevere, and inculcate reverence in others, for the Most Holy and\nAlmighty God.\" The Most Worshipful Provost rises fiercely and says,\n\"By what right do you claim this duty?\" Worthy S. Inductor says, \"By\nthe right of a sign, and the mark of a sign.\" Most Worshipful Provost\nsays, \"Will you give me a sign?\" Worthy Sen. \"I could if I should.\"\nThe Most Worshipful Provost then partly extends both arms, pointing\ndownwards to an angle of 39 deg., with the palms open, and upwards, to\nshow they are not sullied with iniquity and oppression, and says,\n\"Worthy Sen. Inductor, you may give it.\" The Worthy Sen. Inductor then\nlooks him full in the face, and with his forefinger touches his right\ntemple, and lets fall his hand, and says, \"This is a sign.\" Most\nWorshipful Provost says, \"A sign of what?\" Worthy Senior Inductor\nsays, \"Aye, a sign of what?\" Most Worshipful Provost says, \"A penal\nsign.\" Worthy Senior Inductor says, \"Your sign is ----.\" Most\nWorshipf. Pro. says, \"The last sign of my induction. But you have the\nmark of a sign.\" Worthy S. Inductor says, \"The sign whereof my mark is\na mark, I hope is in the Council above.\" Most Worshipf. Pro. says,\n\"But the mark ----.\" Worthy S. Inductor says, \"Is in my bosom.\"\nThereupon he produces his mark in his left hand, and with the\nforefinger of his right on the letter S, on the cross, asks, \"What's\nthat?\" Most Wor. Pro. says, \"Lisha.\" Wor. Pro. puts his finger on the\nletter H, and asks, \"What is this?\" Worthy S. Inductor says, \"Sha.\"\nWorthy S. Inductor then puts his finger on the letter I, and asks,\n\"What is this?\" Most Worshipf. Pro. says, \"Baal.\" \"What, then, is your\nmark?\" Worthy S. Inductor says, \"Baal, Sha-Lisha; ['Lord of the\nthree'] I am the Lord.\" The Most Worshipful Provost then says, \"You\nare my brother, and the duty is yours of ancient right; please\nannounce the Council open.\" The Worthy Senior Inductor steps to the\ndoor and gives three raps, and is answered by some Knight from\nwithout, who is then admitted, and the Worthy S. Inductor gives the\nCONDITIONAL sign (which is by partly extending both arms, as before\ndescribed), the Knight answering by putting his finger to his right\ntemple, as before. The Worthy S. Inductor then addresses the chair,\nthus:--\"Most Illustrious Prefect, a professing brother is within the\nCouncil by virtue of a sign.\" Most Illustrious Prefect says to Worthy\nHerald, \"Go to this professing brother, and see him marked before the\nchair of the Most Worshipful Provost; conduct him thither, Worthy\nHerald.\" The Worthy Herald says to the Knight, \"Worthy Sir, know you\nthe sacred cross of our Council?\" Knight says, \"I am a Christian.\" The\nWorthy Herald then says, \"Follow me.\" When arrived before the Most\nWor. Pro. the Worthy Herald says, \"Most Worthy Provost, by order of\nthe Most Illustrious Prefect, I here bring you to be marked a\nprofessing brother of the cross.\" The Most Worthy Provost says,\n\"Worthy Sir, know you the cross of our Council; and can you, without\nfear or favor, support and bear that cross?\" Knight says, \"I am a\nChristian.\" The Most Worthy Provost says. \"Worthy Sir, know you the\ncross of our Council; and can you, without fear or favor, support and\nbear that cross?\" Knight says, \"I am a Christian.\" The Most Worthy\nProvost says, \"No more.\"\n\n       *       *       *       *       *\n\n\nTHE OBLIGATIONS OF THRICE ILLUSTRIOUS KNIGHTS OF THE CROSS.\n\n  FIRST OBLIGATION.--You, Mr. ----, do now, by your honor, and in\n  view of the power and union of the Thrice Illustrious Order of the\n  Cross, now first made known to you, and in the dread presence of\n  the Most Holy and Almighty God, solemnly and sincerely swear and\n  declare, that, to the end of your life, you will not, either in\n  consideration of gain, interest, or honor, nor with good or bad\n  design, ever take any, the least, step or measure, or be\n  instrumental in any such object, to betray or communicate to any\n  person, or being, or number of the same, in the known world, not\n  thereto of cross and craft entitled, any secret or secrets, or\n  ceremony or ceremonies, or any part thereof appertaining to the\n  order and degree known among Masons as the Thrice Illustrious\n  Order of the Cross. That you will not, at any time or times\n  whatever, either now or hereafter, directly or indirectly, by\n  letter, figure, or character, however or by whoever made, ever\n  communicate any of the information and secret mysteries heretofore\n  alluded to. That you will never speak on or upon, or breathe high\n  or low, any ceremony or secret appertaining thereto, out of\n  Council, where there shall not be two or more Knights companions\n  of the order present, besides yourself, and that in a safe and\n  sure place, whereby any opinion, even of the nature and general\n  principles of the institution, can be formed by any other person,\n  be he Mason or otherwise, than a true Knight companion of the\n  cross; nothing herein going to interfere with the prudent practice\n  of the duties enjoined by the order, or arrangement for their\n  enforcement.\n\n  2.--You further swear, that, should you know another to violate\n  any essential part of this obligation, you will use your most\n  decided endeavors, by the blessing of God, to bring such person to\n  the strictest and most condign punishment, agreeably to the rules\n  and usages of our ancient fraternity; and this by pointing him out\n  to the world as an unworthy vagabond; by opposing his interest, by\n  deranging his business, by transferring his character after him\n  wherever he may go, and by exposing him to the contempt of the\n  whole fraternity and the world, but of our illustrious order more\n  especially, during his whole natural life: nothing herein going to\n  prevent yourself, or any other, when elected to the dignity of\n  Thrice Illustrious, from retaining the ritual of the order, if\n  prudence and caution appear to be the governing principle in so\n  retaining it, such dignity authorizing the elected to be governed\n  by no rule but the dictates of his own judgment, in regard to what\n  will best conduce to the interest of the order; but that he be\n  responsible for the character of those whom he may induct, and for\n  the concealment of the said ritual.\n\n  3.--Should any Thrice Illustrious Knight or acting officer of any\n  council which may have them in hand, ever require your aid in any\n  emergency in defence of the recovery of his said charge, you swear\n  cheerfully to exercise all assistance in his favor, which the\n  nature of the time and place will admit, even to the sacrifice of\n  life, liberty, and property. To all, and every part thereof, we\n  then bind you, and by ancient usage you bind yourself, under the\n  no less infamous penalty than dying the death of a traitor, by\n  having a spear, or other sharp instrument, like as our divine\n  Master, thrust in your left side, bearing testimony, even in\n  death, of the power and justice of the mark of the holy cross.\n\n\n  SECOND OBLIGATION.--Mr. ----, before you can be admitted to the\n  light and benefit of this Thrice Illustrious order, it becomes my\n  duty, by ancient usage, to propose to you certain questions, not a\n  thing vainly ceremonial; but the companions will expect true\n  answers: they will concern your past life, and resolutions for the\n  future. Have you given me without evasion or addition, your\n  baptismal and family names, and those of your parents, your true\n  age as far as within your knowledge; where you were educated;\n  where you were born, and also where was your last place of\n  residence? or have you not? \"I have.\" It is well.\n\n  2d.--Were your parents free and not slaves? had they right and\n  title in the soil of the earth? were they devoted to the religion\n  of the cross, and did they so educate their family? have you\n  searched the spiritual claims of that religion on your gratitude\n  and your affections? and have you continued steadfast in that\n  faith from choice and a conviction of your duty to heaven, or from\n  education? \"From duty and choice.\" This also is right.\n\n  3d.--Have you ever up to this time lived according to the\n  principles of that religion, by acting upon the square of virtue\n  with all men, nor defrauding any, nor defamed the good name of\n  any, nor indulged sensual appetites unreasonably, but more\n  especially to the dishonor of the matrimonial tie, nor extorted\n  on, or oppressed the poor. \"I have not been guilty of these\n  things.\" You have then entitled yourself to our highest\n  confidence, by obeying the injunctions of our Thrice Illustrious\n  Prefect in Heaven, \"of doing to all men even as you would that\n  they should do unto you.\" Mr. ----, can you so continue to act,\n  that yearly on the anniversary of St. Albert, you can solemnly\n  swear for the past season you have not been guilty of the crimes\n  enumerated in these questions? \"By the help of God I can.\" Be it\n  so, then, that annually, on the anniversary of St. Albert you\n  swear to these great questions; and the confidence of the Knights\n  Companions of the order in you, rests on your being able so to do.\n\n  4th.--For the future, then, you promise to be a good man, and to\n  be governed by the moral laws of God and the rules of the order,\n  in always dealing openly, honorably, and above deceit, especially\n  with the Knights companions of the order? \"I do.\"\n\n  5th.--You promise so to act with all mankind, but especially with\n  the fraternity, as that you shall never be justly called a bad\n  paymaster, ungrateful, a liar, a rake, or a libertine, a man\n  careless in the business of your vocation, a drunkard, or a\n  tyrant? \"I do.\"\n\n  6th.--You promise to lead a life so upright and just in relation\n  to all mankind as you are capable of, but in matters of difference\n  to preserve the interest of a companion of the order; of a\n  companion's friend for whom he pleads, to any mere man of the\n  word? \"I do.\"\n\n  7th.--You promise never to engage in mean party strife, nor\n  conspiracies against the government or religion of your country,\n  whereby your reputation may suffer, nor ever to associate with\n  dishonorable men even for a moment, except it be to secure the\n  interest of such person, his family or friends, to a companion,\n  whose necessities require this degradation at your hands? \"I do.\"\n\n  8th.--You promise to act honorably in all matters of office or\n  vocation, even to the value of the one-third part of a Roman\n  penny, and never to take any advantage therein unworthy the best\n  countenance of your companions, and this, that they shall not, by\n  your unworthiness, be brought into disrepute? \"I do.\"\n\n\n  THIRD OBLIGATION.--I do now, by the hopes and power of the mark of\n  the Holy and Illustrious Order of the Cross, which I do now hold\n  to Heaven in my right hand as the earnest of my faith, and in the\n  dread presence of the most holy and Almighty God, solemnly swear\n  and declare that I do hereby accept of, and forever will consider\n  the cross and mark of this order as my only hope: that I will make\n  it the test of faith and fellowship; and that I will effect its\n  objects and defend its mysteries to the end of my days, with my\n  life and with my property--and first, that in the state of\n  collision and misunderstanding impiously existing among the\n  princes and pilgrims, defenders and champions of the Holy Cross of\n  Jesus our Lord, now assembled in the land and city of their peace,\n  and considering that the glory of the Most High requires the\n  greatest and strictest unanimity of measures and arms, the most\n  sacred union of sentiment and brotherly love in the soldiers who\n  there thus devote themselves to his cause and banner, I swear\n  strictly to dedicate myself, my life, and my property forever\n  hereafter to his holy name and the purposes of our mark, and to\n  the best interest of all those who thus with me become Knights of\n  the Cross: I swear forever to give myself to this holy and\n  illustrious order, confiding fully and unreservedly in the purity\n  of their morals and the ardor of their pious enthusiasm, for the\n  recovery of the land of their fathers, and the blessed clime of\n  our Lord's sufferings, and never to renounce the mark of the order\n  nor the claims and welfare of my brethren.\n\n  2d.--And that the holy and pious enthusiasm of my brethren may not\n  have slander or disgrace at my hands, or the order be injured by\n  my unworthiness, I swear forever to renounce tyranny and\n  oppression in my own person and place, whatever it may be, and to\n  stand forth against it in others, whether public or private; to\n  become the champion of the cross, to observe the common good; be\n  the protector of the poor and unfortunate; and ever to observe the\n  common rights of human nature without encroachment, or permitting\n  encroachment thereon, if in my power to prevent or lessen it. I\n  will, moreover, act in subordination to the laws of my country,\n  and never countenance any change in the government under which I\n  live, without good and answerable reasons for so doing, that\n  ancient usages and immemorial customs be not overturned.\n\n  3d.--I swear to venerate the mark as the wisdom and decree of\n  Heaven, to unite our hands and hearts in the work of the holy\n  crusade, and as an encouragement to act with zeal and efficacy;\n  and I swear to consider its testimonies as the true and only\n  proper test of an illustrious brother of the cross.\n\n  4th.--I swear to wear the mark of this order, without any the\n  least addition, except what I shall be legally entitled to by\n  INDUCTION, forever, if not without the physical means of doing so,\n  or it being contrary to propriety; and even then, if possible, to\n  wear the holy cross; and I swear to put a chief dependence for the\n  said worthy and pious objects therein.\n\n  5th.--I swear to put confidence unlimited in every illustrious\n  brother of the cross, as a true and worthy follower of the blessed\n  Jesus, who has sought this land, not for private good, but pity,\n  and the glory of the religion of the Most High and Holy God.\n\n  6th.--I swear never to permit my political principles nor personal\n  interest to come counter to his, if forbearance and brotherly\n  kindness can operate to prevent it; and never to meet him if I\n  know it, in war or in peace, under such circumstances that I may\n  not, in justice to myself, my cross, and my country wish him\n  unqualified success; and if perchance it should happen without my\n  knowledge, on being informed thereof, that I will use my best\n  endeavors to satisfy him, even to the relinquishing my arms and\n  purpose. I will never shed a brother's blood nor thwart his good\n  fortune, knowing him to be such, nor see it done by others if in\n  my power to prevent it.\n\n  7th.--I swear to advance my brother's best interest, by always\n  supporting his military fame and political preferment in\n  opposition to another; and by employing his arms or his aid in his\n  vocation, under all circumstances where I shall not suffer more by\n  so doing, than he, by my neglecting to do so, but this never to\n  the sacrifice of any vital interest in our holy religion, or in\n  the welfare of my country.\n\n  8th.--I swear to look on his enemies as my enemies, his friends as\n  my friends, and stand forth to mete out tender kindness or\n  vengeance accordingly; but never to intrude on his social or\n  domestic relations to his hurt or dishonor, by claiming his\n  privileges, or by debauching or defaming his female relations or\n  friends.\n\n  9th.--I swear never to see calmly nor without earnest desires and\n  decided measures to prevent the ill-treatment, slander, or\n  defamation, of any brother knight, nor ever to view danger or the\n  least shadow of injury about to fall on his head, without well and\n  truly informing him thereof; and, if in my power to prevent it,\n  never to fail, by my sword or counsel, to defend his welfare and\n  good name.\n\n  10th.--I do swear never to prosecute a brother before those who\n  know not our order, till the remonstrance of a council shall be\n  inadequate to do me justice.\n\n  11th.--I swear to keep sacred my brother's secrets, both when\n  delivered to me as such, and when the nature of the information is\n  such as to require secrecy for his welfare.\n\n  12th.--I swear to hold myself bound to him, especially in\n  affliction and adversity, to contribute to his necessities my\n  prayers, my influence, and my purse.\n\n  13th.--I swear to be under the control of my council, or, if\n  belonging to none, to that which is nearest to me, and never to\n  demur to, or complain at, any decree concerning me, which my\n  brethren, as a council, shall conceive me to deserve, and enforce\n  on my head, to my hurt and dishonor.\n\n  14th.--I swear to obey all summons sent from any council to me, or\n  from any Most Illustrious Knight, whether Illustrious Counsellor\n  for the time being, or by INDUCTION, and to be governed by the\n  constitution, usages, and customs of the order without variation\n  or change.\n\n  15th.--I swear never to see nor permit more than two candidates,\n  who, with the Senior Inductor, will make three, to be advanced, at\n  the same time, in any council where I shall be; nor shall any\n  candidate, by suffrage, be inducted without a unanimous vote of\n  the illustrious brethren in council; nor shall any council advance\n  any member, there not being three illustrious Knights, or one Most\n  Illustrious and four Illustrious Knights of the Cross present,\n  which latter may be substituted by Most Illustrious Induction; nor\n  yet where there shall not be a full and proper mark of the order,\n  such as usage has adopted to our altar, of metal, or other durable\n  and worthy material, contained within the apartment of council, as\n  also the Holy Bible; nor will I ever see a council opened for\n  business, without the ceremony of testing the mark, exercised on\n  the character of every brother, prayers, and the reading of the\n  35th Psalm of David; nor will I ever see, consent to, or\n  countenance, more than two persons of the same business or calling\n  in life, to belong to, or be inducted and advanced in any one\n  council of which I am a member, at the same time; nothing therein\n  going to exclude members from other parts of the country, or from\n  foreign parts, from joining us, if they consent formally and truly\n  to stand in deference and defence, first, of their special\n  BAR-BRETHREN in the council, nor to prevent advancements to fill\n  vacancies, occasioned by death or removal. To all this, and every\n  part thereof, I do now, as before, by the honor and power of the\n  mark, as by an honorable and awful oath, which confirmeth all\n  things in the dread presence of the Most Holy and Almighty God,\n  solemnly and in truth, bind and obligate my soul; and in the\n  earthly penalties, to wit, that, for the violation of the least\n  matter or particle of any of the here taken obligations, I become\n  the silent and mute subject of the displeasure of the Illustrious\n  Order, and have their power and wrath turned on my head, to my\n  destruction and dishonor, which, like the NAIL OF JAEL, may be the\n  sure end of an unworthy wretch, by piercing my temples with a true\n  sense of my ingratitude--and for a breach of silence in case of\n  such an unhappy event, that I shall die the infamous death of a\n  traitor, by having a spear, or other sharp weapon, like as my\n  Lord, thrust in my left side--bearing testimony, even in death, of\n  the power of the mark of the Holy and Illustrious Cross, before I.\n  H. S., our thrice Illustrious Counsellor in Heaven, the Grand\n  Council of the good. To this I swear.\n\n       *       *       *       *       *\n\n\nTHE LODGE OF PERFECTION: COMPRISING THE ELEVEN INEFFABLE DEGREES OF\nMASONRY.\n\n  In these several degrees some name of God is used, as the\n  distinguishing word. Each name, however, is only a mode of\n  pronouncing the Hebrew word Jehovah. The later Jews have a\n  superstitious fear of pronouncing that name. Whenever it occurs in\n  the Hebrew Text, they substitute the word Adonai in its place. To\n  those who read the original language of the Old Testament, it is\n  known, that while the consonants of the Hebrew word remain, the\n  vowel points may be so changed as to afford several different\n  pronunciations. In the different degrees of Ineffable Masonry, the\n  four consonants (Jod, He, Vau, He) of the name Jehovah are\n  differently pointed, so as to furnish a word for each degree. In\n  the degree of Perfection, the candidate is sworn not to pronounce\n  the word but once during his life, hence it is termed INEFFABLE,\n  or unutterable. The ordinary mode of giving it in that degree\n  consists in simply repeating the names of its letters, \"Jod, He,\n  Vau, He.\" On receiving that degree, the candidate is told that he\n  is to become acquainted with the true pronunciation of the\n  ineffable name of God, as it was revealed to Enoch. He is then\n  taught to pronounce the word \"Ya-ho\"--sounding the _a_ like _a_ in\n  wall. When written in Masonic manuscripts, this word is spelled\n  \"Ja-hoh.\"\n\n       *       *       *       *       *\n\n\nSECRET MASTER.\n\nOPENING.--The Master strikes five. At this signal the Grand Marshal\nrises, and the Master addresses him: Master. Your place in the Lodge?\nAnswer: In the North, Most Powerful.\n\nM. Your business there? A. To see that the Sanctum Sanctorum is duly\nguarded.\n\nM. Please to attend to your duty, and inform the guards that we are\nabout to open a Lodge of Secret Masters by the MYSTERIOUS NUMBER. A.\nIt is done.\n\nM. How are we guarded? A. By seven Secret Masters stationed before the\nveil of the Sanctum Sanctorum.\n\nThe Master strikes six. The Inspector rises. Master. Brother Adoniram,\nare you a Secret Master? Inspector. I have passed from the square to\nthe compass.\n\nM. What is the hour? I. The dawn of day has driven away darkness, and\nthe great light begins to shine in this Lodge.\n\nThe Master strikes seven. The brethren rise. Master. If the great\nlight is the token of the dawn of day, and we are all Secret Masters,\nit is time to begin our labors; give notice that I am about to open a\nLodge of Secret Masters by the mysterious number. The Inspector obeys.\nThe signs of the degrees from Entered Apprentice to Royal Arch,\ninclusive, are given with that of silence, which belongs to this\ndegree. The Master places the two forefingers of his right hand on his\nlips. This is answered by the brethren with the two forefingers of the\nleft. All clap hands seven times.\n\nM. I declare this Lodge of Secret Masters open, and in order for\nbusiness. Brother Grand Marshal, please to inform the guards.\n\n       *       *       *       *       *\n\n\nSECOND SECTION.--Question--What did you see in the Sanctum Sanctorum\nwhen the thick veil was removed? Answer--I saw the great circle, in\nwhich was enclosed the blazing star, which filled me with awe and\nreverence.\n\nQ. What do the Hebrew characters in the triangle signify? A. Something\nabove my knowledge, which I cannot pronounce.\n\nQ. What word did those Hebrew characters compose? A. The ineffable\nname of the Great Architect of the Universe.\n\nQ. To whom was that name revealed? A. To Moses; he received the\npronunciation thereof from the Almighty on the mount, when he appeared\nto him, and by a law of Moses it was forbidden ever to be pronounced\nunless in a certain manner, so that in process of time the true\npronunciation was lost.\n\nQ. What more did you perceive? A. Nine other words.\n\nQ. Where were they placed? A. In the nine beams of the blazing\nluminary.\n\nQ. What did they signify? A. The nine names which God gave himself\nwhen speaking to Moses on Mount Sinai, and the promise that his\nposterity should one day discover his real name.\n\nQ. Give them to me, with their significations? A. \"Eloah,\" The Strong.\n\"Hayah,\" He is. \"Shaddai,\" The Almighty. \"Elyon,\" The Most High.\n\"Adonai,\" The Lord. \"Ahad Kodesh,\" The Holy One. \"Riba,\" The Mighty.\n\"Mahar,\" Merciful. \"Eloham,\" Merciful God.\n\nQ. What doth the circle which surrounds the delta signify? A. The\neternity of the power of God, which hath neither beginning nor end.\n\nQ. What doth the blazing star denote? A. That light which should guide\nus to the Divine Providence.\n\nQ. What is signified by the letter G in the centre of the blazing\nstar? A. Glory, Grandeur and Gomez, or Gibber Hodihu.\n\nQ. What is meant by these? A. By Glory is meant God, by Grandeur, man\nwho may be great by perfection; and Gibber Hodihu, is a Hebrew word\nsignifying thanks to God. It is said to have been the first word\nspoken by the first man.\n\nQ. What else did you see in the Sanctum Sanctorum? A. The ark of\nalliance or covenant.\n\nQ. Where was the ark of alliance placed? A. In the west end of the\nSanctum Sanctorum, under the blazing star.\n\nQ. What did the ark with the blazing star represent? A. As the ark was\nthe emblem of the alliance which God had made with his people, so is\nthe circle which surrounds the delta in the blazing star, the emblem\nof the alliance of Brother Masons.\n\nQ. Of what form was the ark? A. A solid oblong square.\n\nQ. Of what was it made? A. Of shittim wood covered within and without\nwith pure gold, surmounted with a golden crown and two cherubims of\ngold.\n\nQ. What was the covering of the ark called? A. Propitiatory.\n\nQ. Why so? A. Because God's anger was there appeased.\n\nQ. What did the ark contain? A. The tables of the law which God gave\nto Moses.\n\nQ. Of what were they made? A. Of white marble.\n\nQ. Who constructed the ark? A. Bezeleel of the Tribe of Judah, and\nAholiab of the Tribe of Dan, who were filled with the spirit of God in\nwisdom and understanding, and in knowledge and in all manner of\nworkmanship.\n\nQ. What was the name of the Sanctum Sanctorum in Hebrew? A. \"Dabir.\"\n\nQ. What does the word signify? A. Speech.\n\nQ. Why was it so called? A. Because the Divinity resided there in a\npeculiar manner, and delivered his oracles.\n\nQ. How many doors were there in the Sanctum Sanctorum? A. Only one on\nthe east side called \"Zizon,\" or Balustrade. It was covered with\nhangings of purple, scarlet, blue, and fine twined linen of cunning\nwork, embroidered with cherubims, and suspended from four columns.\n\nQ. What did these columns represent? A. The four cardinal points.\n\nQ. Your duty as a Secret Mason? A. To guard the Sanctum Sanctorum, and\nsacred furniture of the holy place.\n\nQ. What was that furniture? A. The altar of incense, the two tables of\nshew-bread, and the golden candlesticks.\n\nQ. How were they placed? A. The altar of incense stood nearest the\nSanctum Sanctorum, and the tables and candlesticks were placed five on\nthe north and five on the south side of the holy place.\n\nQ. What is meant by the EYE in our Lodge? A. That Secret Masters\nshould keep a careful watch over the conduct of the craft in general.\n\nQ. What is your age? A. Three times 27, and accomplished 81.\n\n       *       *       *       *       *\n\n\nCLOSING A LODGE OF SECRET MASTERS.--The Master strikes five.--The\nGrand Marshal rises.\n\nMaster. Brother Grand Marshal, what is the last as well as the first\ncare of a Lodge of Secret Masters? Answer. To see that the Sanctum\nSanctorum is duly guarded.\n\nMaster. Please attend to your duty, and inform the guards that we are\nabout to close this Lodge of Secret Masters by the mysterious number.\nThe Grand Marshal obeys, and repeats, \"It is done, Most Powerful.\"\nMaster strikes six.--Adoniram rises.\n\nMaster. Brother Adoniram, what is the hour? Answer. The end of day.\n\nMaster. What remains to do? Adoniram--To practice virtue, fly from\nvice, and remain in silence.\n\nMaster. Since there remains nothing to do but to practice virtue and\nfly vice, let us enter again into silence, that the will of God may be\naccomplished. The signs are given, and seven blows struck as at\nopening.\n\nMaster. I declare this Lodge duly closed.\n\n       *       *       *       *       *\n\n\nDEGREE OF PERFECT MASTER.\n\nOPENING.--Right Worshipful and Respectable Master strikes two, upon\nwhich Grand Marshal rises, and Master says, \"Brother Grand Marshal,\nare we all Perfect Masters?\" Answer--We are, Right Worshipful and\nRespectable.\n\nQ. Your place in the Lodge? A. In the North, Right Worshipful and\nRespectable.\n\nQ. Your business there? A. To see that the Lodge is duly tyled.\n\nQ. Please to attend to your duty and inform the Tyler that we are\nabout to open a Lodge of Perfect Masters. (Grand Marshal reports.)\nRight Worshipful and Respectable Master knocks three, upon which the\nWarden and the Master of Ceremonies in the South rise. Master says,\n\"Brother Stokin, are you a Perfect Master?\" Answer--I have seen the\ntomb of our respectable Master, Hiram Abiff, and have in company with\nmy brethren shed tears at the same.\n\nQ. What is the hour? A. It is four.\n\nMaster then knocks four, upon which all the brethren rise. Master\nsays, \"If it is four, it is time to set the workmen to labor. Give\nnotice that I am going to open a Lodge of Perfect Masters by four\ntimes four.\" (Senior Warden reports to brethren.) Signs given of\nformer degrees, together with those of this degree. Master knocks\nfour, Stokin four, Master of Ceremonies four, and Grand Marshal\nfour--then all the brethren strike four times four with their hands.\nThen Master declares the Lodge open, and orders the Marshal to inform\nthe Tyler.\n\nRECEPTION.--The candidate has a green cord put 'round his neck and is\nled by the Master of Ceremonies to the door, who knocks four, which is\nrepeated by the Warden and answered by the Master. The Senior Warden\nsays, \"While the craft are engaged in lamenting the death of our Grand\nMaster, Hiram Abiff,\" an alarm is heard at the inner door of the\nLodge.\n\nLECTURE.--Question--Are you a Perfect Master? Answer--I have seen the\ntomb of Hiram Abiff, and have in company with my brethren, shed tears\nat the same.\n\nQ. How were you prepared to be a Perfect Master? Answer--A sprig of\ncassia was placed in my left hand, and a green cord about my neck.\n\nQ. Why was the sprig of cassia placed in the left hand? A. That I\nmight deposit it in the grave of Hiram Abiff.\n\nQ. Why was a rope of green color put 'round your neck? A. Because the\nbody of Hiram Abiff was lowered into the grave by the brethren, at his\nsecond interment, by a rope of that color. There is another reason, to\nsignify thereby that a Perfect Master by flourishing in virtue, might\nhope for immortality.\n\nQ. How did you gain admission? A. By four distinct knocks.\n\nQ. What did they denote? A. Life, virtue, death, and immortality.\n\nQ. How were they answered? A. By four from within.\n\nQ. What was then said to you? A. Who comes there?\n\nQ. Your answer? A. A Secret Master who is well qualified, etc.\n\nQ. What was then said to you? A. I was then asked by what further\nright, etc.\n\nQ. Your answer? A. By the right, etc.\n\nQ. What was then said to you? A. Wait until the Right Worshipful and\nRespectable Master has been informed of your request and his answer\nreturned.\n\nQ. What was his answer? A. Introduce him in due and ancient form.\n\nQ. What was that form? A. I was conducted to the West by the Master of\nCeremonies and interrogated by the Master, \"What is your request?\"\n\nQ. Your answer? A. To receive the degree of Perfect Master.\n\nQ. What was then said to you by the Master? A. Before you can be\nadmitted to this privilege, it will be necessary for you to join the\nfuneral procession of Hiram Abiff.\n\nQ. What followed? A. I joined in the procession, which moved four\ntimes 'round the Lodge, the brethren singing a funeral ode; when we\narrived at the grave, the procession moved in an inverted order--the\ncoffin was lowered with a green rope, and the sprigs of cassia thrown\ninto the grave.\n\nQ. What followed? A. The Master resumed his station, and the\nprocession moved to the east.\n\nQ. What followed? A. When he directed the Grand Marshal to inform King\nSolomon that the tomb of Hiram Abiff was completed, and request him to\nexamine the same.\n\nQ. What followed? A. Solomon entered and proceeded with the procession\nto the tomb of Hiram Abiff, and having examined the same and read the\ninscription J. M. B., he made a sign of admiration, and said in the\njoy of his heart, \"It is accomplished and complete;\" the brethren all\nmaking the same sign.\n\nQ. What followed? A. The brethren resumed their places, and the Master\ndirected the Master of Ceremonies to cause me to approach the east by\nfour times four steps from the compass extended from an angle of\nseven to that of sixty degrees, and take the obligation of a Perfect\nMaster.\n\nQ. Repeat that obligation. A. OBLIGATION.--\"1st point, Secrecy. 2d.\nObey orders and decrees of Council of Princes of Jerusalem, under\npenalty of all the former degrees; also, under penalty of being\nsmitten on the right temple with a common gavel or setting maul. So\nhelp,\" etc.\n\nQ. What did the Master then communicate to you? A. He said, \"It is my\ndesire to draw you,\" etc., and then gave me the signs, words, tokens\nand history of this degree.\n\nQ. Give me the signs. A. 1st sign--Place the palm of the right hand on\nthe right temple, at the same time stepping back with the right foot,\nthen bring up the right foot to its first position and let the right\narm fall perpendicularly on the right side (alluding to the penalty).\nSecond sign is that of admiration.--Raise the hands and eyes to\nheaven, let the arms fall crossed upon the belly, looking downwards.\n\nQ. Give me the pass-word. A. (Accassia.)\n\nQ. To what does the word allude, etc. Give me the token and mysterious\nword. A. Token is that of the Mark Master, given on the five points of\nfellowship; the mysterious word Jeva (pronounced Je-vau).\n\nQ. What was then done? A. The Master invested me with the jewel and\napron of this degree, and informed me that my jewel was designed to\nremind me, that, as a perfect Master, I should measure my conduct by\nthe exact rule of equity.\n\nQ. Give me the history of this degree. A. After the body of Hiram\nAbiff had been found, Solomon, pleased with having an opportunity of\npaying a tribute of respect to the memory of so great and good a man,\nordered the noble Adoniram, his Grand Inspector, to make the suitable\narrangements for his interment; the brethren were ordered to attend\nwith white aprons and gloves, and he forbade that the marks of blood\nwhich had been spilled in the temple, should be effaced until the\nassassins had been punished. In the meantime, Adoniram furnished a\nplan for a superb tomb and obelisk of white and black marble, which\nwere finished in nine days. The tomb was entered by passing between\ntwo pillars, supporting a square stone surrounded by three circles; on\nthe stone was engraved the letter J. On the tomb, was a device\nrepresenting a virgin, etc. (as in third degree). The heart of Hiram\nAbiff was enclosed in a golden urn, which was pierced with a sword to\ndenote the desire of the brethren to punish the assassins. A\ntriangular stone was affixed to the side of the urn, and on it were\nthe letters J. M. B., surrounded by a wreath of cassia. This urn was\nplaced on the top of the obelisk which was erected on the tomb. Three\ndays after the interment, Solomon repaired with his court to the\ntemple, and all the brethren being arranged as at the funeral, he\ndirected his prayer to heaven, examined the tomb and the inscription\non the urn: struck with admiration, he raised his hands and eyes to\nheaven, and said in the joy of his heart, \"It is accomplished and\ncomplete.\"\n\nQ. Where was this monument situated? A. Near the west end of the\ntemple.\n\nQ. What is meant by the letter J. on the square stone? A. Jeva. The\nineffable name as known by us.\n\nQ. What is meant by the letters J. M. B. on the triangular stone? A.\nThey are the initials of the three Hebrew words, Joshagn, Mawkoms,\nBawheer--signifying \"the elect sleeps in his place.\"\n\nQ. What is signified by the pyramids in the Lodge? A. Pyramids were\nused by our Egyptian brethren, for Masonic purposes. Being built on\nrocks, they shadow forth the durability of Masonry. Their bases were\nfour-cornered, their external surfaces equilateral triangles, pointing\nto the four cardinal points. The pyramidical form is also intended to\nremind us of our mortality. Its broad base represents the\ncommencement, and its termination in a point, the end of human life.\n\nCLOSING.--Master strikes two.--Marshal rises. Master says, \"The last\nas well as the first care,\" etc., as in opening.\n\n       *       *       *       *       *\n\n\nINTIMATE SECRETARY.\n\nOPENING.--Most Illustrious Master knocks nine.--Marshal rises.\n\nMaster says, \"Are we all Intimate Secretaries?\" Answer--We are, Most\nIllustrious.\n\nQ. Your place? A. In the anti-chamber at the head of the guards.\n\nQ. Your business there? A. To see that the hall of audience is duly\nguarded.\n\nQ. How are we guarded? A. By Perfect Masters.\n\nThe Most Illustrious says, \"I appoint Brother ----, Lieutenant of the\nGuards, to aid you in the execution of your duty. Repair to your\nstation and see that none approach without permission.\" The guards\nthen fall on their right knees, cross their hands in such a manner\nthat their thumbs touch their temples, and repeat in a low voice, Jeva\n(pron. Je-vau), thrice, and then retire. Solomon then strikes twice\nnine, upon which Hiram rises; they make signs of former degrees with\ntwenty signs of this degree. Most Illustrious strikes three times nine\nand declares Lodge open. A triple triangle is placed on a Bible.\n\nLECTURE.--Question--Are you an intimate Secretary? Answer--I am.\n\nQ. How were you received? A. By curiosity.\n\nQ. Explain that. A. Being placed among the guards in the anti-chamber,\na brother, representing the King of Tyre, hastily made his way through\nthe guards, with a countenance expressive of anger, and entered the\nhall of audience, leaving the door partly open; curiosity led me to\nthe door to observe what passed within.\n\nQ. Was you perceived by them? A. I was. Hiram, King of Tyre, hearing\nthe noise I made, suddenly turned his head and discovered me. He\nexclaimed to Solomon, \"My brother, there is a listener.\" Solomon\nreplied, \"It is impossible, since the guards are without.\"\n\nQ. What followed? A. Hiram, without replying, rushed to the door, and\ndragging me into the Lodge, exclaimed, \"Here he is.\" Solomon inquired,\n\"What shall we do with him?\" Hiram laid his hand on his sword, and\nanswered, \"Let him be delivered into the custody of the guards, that\nwe may determine what punishment we shall inflict upon him, for this\noffence.\" Solomon then struck on the table which stood before him,\nwhereupon the guards entered, and saluting the Lodge, received this\norder from him: \"Take this prisoner, secure him, and let him be\nforthcoming when called for.\"\n\nQ. Were those Guards Intimate Secretaries or Perfect Masters? A. Of\nthat I was then ignorant, but I am now convinced that I was the first\nthat was made an Intimate Secretary.\n\nQ. What followed? A. I was conducted out of the hall of audience, and\ndetained in the custody of the guards, until a second alarm from\nwithin caused them to return with me into the hall; when, the guards\ntaking their seats around me, I was thus addressed by Solomon: \"I\nhave, by my entreaties, prevailed upon my worthy ally, Hiram, King of\nTyre, whom your vain curiosity had offended, to pardon you, and\nreceive you into favor, etc.; are you willing to take an obligation to\nthat effect?\" which question I answered in the affirmative, and then\nreceived at the altar the obligation of this degree.\n\nQ. Repeat the obligation (same as Perfect Master). A. Under penalty of\nhaving my body quartered. So help me, etc.\n\nQ. What did the Master then communicate to you? A. He addressed me\nthus: \"My brother, I receive you an Intimate Secretary, on your having\npromised to be faithful,\" etc., and then gave me the signs, words, and\ntokens of this degree.\n\nQ. Give me the signs? A. The first alludes to the penalty made by\nclenching the right hand, and drawing it from the left shoulder to the\nright hip. The second is the one made at opening by guards.\n\nQ. Give me the token? A. Made by joining right hands, and turning them\ndownwards thrice, saying, the first time, Berith--the second time,\nNedir--and the third time, Shelemoth.\n\nQ. Give me the pass-words? A. Joabert, response Terbel. The first is\nthe name of the listener; the second, of the captain of the guards.\n\nQ. Give me the mysterious word? A. Jeva (pronounced Je-vau).\n\nQ. What was then done to you? A. I was invested with the jewel and\napron of this degree, and was thus addressed by the Master: \"The color\nof your ribbon is intended to remind you of the blood of Hiram Abiff,\nthe last drop of which he chose to spill, rather than betray his\ntrust; may you be equally faithful. The triple triangle is\nemblematical of the three theological virtues, faith, hope and\ncharity; it is also emblematical of the three masons who were present\nat the opening of the first lodge of Intimate Secretaries, to wit:\nSolomon, King of Israel; Hiram, King of Tyre, and Joabert, a favorite\nof King Solomon.\"\n\nQ. What then followed? A. I was ordered to salute the King of Tyre as\nan Intimate Secretary, and attend to the instruction of this degree.\n\nQ. To what does the three times nine allude in this degree? A. To the\ntwenty-seven lamps with which the hall of audience was enlightened.\n\nQ. What is signified by the letter J which you perceive in the clouds?\nA. It is the initial of the ineffable name as known by us.\n\nQ. What is represented by the door? A. The door by which they entered\nfrom the palace.\n\nQ. Why was the hall of audience furnished with black hangings strewed\nwith tears? A. To represent the grief of Solomon, for the unhappy fate\nof Hiram Abiff.\n\nQ. What is meant by the A and the two P's in the triangle? A.\nAlliance, promise and perfection.\n\nQ. Give me the history of this degree. A. Hiram gave Solomon cedar\ntrees, and fir trees, etc.\n\nCLOSING.--Master knocks nine (Marshal rises) and says, \"Brother Grand\nMarshal, the last as well as the first care of an Intimate Secretary?\nTo see that the hall of audience is duly guarded. Your place, etc. How\nare we guarded, etc. Brother Captain of the guards, we are about to\nclose this Lodge of Intimate Secretaries, repair to your station,\"\netc. (Upon this, guards all make sign as at opening, and leave the\nroom.) Then Solomon strikes twice nine, and Hiram rises--signs\nreversed. Solomon knocks three times nine, and declares Lodge closed.\n\n       *       *       *       *       *\n\n\nPROVOST AND JUDGE.\n\nOPENING.--Thrice Illustrious knocks three. Marshal rises. Thrice\nIllustrious says, \"Brother Grand Marshal, are we all Provosts and\nJudges?\" Marshal. We are.\n\nThrice Illustrious. Your place? M. In the North.\n\nT. I. Your business there? M. To see that the middle chamber is duly\ntyled.\n\nThrice Illustrious says, \"Attend to your duty, and inform the Tyler\nthat we are about to open this Lodge of Provost and Judge.\" (Grand\nMarshal obeys.) Thrice Illustrious strikes four. Wardens rise. \"Brother\nJunior Warden, where is the Master placed?\" Answer.--Everywhere.\n\nQ. Why so? A. To superintend the workmen, direct the work, and render\njustice to every man.\n\nQ. What is the hour? A. Break of day, eight, two and seven. Thrice\nIllustrious strikes five.--Brethren rise. Thrice Illustrious says, \"It\nis then time to begin our labors; give notice that I am going to open\na Lodge of Provost and Judge, by four and one.\" (Signs given, Master\nstrikes four and one--Senior Warden, four and one--Junior Warden, four\nand one, and Marshal, four and one; the brethren all strike four and\none, with their hands, and the Master declares the Lodge open.)\n\nRECEPTION.--Master of Ceremonies conducts candidate to the door, and\nknocks four and one, which is answered from within by Senior Warden,\nand Thrice Illustrious and Senior Warden says, \"While the Provosts and\nJudges are engaged in right, an alarm is heard at the inner door of\nthe Lodge,\" etc. A golden key is placed on the Bible.\n\nLECTURE.--Question--Are you a Provost and Judge? A. I am, and render\njustice to all men without distinction.\n\nQ. Where were you received? A. In the middle chamber.\n\nQ. How did you gain admission there? A. By four and one distinct\nknocks.\n\nQ. To what do they allude? A. To the qualifications of a Provost and\nJudge, to wit: impartiality, justice, prudence, discretion and mercy;\nof which the five lights in the middle chamber are also emblematical.\n\nQ. How were these knocks answered? A. By four and one from within.\n\nQ. What was then said to you? A. I was asked by what further right,\netc.\n\nQ. Your answer? A. By the right of a pass.\n\nQ. What was then said to you? A. Wait until the Thrice Illustrious is\ninformed of your request, and his answer returned.\n\nQ. What was his answer? A. Introduce him in due and ancient form.\n\nQ. What was that form? A. I was conducted by the Master of Ceremonies\nto the south-west corner of the middle chamber, between the Wardens,\nand caused to kneel on my right knee and say Beroke.\n\nQ. What answer was given to that? A. The Thrice Illustrious said Kumi.\n\nQ. What do these words signify? A. The first signifies to kneel, the\nlast, to rise.\n\nQ. What followed? A. I was conducted three times 'round the Lodge,\ngiving the signs of the ineffable degrees, and led to the altar, and\ncaused to kneel and take the obligation of this degree.\n\nQ. Repeat that obligation. A. Same as Perfect Master, with the\naddition, that I will justly and impartially decide all matters of\ndifference between brethren of this degree, if in my power so to do,\nunder penalty of being punished as an unjust Judge, by having my nose\nsevered from my face. So help me, etc.\n\nQ. What followed? A. The Thrice Illustrious gave me the signs, tokens\nand words of this degree.\n\nQ. Give me the signs? A. (Put the two first fingers of your right hand\nto the right side of your nose, the thumb under the chin, forming a\nsquare.)\n\nQ. Give me the token? A. (Clench the three first fingers of the right\nhand over the thumb, and join hands by interlacing the little\nfingers.)\n\nQ. Give me the pass-word? A. Jev (pronounced Jo).\n\nQ. What was then done to you? A. I was invested with the jewel, apron\nand gloves of this degree, and was thus addressed:--\"Respectable\nBrother, it gives me joy that I am now about to recompense, etc. This\nkey opens a small ebony box, in which are contained the plans for the\nbuilding of the temple, and this key opens a small ivory box\ncontaining all the keys of the temple. I clothe you with a white\napron, lined with red, having a pocket in its centre, and in which you\nare intended to carry the plans for the building of the temple, that\nthey may be laid out on the tressel board for the use of the workmen\nwhen wanted. I also give you a balance in equilibrio, as a badge of\nyour office. Let it remind you of that equity of judgment which should\ncharacterize your decisions.\"\n\nQ. What was next done? A. He made me a Provost and Judge.\n\nQ. In what manner? A. He gave me a blow on each shoulder, and said,\n\"By the power with which I am invested, I constitute you Provost and\nJudge over all the works and workmen of the temple. Be impartial,\njust, prudent, discreet and merciful. Go salute the Junior and Senior\nWardens as a Provost and Judge, and return to the Lodge for further\ninstruction.\n\nSECOND SECTION.--Question--What did you perceive in the middle\nchamber? Answer--A curtain, behind which was suspended a small ebony\nbox containing the plans for the construction of the temple.\n\nQ. What else did you see? A. A triangle enclosing the letters G. A.\n\nQ. What is their meaning and use? A. Grand Architect, and are designed\nto make us remember him in all our decisions and actions.\n\nQ. Did you perceive anything more? A. I saw the letters I. H. S. with\nthe sprig of cassia.\n\nQ. What is meant thereby? A. Imitate Hiram's Silence, and Justice,\nHumanity and Secrecy, which are designed to teach Provost and Judge,\nthat while their decisions are just, they should be tempered with\nhumanity, or mercy, and that all differences which may arise among the\ncraft, should be kept secret from the world.\n\nQ. What was the intention of Solomon in instituting this degree? A. To\nstrengthen the means of preserving order among such a vast number of\nworkmen; the duty of Provosts and Judges being, to decide all\ndifferences that might arise among the brethren.\n\nQ. Who was the first that was made Provost and Judge? A. Joabert being\nhonored with the intimate confidence of King Solomon, received this\nnew mark of distinction. Solomon first created Tito, Adoniram, and\nAbda, his father, Provosts and Judges, and gave them orders to\ninitiate Joabert into the mysteries of this degree, and to give him\nall the keys of the temple, which were inclosed in a small ivory box\nsuspended in the Sanctum Sanctorum, under a rich canopy. When Joabert\nwas first admitted into this sacred place, he was struck with awe, and\ninvoluntarily found himself in a kneeling posture, and said, Beroke;\nSolomon observing him, said Kumi, which signifies to rise.\n\nQ. Whence came you as a Provost and Judge? A. I came and am going\neverywhere.\n\nCLOSING.--Thrice Illustrious Master knocks three (Marshal rises) and\nsays, \"Brother Grand Marshal, the last as well as the first care of\nProvost and Judge?\" Answer--To see that the middle chamber is duly\ntyled.--\"Attend to your duty, and inform the Tyler that we are about\nto close this Lodge of Provosts and Judges by four and one.\" Marshal\nreports. Thrice Illustrious strikes four. Wardens rise, and Master\nsays, \"Brother Senior Warden, what is the hour?\" Ans.--Break of day,\n8, 2 and 7.\n\nQ. Brother Junior Warden, how so? A. Because Provosts and Judges\nshould be ready at all times to render Justice. Thrice Illustrious\nknocks four and one, and brethren all rise. Signs reversed given.\nThrice Illustrious strikes four and one, Marshal four and one, Junior\nWarden four and one, and Senior Warden four and one, and then all the\nbrethren strike four & one with their hands, and Thrice Illustrious\ndeclares Lodge duly closed.\n\n       *       *       *       *       *\n\n\nINTENDANT OF THE BUILDINGS (OR I. B.).\n\nOPENING.--Most Puissant knocks three (Marshal rises) and says,\n\"Brother Grand Marshal, are we all I. B.?\" Answer--We are, Most\nPuissant.\n\nQ. Your place? A. In the north.\n\nQ. Your business there? A. To see that the Lodge is duly\ntyled.--\"Attend to your duty, and inform the Lodge that we are about\nto open a Lodge of I. B. by the number five.\" Marshal obeys. Most\nPuissant knocks four, and Wardens rise.--Q. Brother Senior Warden,\nwhat is the hour? A. Break of day.--Most Puissant knocks five, and\nbrethren all rise. Most Puissant says, \"If it is break of day, it is\ntime to begin our labors; give notice that I am going to open a Lodge\nof I. B.\" Senior Warden obeys. All make signs. Most Puissant knocks\nfive, Senior Warden five, Junior Warden five, and brethren five, with\ntheir hands; and Most Puissant declares the Lodge open.\n\nRECEPTION.--Most Puissant knocks seven, and Senior Warden rises. Most\nPuissant says, \"My excellent brother, how shall we repair the loss of\nour worthy Hiram Abiff, he is now removed from us, and we are thereby\ndeprived of his counsel and services; can you give me any advice in\nthis important matter?\" Senior Warden answers, \"The method I would\npropose, would be to select a chief from the five orders of\narchitecture upon whom we may confer the degree of I. B., and by his\nassistance fill the secret chamber of the third story.\" Most Puissant\nsays, \"I approve of your advice, and to convince you of my readiness\nto follow it, I appoint you and brothers Adoniram and Abda to carry\nthe same into execution. Excellent Brothers, let Adoniram go into the\nmiddle chamber and see if he can find a chief of the five orders of\narchitecture.\" Junior Warden goes out of the Lodge into the\nante-chamber, and finding the candidate, addresses him as in the\nLecture.\n\nNOTE.--When the alarm of five is given Senior Warden rises and says,\n\"Most Puissant, we are disturbed in our deliberations by an alarm at\nthe inner door of the secret chamber.\" Most Puissant says, \"Brother\nSenior Warden, see the cause of that alarm.\"\n\nLECTURE.--Question--Are you an Intendant of the Buildings? A. I have\nmade the five steps of exactness; I have penetrated the inmost parts\nof the temple, and have seen the great light, in which were three\nmysterious characters, J. J. J.\n\nQ. How were you received? A. Being in the middle chamber, in company\nwith the Master of Ceremonies, Adoniram entered and inquired, \"Is\nthere here a chief of the five orders of architecture?\"\n\nQ. Your answer? A. I am one.\n\nQ. What followed? A. I was then asked, \"My dear brother, have you zeal\nto apply yourself with attention to that which the Most Puissant shall\nrequest of you?\"\n\nQ. Your answer? A. I have, and will comply with the request of the\nMost Puissant, and raise this edifice to his honor and glory.\n\nQ. What followed? Ans. Adoniram demanded of me the signs, words, and\ntokens of my former degrees, which being given, the Master of\nCeremonies conducted me to the door of the Lodge, where he gave me\nfive distinct knocks.\n\nQ. To what did they allude? A. To the five orders of architecture.\n\nQ. How were they answered? A. By five from within.\n\nQ. What was then said to you. A. I was asked, \"Who comes there?\"\n\nQ. Your answer? A. A chief of the five orders of architecture, who is\nto be employed in the works of the secret chamber.\n\nQ. What was then said to you? A. I was then asked by what further\nright, etc.\n\nQ. Your answer? A. By the right of a pass-word.\n\nQ. Give me that pass-word? A. Bonahim (pronounced Bo-nau-heem).\n\nQ. What was then said to you? A. Wait until the Most Puissant is\ninformed, etc.\n\nQ. What was his answer? A. Let him be introduced in due form.\n\nQ. What followed? A. I was conducted to the altar and caused to recede\nfive steps, and then to advance to the altar by five steps of regular\nexactness.\n\nQ. What is meant thereby? A. That I should recede from vice, and\nadvance to virtue, before I was qualified to supply the place of so\ngood a man as the lamented Hiram Abiff.\n\nQ. What followed? A. I was laid prostrate before the altar, with a\nsprig of cassia in my right hand, and my left upon the first great\nlight of Masonry, in which posture I took the obligation of this\ndegree.\n\nQ. Repeat that obligation. A. (Same as Perfect Master) under penalty\nof being deprived of my sight. So help, etc.\n\nQ. What followed? A. I was thus addressed by the Most Puissant: \"Your\npresent posture is that of a dead man, and is designed to remind you\nof the fate of our worthy Hiram Abiff. I shall now raise you in the\nsame manner he was raised, under the sprig of cassia.\" I was then\nraised by the Master's grip, and further addressed, \"By your being\nraised, our hope is signified, that in some measure you will repair\nhis loss, by imitating his bright example.\"\n\nQ. What followed? A. I received the signs, tokens and words of this\ndegree.\n\nQ. Give me the signs. A. (Interlace the fingers, and place the hands\nover the eyes, alluding to penalty; second sign is that of grief, made\nlike Fellow Craft's, with left hand on the left hip.)\n\nQ. Give me the token? A. (Take hold of each other by the right wrists\nwith the right hand.)\n\nQ. Give me the pass-word. A. Bonahim.\n\nQ. What does that word signify? A. Builders.\n\nQ. Give me the words. A. Achard, jenok (pronounced yo-kayn).\n\nQ. Give me the mysterious word. A. Jah (pronounced yaw).\n\nQ. What was next done? A. I was invested with the apron, gloves and\njewels of this degree, and was thus addressed: \"I decorate you with a\nred ribbon, to be worn crossing the breast from the right shoulder to\nthe left hip, to which is suspended a triangle fastened with a green\nribbon. I also present you with a white apron, lined with red, and\nbordered with green. The red is emblematical of that zeal which should\ncharacterize you as an I. of B., and the green, of the hope we\nentertain that you will supply the place of our lamented Hiram Abiff.\n\nQ. What is meant by the letters B. A. J. in the triangle which you\nwear? A. They are the initials of the pass-word and words of this\ndegree.\n\nQ. What followed? A. I was directed to salute the Senior Warden as an\nIntendant of the Buildings, and return to the east for further\ninstruction.\n\n       *       *       *       *       *\n\n\nSECOND SECTION.--Question--What did you see in the Lodge? Answer--A\ntriangle enclosing a circle, having on its circumference the letters\nJ. A. I. N., and in its centre the letters J. J. J.\n\nQ. What is signified by the circle in the triangle? A. The eternity of\nthe powers of God, which hath neither beginning nor end.\n\nQ. What is signified by the letters J. A. I. N.? A. They are the\ninitials of the four Hebrew words, Jad, Ail, Jotsare, and Nogah, which\nare expressive of four attributes of the Deity; power, omnipresence,\ncreation and splendor.\n\nQ. What is signified by the letters J. J. J? A. Jah, Jokayn and Jireh,\nsignifying \"The Lord, the Creator seeth.\"\n\nQ. What else did you see? A. A blazing star with five beams, in the\ncentre of which appeared the letter J.\n\nQ. What is signified by the five beams? A. The five equal lights of\nMasonry, the Bible, the square, the compass, the key, and the\ntriangle.\n\nQ. What is signified by the letter J.? A. It is the initial of the\nineffable name, as known by us.\n\nQ. Are you in darkness? A. No, the blazing star is my guide.\n\nQ. What is your age? A. 27, or 5, 7 and 15.\n\nQ. To what do those three numbers allude? A. To the five chiefs of the\nfive orders of architecture, to seven cubits, which was the breadth of\nthe golden candlestick with seven branches, and the fifteen Fellow\nCrafts, who conspired against the life of our Grand Master, Hiram\nAbiff.\n\nCLOSING.--Most Puissant knocks three (Grand Marshal rises) and says,\n\"Brother Grand Marshal, the last as well as the first care of I. of\nB.?\" Answer. To see that the Lodge is duly tyled. \"Attend to your\nduty,\" etc. Most Puissant knocks four, and Warden rises; \"Brother\nSenior Warden, what is the hour?\" A. Seven at night. Most Puissant\nstrikes five--all brethren rise. Most Puissant says, \"As it is seven\nat night, it is time to retire: Brother Junior Warden, give notice\nthat I am going to close this Lodge of Intendants of the Building.\"\nSigns reversed, Most Puissant knocks five, Junior Warden seven, and\nSenior Warden fifteen, then the brethren five, seven and fifteen, with\ntheir hands, and the Most Puissant declares the Lodge closed.\n\n       *       *       *       *       *\n\n\nELECTED KNIGHTS OF NINE.\n\nOPENING.--The brethren sit cross-legged, and lean their heads on their\nright hands. Most Potent knocks seven (Grand Marshal rises), \"Brother\nGrand Marshal, are we all Elected Knights of Nine?\" Ans. We are.\n\nQ. Your place? A. In the north, Most Potent.\n\nQ. Your business there? A. To see that the Chapter is duly\nguarded.--\"Please attend to your duty, and inform the Sentinel that we\nare about to open this Chapter of E. K. and charge him,\" etc. Marshal\nobeys. Most Potent knocks eight, and Warden rises, and Master says,\n\"Brother Stokin, are you an E. K.?\" A. One cavern received me, one\nlamp gave me light, and one fountain refreshed me. Q. What is the\nhour? A. Break of day. Most Potent knocks eight quick and one slow\nstrokes, and companies all arise. Most Potent says, \"If it is break of\nday, it is time to open a Chapter of E. K's. Inform the companies,\"\netc. Warden obeys. Signs given. Most Potent knocks eight and one, and\nWarden eight and one, and companies eight and one, with their hands;\nand Most Potent declares the Chapter open.\n\nLECTURE.--Question--Are you an E. K.? A. One cavern received me, one\nlamp gave me light, and one fountain refreshed me.\n\nQ. Where were you received? A. In the audience chamber of Solomon.\n\nQ. How were you received? A. I was hoodwinked and conducted by the\nMaster of Ceremonies to the door of the Chapter, where he gave eight\nand one distinct knocks.\n\nQ. To what do those knocks allude? A. To the number of the nine elect.\n\nQ. How were those knocks answered? A. By eight and one from within.\n\nQ. What followed? A. I was asked, \"Who comes there?\"\n\nQ. Your answer? A. A companion, to whose lot it has fallen to\naccompany the stranger in search of the assassins of Hiram Abiff.\n\nQ. What followed? A. I was conducted by the hand to the west, and\nasked by the Most Potent, what I wanted.\n\nQ. Your answer? A. To be made an Elected Knight.\n\nQ. What then followed? A. I was asked if I had courage to go in\npursuit of the assassins of Hiram Abiff, which question I answered in\nthe affirmative, and was addressed by the Most Potent in the following\nmanner:--\"If you have, you shall be shown the place where one of his\nmurderers lies concealed; a stranger has discovered it to me, and if\nyou have resolution, follow this stranger.\"\n\nQ. What was then done to you? A. The Master of Ceremonies led me out\nof the Chapter, by intricate roads, and at last seated me on a stone,\nand thus addressed me:--\"I am going to leave you, but be of good\ncheer, I shall not be long absent; when I am gone, you must take the\nbandage off your eyes, and drink some water from the fountain beside\nyou, that you may be refreshed after so fatiguing a journey.\"\n\nQ. What followed? A. I removed the bandage and found myself alone in a\ncavern, in which was a lamp, a fountain, and a head just severed from\nthe body. In a short time the Master of Ceremonies returned, and\ndirected me to take a poniard in my right hand, and the head in my\nleft, and then conducted me to the door of the Chapter, where I\nknocked eight and one with my foot, which was answered from within,\nand I was asked, \"What do you want?\"\n\nQ. Your answer? A. To enter this Chapter of Elected Knights.\n\nQ. What followed? A. I was asked by what right I claimed this\nprivilege.\n\nQ. Your answer? A. I Have performed a feat for the honor of the craft,\nwhich I hope will entitle me to this degree.\n\nQ. What followed? A. I was admitted, and directed to approach the\naltar by eight quick and one slow steps, still holding the head in my\nleft hand, and the poniard in my right, as if in the act of striking;\nthe ninth step brought me to the altar, where the Most Potent\naddressed me in an angry tone: \"Wretch, what have you done, do you\nnot know that by this rash act you have deprived me of an opportunity\nof inflicting condign punishment on the assassin?\"\n\nQ. What followed? A. The companies made earnest intercession for me,\nobserving that my offence had doubtless arisen from the wrath of my\nzeal, and not from any bad intention. Upon this the Most Potent was\nreconciled, and he administered to me the obligation of this degree,\nthe companies all standing 'round me with their poniards as if going\nto stab me.\n\nQ. Repeat that obligation? A. (Same as in Perfect Master.) Under\npenalty of being stabbed in my head and in my heart. So help, etc.\n\nQ. What followed? A. The Most Potent gave me the sign, token and words\nof this degree.\n\nQ. Give me the sign? A. (Clap your right hand first to your head and\nthen to your heart.)\n\nQ. Give me the token? A. (Grasp the thumb of your brother's right\nhand, both clenching the fingers and extending the thumb of the hand\nthat is uppermost.)\n\nQ. To what does that token allude? A. The eight fingers and extended\nthumb allude to the eight and one elect; the one to Joabert, who left\nhis eight companions, and went alone in search of, etc.\n\nQ. Give me the pass-words? A. Rawkam and Akirop.\n\nQ. What is the word? A. Bugelkal, who was chief of the tabernacle.\n\nQ. Give me the mysterious word? A. Jeva (pronounced Je-vau).\n\nQ. What was then done to you? A. I was invested with the apron, gloves\nand jewels of this degree, and ordered to salute the Warden, and to\nreturn to the east for further instructions.\n\n       *       *       *       *       *\n\n\nSECOND SECTION.--Question--Give me the history of this degree? Ans.\nAfter the death of Hiram Abiff, the three ruffians who had been\napprehended having made their escape, a great assembly of Masters had\nsat, etc., he had only time to pronounce Naukam, which signifies,\n\"vengeance is taken,\" and expired. Joabert being extremely fatigued,\nrefreshed himself at the spring which he found in the cavern, and then\nslept until he was awakened by the other eight, who arrived shortly\nafter. On beholding what Joabert had done, they all exclaimed Naukam.\nJoabert then severed the head from the body, divided the body into 4\nquarters, which were burnt to ashes, and the ashes scattered to the\nfour winds of heaven. Joabert then taking the head, etc., again\nreconciled. Solomon then ordered the head to be placed on the east\npinnacle of the temple.\n\nQ. What was the name of the assassin? A. Jubelum Akirop.\n\nQ. From what number were the nine elect chosen? A. Ninety-nine.\n\nQ. Where was the assassin found? A. In a cavern, near the coast of\nJoppa.\n\nQ. How did the nine elect travel? A. By dark and intricate roads,\nwhich often obliged them to cross their legs, and this is the reason\nwhy the nine elect sit in this manner in the Chapter.\n\nQ. What is meant by the dog you saw on the carpet, in the Lodge? A.\nThe dog of the stranger, through whose sagacity Akirop was discovered.\n\nQ. What does the color, black, denote in this degree? A. Grief.\n\nQ. What is your age? A. Eight and one, accomplished.\n\nCLOSING.--Most Potent knocks seven (Grand Marshal rises) and says,\n\"The last as well as the first care of a Chapter of E. K.?\" Ans. To\nsee that the Chapter is duly guarded.--Please attend to your duty and\ninform the Sentinel, etc. Most Potent knocks eight, and Warden rises.\nQ. What is the hour? A. Evening. Most Potent knocks eight and one.\nCompanies all rise. Companion Stokin gives notice, etc. Most Potent\nknocks eight and one, Warden eight and one, Companions eight and one,\nand the Chapter is declared duly closed.\n\n       *       *       *       *       *\n\n\nMASTERS ELECTED OF FIFTEEN.\n\nOPENING.--Most Potent knocks five (Grand Marshal rises) and says,\n\"Brother Grand Marshal, are we all Masters Elected of Fifteen?\" A. We\nare, Most Potent. Q. Your place, etc.? Your business, etc.? Please\ninform the Tyler that we are about to open a Lodge of Masters Elected\nof Fifteen. Most Potent knocks twice five--Senior Warden rises. Most\nPotent knocks three times five. Brethren rise. Most Potent says,\n\"Brother Inspector, give notice that I am going to open a Lodge of\nMasters Elected of Fifteen, by three times five.\" Inspector obeys.\nMost Potent knocks three times five, Senior Warden three times five,\nJunior Warden three times five, and the brethren the same, and the\nlodge is declared open.\n\nLECTURE.--Question--Are you a Master Elected of Fifteen? Answer--My\nzeal and works have prepared me that honor.\n\nQ. How were you prepared? A. A head was placed in my hand, and I was\nconducted to the door of the Lodge by the Master of Ceremonies who\nknocked three times five.\n\nQ. How were those knocks answered? A. By three times five from within.\n\nQ. To what do they allude? A. The fifteen elected Masters.\n\nQ. What followed? A. I was asked, \"Who comes there?\"\n\nQ. Your answer? A. An Elected Knight who is desirous of joining the\nother Knights, for the purpose of discovering the other assassins.\n\nQ. What was then said to you? A. I was told to wait until the Most\nPotent had been informed of my request, and his answer returned.\n\nQ. What was his answer? A. Let him be introduced in due form.\n\nQ. What was that due form? A. I was conducted to the altar, and caused\nto make fifteen steps in a triangular form, which brought me again to\nthe altar, when the Most Potent ordered me to kneel, and thus\naddressed me: \"My brother, the Elected Masters here present, wish me\nto admit you to this degree; will you take the obligation appertaining\nto the same?\" which being answered in the affirmative, I took the\nobligation.\n\nQ. Repeat that obligation? A. (Same as Perfect Master.) Under penalty\nof having my body cut open perpendicularly, and my head cut off and\nplaced on the highest pinnacle in the world. So help me, etc.\n\nQ. What did the Most Potent then communicate to you? A. He gave me the\nsigns, words, and token of this degree.\n\nQ. Give me the signs? A. (Hold the thumb of the right hand at the\nbottom of the belly, and move it perpendicularly upwards.) The second\nsign (that of the Entered Apprentice, with the fingers clenched.)\n\nQ. Give me the token? A. (Join left hands.)\n\nQ. Give me the pass-word? A. Eleham.\n\nQ. Give me the mysterious word? A. Jevah (pronounced Je-vau).\n\nQ. What then followed? A. I was invested with the apron, gloves and\njewels of this degree, and directed to salute the Senior Warden as a\nMaster Elected of Fifteen, and return to the east for further\ninstruction.\n\n       *       *       *       *       *\n\n\nSECOND SECTION.--Question--Give me the history of this degree? A. Not\nlong after the execution, they were discovered cutting stone, in a\nquarry. They were immediately seized and carried to Jerusalem, and\nimprisoned in the tower of Achizer, and at ten o'clock on the ensuing\nmorning, they were brought forth for execution. They were bound neck\nand middle, to posts, with their arms extended, and their bellies were\ncut open by the executioner, lengthways and across, and thus they\nremained until six in the evening, their entrails exposed to flies and\nother insects; their tongues and entrails were afterwards taken out\nfor the beasts of the field and the birds of the air to prey upon, and\ntheir heads were cut off and placed upon spikes, like that of Akirop,\non the west and south pinnacles of the temple. Thus we see that\nalthough corruption, perjury and treason assisted our ancient Knights,\ntheir quarters were discovered by the unerring eye of justice, and\nthey were doomed to suffer penalty tantamount to their crimes.\n\nQ. What were the names of the two assassins? A. Jubela Kurmavel, and\nJubelo Gravolet.\n\nQ. At what hour did the assassins expire? A. At six in the evening.\n\nCLOSING.--Most Potent knocks five. Grand Marshal rises. Most Potent\nsays, \"Brother Grand Marshal, the last as well as the first care of a\nLodge of Masters Elected of Fifteen?\" A. To see that the Lodge is duly\ntyled.--\"Please attend,\" etc. Most Potent knocks twice five.--Senior\nWarden rises. Signs reversed. Most Potent knocks three times five,\nwhich is repeated by Wardens, and then by brothers with their hands,\netc.\n\n       *       *       *       *       *\n\n\nILLUSTRIOUS KNIGHTS ELECTED.\n\nOPENING.--Most Potent knocks ten. Grand Marshal rises. Most Potent\nsays, \"Are we all Illustrious Knights Elected?\" A. We are, Most\nPotent. \"Your place? etc. Your duty?\" A. To see that the Chapter is\nduly guarded. \"Please attend,\" etc. Most Potent knocks eleven. Grand\nInspector rises. \"Companion Inspector, what is the hour?\" A. It is\ntwelve. Most Potent knocks twelve. Companions rise. \"If it is twelve,\nit is time to labor by the greatest of lights.\" Signs given. Most\nPotent knocks twelve, Inspector twelve, and Companion twelve, with\ntheir hands, etc.\n\nLECTURE.--Question--Are you an Illustrious Knight Elected? Answer. My\nname will inform you.\n\nQ. What is that name? A. Payrawsh Bawheer, or Illustrious Knight\nelected.\n\nQ. How were you admitted? A. I was hoodwinked and conducted by the\nMaster of Ceremonies to the door of the Chapter, where he gave twelve\ndistinct knocks.\n\nQ. To what did they allude? A. To the twelve tribes of Israel.\n\nQ. How were they answered? A. By twelve from within.\n\nQ. What was then said to you? A. \"Who comes there?\"\n\nQ. Your answer? A. A Master Elected of Fifteen wishes to receive the\ndegree of Illustrious Knight.\n\nQ. What was then said to you? A. I was asked by what further right,\netc., and I was told to wait until the Most Potent was informed of my\nrequest, and his answer returned.\n\nQ. What was that answer? A. Let him be introduced in due form.\n\nQ. What then followed? A. I was conducted to the west, and the Most\nPotent inquired what I wanted.\n\nQ. Your answer? A. To receive the degree of Illustrious Knight, as a\nreward for my zeal and labor.\n\nQ. What did the Most Potent say to you then? A. My brother, you cannot\nreceive this degree until you have given us satisfactory proof that\nyou have not been an accomplice in the death of our Grand Master,\nHiram Abiff; to assure us of this, we require you to participate in a\nsymbolic offering, of a portion of the heart of our Respectable\nMaster, Hiram Abiff, which we have preserved since his assassination.\nYou are to swallow the portion we present to you. Every faithful Mason\nmay receive it without injury, but it cannot remain in the body of one\nwho is perjured. Are you disposed to submit to this trial?\n\nQ. What was your answer? A. I am.\n\nQ. What followed? A. The Most Potent directed the Master of Ceremonies\nto cause me to advance to the altar, by twelve upright regular steps,\nwhere the Most Potent, with the trowel, presented to me the symbolic\noffering which I swallowed, and was thus addressed by the Most Potent:\n\"This mystic oblation, which, like you, we have received forms a tie\nso strong that nothing can oppress it; woe to him who attempts to\ndisunite us. I then received the obligation of this degree.\n\nQ. Repeat that obligation. A. (Same as Perfect Master.) Under penalty\nof having my hands nailed to my breast. So help, etc.\n\nQ. What was then communicated to you? A. The Most Potent removed the\nbandage, and gave me the sign. (Cross hands on breast) it alludes to\npenalty.\n\nQ. Give me the token? A. (Token of Intimate Secretary, with left hand\non brother's heart.)\n\nQ. Give me the pass-word? A. Emun.\n\nQ. What does that word signify? A. Truth.\n\nQ. Give me the mysterious word? A. Joha (pronounced Yo-hay).\n\nQ. What followed? A. I was invested with the apron, gloves and jewels\nof this degree, and was told the device on my sash and apron, and\nalso the color of the latter, was an emblem of a heart inflamed with\ngratitude for the honors and rewards conferred on me, and the sword of\nthat justice which overtook and punished the assassins, and was\ndesigned to admonish me that perjury and treason will never escape the\nsword of justice, and I was directed to go and salute the Inspector,\nand return to the east for further instruction.\n\n       *       *       *       *       *\n\n\nSECOND SECTION.--Of what was the symbolic offering presented to you at\nyour initiation composed? A. Of flour, milk, wine and oil.\n\nQ. What did they represent? A. Flour represents goodness, the milk,\ngentleness, the wine, strength or fortitude, and the oil, light and\nwisdom, qualities which distinguished Hiram Abiff, and should\ndistinguish every illustrious Knight.\n\nQ. How were the Illustrious Knights employed at the erection of the\ntemple? A. They had command over the twelve tribes, and by their\nstrict attention, promoted peace and harmony, and animated the\nlaborers with cheerfulness.\n\nQ. What was the intention of Solomon in instituting this degree? A. To\nreward the zeal, etc., and also by their preferment to make more.\n\nCLOSING.--Most Potent knocks ten (Grand Marshal rises). \"The last as\nwell as the first care of a Chapter of Illustrious Knights?\" A. To see\nthat the Chapter is duly guarded. \"Attend to your duty, and inform the\nSentinel,\" etc. Most Potent knocks eleven (Senior Warden rises).\n\"Brother Inspector, what is the hour?\" A. Low six. Most Potent knocks\ntwelve (brethren rise). \"Brother Inspector, give notice,\" etc. Signs.\nMost Potent knocks twelve, Inspector twelve, brethren twelve, with\ntheir hands, and Most Potent declares the Chapter duly closed.\n\n       *       *       *       *       *\n\n\nGRAND MASTER ARCHITECTS.\n\nOPENING.--Most Potent knocks one (Grand Marshal rises). \"Are we all,\"\netc. Your place? etc. Your duty? A. To see that the Chapter is duly\nguarded. \"Attend,\" etc. Most Potent knocks two.--Warden rises. Most\nPotent says, \"What is the hour?\" A. A star indicates the first\ninstant, the first hour, and the first day, in which the Grand\nArchitect commenced the creation of the universe. Most Potent knocks\none and two.--Companions rise. Most Potent says, \"Companions, it is\nthe first instant, the first hour, the first day, the first year, when\nSolomon commenced the temple; the first day, the first hour, the first\ninstant for opening this Chapter. It is time to commence our labors.\nGive notice,\" etc. Signs. Most Potent knocks one and two, Senior\nWarden one and two, Companions one and two, and Most Potent declares\nChapter open, etc.\n\nLECTURE.--Question--Are you a Grand Master Architect? Answer--I know\nthe use of every mathematical instrument.\n\nQ. What are they? A. A square, a single compass, a compass with four\npoints, a rule, a line, a compass of perfection, a quadrant, a level\nand plumb.\n\nQ. Where were you received? A. In a white place, painted with flames.\n\nQ. What does that signify? A. That purity of heart and that zeal which\nshould characterize every Grand Master Architect.\n\nQ. How were you admitted? A. I was conducted by the Master of\nCeremonies to the door of the Chapter, where he gave one and two\ndistinct knocks.\n\nQ. How were those knocks answered? A. One and two from within.\n\nQ. What followed? A. I was asked, \"Who comes there?\"\n\nQ. Your answer? A. An Illustrious Knight who wishes to receive the\ndegree of Grand Architect.\n\nQ. What then followed? A. I was conducted by the Master of Ceremonies\nto the west, and thus addressed: \"It has become necessary to form a\nschool of Architecture for the instruction of the brethren employed in\nthe temple, as none but skilful Architects can bring the same to\nperfection. In order to prevent some brethren from receiving the\nhonors and rewards due only to brethren of talents, we have deemed it\nexpedient to prove and test all those who present themselves as\ncandidates for this degree. We, therefore, require you to make the\ntour of the temple, for the purpose of examining the work, and to\nproduce a plan drawn with exactness which you must present for\ninspection, that we may judge whether you are entitled to this\ndegree.\"\n\nQ. What followed? A. I was conducted through the anti-chamber and\n'round the Lodge, when the Master of Ceremonies again stationed me in\nthe west, and where I drew a plan according to my direction. When the\nsame was finished, the Master of Ceremonies informed the Most Potent\nthat I had obeyed his directions. Most Potent inquired, \"My brother,\nwhat are the fruits of your travels?\"\n\nQ. Your answer? A. \"Most Potent, I have brought a plan of the works of\nthe temple, which I am ready to present for inspection.\"\n\nQ. What followed? A. I was directed to approach the east, and present\nthe plan to the Most Potent, which I accordingly did, and the Most\nPotent examined the same, and then passed it on to the other\ncompanions, who, after examining, returned it with expressions of\napprobation, and then the Most Potent addressed me thus: \"It is with\npleasure we witness the skill you have manifested in fulfilling the\nconditions prescribed to you, but we require further proof before you\ncan be admitted among us. We again require you to travel.\"\n\nQ. What followed? A. I was conducted once 'round the Lodge, to the\nnorth, where I stopped to view the north star, and was told, that as\nthe north star was a guide to mariners, so ought virtue to be a guide\nto every Grand Master Architect, and was again conducted to the west,\nand directed to approach the east by one and two steps, which brought\nme to the altar, when the Most Potent inquired, \"What have you learned\nin your travels?\"\n\nQ. Your answer? A. That virtue as well as talents should be possessed\nby every one who is admitted to this degree.\n\nQ. What followed? A. I received the obligation of a Grand Master\nArchitect.\n\nQ. Repeat the obligation? A. (Same as Perfect Master.) Under the\npenalty of having my left hand cut in twain. So help, etc.\n\nQ. What then followed? A. I was then addressed by the Most Potent.\n\nQ. What then followed? A. The Most Potent gave me the signs, words,\nand tokens of this degree.\n\nQ. Give me the sign? A. (Make the motion of writing in the left hand),\nalso alluding to penalty.\n\nQ. Give me the token? A. (Interlace the last finger of the right hand,\nso as to form a square, and place the left hand on each other's right\nshoulder.)\n\nQ. Give me the pass-word? A. Rab-kuam.\n\nQ. What does it signify? A. Grand Master Architect.\n\nQ. Give me the mysterious word? A. Jehovah (pronounced Ye-ho-wah).\n\nQ. What was then done to you? A. The Most Potent invested me with the\njewel, apron and gloves of this degree, and thus addressed me: \"I have\nelevated,\" etc.\n\nQ. What then followed? A. I was directed to salute the Senior Warden,\nas a Grand Architect, and return to the east for further instruction.\n\nQ. Give me the history? A. Solomon established this degree for the\npurpose, etc.\n\nQ. What do the seven small rays 'round the north star signify? A.\nSeven liberal arts and sciences.\n\nCLOSING.--Most Potent knocks one. (Grand Marshal rises.) Most Potent\nsays, \"The last as well as the first care,\" etc. Most Potent knocks\ntwo. Senior Warden rises. Most Potent says, \"What is the hour?\" Ans.\nThe last instant, the last hour, the last day, in which the Grand\nArchitect completed the creation of the universe. Most Potent knocks\none and two.--Companions rise. Most Potent says, \"It is the last\ninstant, etc.; it is the last hour, the last day, the last year, in\nwhich Solomon completed the temple, the last instant for closing this\nChapter. Give notice,\" etc. Signs. Most Potent knocks one and two,\nSenior Warden one and two, and Companions one and two, with their\nhands.\n\n       *       *       *       *       *\n\n\nKNIGHTS OF THE NINTH ARCH.\n\nOPENING.--Most Potent knocks seven. (Grand Marshal rises.) Most Potent\nsays, \"Are we all Knights of the Ninth Arch?\" Ans. We are, Most\nPotent.--Q. Your place? etc., etc. Most Potent Knocks eight. Junior\nWarden rises. Q. What is the hour? A. The rising of the sun. Most\nPotent knocks three times three.--Companions rise. Most Potent says,\n\"If it is the rising of the sun, it is time to commence our labors.\nGive notice,\" etc. Signs of former degrees. Then two kings kneel at\nthe pedestal, as in the first sign, and raise each other by the token.\nCompanions do the same. Most Potent knocks three times three, Senior\nWarden same, Junior Warden same, and Companions same, and Most Potent\nsays, \"I declare this Chapter open.\"\n\nLECTURE.--Question--Are you a Knight of the Ninth Arch? Answer--I have\npenetrated the bowels of the earth, through nine arches, and have seen\nthe brilliant triangle.\n\nQ. In what place were you admitted? A. In the audience chamber of King\nSolomon.\n\nQ. How did you gain admittance there? A. In company with some\nIntendants of the Building, Illustrious Knights, and Grand Master\nArchitects. I was conducted by the Master of Ceremonies to the door of\nthe audience chamber, where he gave three times three distinct knocks.\n\nQ. To what did they allude? A. To the nine arches which led from the\npalace of Solomon to the secret vault, and the nine arches of the\ntemple of Enoch.\n\nQ.--How were they answered? A. By three times three from within.\n\nQ.--What followed? A. I was asked, \"Who comes there?\"\n\nQ.--Your answer? A. Several I. of B.'s, I. K.'s, and Grand Master\nArchitects solicit the honor of being admitted into the secret vault\nunder the Sanctum Sanctorum.\n\nQ. What was then said to you? A. I was told to wait until the Most\nPotent had been informed of my request, and his answer returned.\n\nQ. What was his answer? A. My brethren, your request cannot now be\ngranted.\n\nQ. What followed? A. We were conducted back to the anti-chamber, when\nthe nine masters entered and thus addressed us: \"My brethren, our Most\nPotent Master requests Grand Master Architects, Joabert, Stokin, and\nGibulum to attend in the audience chamber,\" whereupon we were\nintroduced into the presence of Solomon, who thus addressed us: \"My\nbrethren, you know that in digging for a foundation for the temple, we\nfound the ruins of an ancient edifice. Among the ruins, we have\nalready discovered much treasure which has been deposited in the\nsecret vault. Are you willing to make further researches among the\nancient ruins, and report to us your discoveries?\"\n\nQ. What was your answer. A. We are.\n\nQ. What followed? A. We were conducted to the ruins, and commenced our\nlabors. Among the rubbish we discovered a large iron ring, fixed in a\ncubic stone, which we raised with much difficulty. Upon examining the\nsame, we discovered an inscription, of the meaning of which we were\nignorant. Beneath the stone, a deep and dismal cavern appeared.\n\nQ. Did you enter that cavern? A. I did.\n\nQ. In what manner? A. A rope was fastened 'round my body, and\ndescending, I found myself in an arched vault, in the floor of which\nwas a secret opening, through which I also descended, and in like\nmanner through a third; being in third vault, I found there was an\nopening for descending still further, but being afraid of pursuing my\nsearch, I gave a signal and was hoisted by my two companions. I then\nrecounted to them what I had seen, and proposed to them to descend by\nturns, which they refused; upon this I determined to descend again,\nand told them that through every arch I passed, I would gently shake\nthe rope. In this manner I descended from arch to arch, until I was\nlowered into the sixth arch, when, finding there was still another\nopening, my heart failed me, and giving the signal, I was again pulled\nup. I acquainted my two companions with the particulars of my second\ndescent, and now earnestly urged that one of them should go down, as I\nwas very much fatigued; but, terrified at my relation, they both\nrefused. I then received fresh courage, went down a third time,\ntaking a lighted flambeau in my hand. When I had descended into the\nninth arch, a parcel of stone and mortar suddenly fell in and\nextinguished my light, and I immediately saw a triangular plate of\ngold, richly adorned with precious stones, the brilliancy of which\nstruck me with admiration and astonishment. Again I gave the signal,\nand was assisted in reascending. Having related to my two companions\nthe scene which I had witnessed, they expressed a desire to witness\nthe same; they also concluded to go down together, by means of a\nladder of ropes, which they did, and shortly after returned with the\ngolden plate, upon which we saw certain characters, of the meaning of\nwhich we were then ignorant.\n\nQ. What followed? A. We repaired to the apartment of King Solomon, the\nKing of Tyre, with him, and said, \"Most Potent, we obeyed your\ncommands and present you with the fruits of our labors, and solicit\nthe honor of being made acquainted with the inscription on this cubic\nstone and this golden triangle.\" Upon beholding it, the two Kings\nraised their hands, and exclaimed \"Gibulum ishtov.\" The Kings then\nexamined the sacred characters with attention, and Solomon thus\naddressed us: \"My brethren, your request cannot now be granted. God\nhas bestowed upon you a particular favor, in permitting you to\ndiscover the most precious jewel of masonry. The promise which God\nmade to some of the ancient patriarchs, that in fulness of time his\nname should be discovered, is now accomplished. As a reward for your\nzeal, constancy, and fidelity, I should now constitute you Knights of\nthe Ninth Arch, and I promise you an explanation of the mysterious\ncharacters on the golden plate, when it is fixed in the place designed\nfor it, and I will then confer on you the most sublime and mysterious\ndegree of Perfection.\"\n\nQ. What followed? A. The Most Potent directed the Master of Ceremonies\nto conduct us to the south-west, and from thence to approach the\naltar, by three times three steps, and there to take upon ourselves\nthe obligation of this degree.\n\nQ. Repeat that obligation? A. (Same as Perfect Master.) I further\npromise never to be concerned in the initiation of any brother in this\ndegree, unless he manifests a charitable disposition for Masonry, and\na zeal for the brethren, and also obtains permission, under the hands\nand seal of the first regular officers of a Lodge of Perfection. I\nfurther promise that I will not debauch any female related to a\ncompanion of this degree, either by blood or marriage, knowing her to\nbe such, under penalty of being crushed under the ruins of a\nsubterraneous temple. So help, etc.\n\nQ. What followed? A. The Most Potent gave me the signs, token and\nwords of this degree.\n\nQ. Give me the sign? A. (Made by kneeling on the left knee, the right\nhand on the back, the left raised above the head, the palm upward, the\nbody leaning forward, alluding to the penalty.)\n\nQ. Give me the token? A. (Being in the last mentioned position token\nis made by raising each other from the same, by interlacing the\nfingers of the left hand.)\n\nQ. How many pass-words are there? A. One for each arch.\n\nQ. Give them to me? A. 1st, Jov; 2d, Jeho; 3d, Juha; 4th, Havah; 5th,\nElgibbor; 6th, Adonai; 7th, Joken; 8th, Eloah; 9th, Elzeboath.\n\nQ. Give me the grand word? A. Gibulum ishtov.\n\nQ. What does that signify? A. Gibulum is a good man.\n\nQ. What was then done to you? A. I was invested with the jewel, apron\nand gloves of this degree, and directed to salute the Senior Warden as\na Knight of the Ninth Arch, and return to the east for further\ninstruction.\n\n       *       *       *       *       *\n\n\nSECOND SECTION.--Question--Give me the history and charge of this\ndegree? Ans. My worthy brother, it is my intention, at this time, to\ngive you a clearer account of certain historical traditions, etc. (to\nthe words \"favored with a mystical vision\"), when the Almighty thus\ndesigned to speak to him, as thou art desirous to know my name,\nattend, and it shall be revealed unto thee. Upon this, a mountain\nseemed to rise to the heavens, and Enoch was transferred to the top\nthereof, where he beheld a triangular plate of gold most brilliantly\nenlightened, and upon which were some characters which he received a\nstrict injunction never to pronounce. Presently he seemed to be\nlowered perpendicularly into the bowels of the earth through nine\narches, in the ninth or deepest of which he saw the same brilliant\nplate which was shown to him in the mountain. In digging for a\nfoundation they discovered an ancient edifice, among which they found\na considerable quantity of treasure, such as vases of gold and silver,\nurns, marble, jasper, and agate columns, and precious stones. All\nthese treasures were collected and carried to Solomon, who upon\ndeliberation concluded that they were the ruins of some ancient\ntemple, erected before the flood, and possibly to the service of\nIdolatry. He, therefore, determined to build the temple in another\nplace, lest it should be polluted. Solomon caused a cavern to be\nconstructed under the temple, to which he gave the name of secret\nvault. He erected in this vault a large pillar of white marble, to\nsupport the Sanctum Sanctorum, and which, by inspiration, he called\nthe pillar of beauty, from the beauty of the ark which it sustained.\nThere was a long, narrow descent through nine arches from the palace\nof Solomon to this vault. To this place he was accustomed to retire\nwith Hiram of Tyre, and Hiram Abiff, when he had occasion to enter\nupon important business. There were none else, then living, qualified\nto enter this vault. One of their number being removed, disordered\ntheir business for a time. As the two kings were on one occasion\nconsulting on business of the craft, application was made to them by\nseveral I's of B., I. K.'s and Grand Master Architects, soliciting the\nhonor of being admitted to the secret vault, to whom Solomon replied,\n\"My brethren, your request cannot now be granted.\" Some days\nafterwards Solomon sent for the three Grand Master Architects,\nGibulum, Joabert and Stokin, and directed them to go and search among\nthe ancient ruins, in hopes of discovering more treasure. They\ndeparted, and one of them, viz., Gibulum, in working with a pickaxe\namong the rubbish, discovered a large iron ring fixed in a cubic\nstone. On removing this stone, a cavern was discovered. Gibulum\noffered to descend. A rope being fastened 'round his body, and in\nthis manner he descended thrice, and discovered the golden triangle of\nEnoch, as was represented in the ceremony of your initiation. They\nthen carried the stone and triangle to King Solomon, when the same\ncircumstances occurred, which took place when you presented the same\nto us. The two Kings then informed the three Knights that they were\nignorant of the true pronunciation of the mysterious word until that\ntime, and that this word being handed down through a succession of\nages, had been much corrupted. The two Kings, accompanied by the three\nKnights, descended with the sacred treasure into the secret vault.\nThey encrusted the golden plate upon the pedestal of the pillar of\nbeauty, and the brilliancy of the plate was sufficient to enlighten\nthe place. The secret vault was afterwards called the sacred vault.\nWhenever the Lodge of Perfection was holden, nine Knights of the Ninth\nArch tiled the nine arches which led to the sacred vault; the most\nancient stood in the arch next to the anti-chamber of the vault, and\nso on in regular progression, the youngest taking his station in the\nfirst arch, which was near the apartment of Solomon. We were suffered\nto pass without giving the pass-words of the different arches. There\nwere living at that time several ancient masters, who, excited by\njealousy at the honors conferred upon the twenty-five brethren,\ndeputed some of their number to wait upon Solomon, and request that\nthey might participate in those honors. The King answered that the\ntwenty-five masters were justly entitled to the honors conferred on\nthem, for their zeal and fidelity. Go, said he, in peace, you may one\nday be rewarded according to your merits. Upon this, one of the\ndeputies with an unbecoming warmth, observed to his companions, \"What\noccasion have we for a higher degree? We know the word has been\nchanged, we can travel as masters, and receive pay as such.\" Solomon\nmildly replied, \"Those whom I have advanced to the degree of\nperfection, have wrought in the ancient ruins, and though the\nundertaking was difficult and dangerous, they penetrated the bowels of\nthe earth, and brought thence treasures to enrich and adorn the Temple\nof God. Go in peace, wait with patience, and aspire to perfection by\ngood works.\" The deputies returned and reported their reception to the\nmasters. These masters, vexed at the refusal, unanimously determined\nto go to the ancient ruins, and search under ground, with a view of\narrogating the merit necessary for the accomplishment of their\ndesires. They departed the next morning, and raising the cubic stone\ndescended into the cavern with a ladder of ropes, by the light of\ntorches, where no sooner had the last descended, than the nine arches\nfell in upon them. Solomon hearing of this accident, sent Gibulum,\nJoabert and Stokin to inform themselves more particularly of the\nmatter. They departed at break of day, and upon their arrival at the\nplace, could discover no remains of the arches, nor could they learn\nthat one single one of all those who had descended escaped the\ndestruction. They examined the place with diligence, but found nothing\nexcept a few pieces of marble, on which were inscribed certain\nhieroglyphics; these they carried to Solomon, and related what they\nhad seen. King Solomon examining these hieroglyphics, discovered that\nthese pieces of marble were part of one of the pillars of Enoch.\nSolomon ordered these pieces of marble to be carefully put together\nand deposited in the sacred vault.\n\nQ. What followed? A. The Most Potent gave me the mysterious characters\nof this degree, which were engraved on the triangle of Enoch.\n\nCLOSING.--Most Potent knocks seven (Grand Marshal rising), \"the last\nas well as the first care,\" etc. Most Potent knocks eight, and Junior\nWarden rises. \"Brother Junior Warden, what is the hour?\" A. \"The\nsetting of the sun.\" Most Potent knocks three times three, and\ncompanions all rise. \"Brother Junior Warden, give notice,\" etc. Signs.\n\nMost Potent knocks three times three, Junior Warden three times three,\nand Companions three times three, with their hands, and Most Potent\ndeclares Chapter closed.\n\n       *       *       *       *       *\n\n\nGRAND ELECT, PERFECT, AND SUBLIME MASON.\n\nOPENING.--Most Perfect knocks three (Grand Marshal rises), \"Are we\nall,\" etc. Most Perfect knocks five, and Junior Warden rises. Most\nPerfect says, \"Brother Junior Warden, what is the hour?\" Ans. \"High\ntwelve.\"\n\nQ. What do you understand by high twelve? A. That the sun has gained\nits meridian height, and darts its rays with greatest force on this\nLodge. Most Perfect says, \"It is then time that we should profit by\nits light.\" Most Perfect knocks seven, and Senior Warden rises, and\nMost Perfect says, \"Venerable Brother Senior Warden, what brings you\nhere?\" A. My love of Masonry, my obligation, and a desire for\nperfection.\n\nQ. What are the proper qualities for acquiring it? A. Frequent\ninnocence and benevolence.\n\nQ. How are you to conduct in this place? A. With the most profound\nrespect.\n\nQ. Why is it that men of all conditions assembled in this place are\ncalled brethren, and are all equal? A. Because the ineffable name puts\nus in mind that there is one being superior to us all.\n\nQ. Why is respect paid to the triangle? A. Because it contains the\nname of the Grand Architect of the universe. Most Perfect knocks nine,\nand brethren all rise. Most Perfect says, \"Brother Senior Warden, give\nnotice that I am going to open a Lodge of Perfect Grand Elect and\nSublime Masons, by the mysterious number 3, 5, 7 and 9. Senior Warden\nobeys. Signs of former degrees given, then the Most Perfect knocks\nthree, and all the brethren give the first sign of this degree. Most\nPerfect knocks three, and then third sign. Most Perfect knocks three,\nfive, seven and nine, Senior Warden the same, Junior Warden the same,\nand then all the brethren with their hands, & Most Perfect declares\nLodge open.\n\nNOTE.--Behind the Master is the burning bush, in which is a\ntransparent triangle, with five Hebrew letters signifying \"God\" placed\ntherein. In the west is the pillar of beauty. The pedestal appearing\nto be broken is a part of the pillar of Enoch, the pieces of which\nwere found among the ruins, and carefully put together. The Lodge is\nadorned with vases of gold and silver, urns, etc., which were found\namong the ruins. The lights are thus arranged: three in the west,\nbehind the Junior Warden; five in the East, behind the Senior Warden;\nseven in the south, and nine behind the Master. The brethren are\nseated in a triangular form around the altar.\n\nLECTURE.--Question--What are you? Ans. I am three times three, the\nPerfect's number of eighty-one, according to our mysterious numbers.\n\nQ. Explain that? A. I am a Perfect Grand Elect and Sublime Mason; my\ntrials are finished, and it is now time I should reap the fruits of my\nlabor.\n\nQ. Where were you made a Grand Elect Mason? A. In a place not\nenlightened by the sun nor moon.\n\nQ. Where was that place situated? A. Under the Sanctum Sanctorum.\n\nQ. How did you gain admission? A. By the nine pass-words of Knights of\nthe Ninth Arch, which brought me to the door of the ante-chamber\nleading to the sacred vaults, where I gave three distinct knocks.\n\nQ. How were they answered? A. By three from within.\n\nQ. What was said to you? A. Who comes there?\n\nQ. Your answer? A. A Knight of the Ninth Arch, who wishes to be\nadmitted into the sacred vault.\n\nQ. What was then said to you? A. I was directed to give the pass; when\nI did I was permitted to pass to the second door of the ante-chamber,\nwhere I gave three and five knocks, which were answered by three and\nfive and seven from within, and the pass-word demanded as before,\nwhich I gave, and was permitted to pass to the door of the sacred\nvault, where I gave three, five and seven and nine distinct knocks.\n(NOTE.--These knocks are answered from within by the Junior and Senior\nWardens, and Most Perfect; and Most Perfect says, \"Brother Junior\nWarden, see who knocks there in the manner of a Perfect Grand Elect\nand Sublime Mason.\")\n\nQ. To what do these knocks allude? A. The three knocks signify the age\nof the Entered Apprentice, and the number of the Grand Marshal\nArchitects who penetrated the bowels of the earth. The five allude to\nthe age of the Fellow Craft and the number of the Grand Elect Perfect\nand Sublime Masters who placed the sacred treasure upon the pedestal\nof beauty.\n\nQ. What are their names? A. Solomon, Hiram, King of Tyre, Gibulum,\nJoabert, and Stokin. The seven allude to the age of the Master Mason,\nand to Enoch who was the seventh from Adam. The nine represent the age\nof the Perfect Grand Elect and Sublime Mason, and the nine guards of\nthe arches.\n\nQ. How were these knocks answered? A. By three, five, seven and nine\nfrom within.\n\nQ. What followed? A. I was asked, \"Who comes there?\"\n\nQ. Your answer? A. A Knight of the Ninth Arch, who is desirous of\nbeing admitted into the sacred vault and arriving at perfection.\n\nQ. What followed? A. The pass was demanded, which I gave and was\nordered to wait until the Most Perfect in the East had been informed\nof my request and his answer returned.\n\nQ. What was his answer? A. Let him be introduced in ancient form.\n\nQ. What was that form? A. I was conducted to the west and placed\nbetween the Wardens, and having made the sign of admiration, was thus\ninterrogated by the Most Perfect: \"My Brother, what is your desire? A.\nTo be made a Perfect Grand Elect and Sublime Mason.\"\n\nQ. What followed? A. The Most Perfect said, \"Before I can initiate\nyou, you must satisfy us that you are well skilled in Masonry,\notherwise you must be sent back until you are better qualified,\"\nwhereupon I was thus examined:\n\nQ. Are you a Mason? A. My brethren all know me as such.\n\nQ. Give me the sign, token and word? A. (Given.)\n\nQ. Are you a Fellow Craft? A. I have seen the letter G and know the\npass.\n\nQ. Give me the sign, token and word? A. (Given.)\n\nQ. Are you a Master Mason? A. I have seen the sprig of cassia, and\nknow what it means.\n\nQ. Give me the sign, token and words? A. (Given.)\n\nQ. Are you a Secret Master? A. I have passed from the square to the\ncompass opened to seven degrees.\n\nQ. Give me the sign, token and words? A. (Given.)\n\nQ. Are you a Perfect Master? A. I have seen the tomb of our\nrespectable Master, Hiram Abiff, and have, in company with my\nbrethren, shed tears at the same.\n\nQ. Give me the sign, token and words? A. (Given.)\n\nQ. Are you an Intimate Secretary? A. My curiosity is satisfied, but it\nnearly cost me my life.\n\nQ. Give me the sign, token and words? A. (Given.)\n\nQ. Are you a Provost and Judge? A. I am, and render justice to all\nmen, without distinction.\n\nQ. Give me the sign, token and words? A. (Given.)\n\nQ. Are you an Intendant of the Buildings? A. I have made the five\nsteps of exactness, I penetrated the inmost part of the temple, and\nhave seen the great light in which were three mysterious characters,\nJ. J. J.\n\nQ. Give me the sign, token and words? A. (Given.)\n\nQ. Are you an Elected Knight? A. One cavern received me, one lamp gave\nme light, and one fountain refreshed me.\n\nQ. Give me the sign, token and words? A. (Given.)\n\nQ. Are you a Master Elected of Fifteen? A. My zeal and works have\nprocured me that honor.\n\nQ. Give me, etc.? Are you an Illustrious Knight? A. My name will\ninform you.\n\nQ. Give me, etc. Are you a Grand Master Architect? A. I know the use\nof the mathematical instruments.\n\nQ. Give me, etc. Are you a Knight of the Ninth Arch? A. I have\npenetrated through the bowels of the earth, through nine arches, and\nhave seen the brilliant triangle.\n\nQ. Give me, etc. What then followed? A. The Most Perfect inquired of\nthe brethren whether they consented that I should be exalted to the\nsublime and mysterious degree of Perfection, whereupon one of the\nbrethren rose and said, \"I have objections to this candidate.\" The\nMost Perfect inquired what these objections were, to which this\nbrother answered, \"I will communicate them if the candidate retires.\"\nI was then ordered to retire, which I did.\n\nQ. What then followed? A. Shortly after, the Master of Ceremonies\nconducted me again into the Lodge, and placing me in the west, I was\nasked the following questions, viz.:--1st, Have you never wilfully\nrevealed any of the secrets of Masonry? 2d, Have you always been\ncharitable towards your brethren? 3d, Have you never defrauded a\nbrother? 4th, Are you in the habit of using the name of God profanely?\n5th, Does your conscience accuse you of having committed any offence\nagainst your brethren, which ought to debar you from receiving this\ndegree? Be sincere, and answer me. Which questions being answered, the\nMost Perfect said, \"Brethren, do you consent that this candidate be\nadmitted among us? If you do, raise your right hands.\" Which being\ndone, I was directed to approach the altar, by three, five, seven and\nnine steps, which I did, and took upon me the obligation of a Perfect\nGrand Elect and Sublime Mason.\n\nQ. Repeat that obligation? A. (Same as Perfect Master.) I further\npromise that I will aid all my worthy brethren in distress and\nsickness, as far, etc., with my counsel as well as my purse. I further\npromise, etc. that I will not be concerned in conferring this degree\nupon any Mason whose character and knowledge I disapprove, nor unless\nhe has been elected and installed as an officer in some regular Lodge,\nChapter, Encampment, or Council. I further promise that I will never\nfully pronounce more than once in my life the mysterious word of this\ndegree, under penalty of having my body cut in twain. So help, etc.\nAmen, Amen, Amen.\n\nQ. What followed? A. While I was still in a kneeling posture, the Most\nMost Perfect said, \"Let us pray,\" which was done, and the Master of\nCeremonies then presented the hod and trowel to the Most Perfect, who\nsaid, \"My brother, I shall now proceed to anoint you with the holy oil\nwherewith Aaron, David, and the wise Solomon were anointed.\" And then\nanointing my head, lips and heart, at the same time said, \"Behold how\ngood and pleasant,\" etc., and then placing his hand upon me, said, \"I\nimpress you,\" etc.\n\nQ. What followed? A. The Most Perfect presented me with the bread and\nwine, and rising, said, \"Eat of this bread,\" etc. When this part of\nthe ceremony was ended the brethren made a libation according to\nancient usage.\n\nQ. What followed? A. The Most Perfect raised me and said, \"That which\nI shall now communicate to you, will make you accomplished in\nMasonry.\" He then gave me three signs, three tokens, the three\npass-words, and the three grand words of this degree.\n\nQ. Give me the signs? [First sign made like Master Mason's, with hands\nclenched.]\n\nQ. To what does this sign allude? A. To the penalty of the obligation.\n[Second sign: bring your right hand upright, the palm outwards to\nguard your left cheek, your left hand supporting your elbow, then\nguard your right cheek with left hand, etc.]\n\nQ. To what does that sign allude? A. To the manner in which Moses\nguarded his eyes from the light of the burning bush, from which the\nAlmighty revealed to him his true name. [Third sign is that of\nsurprise: raise both hands as high as the shoulders, and step back\nwith the right foot.]\n\nQ. To what does this sign allude? A. To the attitude of Solomon and\nHiram, when the sacred treasure was first produced.\n\nQ. Give me the first token? [First token same as Intimate Secretary,\ngiving the words Berith, Neder, Shelemoth]\n\nQ. What do those signify? A. Alliance, Promise and Protection.\n\nQ. To what do they allude? A. To the alliance of Moses and Aaron, of\nSolomon and Hiram, King of Tyre. The promise made by the Almighty to\nthe ancient patriarchs that the true pronunciation of his name should\nbe revealed to their posterity, and the perfection attained when this\npromise was fulfilled.\n\nQ. Give me the second token? [Pass from Master's grip, and seize his\nright arm above the elbow, and place your left hand on his right\nshoulder.]\n\nQ. Give me the third token? [With your left hand seize your brother's\nright elbow, and with your right hand, his right shoulder.]\n\nQ. Give me the three pass-words? A. First, Master Mason's; second,\nElhanon; third, Fellow Craft's, repeated thrice.\n\nQ. Give me the three grand words? A. First, Gibulum; second,\nEh-yeh-asher-eh-yeh.\n\nQ. What does that word signify? A. I am what I am. Third, El-hod-dihu\nkaw-lu.\n\nQ. What does that word signify? A. God be praised, we have finished\nit.\n\nQ. What followed? A. The Most Perfect caused me to pronounce the\nmysterious word of this degree.\n\nQ. Pronounce it? A. I cannot but once in my life.\n\nQ. How will you then give it? A. * * * * [A Hebrew pronunciation of\nGod.]\n\nQ. What followed? A. The Most Perfect thus addressed me: \"You are\nalready acquainted with the fact, that the true pronunciation of the\nname of God was revealed to Enoch, and that he engraved the letters\ncomposing that name on a triangular plate of gold. The name was\nrepresented by the four Hebrew consonants, Jod, He, Vau, and He. The\nvowel sounds of this language being represented by points placed above\nthe consonants, and being frequently omitted in writing, the\nconsonants composing the mysterious word, at different ages, received\ndifferent pronunciations. Hence, though the method of writing this\nword remained uniform, its pronunciation underwent many changes. These\nchanges constitute what are termed the different ages of Masonry.\nThese are 3, 5, 7 and 9. These are the three ages of Masonry, and are\nthus estimated:\n\nAfter the death of Enoch, the ineffable name was pronounced by\n\n    { Methuselah, }\n  3 { Lamech, and } Juha (Yu-haw.)\n    { Noah,       }\n\n    { Reu,        }              {\n    { Serug,      }              {\n    { Nahor,      }              {\n  7 { Terah,      } Jova         { 7 ages.\n    { Abraham,    } (Yo-waw).    {\n    { Isaac,      }              {\n    { Judah,      }              {\n\n    { Shem,       }              {\n    { Arphaxed,   }              {\n  5 { Salah,      } Jeva         { 5 ages.\n    { Eber, and   } (Ye-waw).    {\n    { Peleg,      }              {\n\n    { Hezron,     } (Yay-wo)     }\n    { Ram,        } Jevo.        }\n    { Aminadab,    } Jevah       }\n    { Nasshou,     } (Ye-way).   }\n  9 { Salmon,     }              } 9 ages.\n    { Boaz,       } Johe         }\n    { Obed,       } (Yo-hay).    }\n\n      Jesse,      } Jehovah      }\n      David,      } (Ye-ho-waw). }\n\nThe true pronunciation of the name was revealed to Enoch, Jacob, and\nMoses, and on that account are not named in this enumeration. The\nperfect number is thus formed:--The number of corrupted words is 9.\nThe ages of Masonry, 3, 5, 7, 9--24, multiplied by 3, the number\ngotten who discovered Tunsune (noticed in the degree of the Knight of\nthe Ninth Arch), gives the product 72; to this add 9, the number of\ncorrupted words, the amount is 81. The mysterious words which you\nreceived in the preceding degrees, are all so many corruptions of the\ntrue name (of God) which was engraved on the triangle of Enoch. In\nthis engraving the vowel points are so arranged as to give the\npronunciation which you have just received (Yow-ho). This word, when\nthus pronounced, is called the ineffable word, which cannot be altered\nas other words are, and the degrees which you have received, are\ncalled, on this account, INEFFABLE DEGREES. This word you will\nrecollect was not found until after the death of Hiram Abiff,\nconsequently the word engraved by him on the ark is not the true name\nof God.\"\n\nQ. What then followed? A. The Most Perfect gave me the secret\ncharacters of this degree, and then invested me with the jewels,\napron, and girdle of this degree, and I was again addressed:--\"I now\nwith the greatest pleasure salute you,\" etc.\n\nCLOSING.--Most Perfect knocks three (Grand Marshal rises), \"The last,\"\netc., etc. Most Perfect knocks five, and Junior Warden rises. \"Brother\nJunior Warden, what is the hour?\" Most Perfect knocks seven, and\nSenior Warden rises. Most Perfect says, \"Venerable Brother Senior\nWarden, how should the Grand Elect, Perfect and Sublime Mason part?\"\nA. \"They should part in peace, love, and unity.\" Most Perfect knocks\nnine, all brethren rise. Signs. Most Perfect knocks three, five, seven\nand nine, Junior Warden the same, Senior Warden the same, and brethren\nthe same, with their hands, etc.\n\n       *       *       *       *       *\n\n\nTHE PHILOSOPHICAL LODGE; OR, THE KEY OF MASONRY: BEING THE DEGREE OF\nKNIGHTS ADEPTS OF THE EAGLE OR SUN.\n\nThis Council must be illuminated by one single light, and is\nenlightened by one divine light: because there is one single light\nthat shines among men, who have the happiness of going from the\ndarkness of ignorance and of the vulgar prejudices, to follow the only\nlight that leads to the celestial truth. The light that is in our\nLodge, is composed of a glass globe filled with water, and a light\nplaced behind it, which renders the light more clear. The glass of\nreflection, the globe, when it is lighted, is placed in the south.\n\nROBE AND SCEPTRE.--The Grand Master or Thrice Puissant, is named\n\"Father Adam,\" who is placed in the East, vested in a robe of pale\nyellow, like the morning. He has his hat on, and in his right hand a\nsceptre, on the top of which is a globe of gold. The handle or\nextremity of the sceptre is gilt. The reason that Father Adam carries\nthe globe above the sceptre in this Council is, because he was\nconstituted Sovereign Master of the world, and created Sovereign\nFather of all men. He carries a SUN suspended by a chain of gold\naround his neck; and on the reverse of this jewel of gold is a globe.\nWhen this degree is given, no jewel or apron is worn.\n\nThere is only one Warden, who sits opposite Father Adam in the west,\nand is called Brother Truth. He is entitled to the same ornaments as\nFather Adam; and the order that belongs to this degree is a broad\nwhite watered ribbon worn as a collar, with an eye of gold embroidered\nthereon, above the gold chain and jewel of the sun. The number of\nother officers is seven, and are called by the name of the cherubim,\nas follows: Zaphriel, Zabriel, Camiel, Uriel, Michael, Zaphael, and\nGabriel. These ought to be decorated in the same manner as the Thrice\nPuissant Father Adam. If there are more than that number of the\nKnights of the Sun, they go by the name of Sylphs, and are the\npreparers of the Council, and assistants in all the ceremonies or\noperations of the Lodge. They are entitled to the same jewel, but have\na ribbon of a fiery color tied to the third button-hole of their coat.\n\nTO OPEN THE GRAND COUNCIL.--Father Adam says:--\"Brother Truth, what\ntime is it on earth?\" Brother Truth: \"Mighty Father, it is midnight\namong the profane, or cowans, but the sun is in its meridian in this\nLodge.\" Father Adam: \"My dear children, profit by the favor of this\naustere luminary, at present showing its light to us, which will\nconduct us in the path of virtue, and to follow that law which is\neternally to be engraved on our hearts, and the only law by which we\ncannot fail to come to the knowledge of pure truth.\" He then makes a\nsign, by putting his right hand on his left breast; on which all the\nbrethren put up the first finger of the right hand above their heads,\nthe other fingers clenched, showing by that, that there is but one\nGod, who is the beginning of all truth; then Father Adam says, \"This\nLodge is opened.\"\n\nFORM OF RECEPTION.--After the Council is opened, the candidate is\nintroduced into an ante-chamber, where there are a number of Sylphs,\neach with a bellows, blowing a large pot of fire, which the candidate\nsees, but they take no notice of him. After he is left in that\nsituation two or three minutes, the most ancient of the Sylphs goes to\nthe candidate and covers his face with black crape. He must be without\na sword, and is told that he must find the door of the Sanctuary, and\nwhen found, to knock on it six times with an open hand. After he finds\nthe door and knocks, Brother Truth goes to the door, and having opened\nit a little, asks the candidate the following questions, which he\nanswers by the help of the Sylphs. \"Q. What do you desire? A. I desire\nto go out of darkness to see the true light, and to know the true\nlight in all its purity. Q. What do you desire more? A. To divest\nmyself of original sin, and destroy the juvenile prejudices of error,\nwhich all men are liable to, namely, the desire of all worldly\nattachments and pride.\" On which Brother Truth comes to Father Adam,\nand relates what the candidate has told him; when Father Adam gives\norders to introduce the candidate to the true happiness. Then Brother\nTruth opens the door, and takes the candidate by the hand, and\nconducts him to the middle of the Lodge or Sanctuary, which is also\ncovered by a black cloth, when Father Adam addresses him thus: \"My\nson, seeing by your labor in the royal art, you are now come to the\ndesire of knowledge of the pure and holy truth, we shall lay it open\nto you without any disguise or covering. But, before we do this,\nconsult your heart, and see in this moment if you feel yourself\ndisposed to obey her (namely truth) in all things which she commands.\nIf you are disposed, I am sure she is ready in your heart, and you\nmust feel an emotion that was unknown to you before. This being the\ncase, you must hope that she will not be long to manifest herself to\nyou. But have a care not to defile the sanctuary by a spirit of\ncuriosity; and take care not to increase the number of the vulgar and\nprofane, that have for so long a time ill-treated her, until Truth was\nobliged to depart the earth, and now can hardly trace any of her\nfootsteps. But she always appears in her greatest glory, without\ndisguise, to the true, good, and honest Free Masons; that is to say,\nto the zealous extirpators of superstition and lies. I hope, my dear\nbrother, you will be one of her intimate favorites. The proofs that\nyou have given, assure me of everything I have to expect of your zeal;\nfor as nothing now can be more a secret among us, I shall order\nbrother Truth, that he will instruct you what you are to do in order\nto come to true happiness.\" After this discourse of Father Adam, the\ncandidate is unveiled and shown the form of the Lodge or Council,\nwithout explaining any part thereof. Brother Truth then proceeds thus:\n\"My dear brother, by my mouth, holy truth speaketh to you, but before\nshe can manifest herself to you, she requires of you proofs in which\nshe is satisfied in your entrance into the Masonic order. She has\nappeared to you in many things which you could not have apprehended or\ncomprehended without her assistance; but now you have the happiness to\narrive at the brilliant day, nothing can be a secret to you. Learn,\nthen, the moral use that is made of the three first parts of the\nfurniture, which you knew after you was received an Entered Apprentice\nMason, viz.: Bible, Compass and Square. By the Bible you are to\nunderstand that it is the only law you ought to follow. It is that\nwhich Adam received at his creation, and which the Almighty engraved\nin his heart. This law is called natural law, and shows positively\nthat there is but one God, and to adore him only without any\nsubdivision or interpolation. The Compass gives you the faculty of\njudging for yourself, that whatever God has created, is well, and he\nis the sovereign author of every thing. Existing in himself, nothing\nis either good or evil; because we understand by this expression, an\naction done which is excellent in itself, is relative, and submits to\nthe human understanding, or judgment, to know the value and price of\nsuch action; and that God, with whom every thing is possible,\ncommunicates nothing of his will, but such as his great goodness\npleases; and every thing in the universe is governed as he has decreed\nit, with justice, being able to compare it with the attributes of the\nDivinity. I equally say, that in himself there is no evil; because he\nhas made every thing with exactness, and that every thing exists\naccording to his will; consequently, as it ought to be. This distance\nbetween good and evil with the Divinity, cannot be more justly and\nclearly compared than by a circle formed with a compass. From the\npoints being reunited there is formed an entire circumference; and\nwhen any point in particular equally approaches or equally separates\nfrom its point, it is only a faint resemblance of the distance between\ngood and evil, which we compare by the points of a compass forming a\ncircle, which circle when completed is God.\n\nSQUARE.--By the Square we discover that God, who has made every thing\nequal, in the same manner that you are not able to dig a body in a\nquarry complete, or perfect; thus, the wish of the Eternal in creating\nthe world by a liberal act of his own, well foresaw every matter that\ncould possibly happen in consequence thereof; that is to say, that\nevery thing therein contained at the same time of the creation was\ngood.\n\nLEVEL.--You have also seen a level, a plumb, and a rough stone. By the\nlevel you are to learn to be upright and sincere, and not to suffer\nyourself to be drawn away by the multitude of the blind and ignorant\npeople; to be always firm and steady to sustain the right of the\nnatural law, and the pure and real knowledge of that truth which it\nteacheth.\n\nPERPENDICULAR AND ROUGH STONE.--By these you ought to understand that\nthe perpendicular man is polished by reason, and put censure away by\nthe excellence of our Master.\n\nTRESSLE-BOARD.--You have seen the tressle-board, to draw plans on.\nThis represents the man whose whole occupation is the art of thinking,\nand who employs his reason in that which is just and reasonable.\n\nCUBIC STONE.--You have seen the cubic stone, the moral of which, and\nthe sense you ought to draw from it, is, to rule your actions, that\nthey might be equally brought to the sovereign good.\n\nPILLARS.--The two pillars teacheth you that all Masons ought to attach\nthemselves firmly to become an ornament to the order, as well as to\nits support; as the pillars of Hercules formerly determined the end of\nthe ancient world.\n\nBLAZING STAR.--You have seen the blazing star, the moral sense of\nwhich is, \"a true Mason perfecting himself in the way of truth,\" that\nhe may become like a blazing star which shineth equally during the\nthickest darkness; and it is useful to those that it shineth upon, and\nwho are ready and desirous of profiting by its light.\n\nThe first instructions have conducted you to the knowledge of Hiram\nAbiff, and the inquiries that were made in finding him out. You have\nbeen informed of the words, signs and tokens which were substituted\nfor those we feared would have been surprised, but of which they\nafterwards learnt that the treacherous villains had not been able to\nreceive any knowledge of; and this ought to be an example and salutary\nadvice to you, to be always on your guard, and well persuaded that it\nis difficult to escape the snares that ignorance, joined to conceited\nopinion, lay every day against us, and thereby to overcome us; and the\nmost virtuous men are liable to fall, because their candor renders\nthem unsuspecting. But, in this case, you ought to be firm as our\nRespectable Father Hiram, who chose rather to be massacred than to\ngive up what he had obtained.\n\nThis will teach you that as soon as truth shall be fixed in your\nheart, you ought never to consider the resolution you should take; you\nmust live and die to sustain the light, by which we acquire the\nsovereign good. We must never expose ourselves to the conversation of\ncowans, and must be circumspect even with those with whom we are the\nmost intimate; and not deliver up ourselves to any, excepting those\nwhose character and behavior have proved them brothers, who are worthy\nto come and appear in the sacred sanctuary where holy Truth delivers\nher oracles.\n\nYou have passed the Secret and Perfect Master; you have been decorated\nwith an ivory key, a symbol of your distinction; you have received the\npronunciation of the ineffable name of the Great Architect of the\nuniverse, and have been placed at the first balustrade of the\nsanctuary; you have had rank among the Levites, after which you knew\nthe word \"Zizon,\" which signifies \"a balustrade of the Levites;\" where\nall those are placed, as well as yourself, to expect the knowledge of\nthe most sublime mysteries.\n\nCOFFIN AND ROPE.--In the degree of Perfect Master they have shown you\na grave, a coffin, and a \"withe rope,\" to raise and deposit the body\nin a sepulchre, made in the form of a pyramid, in the top of which was\na triangle, within which was the sacred name of the Eternal, and on\nthe pavement were the two columns of Jachin and Boaz laid across.\n\nIVORY KEY.--By the \"ivory key\" you are to understand that you cannot\nopen your heart with safety, but at proper times. By the corpse and\ngrave is represented the state of man, before he had known the\nhappiness of our order.\n\nROPE.--The rope to which the coffin is tied, in order to raise it, is\nthe symbol of raising one, as you have been raised from the grave of\nignorance to the celestial place where truth resides.\n\nPYRAMID.--The pyramid represents the true Mason who raises himself by\ndegrees, till he reaches heaven, to adore the sacred and unalterable\nname of the Eternal Supreme.\n\nINTIMATE SECRETARY.--This new degree leads you near to Solomon and\nhonor; and after you redoubled your zeal, you gained new honors and\nfavors, having nearly lost your life by curiosity; which attachment to\nMasonry gave you the good qualities of your heart, and which obtained\nyour pardon and let you to the \"Intendant of the Buildings,\" where you\nsaw a \"blazing star,\" a large candlestick with seven branches, with\naltars, vases, and purification, and a great brazen sea.\n\nBLAZING STAR.--By the expression of PURIFICATION you are to understand\nthat you are to be cleansed from impiety and prejudice before you can\nacquire more of the sublime knowledge in passing the other degrees, to\nbe able to support the brilliant light of reason, enlightened by\ntruth, of which the blazing star is the figure.\n\nCANDLESTICK WITH SEVEN BRANCHES.--By the candlestick with seven\nbranches you are to remember the mysterious number of the seven\nMasters who were named to succeed one; and from that time it was\nresolved that seven Knights of Masonry, united together, were able to\ninitiate into Masonry, and show them the seven gifts of the Eternal,\nwhich we shall give you a perfect knowledge of, when you have been\npurified in the Brazen Sea.\n\nBRAZEN SEA.--You have passed from the Secret and Perfect Master to the\nIntimate Secretary, Provost and Judge, and Intendant of the Buildings.\nIn these degrees they have shown you an ebony box, a key suspended, a\nbalance, and an inflamed urn.\n\nEBONY BOX.--The ebony box shows you with what scrupulous attention you\nare to keep the secrets that have been confided to you, and which you\nare to reserve in the closet of your heart, of which the box is an\nemblem. And were you to reflect on the black color of said box, it\nwould teach you to cover your secrets with a thick veil, in such a\nmanner that the profane cowans cannot possibly have any knowledge\nthereof.\n\nKEY.--The key demonstrates that you have already obtained a key to our\nknowledge, and part of our mysteries; and if you behave with equity,\nfervor, and zeal to your brothers, you will arrive shortly to the\nknowledge and meaning of our society, and this indicates the reason of\nthe balance.\n\nINFLAMED URN.--By the inflamed urn you are to understand, that as far\nas you come to the knowledge of the Royal and Sublime Art, you must,\nby your behavior, leave behind you, in the minds of your brethren and\nthe vulgar, a high idea of your virtue, equal to the perfume of the\nburning urn.\n\nTWO KINGS.--In the degree of Intimate Secretary, you have seen and\nheard two kings who were entering into their new alliance and\nreciprocal promise, and of the perfection of their grand enterprise.\nThey spoke of the death of Hiram Abiff, our Excellent Master. You saw\nguards, as a man who was overseen, very near of being put to death for\nhis curiosity of peeping. You also heard of the prospect of a place\ncalled the vault, to deposit the precious treasure of Masonry, when\nthe time should be fulfilled, and you afterwards became a brother. The\nconversation of the two kings is the figure of the coincidence of our\nlaws and the natural law, which forms a perfect agreement with what\nis expedient, and promises to those who shall have the happiness to be\nconnected to you in the same manner and perfect alliance that they\nwill afterwards come to the centre of true knowledge.\n\nTEARS.--The tears and regret of the two kings are the emblem of the\nregret you ought to have when you perceive a brother depart from the\nroad of virtue.\n\nTHE MAN PEEPING.--By the man you saw peeping, and who was discovered\nand seized, and conducted to death, is an emblem of those who come to\nbe initiated into our sacred mysteries through a motive of curiosity;\nand, if so indiscreet as to divulge their obligations, we are bound to\ntake vengeance on the treason by the destruction of the traitor. Let\nus pray the Eternal to preserve our order from such an evil you have\nhereof seen an example, in that degree to which you came, by your\nzeal, fervor and constancy. In that degree you have remarked, that\nfrom all the favorites that were at that time in the apartment of\nSolomon, only nine were elected to avenge the death of Hiram Abiff;\nthis makes good, that a great many are often called, but few chosen.\nTo explain this enigma, a great many of the profane have the happiness\nto divest themselves of that name, to see and obtain the entrance in\nour sanctuary; but very few are constant, zealous and fervent, to\nmerit the happiness of coming to the height and knowledge of the\nsublime truth.\n\nREQUISITIONS TO MAKE A GOOD MASON.--If you ask me what are the\nrequisite qualities that a Mason must be possessed of, to come to the\ncentre of truth, I answer you, that you must crush the head of the\nserpent of ignorance. You must shake off the yoke of infant prejudice\nconcerning the mysteries of the reigning religion, which worship has\nbeen imaginary, and only founded on the spirit of pride, which envies\nto command and be distinguished, and to be at the head of the vulgar;\nin affecting an exterior purity, which characterizes a false piety,\njoined to a desire of acquiring that which is not its own, and is\nalways the subject of this exterior pride, and unalterable source of\nmany disorders, which being joined to gluttonness, is the daughter of\nhypocrisy, and employs every matter to satisfy carnal desires, and\nraises to these predominant passions, altars, upon which she\nmaintains, without ceasing, the light of iniquity, and sacrifices\ncontinually offerings to luxury, voluptuousness, hatred, envy, and\nperjury. Behold, my dear brother, what you must fight against and\ndestroy before you can come to the knowledge of the true good and\nsovereign happiness! Behold this monster which you must conquer--a\nserpent which we detest as an idol, that is adored by the idiot and\nvulgar under the name of religion.\n\nSOLOMON, KING HIRAM, AND ST. JOHN THE BAPTIST.--In the degrees of\nElected of Fifteen, Illustrious Knights, Grand Master Architects, and\nKnights of the Ninth Arch, you have seen many things which are only a\nrepetition of what you have already examined. You will always find in\nthose degrees initial letters enclosed in different triangles, or\nDeltas. You have also seen the planet Mercury, the chamber called\n\"Gabaon,\" or the \"Third Heaven;\" the \"winding staircase,\" the \"Ark of\nAlliance,\" the \"tomb of Hiram Abiff,\" facing the ark and the urn--the\nprecious treasure found by the assiduous travels--the three zealous\nbrethren Masons--the punishment of the haughty Master Mason, in being\nburied under the ancient ruins of Enoch's temple--and finally, you\nhave seen the figures of Solomon, and Hiram, King of Tyre, and St.\nJohn the Baptist.\n\n3. I. I. I.--By the 3. I. I. I. you know the three sacred names of the\nEternal and \"Mount Gabaon\" (Third Heaven) which you came to by seven\ndegrees that compose the winding staircase.\n\nThe seven stars represent the seven principal and different degrees to\nwhich you must come to attain the height of glory represented by the\nmount, where they formerly sacrificed to the Most High! When you\narrive to that, you are to subdue your passions, in not doing anything\nthat is not prescribed in our laws.\n\nBy the planet Mercury, you are taught continually to mistrust, shun,\nand run away from those who, by a false practice, maintain commerce\nwith people of a vicious life, who seem to despise the most sacred\nmysteries--that is, to depart from those who by the vulgar fear, or a\nbad understanding, are ready to deny the solemn obligations that they\nhave contracted among us.--When you come to the foot of our arch you\nare to apprehend that you come to the \"Sanctum Sanctorum.\" You are not\nto return; but rather to persist in sustaining the glory of our order,\nand the truth of our laws, principles, and mysteries, in like manner\nas our Respectable Father Hiram Abiff, who deserved to have been\nburied there for his constancy and fidelity. We have also another\nexample in the firmness of \"Galaad,\" the son of \"Sophonia,\" chief of\nthe Levites, under Surnam, the High Priest, as mentioned in the\nhistory of perfection. Learn in this moment, my dear brother, what you\nare to understand by the figures of Solomon, Hiram, King of Tyre, and\nSt. John the Baptist. The two first exert you, by their zeal in the\nroyal art, to follow the sublime road of which Solomon was the\ninstitutor, and Hiram of Tyre, the \"supporter;\" a title legitimately\ndue to that king, who not only protected the order, but contributed\nwith all his might to the construction of the temple (furnishing stone\nfrom Tyre, and the cedars of Lebanus) which Solomon built to the honor\nof the Almighty.\n\nThe third, or St. John the Baptist, teaches you to preach marvellous\nto this order, which is as much as to say, you are to make secret\nmissions among men, which you believe to be in a state of entering the\nroad of truth, that they may be able one day to see her virtues and\nvisage uncovered.\n\nHIRAM ABIFF was the symbol of truth on earth. Jubelum Akirop was\naccused by the serpent of ignorance, which to this day raises altars\nin the hearts of the profane and fearful. This profaneness, backened\nby a fanatic zeal, becomes an instrument to the religious power, which\nstruck the first stroke in the heart of our dear Father, Hiram Abiff;\nwhich is as much as to say, undermined the foundation of the celestial\ntemple, which the Eternal himself had ordered to be raised to the\nsublime truth and his glory.\n\nThe first age of the world has been witness to what I have advanced.\nThe simple, natural law rendered to our first fathers the most\nuninterrupted happiness. They were in those times more virtuous; but\nas soon as the \"monster of pride\" started up in the air and disclosed\nherself to those unhappy mortals, she promised to them every seat of\nhappiness, and seduced them by her soft and bewitching speeches, viz.:\nThat \"they must render to the Eternal Creator of all things an\nadoration with more testimony, and more extensive, than they had\nhitherto done,\" etc. This Hydra with a hundred heads, at that time\nmisled, and continues to this day to mislead men who are so weak as to\nsubmit to her empire; and it will subsist, until the moment that the\ntrue elected shall appear and destroy her entirely.\n\nThe degree of Sublime Elected, that you have passed, gives you the\nknowledge of those things which conducts you to the true and solid\ngood. The grand circle represents the immensity of the Eternal\nSupreme, who has neither beginning nor end.\n\n[Illustration: (4 concentric circles or 'bulls-eye')]\n\nThe triangle, or Delta, is the mysterious figure of the Eternal. The\nthree letters which you see, signify as follows:--G, at the top of the\ntriangle, \"the grand cause of the Masons\": the S, at the left hand,\nthe \"submission to the same order\": and the U, at the right hand, the\n\"union that ought to reign among the brethren: which, altogether make\nbut one body, or equal figure in all its parts.\" This is the triangle\ncalled \"equilateral.\" The great letter G, placed in the centre of the\ntriangle, signifies \"Great Architect of the Universe,\" who is God; and\nin this ineffable name is found all the divine attributes. This letter\nbeing placed in the centre of the triangle, is for us to understand\nthat every true Mason must have it profoundly in his heart.\n\n[Illustration: (Triangle with G at the top corner, S at the left\ncorner, U at the right corner, and a larger G in the middle)]\n\nThere is another triangle, on which is engraved S. B. and N., of which\nyou have had an explanation in a preceding degree. This triangle\ndesigns the connection of the brethren in virtue. The solemn promise\nthey have made to love each other; to help, succor, and keep\ninviolably secret, their mysteries of the perfection proposed, in all\ntheir enterprises. It is said in that degree, that \"You have entered\nthe Third Heaven, that means you have entered the place where pure\ntruth resides, since she abandoned the earth to monsters who\npersecuted her.\"\n\n[Illustration: (Triangle with 'B' at top, 'S' & 'N' below.)]\n\nThe end of the degree of Perfection is a preparation to come more\nclearly to the knowledge of true happiness, in becoming a true Mason,\nenlightened by the celestial luminary of truth, in renouncing,\nvoluntarily, all adorations but those that are made to one God, the\nCreator of heaven and earth, great, good, and merciful. End of Brother\nTruth's harangue.\n\nFather Adam then says to the candidate, \"My dear son, what you have\nheard from the mouth of Truth is an abridgment of all the consequences\nof all the degrees you have gone through, in order to come to the\nknowledge of the holy truth, contracted in your last engagements. Do\nyou persist in your demand of coming to the holy brother, and is that\nwhat you desire, with a clear heart?--answer me.\" The candidate\nanswers, \"I persist.\" Then Father Adam says, \"Brother Truth, as the\ncandidate persists, approach with him to the sanctuary, in order that\nhe may take a solemn obligation to follow our laws, principles, and\nmorals, and to attach himself to us forever.\" Then the candidate falls\non his knees, and Father Adam takes his hands between his own, and the\ncandidate repeats the following obligation three times:\n\n  OBLIGATION.--I, A. B., promise, in the face of God, and between\n  the hands of my Sovereign, and in presence of all the brethren now\n  present, never to take arms against my country, directly or\n  indirectly, in any conspiracy against the Government thereof. I\n  promise never to reveal any of the degrees of the Knight of the\n  Sun, which is now on the point of being intrusted to me, to any\n  person or persons whatsoever, without being duly qualified to\n  receive the same; and never to give my consent to any one to be\n  admitted into our mysteries, only after the most scrupulous\n  circumspection, and full knowledge of his life and conversation;\n  and who has given at all times full proof of his zeal and fervent\n  attachment for the order, and a submission at all times to the\n  tribunal of the Sovereign Princes of the Royal Secret. I promise\n  never to confer the degree of the Knights of the Sun without\n  having a permission in writing from the Grand Council of Princes\n  of the Royal Secret, or from the Grand Inspector or his deputy,\n  known by their titles and authority. I promise also and swear,\n  that I will not assist any, through my means, to form or raise a\n  Lodge of the Sublime Orders, in this country, \"without proper\n  authority.\" I promise and swear to redouble my zeal for all my\n  brethren, Knights, and Princes, that are present or absent; and if\n  I fail in this my obligation, I consent for all my brethren, when\n  they are convinced of my infidelity, to seize me, and thrust my\n  tongue through with a red-hot iron; to pluck out both my eyes, and\n  to deprive me of smelling and hearing; to cut off both my hands,\n  and to expose me in that condition in the field, to be devoured by\n  the voracious animals; and if none can be found, I wish the\n  lightning of heaven might execute on me the same vengeance. O God,\n  maintain me in right and equity. Amen. Amen. Amen.\n\nAfter the obligation is three times repeated, Father Adam raises the\ncandidate, and gives him one kiss on his forehead, being the seat of\nthe soul. He then decorates him with the collar and jewel of the\norder, and gives him the following sign, token and word:--SIGN: Place\nthe right hand flat upon the heart, the thumb forming a square. The\nanswer, raise the hand, and with the index point to heaven. This is to\nshow that there is but one God, the source of all truth. TOKEN: Take\nin your hands those of your brother, and press them gently. Some\nKnights, in addition to this, kiss the forehead of the brother, saying\n\"Alpha,\" to which he answers, \"Omega.\" SACRED WORD: \"Adonai.\" This\nword is answered by \"Albra,\" or \"Abbraak,\" which is rendered \"a king\nwithout reproach.\" Some contend that this word should be written\n\"Abrah.\" PASS-WORD:--\"Stibium\" (antimony). By this is intended as\namong the Hermetic Philosophers, \"the primitive matter whence all\nthings are formed.\" To this pass-word some add the following:\n\"Helios,\" \"Mene,\" \"Tetragrammaton.\"\n\nAfter these are given, the candidate goes 'round and gives them to\nevery one, which brings him back to Father Adam. He then sits down\nwith the rest of the brethren, and then Brother Truth gives the\nfollowing explanation of the Philosophical Lodge:\n\nSUN.--The sun represents the unity of the Eternal Supreme, the only\ngrand work of philosophy.\n\n3. S. S. S.--The 3 S. S. S. signify the \"Stiletto, Sidech, Solo,\" or\nthe residence of the Sovereign Master of all things.\n\nTHREE CANDLESTICKS.--The three candlesticks show us the three degrees\nof fire.\n\nFOUR TRIANGLES.--The four triangles represent the four elements.\n\nSEVEN PLANETS.--The seven planets design the seven colors that appear\nin their original state, from whence we have so many different\nartificial ones.\n\nSEVEN CHERUBIMS.--The seven cherubims represent the seven metals,\nviz., gold, silver, copper, iron, lead, tin and quicksilver.\n\nCONCEPTION IN THE MOON.--The conception, or woman, rising in the moon,\ndemonstrates the purity that matter subsists of, in order to remain in\nits pure state unmixed with any other body, from which must come a new\nking, and a revolution or fulness of time filled with glory whose name\nis Albra.\n\nHOLY SPIRIT.--The Holy Spirit, under the symbol of a dove, is the\nimage of the Universal Spirit, that gives light to all in the three\nstates of nature; and on the animal, vegetable and mineral.\n\nENTRANCE OF THE TEMPLE.--The entrance of the temple is represented to\nyou by a body, because the grand work of nature is complete as gold,\npotable and fixed.\n\nGLOBE.--The globe represents the matter in the primeval state; that is\nto say, complete.\n\nCADUCEUS.--The caduceus represents the double mercury that you must\nextract from the matter; that is to say, the mercury fixed, and from\nthence is extracted gold and silver.\n\nSTIBIUM.--The word stibium signifies the antimony, from whence, by the\nphilosophical fire, is taken an alkali which we empty in our grand\nwork. End of the philosophical explanation. Then Father Adam explains\nthe\n\n\nMORAL LODGE.\n\nSUN.--The sun represents the divinity of the Eternal; for as there is\nbut one Sun to light and invigorate the earth, so there is but one\nGod, to whom we ought to pay our greatest adoration.\n\n3 S. S. S.--The 3 S. S. S. are initials of the words Scienta,\nSapientia, Sanctitas, and teach you that science, adorned with wisdom,\ncreates a holy man.\n\nTHREE CANDLESTICKS.--The three candlesticks are the image of the life\nof man, considered in youth, manhood, and old age, and happy are those\nthat have been enlightened in these ages, by the light of truth.\n\nFOUR TRIANGLES.--The four triangles show us the four principal duties\nthat create our tranquil life, viz.: Fraternal love among men in\ngeneral, and particularly among brethren, and in the same degree with\nus. Secondly. In not having anything but for the use and advantage of\na brother. Thirdly. Doubting of every matter that cannot be\ndemonstrated to you clearly, by which an attempt might be made to\ninsinuate mysteries in matters of religion, and hereby lead you away\nfrom the holy truth. Fourthly. Never do anything to another that you\nwould not have done unto you. The last precept, well understood and\nfollowed on all occasions, is the true happiness of philosophy.\n\nSEVEN PLANETS.--The seven planets represent the seven principal\npassions of man.\n\nSEVEN CHERUBIMS.--The seven cherubims are the images of the delights\nof life: namely, by seeing, hearing, tasting, smelling, feeling,\ntranquility, and health.\n\nCONCEPTION.--The conception in the moon shows the purity of matter,\nand that nothing can be impure to the eyes of the Supreme.\n\nHOLY SPIRIT.--The Spirit is the figure of our soul, which is only the\nbreath of the Eternal, and which cannot be soiled by the works of the\nbody.\n\nTEMPLE.--The temple represents our body, which we are obliged to\npreserve by our natural feelings.\n\nFIGURE OF A MAN.--The figure is in the entrance of the temple, which\nbears a lamb in his arms, and teaches us to be attentive to our wants,\nas a shepherd takes care of his sheep; to be charitable, and never let\nslip the present opportunity of doing good, to labor honestly, and to\nlive in this day as if it were our last.\n\nCOLUMNS OF JACHIN AND BOAZ.--The columns of J. and B. are the symbols\nof the strength of our souls in bearing equally misfortunes, as well\nas success in life.\n\nSEVEN STEPS OF THE TEMPLE.--The seven steps of the temple are the\nfigures of the seven degrees which we must pass before we arrive to\nthe knowledge of the true God.\n\nGLOBE.--The globe represents the world which we inhabit.\n\nLUX EX TENEBRIS.--The device of \"Lux ex tenebris\" teacheth, that when\nman is enlightened by reason, he is able to penetrate the darkness and\nobscurity which ignorance and superstition spread abroad.\n\nRIVER.--The river across the globe represents the utility of the\npassions that are necessary to man in the course of his life, as water\nis requisite to the earth in order to replenish the plants thereof.\n\nCROSS SURROUNDED.--The cross surrounded by two serpents signifies that\nwe must watch the vulgar prejudices, to be very prudent in giving any\nof our knowledge and secrets in matters, especially in religion. End\nof the moral explanation.\n\nLECTURE.--Question--Are you a Knight of the Sun? Answer--I have\nmounted the seven principal steps of Masonry; I have penetrated into\nthe bowels of the earth, and among the ancient ruins of Enoch found\nthe most grand and precious treasures of the Masons. I have seen,\ncontemplated, and admired the great, mysterious, and formidable name\nengraved on the triangle; I have broken the pillar of beauty, and\nthrown down the two columns that supported it.\n\nQ. Pray tell me what is that mysterious and formidable name? A. I\ncannot unfold the sacred characters in this manner, but substitute in\nits place the grand word of [represented by the Hebrew consonants Jod,\nHe, Vau, He.]\n\nQ. What do you understand by throwing down the columns that sustained\nthe pillar of beauty. A. Two reasons.--First. When the temple was\ndestroyed by Nebuzaradan, general of the army of Nebuchadnezzar, I was\none that helped to defend the Delta on which was engraved the\nineffable name; and I broke down the columns of beauty, in order that\nit should not be profaned by the infidels. Second. As I have deserved,\nby my travel and labor, the beauty of the great \"Adonai\" (Lord), the\nmysteries of Masonry, in passing the seven principal degrees.\n\nQ. What signifies the seven planets? A. The lights of the celestial\nglobe and also their influence, by which every matter exists on the\nsurface of the earth or globe.\n\nQ. From what is the terrestrial globe formed? A. From the matter which\nis formed by the concord of the four elements, designed by the four\ntriangles, that are in regard to them as the four greater planets.\n\nQ. What are the names of the seven planets? A. Sun, Moon, Mars,\nJupiter, Venus, Mercury, and Saturn.\n\nQ. Which are the four elements? A. Air, fire, earth, and water.\n\nQ. What influence have the seven planets on the four elements? A.\nThree general matters of which all bodies are composed--life, spirit,\nand body; otherwise, salt, sulphur and mercury.\n\nQ. What is life or salt? A. The life given by the Eternal Supreme, or\nthe planets, the agents of nature.\n\nQ. What is the spirit or sulphur? A. A fixed matter, subject to\nseveral productions.\n\nQ. What is the body or mercury? A. Matter conducted or refined to its\nform by the union of salt and sulphur, or the agreement of the three\ngovernors of nature.\n\nQ. What are those three governors of nature? A. Animal, vegetable and\nmineral.\n\nQ. What is animal? A. We understand in this, life--all that is divine\nand amiable.\n\nQ. Which of the elements serve for his productions? A. All the four\nare necessary, among which, nevertheless, air and fire are\npredominant; and it is those that render the animal the perfection of\nthe three governments, which man is elevated to by one-fourth of the\nbreath of the Divine Spirit, when he receives his soul.\n\nQ. What is the vegetable? A. All that seems attached to the earth\nreigns on the surface.\n\nQ. Of what is it composed? A. Of a generative fire, formed into a body\nwhilst it remains in the earth, and is purified by its moisture and\nbecomes vegetable, and receives life by air and water; whereby the\nfour elements, though different, co-operate jointly and separately.\n\nQ. What is the mineral? A. All that is generated and secreted in the\nearth.\n\nQ. What do we understand by this name? A. That which we call metals\nand demi-metals and minerals.\n\nQ. What is it that composes the minerals? A. The air penetrating by\nthe celestial influence into the earth, meets with a body, which, by\nits softness, fixes, congeals, and renders the mineral matter more or\nless perfect.\n\nQ. Which are the perfect metals? A. Gold and silver.\n\nQ. Which are the imperfect metals? A. Brass, lead, tin, iron and\nquicksilver.\n\nQ. How come we by the knowledge of these things? A. By frequent\nobservations and the experiments made in natural philosophy, which\nhave decided to a certainty that nature gives a perfection to all\nthings, if she has time to complete her operations.\n\nQ. Can art bring metal to perfection so fully as nature? A. Yes; but\nin order to do this, you must have an exact knowledge of nature.\n\nQ. What will assist you to bring forth this knowledge? A. A matter\nbrought to perfection, this has been sought for under the name of the\nphilosopher's stone.\n\nQ. What does the globe represent? A. An information of philosophers,\nfor the benefit of the art in this work.\n\nQ. What signify the words, \"Lux ex tenebris?\" A. That is the depth of\ndarkness you ought to retire from, in order to gain the true light.\n\nQ. What signifies the cross on the globe? A. The cross is the emblem\nof the true elected.\n\nQ. What represent the three candlesticks? A. The three degrees of\nfire, which the artist must have knowledge to give, in order to\nprocure the matters from which it proceeds.\n\nQ. What signifies the word Stibium? A. It signifies antimony, or the\nfirst matter of all things.\n\nQ. What signify the seven degrees? A. The different effectual degrees\nof Masonry which you must pass to come to the Sublime Degree of\nKnights of the Sun.\n\nQ. What signify the divers attributes in those degrees? A. First. The\nBible, or God's law, which we ought to follow. Second. The compass\nteaches us to do nothing unjust. Third. The square conducts us equal\nto the same end. 4th. The level demonstrates to us, all that is just\nand equitable. Fifth. The perpendicular, to be upright and subdue the\nveil of prejudice. Sixth. The tressle-board is the image of our\nreason, where the functions are combined to effect, compare and think.\nSeventh. The rough-stone is the resemblance of our vices, which we\nought to reform. Eighth. The cubic stone is our passions, which we\nought to surmount. Ninth. The columns signify strength in all things.\nTenth. The blazing star teaches that our hearts ought to be as a clear\nsun, among those that are troubled with the things of this life.\nEleventh. The key teaches to have a watchful eye over those who are\ncontrary to reason. Twelfth. The box teaches to keep our secrets\ninviolably. Thirteenth. The urn learns us that we ought to be as\ndelicious perfumes. Fourteenth. The brazen sea, that we ought to\npurify ourselves, and destroy vice. Fifteenth. The circles on the\ntriangles demonstrate the immensity of the divinity under the symbol\nof truth. Sixteenth. The poniard teacheth the step of the elected,\nmany are called, but few are chosen to the sublime knowledge of pure\ntruth. Seventeenth. The word albra signifies a king full of glory and\nwithout blot. Eighteenth. The word Adonai signifies Sovereign Creator\nof all things. Nineteenth. The seven cherubims are the symbols of the\ndelights of life, known by seeing, hearing, tasting, feeling,\nsmelling, tranquility, and thought.\n\nQ. What represents the sun? A. It is an emblem of Divinity, which we\nought to regard as the image of God. This immense body represents the\ninfinity of God's wonderful will, as the only source of light and\ngood. The heat of the sun produces the rule of the seasons, recruits\nnature, takes darkness from the winter, in order that the\ndeliciousness of spring might succeed. End of the physical lecture.\n\n       *       *       *       *       *\n\n\nGENERAL LECTURE IN THIS DEGREE.\n\nQuestion--From whence came you? Answer--From the centre of the earth.\n\nQ. How have you come from thence? A. By reflection, and the study of\nnature.\n\nQ. Who has taught you this? A. Men in general who are blind, and lead\nothers in their blindness.\n\nQ. What do you understand by this blindness? A. I do not understand it\nto be privy to their mysteries; but I understand under the name of\nblindness, those who cease to be ardent, after they have been privy to\nthe light of the spirit of reason.\n\nQ. Who are those? A. Those who, through the prejudices of superstition\nand fanaticism, render their services to ignorance.\n\nQ. What do you understand by fanaticism? A. The zeal of all particular\nsects which are spread over the earth, who commit crimes by making\nofferings to fraud and falsehood.\n\nQ. And do you desire to rise from this darkness? A. My desire is to\ncome to the celestial truth, and to travel by the light of the sun.\n\nQ. What represents that body? A. It is the figure of an only God, to\nwhom we ought to pay our adoration. The sun being the emblem of God,\nwe ought to regard it as the image of the Divinity; for that immense\nbody represents wonderfully the infinity of God. He invigorates and\nproduces the seasons, and replenishes nature, by taking the horrors\nfrom winter, and produces the delights of spring.\n\nQ. What does the triangle, with the sun in the centre, represent? A.\nIt represents the immensity of the Supreme.\n\nQ. What signifies the three S. S. S.? A. Sanctitas, Scientia, and\nSyrentia, which signify the science accompanied with wisdom, and make\nmen holy.\n\nQ. What signifies the three candlesticks? A. It represents the course\nof life, considered in youth, manhood, and old age.\n\nQ. Has it any other meaning? A. Yes, the triple light that shines\namong us, in order to take men out of darkness and ignorance into\nwhich they are plunged, and to bring them to virtue, truth, and\nhappiness, a symbol of our perfection.\n\nQ. What signifies the four triangles that are in the great circles? A.\nThey are the emblems of the four principal views of the life of\ntranquility, etc. First. Fraternal love to all mankind in general,\nmore particularly for our brethren, who are more attached to us, and\nwho with honor have seen the wretchedness of the vulgar. Second. To be\ncautious among us of things, and not to demonstrate them clearly to\nany who are not proper to receive them; and to be likewise cautious\nin giving credit to any matter, however artfully it may be disguised,\nwithout a self-conviction in the heart. Third. To cast from us every\nmatter which we perceive we may ever repent of doing, taking care of\nthis moral precept, \"To do to every one of your fellow creatures no\nmore than you would choose to be done to.\" Fourth. We ought always to\nconfide in our Creator's bounty, and to pray without ceasing, that all\nour necessities might be relieved as it seems best to him for our\nadvantage; to wait for his blessings patiently in this life; to be\npersuaded of his sublime decrees, that whatever might fall, contrary\nto our wishes, will be attended with good consequences; to take his\nchastisements patiently, and be assured that the end of everything has\nbeen done by him for the best, and will certainly lead us to eternal\nhappiness hereafter.\n\nQ. Explain the signification of the seven planets which are enclosed\nin a triangle, that forms the rays of the exterior circles, and are\nenclosed in the grand triangle. A. The seven planets, according to\nphilosophy, represent the seven principal passions of the life of man;\nthose passions are very useful when they are used in moderation, for\nwhich the Almighty gave them to us, but grow fatal and destroy the\nbody when let loose: and, therefore, it is our particular duty to\nsubdue them.\n\nQ. Explain the seven passions to us. A. 1st. The propagation of\nspecies. 2d. Ambition of acquiring riches. 3d. Ambition to acquire\nglory in the arts and sciences among men in general. 4th. Superiority\nin civil life. 5th. Joys and pleasures of society. 6th. Amusements and\ngaieties of life. 7th. Religion.\n\nQ. Which is the greatest sin of all that man can commit, and render\nhim odious to God and man? A. Suicide and homicide.\n\nQ. What signifies the seven cherubims whose names are written in the\ncircle called the \"First Heaven?\" A. They represent the corporeal\ndelights of this life, which the Eternal gave to man when he created\nhim, and are, seeing, hearing, smelling, tasting, feeling,\ntranquility, and thought.\n\nQ. What signifies the figure in the moon, which we regard as the\nfigure or image of conception? A. The purity of nature, which procures\nthe holiness of the body; and that there is nothing imperfect in the\neyes of the Supreme.\n\nQ. What signifies the figure of the columns? A. They are the emblems\nof our souls, which is the breath of life proceeding from the All\nPuissant, and ought not to be soiled by the works of the body, but to\nbe firm as columns.\n\nQ. What does the figure in the porch, which carries a lamb in his arms\nrepresent? Ans.--The porch ornamented with the columns of Jachin and\nBoaz, and surmounted with the grand I, represents our body, over which\nwe ought to have a particular care, in watching our conversation, and\nalso to watch our needs, as the shepherd his flock.\n\nQ. What signify the two letters, I and B, at the porch? A. They\nsignify our entrance in the order of Masonry; also the firmness of the\nsoul, which we ought to possess from hour of our initiation; these we\nought to merit, before we can come to the sublime degrees of knowing\nholy truth, and we ought to preserve them, and be firm in whatever\nsituation we may be in, not knowing whether it may return to our good\nor evil in the passage of this life.\n\nQ. What signifies the large I in the triangle on the crown of the\nportico? A. That large I, being the initial of the mysterious name of\nthe Great Architect of the Universe, whose greatness we should always\nhave in our minds, and that our labors ought to be employed to please\nHim; which we should always have in our view as the sure and only\nsource of our actions.\n\nQ. What signify the seven steps that lead to the entry of the porch?\nA. They mark the seven degrees in Masonry, which are the principal\nwhich we ought to arrive to, in order to come to the knowledge of holy\ntruth.\n\nQ. What does the terrestrial globe represent? A. The world which we\ninhabit, and wherein Masonry is its principal ornament.\n\nQ. What is the explanation of the great word, Adonai? A. It is the\nword which God gave to Adam, for him to pray by; a word which our\ncommon father never pronounced without trembling.\n\nQ. What signifies \"Lux ex tenebris?\" A. A man made clear by the light\nof reason, penetrating this obscurity of ignorance and superstition.\n\nQ. What signifies the river across the globe? A. It represents the\nutility of our passions, which are necessary to man in the course of\nhis life, as water is necessary to render the earth fertile; as the\nsun draws up the water, which being purified, falls on the earth and\ngives verdure.\n\nQ. What signifies the cross, surrounded by two serpents, on the top of\nthe globe? A. It represents to us not to repeat the vulgar prejudices;\nto be prudent, and to know the bottom of the heart. In matters of\nreligion to be always prepared; not to be of the sentiments with sots,\nidiots, and the lovers of the mysteries of religion; to avoid such,\nand not in the least to hold any conversation with them.\n\nQ. What signifies the book, with the word Bible written in it? A. As\nthe Bible is differently interpreted by the different sects who divide\nthe different parts of the earth: Thus the true sons of light, or\nchildren of truth, ought to doubt of everything at present, as\nmysterious or metaphysics: Thus all the decisions of theology and\nphilosophy, teach not to admit that which is not demonstrated as\nclearly as that 2 and 2 are equal to 4; and on the whole to adore God,\nand him only; to love him better than yourself; and always to have a\nconfidence on the bounties and promises of our Creator. Amen. Amen.\nAmen.\n\nTO CLOSE THE COUNCIL.--Question (by Father Adam): Brother Truth, what\nprogress have men made on earth to come to true happiness? Answer (by\nBrother Truth): Men have always fallen on the vulgar prejudices, which\nare nothing but falsehood; very few have struggled, and less have\nknocked at the door of this holy place, to attain the full light of\nreal truth, which we all ought to acquire.\n\nThen says Father Adam, \"My dear children, depart and go among men,\nendeavor to inspire them with the desire of knowing holy truth, the\npure source of all perfection.\" Father Adam then puts his right hand\non his left breast; when all the brethren raise the first finger of\nthe right hand, and then the Council of the Knights of the Sun is\nclosed by seven knocks.\n\n       *       *       *       *       *\n\n\nPRINCES OF JERUSALEM.\n\nPREROGATIVES OF THE PRINCES.--Princes of Jerusalem have a right to\ninspect all Lodges or Councils of an inferior degree, and can revoke\nand annul all the work done in such Councils or Lodges, if the same\nshall be inconsistent with the regulations of Masonry.\n\nIn countries where there are no Grand Lodges, they have power to\nconfer the blue degrees. They are the supreme judges of all\ntransactions in the lower degrees; and no appeal can be made to the\nSupreme Councils of the upper degrees, until an opinion has been given\nby the Grand Council of Princes of Jerusalem, and the result of their\nopinion has been made known.\n\nA Prince of Jerusalem who visits an inferior Lodge or Council, ought\nto present himself in the dress and ornaments of this degree. When his\napproach is announced, the presiding officer must send a Prince of\nJerusalem to examine him, and if he reports in his favor, the arch of\nsteel is to be formed, and he is conducted beneath it to his seat on\nthe left of the presiding officer. An entry of his name and rank is\nmade on the records, that he may henceforward receive our honors\nwithout any examination.\n\nFive Princes are necessary to form a Grand Council.\n\nDUTIES OF PRINCES.--They are carefully to observe the rules of justice\nand good order, and to maintain irreproachable lives. If guilty of\nunmasonic conduct, they are to be punished at the discretion of the\nGrand Council. Expulsions are to be notified to the Grand Councils of\nthe upper degrees, and to all inferior Masonic bodies within the\ndistrict.\n\nIf a Prince solicits a vote at an election, he is to be punished with\nperpetual exclusion.\n\nThe annual election is to take place on the twenty third day of the\nJewish month Adar. The meetings of the Councils are termed\nConventions.\n\nAPARTMENTS USED IN THIS DEGREE.--There are two apartments, connected\nby a long, narrow passage. The western represents the court of\nZerubbabel, at Jerusalem. The hangings are yellow. Over the throne is\na yellow canopy. On a triangular pedestal, before the throne, are\nplaced a naked sword, an arrow of justice, a balance, and a shield on\nwhich is an equilateral triangle, a sceptre, a chandelier of five\nbranches, which are all lighted in the latter part of the ceremony of\nreception. The eastern apartment represents the cabinet of Darius. It\nis hung with red; the canopy is red. Before the throne is a small\nsquare pedestal, and in it a drawn sword, a sceptre, paper, pens, etc.\nThe chief Minister of State sits near Darius.\n\nOFFICERS OF THE GRAND COUNCIL.--The first officer is styled \"Most\nEquitable Prince,\" and is on the throne. The Senior Warden and Junior\nWarden are styled \"Most Enlightened;\" seated in the West. The other\nofficers and the members are styled \"Valiant Princes.\"\n\nDRESS.--The \"Most Equitable\" wears a yellow robe and turban. The apron\nis red; on it are painted the temple, a square, a buckler, a\ntriangle, and a hand; the flap is yellow; on it a balance, and the\nletters D. Z. [Darius and Zerubbabel.] Gloves are red. Sash is yellow,\nedged with gold, embroidered by a balance, a hand, a poniard, five\nstars, and two crowns, it is worn from right to left.\n\nJEWEL.--A golden medal; on one side a hand holding a balance in\nequilibris; on the other a two-edged sword, with five stars around the\npoint, and the letters D. Z.\n\nALARM.--The alarm is three and two (!!! !!).\n\nOPENING.--The \"Most Equitable\" strikes one, and says, \"Valiant Grand\nMaster of Ceremonies, what is the first business of a Grand Council of\nthe Princes of Jerusalem?\" Grand Master of Ceremonies. \"To see that\nthe guards are at their proper stations.\" M. E. \"Attend to that duty,\nand inform,\" etc. G. M. C.--\"It is done, Most Equitable.\" Most\nEquitable strikes two; the Junior Warden rises. M. E.--\"Valiant Junior\nWarden, what is our next business?\" J. W.--\"To see that all present\nare Princes of Jerusalem.\" M. E.--\"Attend to that duty.\" J. W.--\"We\nare all Princes of Jerusalem.\" Most Equitable (striking\nthrice).--\"Valiant Senior Warden, what is the hour?\" Senior\nWarden.--\"The rising of the sun.\" M. E.--\"What duty remains to be\ndone?\" S. W.--\"To arrange the Princes in two columns, for the proper\ndischarge of their duties.\" M. E.--\"Attend to that duty.\" S. W.--\"Most\nEquitable, it is done.\" M. E.--\"Valiant Junior and Senior Wardens,\ninform your respective columns that I am about to open this Grand\nCouncil of Princes of Jerusalem, by three and two.\" (That is done.) M.\nE.--\"Attention, Valiant Princes! (The signs are given; the Most\nEquitable strikes three and two; this is repeated by the Wardens.) I\ndeclare this Grand Council duly opened and in order for business.\"\n\nRECEPTION.--The candidate, being hoodwinked, is led by the Master of\nCeremonies to the door--the alarm is given--the door is opened without\nany ceremony, and the candidate is led to the east, and thus\naddressed: Most Equitable.--\"What is your desire?\" Candidate.--\"I come\nto prefer the complaints of the people of Israel against the\nSamaritans, who have refused to pay the tribute imposed on them for\ndefraying the expense of the sacrifices offered to God in the temple.\"\nM. E. (who represents Zerubbabel).--\"I have no power over the\nSamaritans; they are subject to King Darius, who is at Babylon; it is\nto him that such complaints must be preferred; but as we are all\ninterested in this thing, I will arm you, and cause you to be\naccompanied by four Knights, that you may more easily surmount any\ndifficulty which may present itself in your journey to the court of\nthe King of Persia.\" The bandage is now removed from the eyes of the\ncandidate; he is armed with a sword and buckler, and decorated as a\nKnight of the East. The four Knights who accompany him are armed in a\nsimilar manner. They commence their journey, and are attacked by some\narmed ruffians, whom they repulse. They arrive at the door of the\ncabinet of Darius. The candidate enters with one of the Knights, and\nthus addresses the King:--\"Mighty King! the Samaritans refuse to pay\nthe tribute imposed on them by Cyrus, King of Persia, for defraying\nthe expenses of the sacrifices which are offered in the temple which\nwe have rebuilt; the people of Israel entreat that you will compel\nthe Samaritans to perform their duty.\" Darius.--\"Your request is just\nand equitable; I order that the Samaritans shall immediately pay the\ntribute imposed on them. My Chief Minister shall deliver to you my\ndecree for this purpose. Go in Peace!\" The candidate retires; the\nChief Minister follows, and delivers the decree to him. After\nsurmounting various obstacles, candidate is met on his return by the\nKnights with lighted torches, and is thus conducted with triumph into\nthe presence of Zerubbabel, and says:--\"I deliver to you the decree of\nDarius, King of Persia, which we have obtained after defeating our\nenemies, and encountering many dangers in our journey.\" Most Equitable\nreads the decree as follows:--\"We, Darius, 'King of Kings!' willing to\nfavor and protect our people at Jerusalem, after the example of our\nillustrious predecessor, King Cyrus, do will and ordain that the\nSamaritans, against whom complaints have been made, shall punctually\npay the tribute money which they owe for the sacrifices of the\ntemple--otherwise they shall receive the punishment due to their\ndisobedience. Given at Shushan, the palace, this fourth day of the\nsecond month, in the year 3534, and of our reign the third, under the\nseal of our faithful Darius. [L. S.]\" M. E.--\"The people of Jerusalem\nare under the greatest obligations to you for the zeal and courage\ndisplayed by you in surmounting the obstacles which you encountered in\nyour journey; as a reward we shall confer on you the mysteries of the\ndegree of Prince of Jerusalem. Are you willing to take an obligation,\nbinding you to an exact observance of our laws, and a careful\nconcealment of our mysteries?\" Candidate.--\"I am.\" M. E.--\"Kneel\nbefore the altar for that purpose.\"\n\nOBLIGATION.--I, A. B., do solemnly promise and swear, in the presence\nof Almighty God, the Great Architect of heaven and earth, and of these\nValiant Princes of Jerusalem, that I will never reveal the mysteries\nof the degree of Prince of Jerusalem to any one of an inferior degree,\nor to any other person whatever. I promise and swear, as a Prince of\nJerusalem, to do justice to my brethren, and not to rule them\ntyranically, but in love. I promise and swear that I will never, by\nword or deed, attack the honor of any Prince of Jerusalem; and that I\nwill not assist in conferring this degree except in a lawful Grand\nCouncil of Princes of Jerusalem. All this I promise and swear, under\nthe penalty of being stripped naked, and having my heart pierced with\na poniard. So help me God. Amen! Amen! Amen!\n\nThe Most Equitable raises the candidate, and gives him the following\nsigns, tokens, and words:--FIRST SIGN--Extend the right arm\nhorizontally at the height of the shoulder. This is termed the sign of\ncommand. FIRST TOKEN.--Each places his left hand on his left hip, and\nthe right hand on his brother's left shoulder. SECOND TOKEN.--Join\nleft hands, placing the thumb on the second joint of the little\nfinger; with the thumb strike five times on that joint.\nPASS-WORD.--\"Tebeth.\" The name of the Jewish month in which the\nAmbassadors entered Jerusalem. SACRED WORD.--\"Adar.\" The name of the\nmonth in which thanks were given to God for the completion of the\ntemple. In some Councils the following sign is given, viz.:--Present\nyourself before your brother with your sword advanced, and your left\nhand resting on your hip, as if to commence a combat. He will answer\nthe sign by extending his arm at the height of the shoulder, the right\nfoot forming a square with the toe of the left. THE MARCH.--Five steps\non the diagonal of the square towards the throne. AGE.--The age of a\nPrince of Jerusalem, is 5 times 15.\n\nMost Equitable.--\"I now appoint and constitute you, with your four\ncompanions, Princes and Governors of Jerusalem, that you may render\njustice to all the people. I decorate you with a yellow sash, to which\nis attached a gold medal. The 'balance' on it is to admonish you to\nmake equity and justice your guides. The 'hand of justice' is a mark\nof your authority over the people. The 'emblems' of the 'apron' with\nwhich I now invest you, have reference to the works and virtues of\nMasons, and to your duty in the high office with which you are\ninvested. As Princes of Jerusalem, you will assemble in two chambers\nof the temple. Be just, merciful, and wise.\"\n\nLECTURE.--Question--Are you a Prince of Jerusalem? Answer--I know the\nroad to Babylon.\n\nQ. What were you formerly? A. A Knight of the East.\n\nQ. How did you arrive at the dignity of a Prince of Jerusalem? A. By\nthe favor of Zerubbabel, and the courage which I manifested in many\nconflicts.\n\nQ. Where did the Prince of Jerusalem travel? A. From Jerusalem to\nBabylon.\n\nQ. Why? A. The Samaritans having refused to pay the tribute imposed on\nthem for defraying the expense of the sacrifices offered to God in the\ntemple, an embassy was dispatched to Babylon, to obtain justice of\nKing Darius.\n\nQ. How many Knights constituted this embassy? A. Five.\n\nQ. Did they encounter any difficulty in their journey? A. They did.\nThe Samaritans, against whom they were to prefer a complaint, armed\nthemselves and attacked the ambassadors, but were defeated.\n\nQ. What did they obtain from Darius? A. A decree ordering the\nSamaritans to pay the tribute, or suffer punishment.\n\nQ. How were the ambassadors received on their return to Jerusalem? A.\nAt some distance from the city they were met by the people, who\naccompanied them to the temple singing songs of joy. On reaching the\ntemple and making their report, and presenting the decree of Darius,\nthey were constituted Princes of Jerusalem.\n\nQ. How were they habited as Princes of Jerusalem? A. In cloth of gold.\n\nQ. What were their decorations? A. A yellow sash trimmed with gold\nfrom right to left; to which was attached a golden medal, on which was\nengraved a balance, a sword, five stars, and the letters D. Z.\n\nQ. What is signified by the five stars on the sash? A. They are\nemblematic of the five Knights who journeyed from Jerusalem to\nBabylon.\n\nQ. What is the age of a Prince of Jerusalem? A. Five times fifteen.\n\nCLOSE.--Most Equitable. \"Most Enlightened Junior and Senior Wardens,\nannounce to your respective columns that I am about to close this\nGrand Council by five times fifteen.\" Each Warden strikes five; all\nrise and the notice is given. M. E. \"Attention, Princes of Jerusalem?\n(The signs are given. The Most Equitable strikes five times fifteen,\nwhich is repeated by the Wardens.) Be just, merciful and wise! I\ndeclare this Grand Council duly closed.\"\n\n       *       *       *       *       *\n\n\nKNIGHTS OF THE EAST AND WEST.\n\nFORM OF THE GRAND COUNCIL.--The Grand Council of Knights of the East\nand West, must be hung with red and sprinkled with gold stars. In the\neast of the Council Chamber must be a canopy, elevated by seven steps,\nsupported by four lions and four eagles, and between them an angel, or\nseraphim, with six wings. On one side of the throne there must be a\ntransparent painting of the sun, and, on the other side, one of the\nmoon; below them is stretched a rainbow. In the east there must be a\nbasin with perfume, and a basin of water, and a human skull. On the\nsouth side there must be six small canopies, and on the north side\nfive, elevated by three steps, for the Venerable Ancients, and\nopposite the throne, in the west, are two canopies, elevated by five\nsteps, for the two Venerable Wardens, who act in this Council as Grand\nOfficers, or Wardens. A full Grand Council must be composed of\ntwenty-four Knights. On the pedestal there must be a large Bible, with\nseven seals suspended therefrom.\n\nThe Venerable Master is called \"Most Puissant;\" the Wardens, and the\ntwenty-one other brethren, are called \"Respectable Ancients.\" If there\nare more brethren present, they are styled \"Respectable Knights,\" and\nare placed north and south, behind the small canopies.\n\nThe first canopy, at the right side of the Puissant, is always vacant\nfor the candidate. All the brethren are clothed in white, with a zone\nof gold 'round the waist, long white beards and golden crowns on their\nheads. The Knights, in their ordinary habits, wear a broad, white\nribbon from the right shoulder to the left hip, with the jewel\nsuspended thereto. They also wear a cross of the order, suspended by a\nblack ribbon, 'round their necks. The Most Puissant has his right hand\non the large Bible on the pedestal with seven seals. The draft (or\ncarpet) of the Council, is an heptagon in a circle--over the angles\nare these letters, B. D. S. P. H. F. In the centre, a man clothed in a\nwhite robe, with a girdle of gold 'round his waist--his right hand\nextended and surrounded with seven stars--he has a long white beard,\nhis head surrounded with a glory, and a two-edged sword in his\nmouth--with seven candlesticks 'round him, and over them the following\nletters: H. D. P. I. P. R. C.\n\nThe jewel is an heptagon of silver--at each angle, a star of gold and\none of these letters B. D. S. P. H. G. S. in the centre. A lamb on a\nbook with seven seals--on the reverse, the same letters in the angles,\nand in the centre, a two-edged sword between a balance.\n\nThe apron is white, lined with red, bordered with yellow, or gold; on\nthe flap is painted a two-edged sword, surrounded with the seven holy\nletters--or the apron may have the plan of the draft painted on it.\n\nTO OPEN THE COUNCIL.--The Most Puissant, with his right hand on the\nBible sealed with seven seals, demands, \"Venerable Knights Princes,\nwhat is your duty?\" A. \"To know if we are secure.\" Most Puissant. \"See\nthat we are so.\" A. \"Most Puissant, we are in perfect security.\" The\nMost Puissant strikes seven times, and says, \"Respectable Knights\nPrinces, the Grand Council of Knights of the East and West is open; I\nclaim your attention to the business thereof.\" A. \"We promise\nobedience to the Most Puissant's commands.\" They rise and salute him,\nwhen he returns the compliment, and requests them to be seated.\n\nRECEPTION.--The candidate must be in an antechamber, which must be\nhung with red, and lighted with seven lights, where he is clothed with\na white robe, as an emblem of the purity of his life and manners. The\nMaster of Ceremonies brings him barefooted to the Council Chamber\ndoor, on which he knocks seven times, which is answered by the Most\nPuissant, who desires the youngest Knight to go to the door, and\ndemand who knocks. The master of Ceremonies answers, \"It is a valiant\nbrother and Most Excellent Prince of Jerusalem, who requests to be\nadmitted to the Venerable and Most Puissant.\" The Knight reports the\nsame answer to the Most Puissant, who desires the candidate to be\nintroduced. The Most Ancient Respectable Senior Grand Warden then goes\nto the door, and takes the candidate by the hand, and says, \"Come, my\ndear brother, I will show you mysteries worthy the contemplation of a\nsensible man. Give me the sign, token, and word of a prince of\nJerusalem;\" after which the candidate kneels on both knees, about six\nfeet from the throne, when the Most Ancient Respectable Senior Grand\nWarden says to him, \"Brother, you, no doubt, have always borne in\nmemory the obligations of your former degrees, and that you have, as\nfar as in the power of human nature, lived agreeably to them?\"\nCandidate. \"I have ever made it my study, and, I trust, my actions and\nlife will prove it.\" Q. \"Have you particularly regarded your\nobligations as a 'Sublime Knight of Perfection,' 'Knight of the East\nand Prince of Jerusalem?' Do you recollect having injured a brother in\nany respect whatsoever? or have you seen or known of his being injured\nby others, without giving him timely notice, as far as was in your\npower? I pray you answer me with candor.\" Candidate. \"I have in all\nrespects done my duty, and acted with integrity to the best of my\nabilities.\" The Most Puissant says, \"You will be pleased to recollect,\nmy brother, that the questions which have now been put to you, are\nabsolutely necessary for us to demand, in order that the purity of our\nMost Respectable Council may not be sullied; and it behooves you to be\nparticular in your recollection, as the indispensable ties which we\nare going to lay you under, will, in case of your default, only\nincrease your sins, and serve to hurl you sooner to destruction,\nshould you have deviated from your duty: answer me, my dear brother.\"\nCandidate. \"I never have.\" The Most Puissant says, \"We are happy, my\nbrother, that your declaration coincides with our opinion, and are\nrejoiced to have it into our power to introduce you into our society.\nIncrease our joy by complying with our rules, and declare if you are\nwilling to be united to us by taking a most solemn obligation.\"\nCandidate. \"I ardently wish to receive it, and to have the honor of\nbeing united to so respectable and virtuous a society.\" The Most\nPuissant orders one of the Knights to bring an ewer containing some\nperfume, a basin of water, and a clean white napkin to the candidate,\nwho washes his hands. The Most Puissant repeats the six first verses\nof the 24th Psalm. Then the candidate is brought close to the foot of\nthe throne, where he kneels on both knees, and placing his right hand\non the Bible, his left hand between the hands of the Most Puissant, in\nwhich position he takes the following\n\n  OBLIGATION.--I, ----, do promise and solemnly swear, and declare,\n  in the awful presence of the only One Most Holy Puissant Almighty\n  and Most Merciful Grand Architect of heaven and earth, who created\n  the universe and myself through his infinite goodness, and\n  conducts it with wisdom and justice--and in the presence of the\n  Most Excellent and upright Princes and Knights of the East and\n  West, here present in convocation and Grand Council, on my sacred\n  word of honor and under every tie, both moral and religious, that\n  I never will reveal to any person whomsoever below me, or to whom\n  the same may not belong, by being legally and lawfully initiated,\n  the secrets of this degree which is now about to be communicated\n  to me, under the penalty of not only being dishonored, but to\n  consider my life as the immediate forfeiture, and that to be taken\n  from me with all the tortures and pains to be inflicted in manner\n  as I have consented to in my preceding degrees. I further promise\n  and solemnly swear, that I never will fight or combat with my\n  brother Knights, but will, at all times, when he has justice on\n  his side, be ready to draw my sword in his defence, or against\n  such of his enemies who seek the destruction of his person, his\n  honor, peace, or prosperity; that I never will revile a brother,\n  or suffer others to reflect on his character in his absence,\n  without informing him thereof, or noticing it myself, at my\n  option; that I will remember, on all occasions, to observe my\n  former obligations, and be just, upright, and benevolent to all my\n  fellow creatures, as far as in my power. I further solemnly\n  promise and swear, that I will pay due obedience and submission to\n  all the degrees of Masonry; and that I will do all in my power to\n  support them in all justifiable measures for the good of the\n  craft, and advantage thereof, agreeably to the Grand\n  Constitutions.--All this I solemnly swear and sincerely promise,\n  upon my sacred word of honor, under the penalty of the severe\n  wrath of the Almighty Creator of heaven and earth, and may He have\n  mercy on my soul, on the great and awful day of judgment,\n  agreeably to my conformity thereto. Amen. Amen. Amen.\n\nThe Most Puissant then takes the ewer filled with perfumed ointment,\nand anoints his head, eyes, mouth, heart, the tip of his right ear,\nhand, and foot, and says, \"You are now, my dear brother, received a\nmember of our society; you will recollect to live up to the precepts of\nit, and also remember that those parts of your body which have the\ngreatest power of assisting you in good or evil, have this day been\nmade holy!\" The Master of Ceremonies then places the candidate between\nthe two Wardens, with the craft before him. The Senior Warden says to\nhim, \"Examine with deliberation and attention everything which the Most\nPuissant is going to show you.\" After a short pause, he, the Senior\nWarden, says--\"Is there mortal here worthy to open the book with the\nseven seals?\" All the brethren cast their eyes down and sigh. The\nSenior Warden, hearing their sighs, says to them, \"Venerable and\nrespectable brethren, be not afflicted; here is a victim (pointing to\nthe candidate), whose courage will give you content.\" Senior Warden to\nthe candidate, \"Do you know the reason why the ancients have a long\nwhite beard?\" Candidate. \"I do not, but I presume you do.\" S. W. \"They\nare those who came here, after passing through great tribulation, and\nhaving washed their robes in their own blood; will you purchase such\nrobes at so great a price?\" Candidate. \"Yes; I am willing.\" The Wardens\nthen conduct him to the basin, and bare both his arms--they place a\nligature on each, the same as in performing the operation of\nblood-letting. Each Warden being armed with a lancet, makes an incision\nin each of his arms, just deep enough to draw a drop of blood, which is\nwiped on a napkin, and shown to the brethren. The Senior Warden then\nsays, \"See, my brethren, a man who has spilled his blood to acquire a\nknowledge of our mysteries, and shrunk not from the trial!\" Then the\nMost Puissant opens the first Seal of the great book, and takes from\nthence a bone quiver, filled with arrows, and a crown, and gives them\nto one of the Ancients, and says to him, \"Depart and continue the\nconquest.\" He opens the second Seal, and takes out a sword, and gives\nit to the next aged, and says, \"Go, and destroy peace among the profane\nand wicked brethren, that they may never appear in our Council.\" He\nopens the third Seal, and takes a balance, and gives it to the next\naged, and says, \"Dispense rigid justice to the profane and wicked\nbrethren.\" He opens the fourth Seal, and takes out a scull, and gives\nit to the next aged, and says, \"Go, and endeavor to convince the wicked\nthat death is the reward of their guilt.\" He opens the fifth Seal, and\ntakes out a cloth, stained with blood, and gives it to the next aged,\nand says, \"When is the time (or, the time will arrive,) that we shall\nrevenge and punish the profane and wicked, who have destroyed so many\nof their brethren by false accusations.\" He opens the sixth Seal, and\nthat moment the sun is darkened and the moon stained with blood! He\nopens the seventh Seal, and takes out incense, which he gives to a\nbrother; and also a vase, with seven trumpets, and gives one to each of\nthe seven aged brethren. After this, the four old men, in the four\ncorners, show their inflated bladders (beeves' bladders, filled with\nwind under their arms), representing the four winds: when the Most\nPuissant says \"Here is seen the fulfilment of a prophecy;\" (Rev. vii.\n3). Strike not, nor punish the profane and wicked of our order, until I\nhave selected the true and worthy Masons! Then the four winds raise\ntheir bladders, and one of the trumpets sound, when the two Wardens\ncover the candidate's arms, and take from him his apron and jewel of\nthe last degree. The second trumpet sounds, when the Junior Warden\ngives the candidate the apron and jewel of this degree. The third\ntrumpet sounds, when the Senior Warden gives him a long white beard.\nThe fourth trumpet sounds, and the Junior Warden gives him a crown of\ngold. The fifth trumpet sounds, and the Senior Warden gives him a\ngirdle of gold. The sixth trumpet sounds, and the Junior Warden gives\nhim the sign, token and words, as follows:--SIGN.--Look at your right\nshoulder, it will be answered by looking at the left shoulder. One\nsays, \"Abaddon,\" the other \"Jubulum.\" FIRST TOKEN.--Place your left\nhand in the right hand of your brother, who will cover it with his\nleft; both at the same time look over their right shoulder. SECOND\nTOKEN.--Touch your brother's left shoulder with your left hand; he\nreplies by touching your right shoulder with his right hand. SIGN FOR\nENTERING THE LODGE.--Place your right hand on the brother's forehead\n(i.e., the Tyler's), he will do the same. PASS-WORD.--\"Jubulum,\" or,\naccording to some, \"Perignan\" and \"Gadaon.\" SACRED WORD.--\"Abaddon.\"\nThis name will be found in Rev. ix. 11. The seventh trumpet sounds, on\nwhich they all sound together, when the Senior Warden conducts the\ncandidate to the vacant canopy.\n\nORIGIN OF THIS DEGREE.--When the Knights and Princes were embodied to\nconquer the Holy Land, they took a cross to distinguish them, as a\nmark of being under its banners; they also took an oath to spend the\nlast drop of their blood to establish the true religion of the Most\nHigh God. Peace being made, they could not fulfil their vows, and,\ntherefore, returning home to their respective countries, they resolved\nto do in theory what they could not do by practice, and determined\nnever to admit, or initiate, any into their mystic ceremonies, but\nthose who had given proofs of friendship, zeal, and discretion. They\ntook the name of Knights of the East and West, in memory of their\nhomes and the place where the order began; and they have ever since\nstrictly adhered to their ancient customs and forms. In the year 1118,\nthe first Knights, to the number of eleven, took their vows between\nthe hands of Garimont, Patriarch and Prince of Jerusalem, from whence\nthe custom is derived of taking the obligation in the same position.\n\nLECTURE.--Question--Are you a Knight of the East and West? A. I am.\n\nQ. What did you see when you were received? A. Things that were\nmarvellous.\n\nQ. How were you received? A. By water and the effusion of blood.\n\nQ. Explain this to me? A. A Mason should not hesitate to spill his\nblood for the support of Masonry.\n\nQ. What are the ornaments of the Grand Council? A. Superb thrones,\nsun, more perfumed ointment, and a basin of water.\n\nQ. What is the figure of the draft? A. An heptagon within a circle.\n\nQ. What is the representation of it? A. A man vested in a white robe,\nwith a golden girdle 'round his waist--'round his right hand seven\nstars--his head surrounded with a glory, a long, white beard--a\ntwo-edged sword across his mouth, surrounded by seven candlesticks,\nwith these letters: H. D. P. I. P. R.\n\nQ. What signifies the circle? A. As the circle is finished by a point,\nso should a Lodge be united by brotherly love and affection.\n\nQ. What signifies the heptagon? A. Our mystic number which is enclosed\nin seven letters.\n\nQ. What are the seven letters? A. B. D. W. P. H. G. S.; which\nsignifies Beauty, Divinity, Wisdom, Power, Honor, Glory, and Strength.\n\nQ. Give me the explanation of these words? A. Beauty to adorn;\nDivinity, that Masonry is of divine origin; Wisdom, a quality to\ninvent; Power, to destroy the profane and unworthy brethren; Honor, is\nan indispensable quality in a Mason, that he may support himself in\nhis engagements with respectability; Glory, that a good Mason is on an\nequality with the greatest prince; and Strength, is necessary to\nsustain us.\n\nQ. What signifies the seven stars? A. The seven qualities which Masons\nshould be possessed of: Friendship, Union, Submission, Discretion,\nFidelity, Prudence and Temperance.\n\nQ. Why should a Mason be possessed of these qualities? A. Friendship,\nis a virtue that should reign among brothers; Union, is the foundation\nof society; Submission, to the laws, regulations, and decrees of the\nLodge, without murmuring; Discretion, that a Mason should always be on\nhis guard, and never suffer himself to be surprised; Fidelity, in\nobserving strictly our obligations; Prudence, to conduct ourselves in\nsuch a manner that the profane, though jealous, may never be able to\ncensure our conduct; and Temperance, to avoid all excesses that may\ninjure either body or soul.\n\nQ. What signifies the seven candlesticks, with their seven letters? A.\nseven crimes, which Masons should always avoid, viz.: Hatred, Discord,\nPride, Indiscretion, Perfidy, Rashness, and Calumny.\n\nQ. What are the reasons that Masons should particularly avoid these\ncrimes? A. Because they are incompatible with the principles and\nqualities of a good Mason, who should avoid doing an injury to a\nbrother, even should he be ill-treated by him, and to unite in himself\nall the qualities of a good and upright man. Discord, is contrary to\nthe very principles of society; Pride, prevents the exercise of\nhumanity; Indiscretion, is fatal to Masonry; Perfidy, should be\nexecrated by every honest man; Rashness, may lead us into unpleasant\nand disagreeable dilemmas; and Calumny, the worst of all, should be\nshunned as a vice which saps the very foundation of friendship and\nsociety.\n\nQ. What signifies the two-edged sword? A. It expresses the superiority\nof this degree over all others that precede it.\n\nQ. Are there any higher degrees than this? A. Yes; there are several.\n\nQ. What signifies the book with seven seals, which none but one can\nopen? A. A Lodge, or Council, of Masons, which the Most Puissant alone\nhas a right to convene and open.\n\nQ. What is enclosed in the first seal? A. One bow, one arrow, and one\ncrown.\n\nQ. What in the second? A. A two-edged sword.\n\nQ. What in the third? A. A balance.\n\nQ. What in the fourth? A. Death's head.\n\nQ. What in the fifth? A. A cloth stained with blood.\n\nQ. What in the sixth? A. The power to darken the sun, and tinge the\nmoon with blood.\n\nQ. What in the seventh? A. Seven trumpets and perfumes.\n\nQ. Explain these things to me? A. The bow, arrow, and crown, signifies\nthat the orders of this respectable council should be executed with as\nmuch quickness as the arrow flies from the bow, and be received with\nas much submission as if it came from a crowned head, or the chief of\na nation. The sword, that the Council is always armed to punish the\nguilty. The balance is a symbol of justice. The skull is the image of\na brother who is excluded from a Lodge or Council. This idea must make\nall tremble when they recollect the penalties they have imposed on\nthemselves under the most solemn obligations! The cloth stained with\nblood, that we should not hesitate to spill ours for the good of\nMasonry. The power of obscuring the sun and tinging the moon with\nblood, is the representation of the power of the Superior Councils--in\ninterdicting their works, if they are irregular, until they have\nacknowledged their error, and submitted to the rules and regulations\nof the craft established by the Grand Constitutions. The seven\ntrumpets, signify that Masonry is extended over the surface of the\nearth, on the wings of fame, and supports itself with honor. The\nperfumes denote that the life of a good Mason should be, and is free\nfrom all reproach, and is perfumed by means of good report.\n\nQ. What age are you? A. Very ancient.\n\nQ. Who are you? A. I am a Patmian: (i.e., of Patmos.)\n\nQ. Whence came you? A. From Patmos. End of the lecture.\n\nTO CLOSE.--Q. What is the o'clock? Ans. There is no more time. The\nMost Puissant strikes seven, and says, \"Venerable Knights Princes, the\nCouncil is closed.\" The two Wardens repeat the same, and the Council\nis closed.\n\n       *       *       *       *       *\n\n\nSOVEREIGN PRINCES, MASTERS ADVITIAM, OR VENERABLE GRAND MASTERS OF ALL\nSYMBOLIC LODGES.\n\nDECORATIONS, ETC.--This Lodge must be decorated with blue and yellow.\nThe Grand Master sits on a throne elevated by nine steps, under a\ncanopy before it is an altar, on which is a sword, bible, compass,\nsquare, mallet, etc., as in the Symbolic Lodges. Between the altar and\nthe south is a candlestick with nine branches, which is always lighted\nin this Lodge. There are two Wardens in the west. The Grand Master\nrepresents Cyrus Artaxerxes (the Masonic name of Cambyses), wearing\nhis royal ornaments, and a large blue and yellow ribbon crossing each\nother.\n\nTO OPEN.--Grand Master: \"I desire to open the Lodge.\" He then descends\nto the lowest step of the throne, and when he is assured that the\nLodge is tyled, he knocks one and two with his mallet. Each Warden\nrepeats the same, which makes nine. G. M.--\"Where is your Master\nplaced?\" Warden: \"In the East.\" G. M.--\"Why in the East?\" W. \"Because\nthe glorious sun rises in the East to illumine the world.\" G. M. \"As I\nsit in the East, I open this Lodge,\" which is repeated by the Wardens.\nThen all the brethren clap their hands one and two.\n\nRECEPTION.--The candidate represents Zerubbabel, who enters the Lodge\nby himself, without being introduced, decorated with the jewels and\nbadges of the highest degrees he has taken. The Wardens take him by\nthe hand, and place him in a blue elbow chair, opposite to the Grand\nMaster, who demands from him all the words, from an Entered Apprentice\nupwards; and after he has satisfied the Grand Master, and is found\nworthy to hold a sceptre, they make him travel nine times 'round the\nLodge, beginning in the South, and then by nine square steps he\nadvances to the throne, and walks over two drawn swords, laid across.\nThere must be a pot with burning charcoal close by the throne, that\nthe candidate may feel the heat of the fire while taking the\nobligation; in doing which, he lays his right hand on the Bible, which\nis covered by the Grand Master's right hand, and then takes the\nfollowing obligation:\n\nOBLIGATION.--I, A. B., do solemnly and sincerely swear and promise,\nunder the penalties of all my former obligations, to protect the craft\nand my brethren with all my might, and not to acknowledge any one for\na true Mason who was not made in a regularly constituted and lawful\nLodge. I furthermore do swear, that I will strictly observe and obey\nall the statutes and regulations of the Lodge; and that I never will\ndisclose or discover the secrets of this degree, either directly or\nindirectly, except by virtue of a full power in writing, given me for\nthat purpose by the Grand Inspector or his deputy, and then to such\nonly as have been Masters of a regular Lodge. All this I swear under\nthe penalties of being forever despised and dishonored by the Craft in\ngeneral. He then kisses the Bible.\n\nHere follow the signs, token, and word, viz.:--FIRST SIGN.--Form four\nsquares, thus: with the fingers joined, and the thumb elevated, place\nyour right hand on your heart (this forms two squares). Place the left\nhand on the lips, the thumb elevated so as to form a third square;\nplace the heels so as to form a square with the feet. SECOND\nSIGN.--Place yourself on your knees, elbows on the ground, the head\ninclined towards the left. THIRD SIGN.--Cross the hands on the breast,\nthe right over the left, fingers extended, thumbs elevated, and the\nfeet forming a square. TOKEN.--Take reciprocally the right elbow with\nthe right hand, the thumb on the outside, the fingers joined, and on\nthe inside; press the elbow thus four times, slip the hands down to\nthe wrists, raising the three last fingers, and press the index on the\nwrist. SACRED WORD.--\"Razabassi,\" or \"Razahaz Betzi-Yah.\"\nPASS-WORDS.--\"Jechson,\" \"Jubellum,\" \"Zanabosan.\" Some, however, give\nJehovah as the sacred word, and \"Belshazzar\" as the pass-word.\n\nLECTURE.--Question--Are you a Grand Master of all Symbolic Lodges?\nAnswer.--They know me at Jerusalem to be such.\n\nQ. How shall I know that you are a Grand Master of all Symbolic\nLodges? A. By observing my zeal in rebuilding the temple.\n\nQ. Which way did you travel? A. From the South to the East.\n\nQ. How often? A. Nine.\n\nQ. Why so many? A. In memory of the Grand Masters who traveled to\nJerusalem.\n\nQ. Can you give me their names? A. Their names are Esdras, Zerubbabel,\nPhachi, Joshua, Elial, Toyada, Homen, Nehemias, and Malchias.\n\nQ. What are the pass-words? A. \"Jechson,\" \"Jubellum,\" and \"Zanabosan.\"\n\nQ. What object engaged your attention most, when you first entered the\nLodge of Grand Masters? A. The candlestick with nine branches.\n\nQ. Why are the nine candles therein always kept burning in this Lodge?\nA. To remind us that there cannot be less than nine Masters to form a\nGrand Master's Lodge.\n\nQ. What were your reasons for wishing to be admitted and received in\nthis Lodge of Grand Masters? A. That I might receive the benefit of\nthe two lights I was unacquainted with.\n\nQ. Have you received those lights, and in what manner? A. In receiving\nfirst the small light.\n\nQ. Explain this? A. When I was received by steel and fire.\n\nQ. What signifies the steel? A. To remind us of the steel by which our\nMost Respectable Chief, Hiram Abiff, lost his life, and which I am\nsworn to make use of whenever I can revenge that horrible murder of\nthe traitors of Masonry.\n\nQ. What means the fire? A. To put us in mind that our forefathers were\npurified by fire.\n\nQ. By whom were you received? A. By Cyrus.\n\nQ. Why by Cyrus? A. Because it was he who ordered Zerubbabel to\nrebuild the temple.\n\nQ. What did you promise and swear to perform when you received this\ndegree? A. I swore that I would see the laws, statutes, and\nregulations strictly observed in our Lodge.\n\nQ. What was your name before you received this degree? A. Zerubbabel.\n\nQ. What is your name now? A. Cyrus.\n\nQ. What means the word Animani? A. \"I am that, I am;\" and it is also\nthe name of him who found the lion's den.\n\nQ. Why is the Lodge decorated with blue and yellow? A. To remind us\nthat the Eternal appeared to Moses on Mount Sinai, in clouds of gold\nand azure, when he gave to his people the laws of infinite wisdom.\n\nQ. Where do you find the records of our order? A. In the archives of\nKilwinning, in the north of Scotland.\n\nQ. Why did you travel from the South 'round to the East? A. In\nallusion to the power of the Grand Architect of the universe, which\nextends throughout all the world.\n\nQ. Why did you wash your hands in the taking of one or the previous\ndegrees? A. To show my innocence.\n\nQ. Why is the history of Hiram Abiff so much spoken of? A. To put us\nalways in mind that he chose rather to sacrifice his life than reveal\nthe secrets of Masonry.\n\nQ. Why is the triangle, with the word secret on it, considered as the\nmost precious jewel in Masonry? A. Because by its justness, equality,\nand proportion, it represents our redemption.\n\nQ. By what mark was the place discovered where Hiram Abiff was buried\nby his assassins? A. By a sprig of cassia (say granate).\n\nQ. For what reason do the Master Masons in the Symbolic Lodges speak\nof a sprig of cassia? A. Because the Sublime Grand Elected descendants\nof the ancient Patriarchs did not think proper to give the real name\nor truth of Masonry; therefore, they agreed to say that it was a sprig\nof cassia, because it had a strong smell.\n\nQ. What are the reasons for the different knocks at the door to gain\nadmittance? A. To know and be assured that they have passed the\ndifferent degrees, which number we must understand.\n\nQ. For what reasons do we keep our mysteries with such circumspection\nand secrecy? A. For fear there might be found amongst us some\ntraitorous villains similar to the three Fellow Crafts who murdered\nour chief, Hiram Abiff.\n\nQ. What is the reason that the Grand Masters of all Lodges are\nreceived with so much honor in the Symbolic Lodges? A. Those homages\nare due to their virtues as Princes of Masons, whose firmness has been\nshown on so many occasions, by spilling their blood in support of\nMasonry and the fraternity.\n\nQ. Why do we applaud with our hands? A. In that manner we express our\nhappiness and satisfaction at having done a good action, and rendered\njustice.\n\nQ. What reflections occur, when contemplating the conduct of Solomon?\nA. That a wise man may err, and when he is sensible of his fault,\ncorrect himself by acknowledging that fault, whereby he claims the\nindulgence of his brethren.\n\nQ. Why do the Symbolic Lodges take the name of St. John of Jerusalem?\nA. Because in the time of the Crusades, the Perfect Masons, Knights,\nand Princes, communicated their mysteries to the Knights of that\norder; whereupon it was determined to celebrate their festival\nannually, on St. John's day, being under the same law.\n\nQ. Who was the first architect that conducted the works of Solomon's\ntemple? A. Hiram Abiff; which signifies the inspired man.\n\nQ. Who laid the first stone? A. Solomon cut and laid the first stone,\nwhich afterwards supported the temple.\n\nQ. Was there anything enclosed in that stone? A. Yes; some characters,\nwhich were, like the name of the Grand Architect of the Universe, only\nknown to Solomon.\n\nQ. What stone was it? A. An agate of a foot square.\n\nQ. What was the form of it? A. Cubical.\n\nQ. At what time of the day was the stone laid? A. Before sunrise.\n\nQ. For what reason? A. To show that we must begin early and work with\nvigilance and assiduity.\n\nQ. What cement did he make use of? A. A cement which was composed of\nthe finest and purest flour, milk, oil, and wine.\n\nQ. Is there any meaning in this composition? A. Yes; when the Grand\nArchitect of the Universe determined to create the world, he employed\nhis sweetness, bounty, wisdom and power.\n\nQ. What is the reason why the number eighty-one is held in such esteem\namong Princes of Masons? A. Because that number explains the triple\nalliance which the Eternal operates by the triple triangle, which was\nseen at the time Solomon consecrated the temple to God; and also that\nHiram Abiff was eighty-one years of age when he was murdered.\n\nQ. Was anything else perceived at the consecration? A. A perfume which\nnot only filled the temple, but all Jerusalem.\n\nQ. Who destroyed the temple? A. Nebuchadnezzar.\n\nQ. How many years after it was built? A. Four hundred and seventy\nyears, six months, and ten days, after its foundation.\n\nQ. Who built the second temple? A. Zerubbabel, by the grant and aid of\nCyrus, King of Persia. It was finished in the reign of Darius, when he\nwas known to be a Prince of Jerusalem. Cyrus not only gave Zerubbabel\nand the captive Masons their liberty, but ordered all the treasures of\nthe old temple to be restored to them, that they might embellish the\nsecond temple, which he had ordered Zerubbabel to build.\n\nQ. What signifies the jewel of the Right Worshipful Grand Master of\nall Lodges being a triangle? A. He wears it in remembrance of the\npresents given by monarchs and the protectors of the order, in\nrecompense for their zeal, fervor, and constancy.\n\nQ. What way have you traveled to become a Right Worshipful Grand\nMaster of all Lodges, and Grand Patriarch? A. By the four elements.\n\nQ. Why by the four elements? A. To put us in mind of this world, and\nthe troubles in which we live; to cleanse ourselves from all\nimpurities, and thereby render ourselves worthy of perfect virtue.\n\nQ. Where was the Lodge of Grand Masters first held? A. In the sacred\nvault, east of the temple.\n\nQ. Where is that lodge held at present? A. All over the world,\nagreeably to the orders of Solomon, when he told us to travel and to\nspread over the universe, to teach Masonry to those whom we should\nfind worthy of it, but especially to those who should receive us\nkindly, and who were virtuous men.\n\nQ. What did Solomon give you to remember him at your departure? A. He\nrewarded the merits of all the workmen, and showed to the Chief Master\nthe cubic stone of agate, on which was engraved, on a gold plate, the\nsacred name of God.\n\nQ. How was the agate stone supported? A. On a pedestal of a triangular\nform, surrounded with three cross pillars, which were also surrounded\nby a circle of brass.\n\nQ. What signifies the three pillars? A. Strength, wisdom and beauty.\n\nQ. What was in the middle of the circle? A. The point of exactness,\nwhich teaches us the point of perfection.\n\nQ. What else did Solomon give you? A. The great sign of admiration and\nconsternation, by which I am known by a brother. He also put a ring on\nmy finger, in remembrance of my alliance with virtue, and loaded us\nwith kindness.\n\nQ. Why have you a sun on the jewel of perfection? A. To show that we\nhave received the full light, and know Masonry in its perfection.\n\nQ. Who destroyed the second temple which was finished by the Princes\nof Jerusalem? A. Pompey began its destruction, and King Herodes the\nGreat finished it.\n\nQ. Who rebuilt it again? A. King Herodes repenting the action he had\nunjustly done, recalled all the Masons to Jerusalem who had fled, and\ndirected them to rebuild the temple.\n\nQ. Who destroyed the third temple? A. Tito, the son of the Emperor\nVespasian. The Masons, who with sorrow saw the temple again destroyed,\ndeparted from Rome, after having embraced the Catholic religion, and\ndetermined never to assist in constructing another.\n\nQ. What became of those Masons afterwards? A. They divided themselves\ninto several companies, and went into different parts of Europe, but\nthe greatest part of them went to Scotland, and built a town which\nthey called Kilwinning; at this time there is a Lodge there, bearing\nthe same name.\n\nQ. What happened to them afterwards? A. Twenty-seven thousand of the\nMasons in Scotland determined to assist the Christian Princes and\nKnights, who were at that time at Jerusalem, in a crusade for the\npurpose of taking the Holy Land and city from the infidels, who were\nthen in possession of it; and they accordingly obtained leave of the\nScottish monarch.\n\nQ. What happened most remarkable to them? A. Their bravery and good\nconduct gained them the esteem and respect of all the Knights of St.\nJohn of Jerusalem. The general of that order, and the principal\nofficers, took the resolution of being admitted into the secrets of\nMasonry, which they accordingly received; and in return they admitted\nthem into their order.\n\nQ. What became of those Masons afterwards? A. After the crusade they\nreturned and spread Masonry throughout all Europe, which flourished\nfor a long time in France and England; but the Scotch, to their great\npraise be it spoken, were the only people who kept up the practice of\nit.\n\nQ. How came it again in vogue in France? A. A Scotch nobleman went to\nFrance and became a resident at Bordeaux, where he establishes a Lodge\nof Perfection, from the members of the Lodge in 1744; in which he was\nassisted by a French gentleman, who took great pleasure in all the\nMasonic degrees. This still exists in a most splendid manner.\n\nQ. What means the fire in our Lodge? A. Submission, purification of\nmorals, and equality among brethren.\n\nQ. What signifies the air? A. The purity, virtue, and truth of this\ndegree.\n\nQ. What does the sign of the sun mean? A. It signifies that some of us\nare more enlightened than others in the Mysteries of Masonry; and for\nthat reason we are often called Knights of the Sun.\n\nQ. How many signs have you in this degree of Grand Pontiff, which is\nGrand Master of all Lodges? A. 1st, The sign of the earth, or\nApprentice; 2d, of water--Fellow Craft; 3d, of terror--the Master;\n4th, of fire; 5th, of air; 6th, of the point in view; 7th, of the sun;\n8th, of astonishment; 9th, of honor; 10th, of stench, or strong smell;\n11th, of admiration; 12th, of consternation. End of the Lecture.\n\nTO CLOSE.--The Grand Master says, \"My brother, enter into the cave of\nSilol--work with Grand Rofadam--measure your steps to the sun, and\nthen the great black eagle will cover you with his wings, to the end\nof what you desire, by the help of the Most Sublime Princes Grand\nCommanders.\" He then strikes four and two, makes the sign of four\nsquares, which is repeated by the Wardens, and the Lodge is closed.\n\nThe examination of a brother in the foregoing degree is as follows:\n\nQ. From whence came you? A. From the sacred vault at Jerusalem.\n\nQ. What are you come to do here? A. I am come to see and visit your\nworks and show you mine, that we may work together and rectify our\nmorals, and, if possible, sanctify the profane--but only by permission\nof a Prince Adept, or Prince of the Royal Secret (if one is present).\n\nQ. What have you brought? A. Glory, grandeur and beauty.\n\nQ. Why do you give the name of St. John to our Lodge? A. Formerly all\nthe Lodges were under the name of Solomon's Lodge, as the founder of\nMasonry; but since the crusades we have agreed with the Knights\nTemplars, or Hospitallers, to dedicate them to St. John, as he was the\nsupport of the Christians and the new laws.\n\nQ. What do you ask more? A. Your will and pleasure as you may find me\nworthy, obedient, and virtuous.\n\n       *       *       *       *       *\n\n\nPRINCE OF THE ROYAL SECRET.\n\nThe Assembly of Princes is termed a \"Consistory.\"\n\nOFFICERS.--The first officer represents Frederick II., King of\nPrussia; he is styled \"Sovereign of Sovereigns,\" \"Grand Prince,\"\n\"Illustrious Commander in Chief.\" The two next officers are styled\n\"Lieutenant Commanders.\" The fourth officer is the \"Minister of\nState,\" who acts as the orator. The fifth officer is the \"Grand\nChancellor.\" Then the \"Grand Secretary;\" the \"Grand Treasurer;\" the\n\"Grand Captain of the Guards;\" a \"Standard Bearer;\" a \"Grand Master\nArchitect;\" and two \"Tylers.\"\n\nPLACE OF MEETING.--This is to be a building at least two stories in\nheight, situated on elevated ground, in the open country. Three\napartments on the second floor are necessary in this degree. In the\nfirst of these the guards are stationed. The second is used as a\npreparation room. The third is occupied by the members of the\nConsistory. This last apartment is hung with black, sprinkled with\ntears, \"death's heads,\" \"cross bones,\" and \"skeletons.\" The throne is\nin the East, elevated by seven steps. On the throne is the chair of\nstate, lined with black satin, flamed with red. Before the chair is a\ntable covered with black satin, strewed with tears. On this cloth, in\nfront, is a \"death's head\" and \"cross bones;\" over the \"death's head\"\nis the letter I; and under the \"cross bones\" is the letter M. On the\ntable is placed a naked sword, a buckler, a sceptre, a balance, and a\nbook containing the statutes of the order. In the West is placed\nanother table covered with crimson, bordered with black, and strewed\nwith tears; on the front of this cloth are the letters N. K. M. K. in\ngold.\n\nDRESS AND STATIONS OF OFFICERS.--The \"Sovereign of Sovereigns\" is\ndressed in royal robes, and seated in the chair of state. The\nLieutenant Commanders dressed like the modern princes of Europe, and\nseated at the table in the West; their swords are crossed on the\ntable. The Minister of State is placed at the Sovereign's right hand.\nThe Grand Chancellor stands on the left hand of the Sovereign. Next to\nthe Minister of State is placed the Grand Secretary. Next to the Grand\nChancellor is placed the Grand Treasurer. Below the last named\nofficers are placed on one side the Standard Bearer, the Grand Master\nArchitect, and the Captain of the Guards. Below these officers are\nplaced six members dressed in red, without aprons, wearing the jewel\nof the order, suspended on the breast by a black ribbon.\n\nCOLLAR OF THE ORDER.--The collar is black, and edged with silver. On\nits point is embroidered in red a Teutonic cross. On the middle of the\ncross is a double headed eagle in silver. The collar is lined with\nscarlet, on which is embroidered a black Teutonic cross. Around the\nwaist is girded a black sash, embroidered with silver. The cross is\nembroidered on that part of the girdle which is in front.\n\nJEWEL.--The jewel is a golden Teutonic cross.\n\nQUALIFICATIONS OF CANDIDATE.--The candidate who receives this degree\nmust be faithfully examined in the previous degree prior to admission.\nThe Master of Ceremonies will acquaint him with the pass-word, which\nhe is to give to the Lieutenant Commander. The Master of Ceremonies\nwill then lead him to the Sovereign of Sovereigns.\n\nOPENING AND CLOSING.--The Sovereign of Sovereigns says, \"Sal ix.\" The\nLieutenants reply, \"Noni.\" They then together say, \"Tengu.\" All give\nthe sign. The Sovereign of Sovereigns says: Let us imitate our Grand\nMaster Jacques De Molay, Hiram Abiff, who to the last placed all his\nhopes in the Great Architect of the Universe; and pronounced the\nfollowing words just as he passed from this transient life into\neternal bliss:--\"Spes mea in Deo est\" (My hope is in God).\n\nDESCRIPTION OF THE CARPET REPRESENTING THE CAMP.--On the carpet is\ndrawn an \"enneagen,\" in which is inscribed a pentagon; within this is\nan equilateral triangle, and in the triangle a circle. Between the\nheptagon and pentagon, upon the sides of the latter, are placed the\nstandards of the five Standard Bearers, and the pavilions inscribed by\nthe letters T. E. N. G. U. The emblems on the standard T. are the \"ark\nof the covenant,\" an \"olive tree,\" and a \"lighted candlestick,\" on\neach side. The ground color of this standard is purple. On the ark is\nwritten the motto \"Laus Deo.\" The standard E. bears a golden lion,\nholding in his mouth a \"golden key;\" wearing around his neck a golden\ncollar, on which is engraved \"515.\" The ground is azure; the motto\n\"Admajorem Dei glorium.\" On the standard N. is an \"inflamed heart,\" in\nred, with two wings, surrounded by a laurel crown. The ground is\nwhite. The flag G. bears a double-headed eagle, crowned, holding a\nsword in his right claw, and in his left a bloody heart. Ground is sea\ngreen. The flag U. has an ox, sable (black), on a golden ground. On\nthe sides of the enneagen are nine tents, and on its angles nine\npendants, each belonging to its appropriate tent. The pendants are\ndistinguished by numerals, and the tents by the letters I. N. O. N. X.\nI. L. A. S. disposed from right to left. These tents signify the\ndifferent grades of Masonry. Thus:\n\nTENT S. is Malachi--pendant, white, spotted with red; represents\nKnights of the East and West, and Princes of Jerusalem. TENT A. is\nZerubbabel--pendant, light green; represents Knights of the East. TENT\nL. is Neamiah--pendant, red; represents Grand Elect, Perfect, and\nSublime Masons. TENT I. is Hobben or Johaben--pendant, black and red;\nrepresents Sublime Elect, and Elect of Fifteen. TENT X. is\nPeleg--pendant, black; represents Elect of Nine, or Grand Master\nArchitect. TENT N. is Joiada--pendant, red and black in lozenges;\nrepresents Provost and Judges. TENT O. is Aholiab--pendant, red and\ngreen; represents Intendant of the Buildings and Intimate Secretary.\nTENT N. is Joshua--pendant, green; represents Perfect Master. TENT I.\nis Ezra--pendant, blue; represents Master, Fellow Craft, and Entered\nApprentice.\n\nThe equilateral triangle in the middle represents the centre of the\narmy, and shows where the Knights of Malta are to be placed who have\nbeen admitted to our mysteries, and have proved themselves faithful\nguardians. They are to be joined with the Knights of Kadosh. The\ncorps in the centre is to be commanded by five princes, who command\njointly, or in rotation, according to their degrees, and receive their\norders immediately from the Sovereign of Sovereigns. These five\nPrinces must place their standards in the five angles of the pentagon,\nas above described. These Princes, who are Standard Bearers, have the\nfollowing name, viz.:--\n\n                        { T. ... Bezaleel }\n                        { E. ... Aholiab  }\n     STANDARD.          { N. ... Mahuzen  }  NAMES.\n                        { G. ... Garimont }\n                        { U. ... Amariah  }\n\nThe heptagon points out the Encampment destined for the Princes of\nLibanus, Jerusalem, etc.; and these are to receive their orders from\nthe five Princes. The enneagen shows the general order of Masons of\nall degrees.\n\nInstructions for the reunion of the brethren, Knights, Princes, and\nCommanders of the Royal Secret or Kadosh, which really signifies HOLY\nBRETHREN OF ALL DEGREES SEPARATED.\n\nFrederick III., King of Prussia, Grand Master and Commander in Chief,\nSovereign of Sovereigns, with an army composed of the Knights, Princes\nof the White and Black Eagle, including Prussian, English, and French;\nlikewise joined by the Knights Adepts of the Sun, Princes of Libanus\nor the Royal Axe, the Knights of the Rose Croix or St. Andrew, Knights\nof the East and West, the Princes of Jerusalem, Knights of the East or\nSword, the Grand Elect Perfect and Sublime Masons, the Knights of the\nRoyal Arch (ninth Arch), Sublime Knights Elected, etc.\n\nThe hour for the departure or march of the army is the fifth after the\nsetting of the sun; and is to be made known by the firing of five\ngreat guns in the following order (0)--(0 0 0 0)--that is, with an\ninterval between the first and second. The first rendezvous is to be\nthe port of Naples--from Naples to the port of Rhodes--from Rhodes to\nCyprus and Malta, whence the whole naval force of all nations is to\nassemble. The second rendezvous is to be at Cyprus, etc. The third\nrendezvous is to be at Jerusalem, where they will be joined by our\nfaithful guardians. The watchwords of every day of the week are as\nfollows and they are not to be changed but by express order from the\nKing of Prussia:\n\n   PROTECTORS OF MASONRY.                 PROPHETS.\n\n   Sunday,    Cyrus,        }           { Ezekiel,\n   Monday,    Darius,       }           { Daniel,\n   Tuesday,   Xerxes,       }           { Habakkuk,\n   Wednes.,   Alexander,    }  Answer.  { Zephaniah,\n   Thurs.,    Philadelphus, }           { Haggai,\n   Friday,    Herod,        }           { Zechariah,\n   Saturday,  Hezekiah,     }           { Malachi.\n\nSIGN.--Place the right hand on the heart; extend it forward, the palm\ndownward; let it fall by the right side. SACRED WORDS.--Those of the\nCarpet, which are to be read backward 'round the circle from right to\nleft, thus:--One says \"Salix,\" to which the other replies \"Noni;\" both\nthen repeat (by letters) the word \"Tengu.\" PASS WORDS.--\"Phual Kol,\"\nwhich signifies \"separated;\" \"Pharas Kol,\" which signifies\n\"reunited;\" \"Nekam Makah,\" which signifies \"to avenge;\" each then\nletters the word \"Shaddai,\" which signifies \"Omnipotent.\"\n\n       *       *       *       *       *\n\nCHARGE ADDRESSED TO THE CANDIDATE.--My dear brother:--The Saracens\nhaving taken possession of the Holy Land, those who were engaged in\nthe Crusades not being able to expel them, agreed with Godfrey de\nBouillon, the conductor and chief of the Crusaders, to veil the\nmysteries of religion under emblems, by which they would be able to\nmaintain the devotion of the soldier, and protect themselves from the\nincursion of those who were their enemies, after the example of the\nScriptures, the style of which is figurative. Those zealous brethren\nchose Solomon's temple for their model. This building has strong\nallusions to the Christian church. Since that period they (Masons)\nhave been known by the name of Master Architect; and they have\nemployed themselves in improving the law of that admirable Master.\nFrom hence it appears that the mysteries of the craft are the\nmysteries of religion. Those brethren were careful not to entrust this\nimportant secret to any whose discretion they had not proved. For this\nreason they invented different degrees to try those who entered among\nthem; and only gave them symbolical secrets, without explanation, to\nprevent treachery, and to make themselves known only to each other.\nFor this purpose it was resolved to use different signs, words, and\ntokens, in every degree, by which they would be secured against cowans\nand Saracens. The different degrees were fixed first to the number of\nseven by the example of the Grand Architect of the Universe, who built\nall things in six days and rested on the seventh. This is\ndistinguished by seven points of reception in the Master's degrees.\nEnoch employed six days to construct the arches, and on the seventh,\nhaving deposited the secret treasure in the lowest arch, was\ntranslated to the abodes of the blessed. Solomon employed six years in\nconstructing his temple; and celebrated its dedication on the seventh,\nwith all the solemnity worthy of the divinity himself. This sacred\nedifice we choose to make the basis of figurative Masonry. In the\nfirst degree are three symbols to be applied. First, the first of the\ncreation, which was only chaos, is figured by the candidate's coming\nout of the black chamber, neither naked nor clothed, deprived, etc.;\nand his suffering the painful trial at his reception, etc. The\ncandidate sees nothing before he is brought to light; and his powers\nof imagination relative to what he has to go through are suspended,\nwhich alludes to the figure of the creation of that vast luminous body\nconfused among the other parts of creation before it was extracted\nfrom darkness and fixed by the Almighty fiat. Secondly, the candidate\napproaches the footstool of the Master, and there renounces all\ncowans; he promises to subdue his passions, by which means he is\nunited to virtue, and by his regularity of life, demonstrates what he\nproposes. This is figured to him by the steps that he takes in\napproaching the altar; the symbolic meaning of which is the separation\nof the firmament from the earth and water on the second day of\ncreation. (The charge proceeds by giving a figurative interpretation\nof the ceremonies, etc., of the first and second part of the third\ndegree, which I pass over as uninteresting to my readers, and\ncommence with an interpretation which will be as novel to the Craft of\nthe lower grades as to the cowans, or non-initiated.)\n\nIn the Master's degree is represented the assassination of Hiram by\nfalse brethren. This ought to put us in mind of the fate of Adam,\noccasioned by perverseness in his disobeying his great and awful\nCreator. The symbolic mystery of the death of Hiram Abiff represents\nto us that of the Messiah; for the three blows which were given to\nHiram Abiff, at the three gates of the temple, allude to the three\npoints of condemnation against Christ, at the High Priest's Caiphas,\nHerod, and Pilate. It was from the last that he was led to that most\nviolent and excruciating death. The said three blows with the square,\ngauge, and gavel are symbols of the blow on the cheek, the\nflagellation, and the crown of thorns. The brethren assembled around\nthe tomb of Hiram, is a representation of the disciples lamenting the\ndeath of Christ on the cross. The Master's word, which is said to be\nlost, since the death of Hiram Abiff, is the same that Christ\npronounced on the cross, and which the Jews did not comprehend, \"Eli,\nEli, lama sabacthani,\" \"my God, my God, why hast thou forsaken me!\nhave pity on and forgive my enemies.\"--Instead of which words were\nsubstituted, M. B. N. (Mac-be-nac), which, in Arabian, signifies, \"The\nson of the widow is dead.\" The false brethren represent Judas\nIscariot, who sold Christ. The red collar worn by the Grand Elect\nPerfect and Sublime Masons, calls to remembrance the blood of Christ.\nThe sprig of cassia is the figure of the cross, because of this wood\nwas the cross made. The captivity of the Grand Elect and Sublime\nMasons (i.e., by the Chaldeans), shows us the persecution of the\nChristian religion under the Roman emperors, and its liberty under\nConstantine the Great. It also calls to our remembrance the\npersecution of the Templars, and the situation of Jacques De Molay,\nwho, lying in irons nearly seven years, at the end of which our worthy\nGrand Master was burnt alive with his four companions, on the eleventh\nof March, 1314, creating pity and tears in the people, who saw him die\nwith firmness and heroic constancy, sealing his innocence with his\nblood. My dear brother, in passing to the degree of Perfect Master, in\nwhich you shed tears at the tomb of Hiram Abiff, and in some other\ndegrees, has not your heart been led to revenge? Has not the crime of\nJubelum Akirop been represented in the most hideous light?--Would it\nbe unjust to compare the conduct of Philip the Fair to his, and the\ninfamous accusers of the Templars, to the two ruffians who were\naccomplices with Akirop? Do they not kindle in your heart an equal\naversion? The different stages you have traveled, and the time you\nhave taken in learning these historical events, no doubt, will lead\nyou to make the proper applications; and by the degree of Master Elect\nand Kadosh, you are properly disposed to fulfil all your engagements,\nand to bear an implacable hatred to the Knights of Malta, and to\navenge the death of Jacques De Molay. Your extensive acquaintance with\nsymbolic Masonry, which you have attained by your discretion, leaves\nyou nothing more to desire here. You see, my dear brother, how, and by\nwhom, Masonry has come to us. You are to endeavor by every just means\nto regain our rights, and to remember that we are joined by a society\nof men, whose courage, merit, and good conduct, hold out to us that\nrank that birth alone gave to our ancestors. You are now on the same\nlevel with them. Avoid every evil by keeping your obligations, and\ncarefully conceal from the vulgar what you are, and wait that happy\nmoment when we all shall be reunited under the same Sovereign in the\nmansions of eternal bliss. Let us imitate the example of our Grand\nMaster, Jaques De Molay, who to the end put his hope in God, and at\nhis last dying moments ended his life saying, \"Spes mea in Deo est!\"\n\nOBLIGATION.--I do, of my own free will and accord, in the presence of\nthe Grand Architect of the Universe, and this consistory of Sovereign\nPrinces of the Royal Secret, or Knights of St. Andrew, faithful\nguardians of the faithful treasure; most solemnly vow and swear, under\nall the different penalties of my former obligations, that I will\nnever directly or indirectly reveal or make known to any person or\npersons whatsoever, any or the least part of this Royal degree, unless\nto one duly qualified in the body of a regularly constituted\nConsistory of the same, or to him or them whom I shall find such after\nstrict and due trial. I furthermore vow and swear, under the above\npenalties, to always abide and regulate myself agreeably to the\nstatutes and regulations now before me; and when in a Consistory to\nbehave and demean myself as one worthy of being honored with so high a\ndegree, that no part of my conduct may in the least reflect discredit\non the Royal Consistory, or disgrace myself. So may God maintain me in\nequity and justice! Amen! Amen! Amen! Amen!\n\n       *       *       *       *       *\n\n\nSOVEREIGN GRAND INSPECTOR GENERAL.\n\nThe number of Inspectors of a Kingdom or Republic is not to exceed\nnine. They claim jurisdiction over all the ineffable and sublime\ndegrees, and in reality form an aristocratic body, with power to\nappoint their own successors, and act as \"Sovereigns of Masonry.\"\n\nDECORATIONS OF THE PLACE OF MEETING.--The hangings are purple,\nembroidered with skeletons, death's-heads, and cross-bones. Before the\ncanopy is a transparent delta (equilateral triangle). In the middle of\nthe room is a grand triangular pedestal, near which is seen a skeleton\nholding in his left hand the standard of the order, and in his right\nhand a poniard in the attitude of striking. Above the door, or place\nof entrance, is the motto of the order, \"Deus meumque jus.\" In the\nEast is a chandelier of five branches; in the South is one of two\nbranches; in the West is one of three; and in the North a single one.\n\nOFFICERS AND TITLES.--The assembly is termed \"Supreme Council.\" The\nfirst officer, \"Thrice Puissant Sovereign Grand Master.\" He represents\nFrederick II. The second officer is termed \"Sovereign Lieutenant\nCommander.\" Besides these there is a \"Treasurer of the Holy Empire;\"\nan \"Illustrious Grand Secretary of the Holy Empire;\" an \"Illustrious\nMaster of Ceremonies;\" and an \"Illustrious Captain of the Guards\"--in\nall, seven officers.\n\nDRESS.--The Thrice Puissant Sovereign wears a crimson robe, bordered\nwith white--a crown on his head, and a sword in his hand. The\nLieutenant Commander wears a ducal crown.\n\nSASH.--The sash is black, edged with gold, from left to right; at the\nbottom a rose of red, white and green. On the part crossing the breast\nis a delta, with rays traversed by a poniard, and in the midst the\nfigure \"33.\"\n\nJEWEL.--A black double-headed eagle holding a sword. His beak, claws,\nand sword are of gold. [Pass-words, signs, etc., as may from time to\ntime be agreed upon.]\n\n\n[THE END.]\n\n       *       *       *       *       *\n\nFOOTNOTES:\n\n[1] A person wishing to become a Mason must get some one who is a Mason\nto present his petition to a Lodge, when, if there are no serious\nobjections, it will be entered on the minutes, and a committee of two\nor three appointed to inquire into his character, and report to the\nnext regular communication. The following is the form of a petition\nused by a candidate; but a worthy candidate will not be rejected for\nthe want of formality in his petition.\n\n  _To the Worshipful Master, Wardens, and Brethren of Lodge No. ----, of\n  Free and Accepted Masons._\n\n  The subscriber, residing in ----, of lawful age, and by occupation a\n  ----, begs leave to state that, unbiassed by friends, and uninfluenced\n  by mercenary motives, he freely and voluntarily offers himself a\n  candidate for the mysteries of Masonry, and that he is prompt to\n  solicit this privilege by a favorable opinion conceived of the\n  institution, a desire of knowledge, and a sincere wish of being\n  serviceable to his fellow-creatures. Should his petition be granted, he\n  will cheerfully conform to all the ancient established usages and\n  customs of the Fraternity.\n\n  (Signed) A. B.\n\n[2] In many Lodges this is put in the form of a question, thus: \"Are\nyou willing to take an obligation upon you that does not affect your\npolitics or religion?\" The promise \"to conform,\" made before entering\nthe Lodge, the \"assurance that the oath is not to interfere with their\npolitical or religious principles\" and the manner the obligation is\nadministered, only two or three words being repeated at a time,\nconsequently not fully understood, are among the reasons which have led\nmany great and good men to take oaths incompatible with the laws of God\nand our country.\n\n[3] Literally a rope several yards in length, but mystically three\nmiles; so that a Master Mason must go on a brother Master Mason's\nerrand whenever required, the distance of three miles, should he have\nto go barefoot and bareheaded. In the degrees of knighthood the\ndistance is forty miles.\n\n[4] In some Lodges the Master takes the candidate by the Master's grip\nand says, \"Brother, you will please rise,\" assisting him.\n\n[5] There is much diversity of opinion among Masons respecting this\nword; some insist that GIBLEM is the right word; others, that GIBELUM\nis the right word; the latter word was rejected, because it was used by\n\"Jachin and Boaz.\"\n\n[6] This charge is frequently omitted when conferring the degree on a\ncandidate, but never when really installing a Master of a Lodge.\n\n[7] Here the brethren divest themselves of their jewels, sashes,\naprons, etc.\n\n[8] The ark, which had been carried by two brethren in the procession,\nis here placed on the altar.\n\n[9] At these words the candidate is received into the procession.\n\n[10] Here all kneel in a circle around the altar.\n\n[11] At the words, \"For He is good,\" the Most Excellent Master, who is\nHigh Priest of the Chapter, kneels and joins hands with the rest; they\nall then repeat in concert the words, \"For He is good, for His mercy\nendureth forever\" six times, each time bowing their heads low towards\nthe floor.\n\n[12] There is a great difference in the manner of giving the Royal Arch\nword in the different Chapters. Sometimes it is given at the opening,\nas above stated; sometimes they commence with the word GOD, each one\npronouncing a letter of it in succession, until they have each\npronounced every letter of the word, then the word JEHOVAH, a syllable\nat a time, and then the word JAHBUHLUN as described. There are also\nChapters in which the latter word is not known, and there are others in\nwhich the word is not given at all at opening.\n\n[13] This clause is sometimes made a distinct point in the obligation\nin the following form, viz.: Furthermore, do I promise and swear, that\nI will vote for a companion Royal Arch Mason before any other of equal\nqualifications; and in some Chapters both are left out of the\nobligation.\n\n[14] In some Chapters this is administered: All the secrets of a\ncompanion without exception.\n\n[15] This is frequently represented in this manner: When the person\nreading comes to that part where it says, \"God called to him out of the\nmidst of the bush and said,\" etc., he stops reading, and a person\nbehind the bushes calls out, \"Moses, Moses.\" The conductor answers,\n\"Here am I.\" The person behind the bush then says, \"Draw not nigh\nhither; put off thy shoes from off thy feet; for the place whereon thou\nstandeth is holy ground (his shoes are then slipped off). Moreover, I\nam the God of Abraham, the God of Isaac, and the God of Jacob.\" The\nperson first reading then says, \"And Moses hid his face; for he was\nafraid to look upon God.\" At these words the bandage is placed over the\ncandidate's eyes.\n\n[16] By this tremendous imprecation, the candidate, of his \"own free\nwill and accord,\" volunteers (in case of a violation) to come forth to\nthe resurrection of damnation and receive the sentence, \"Depart thou\naccursed into everlasting fire prepared for the devil and his angels.\"\n\n[17] See the Apocryphal books, 1 Esdras, chapters iii. and iv.\n\n[18] Diplomas of this degree, \"In the name of the HOLY and UNDIVIDED\nTRINITY,\" recommend the bearer as a true and faithful soldier of Jesus\nChrist.\n\n       *       *       *       *       *\n\n\n\n\nHISTORICAL SKETCH OF THE KIDNAPPING OF WILLIAM MORGAN.\n\n\nCaptain Morgan was born in Virginia, and was a mason by trade. He\ncommenced the business of a brewer at York, Upper Canada, in 1821, but\nhaving lost all his property by fire, he removed to New York State,\nand worked at his trade both in Rochester and Batavia. In the year\n1826 rumors were heard that Morgan, in connection with other persons,\nwas preparing and intended to publish a book which would reveal the\nsecrets of Freemasonry, and an excitement of some kind existed in\nrelation to the publication of the book. In the month of September he\nwas seized under feigned process of the law, in the day time, in the\nvillage of Batavia, and forcibly carried to Canandaigua. Captain\nMorgan was at this time getting ready his book, which purported to\nreveal the secrets of Freemasonry. This contemplated publication\nexcited the alarm of the fraternity, and numbers of its members were\nheard to say that it should be suppressed at all events. Meetings of\ndelegates from the different Lodges in the Western counties has been\nheld to devise means for most effectually preventing the publication.\nThe zealous members of the fraternity were angry, excited, and\nalarmed, and occasionally individuals threw out dark and desperate\nthreats. About this time an incendiary attempt was made to fire the\noffice of Col. Miller, the publisher of the book. The gang who seized\nMorgan at Batavia were Masons. They took him to Canandaigua; after a\nmock trial he was discharged, but was immediately arrested and\ncommitted to prison on a debt. The next night, in the absence of the\njailer, he was released from prison by the pretended friendship of a\nfalse and hollow-hearted brother Mason. Upon leaving the prison door\nhe was seized in the streets of Canandaigua, and notwithstanding his\ncries of murder, he was thrust with ruffian violence into a carriage\nprepared for that purpose. At Batavia he had been torn from his\nhome--from his wife and infant children. At Canandaigua he was falsely\nbeguiled from the safe custody of the law, and was forcibly carried,\nby relays of horses, through a thickly populated country, in the space\nof little more than twenty-four hours, to the distance of one hundred\nand fifteen miles, and secured as a prisoner in the magazine of Fort\nNiagara. This was clearly proved on the trial of persons concerned in\nthe outrage, and who were found guilty and sentenced to various terms\nof imprisonment. The fate of Captain Morgan was never known, but it is\nsupposed he was taken out into the lake, where his throat was cut, and\nhis body sunken fifty fathoms in water. About the same time, Col.\nDavid C. Miller, the publisher of the book, was also seized, in\nBatavia, under the color of legal process, and taken to Le Roy. The\navowed intention of Col. Miller's seizure was to take him where Morgan\nwas--and where that was may be best gathered from the impious\ndeclaration of one of the conspirators, James Ganson, for several\nyears a member of our Legislature--that \"he was put where he would\nstay put until God should call for him.\" Miller was, however, set at\nliberty, as the inhabitants of Le Roy interfered with the schemes of\nhis kidnappers. He soon after put to press the first part of the\nvolume which is here presented to the public. Additions have been made\nto Captain Morgan's revelations, from time to time, until we are now\nable to make public all the Masonic degrees of any note or interest,\nentered into by modern Freemasons.\n\n\n\n       *       *       *       *       *\n\n\n\n  +------------------------------------------------------------------+\n  | Typographical errors corrected in text:                          |\n  |                                                                  |\n  | Page   8: Futhermore replaced with Furthermore                   |\n  | Page  23: appetities replaced with appetites                     |\n  | Page  23: tessel replaced with tressel                           |\n  | Page  32: synonomous replaced with synonymous                    |\n  | Page  57: emblematicol replaced with emblematical                |\n  | Page  58: \"a gentlemen\" replaced with \"a gentleman\"              |\n  | Page  61: decend replaced with descend                           |\n  | Page  65: \"never against attempt\" replaced with                  |\n  |           \"never again attempt\"                                  |\n  | Page  78: repution replaced with reputation                      |\n  | Page  85: Th replaced with To                                    |\n  | Page  90: sanctum sanctortum replaced with sanctum sanctorium    |\n  | Page  90: wood replaced with word                                |\n  | Page 104: Corrected one of the questions which was               |\n  |           incorrectly ended with an exclamation mark             |\n  | Page 113: Inserted the missing \"A.\" on three of the Questions    |\n  | Page 128: Mot replaced with Most                                 |\n  | Page 128: replaced \"support and bear that that cross?\" with      |\n              \"support and bear that cross?\"                         |\n  | Page 135: \"repeated by then Warden\" replaced with                |\n  |           \"repeated by the Warden\"                               |\n  | Page 150: Inserted the missing \"A.\" in one of the Questions      |\n  | Page 158: Removed duplicate \"the\" from \"among the the ruins\"     |\n  | Page 177: Replaced \"A.\" with \"Q.\" at beginning of paragraph      |\n  | Page 183: Inserted the missing \"A.\" in one of the Questions      |\n  | Page 188-9: oberving replaced with observing                     |\n  |                                                                  |\n  +------------------------------------------------------------------+","title":"The Mysteries of Free Masonry: Containing All the Degrees of the Order Conferred in a Master's Lodge","tradition":"scripture-revelation","translated_text":null,"word_count":114450}