A RITUAL
AND
ILLUSTRATIONS
OP
FREEMASONRY
ACCOMPANIED BY NUMEROUS ENGRAVINGS
AND A KEY TO THE
PHI BETA KAPPA
WILLIAM REEVES 83 CHARING CROSS ROAD
BOOKSELLER LIMITED. LONDON, W.C.2. -
CONTENTS.
Degree of Entered Apprentice ... 1
Fellow Craft's Degree 35
Master Mason's Degree 46
Mark Master's Degree 64
Past Master's Degree ... ... 86
Most Excellent Master's Degree 94
Royal Arch 104
Select Master 136
Degree of Ark and Dove 148
Knights of Constantinople 149
Secret Monitor or Trading Degree ... ... 152
Heroine of Jericho .. ... ... .-• 156
Knights of Three Kings 16?
Order of Knights of the Red Crosa 167
IV CONTENTS.
PAGE
Order of Knights Templars 188
Knights of the Christian Mark, and Guards of the
Conclave ... 214
Knights of the Holy Sepulchre 218
The Holy and Thrice Illustrious Order of the
Cross, called a Council 222
Eleven Ineffable Degrees 231
Perfect Master 233
Intimate Secretary ... ... ... ... ... 234
Provost and Judge ... ... ... ... 237
Intendant of the Buildings, or Master in Israel ... 239
Elected Knights of Nine 240
Elected Grand Master 243
Sublime Knights Elected 244
Grand Master Architect 244
Knights of the Ninth Arch 244
Grand Elect, Perfect, and Sublime Mason ... 245
Phi Beta Kappa ... 247
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A
RITUAL OF FREEMASONRY
DEGREE OF ENTERED APPRENTICE.
Seven Freemasons, viz. : six entered apprentices, and one
past master, acting under a charter or warrant from the
grand lodge, is the requisite number to constitute a lodge of
entered apprentice Masons, and to initiate a candidate to
the first degree of Freemasonry.
They assemble in a room, or place, representing the
ground floor of king Solomon's temple.
The officers take their seats, as in plate 1.
The master then says, Brethren, I am about to opei» a
lodge of entered apprentice Masons in this place, for the dis-
patch of business. — I will thank you for your attention and
assistance. If there is any person in the room who is not a
Freemason, he is requested to retire.
The master then gives one rap, with his gavel, and says,
Brother junior deacon, — the first care of congregated
Masons ?
Junior deacon rises on his feet, at the same time gives
this sign [see plate 4, fig. 1] and says, To see the lodge tyled,
worshipful.
W.M. Perform that part of your duty, and inform the
tyler that we are about to open a lodge of entered appren-
tice Masons, in this place, for the dispatch of business, and
direct him to tyle accordingly.
The junior deacon then walks very quick to the door, and
stations the tyler on the outside of it, with a drawn sword
in his hand, whispers the order of the worshipful master in
2
2 ENTERED APPRENTICE.
his ear, closes the door, and gives three distinct knocks on
the inside, which are answered in like manner by the tyler
on the outside. The junior deacon then giving one rap,
which is also answered in like manner, returns to his station
in the lodge and says,
W.M. How tyled?
J.D. With secrecy and brotherly love ; also a brother of
this degree, without the door, with a drawn sword in his
hand.
W.M. His duty there?
J.D. To keep off all cowans and eaves-droppers ; to see
that none pass or repass, but such as are duly qualified, and
have permission from the chair.
W.M. Let us be clothed, brethren.
Here all the officers and members of the lodge put on
their aprons and jewels, and resume their seats as before.
The worshipful master then gives two raps with his gavel,
which brings all the subordinate officers on their feet ; and
each standing in his place, recites his duty in his turn, as
follows :
W.M. The junior deacon's place in the lodge?
"We are tyled, worshipful."
J.D. At the right, in front of the senior warden in the
west.
W.M. Your duty there, brother junior?
J.D. To carry messages from the senior warden in the
west, to the junior warden in the south ; and elsewhere about
the lodge, as he may direct.
W.M. The senior deacon's place in the lodge?
S.D. At the right, in front of the worshipful master in
the east.
W.M. Your duty there, brother senior?
S.D. To carry messages from the worshipful master in
the east, to the senior warden in the west ; and elsewhere
about the lodge, as he may direct ; to assist in the prepara-
tion and initiation of candidates, and to welcome and
clothe all visiting brethren.
W.M. The secretary's station in the lodge?
Sec. At the left hand of the worshipful master, in the
east.
W.M. Your duty there, brother secretary?
Vec. To record the doings of th« lodge ; collect all money,
ENTERED APPRENTICE. 3
pay it over to the treasurer, and keep a true and correct ac-
count of the same.
W.M. The treasurer's place in the lodge?
Treas. At the right hand of the worshipful master in
the east.
\Y.M. Your duty there, brother treasurer?
Treas. To receive all money from the hand of the secre-
tary, to keep a true and correct account of the same, and
pay it out by order of the worshipful master, with the con-
sent of the brethren.
W.M. The junior warden's place in the lodge?
J.W. In the south, worshipful.
W.M. Your duty there, brother junior.
J.IT. As the sun is in the south, at high twelve, which
is the glory and beauty of the day, so stands the junior
warden, in the south, to call the craft from labour to re-
freshment, and from refreshment to labour, that the wor-
shipful master may have profit and pleasure thereby.
W.M. The senior warden's place in the lodge?
S.W. In the west, worshipful.
W.M. Your duty there, brother senior?
S.W. As the sun sets in the west, to close the day, so
stands the senior warden in the west to assist the worship-
ful master in opening and closing his lodge; to pay the
craft their wages, if any be due ; and see that none go away
dissatisfied ; harmony being the strength and support of
all institutions, but more especially this of ours.
W.M. The master's station in the lodge?
S.W. In the east, worshipful.
W.M. His duty there, brother senior?
S.W. As the sun rises in the east to open and adorn the
day, so rises* the worshipful master in the east to open and
adorn his lodge, and set the craft to work with proper in-
structions for their labour.
W.M. After that manner so do I. It is my will and
pleasure, that a lodge of entered apprentice Masons be
opened in this place, for the dispatch of business. Brother
senior, you will please communicate the same to the junior
warden in the south, that the brethren may have due and
timely notice thereof.
* At these words the Master rises.
4 ENTERED APPRENTICE.
S.W. (addressing the junior warden). Brother junior, it
is the worshipful master's order, that a lodge of entered
apprentice Masons be opened in this place, for the dispatch
of business. You will please inform the brethren thereof.
J.W. Gives three raps with his gavel, and says :
brethren, it is our worshipful master's order, that a lodge
of entered apprentice Masons be opened in this place, for
the dispatch of business. You are ordered to take due
notice thereof, and govern yourselves accordingly.
W.M. Then says : Attend to the signs, brethren.
The signs of this degree are three, viz., Eight A-nylcat
Horizontals and Perpendiculars; and are given by the
master and brethren, with great accuracy and precision.
[See plate 4, figs. 1 and 2.]
1. This sign is made by placing the hands at right angles,
about one foot in front of the centre of the body — the
palms together, and the left hand under. 2. To draw a
horizontal ; raise the right hand, with a quick motion, to
the neck; the hand open, the palm down, the thumb partly
under the hand, parallel with the fingers, the main joint of
the first finger pressed against the "guttural," the elbow
raised as high as the hand ; with a quick motion draw the
hand from left to right until the hand comes nearly over
the right shoulder. 3. Let the hand drop perpendicularly
by the side, the palm in the rear.
The worshipful master then gives one rap with his gaveL
(the senior warden one, and junior warden one), and says:
I now declare this lodge opened in due and ancient form ;
hereby forbidding all improper conduct, whereby the peace
and harmony of this lodge may be disturbed ; under no less
penalty than the bye-laws, or a majority of the lodge may
see fit to inflict.
The master then reads the passage of Scripture com-
mencing, "Behold how good and how pleasant it is for
brethren to dwell together in unity," etc.
The worshipful master gives one rap with gavel, and all
the brethren are seated.
W.M. Brother senior, have you anything in the west,
for the good of Masonry, or this lodge in particular?
S.W. Nothing in the west, worshipful.
W.M. Anything in the south, brother junior?
J.W. Nothing in the south, worshipful.
ENTERED APPRENTICE. 5
\\'.M. Has any brother present anything to lay before
this lodge of entered apprentice Masons? [Some brother
now proposes that the minutes of the last meeting be read.]
Jl"..1/. Brother Secretary, you will read the minutes of
the last meeting.
[Sec. reads as follows] :
Sept. 10, 5825.
Rising Sun Lodge, No. — opened on the first degree.
Officers present.
Joseph E. Tipple, Master.
William Gamester, Senior Warden.
Simon Jockey, Junior Warden.
Peter Scribble. Secretary.
John W. Catchpenny, Treasurer.
Samuel R. Drowers, Senior Deacon.
Judah C. Hoodwink. Junior Deacon.
The lodge voted $5 for the relief of the widow and orphan
children of brother Drinkall.
The bill of brother David Barter ( grocer), for candles.
|S=* etc., etc., .^51 for the last meeting, $17,94, was pre-
sented and paid.
Timothy Seekoffice, Geo. L. Redface. and Josiah G.
Counterfeit, were present as visiting brethren.
Jonathan Lovetavern balloted for, and elected a mem-
ber in ancient form.
Received of brother J. Lovetavern, cash $15.
Brother J. W. Catchpenny proposes Mr. James Dupeasy
to become a Mason and a member of this lodge, who left a
deposit of $3.
Half past eight o'clock. Lodge called from labour to re-
freshment.* Nine o'clock ; called from refreshment to
labour.
A stranger examined, and admitted to sit. A commit-
* Refreshment.— This means tippling or drinking; in some lodges it
is tanght systematically, and performed with mechanical accuracy. The
stewards furnish each officer and brother in hia place with a glass of
whatever he chooses to drink. The master then says, Are you all
charered in the west, brother senior?
S.TT". All charged in the west, worshipful.
W.M. Are you all charged in the south, brother junior?
J .W. All charged in the south, worshipful.
Worshipful master then gives a toast, and then all drink, giving a
sign, etc.
6 ENTERED APPRENTICE.
tee of three persons was appointed by the chair, to inquire
into the character of James Dupeasy, viz., brother Simon
Hatelaw, Oliver Playcard, and Joshua Swearwell.
Half past eleven o'clock. Lodge closed until the next
" regular communication."
W.M. Brethren, you see there was a proposition at our
last regular meeting; how shall we dispose of it?
Some brother now proposes that the candidate be balloted
for.^
W.M. Brethren, if there are no objections the ballots
will be sent round. Brother senior deacon, you will dis-
tribute the ballots.
Senior deacon places a black and a white ball in the hand
of each brother present, who is a member of the lodge.
W.M. Brethren, we are now about to ballot for James
Dupeasy to become a Mason and a member of this lodge.
All those who are in favour of it will so signify, by putting
a white ball into this box. All those opposed to it will put
in a black one. Brother senior deacon, you will collect the
ballots.
Senior deacon presents the ballot box to each member,
who puts in the affirmative or negative ball as he may see
cause.
Senior deacon then brings the box to the master, who
looks into it, and orders him to carry it to the senior war-
den.
W.M. How stands the ballots in the west, brother
senior?
•S'.PP. The ballot is clear in the west, worshipful.
W.M. How stands the ballot in the south, brother
junior?
•T.W. The ballot is clear in the south, worshipful.
W.M. Brethren, I have the pleasure to inform you that
the ballot is clear, and the candidate is elected a member
of this lodge ; brother senior deacon, you will collect the
negative balls.
S.D. Collects the balls and returns to his seat.
W .M. Does any brother know whether the candidate has
come on this evening?
J.D. Worshipful, he is below in waiting.
W.M. Brother senior and junior deacons, you will pre-
pare the candidate for the first degree of Freemasonry, and
cause him to make the regular alarm at the inner door.
ENTERED APPRENTICE. 7
The deacons now introduce the candidate into the pre-
paration room, and the following short conversation some-
times takes place before the candidate is prepared.
S.D. Well, friend, I perceive you look rather pale; you
feel somewhat frightened, don't you?
Can. Pale? No, I am not frightened. Is your grid-
iron pretty warm to-night?
J.I). I guess you'll think so in the course of half an
hour.
S.D. Friend, you must have a great deal of fortitude if
you intend to appear in this lodge as a candidate for the
mysteries of Freemasonry ! [very gravely].
J.D. Yes ; and he must remember, too, that we don't
joke with candidates. We shall be under the necessity of
adjusting his apparel more appropriately to fit the oc-
casion.
S.D. Oh yes ; but we shall require nothing of you but
what is absolutely necessary. Some of our ceremonies may
at first sight appear trifling ; but after you have taken the
degree you will be satisfied that every ceremony is truly
mysterious and right.
J.D. You will consent. I presume, to conform to all the
ceremonies^ which a Washington, a Warren, and a Clinton
have done ? Or does your heart fail you ?
Can. Heart fail? No ! my heart is not very apt to fail.
S.D. Ha, ha, ha ! — no, no ; not if our committee has
been correctly informed as to your stability and courage.
Can. I guess I shall be able to stand it.
S.D. Well, then, you will take off your coat, shoes, and
stockings, also vest and cravat ; and then your pantaloons ;
we have a pair that will become you much better as a Mason
[handing him a pair of red flannel drawers']. The candi-
date by this time begins to suspect they are jesting with
him, but being told they are not, he proceeds.
S.D. You will now slip your left arm out of your shirt-
sleeve, and put it through the bosom of your shirt, that
your arm and breast may be naked.
The candidate now puts on the old red drawers, which are
prepared for the occasion. The conductor then ties a
handkerchief or hoodwink over his eyes, and afterwards
puts a rope, called a cable-tow, round his neck. The senior
deacon now returns to the lodge and informs the worshipful
master that the candidate is prepared. The master gives
8 ENTERED APPRENTICE.
a rap, which brings the lodge to order, and is a signal for
the junior deacon to make the alarm — which he does by
taking the candidate by the wrist, and raps his knuckles
three times, pretty hard, against the outside of the door.
S.D. Then rises in his place, and says, Worshipful, there
is an alarm at the door?
W.M. Attend to the alarm, brother, and see who comes
here.
Senior deacon steps to the door and raps three times on
the inside ; the candidate gives one rap, which the senior
deacon answers. The door is then opened about two inches.
S.D. Who comes here ? who comes here ? who comes here ?
J.D. A poor blind candidate, who has long been desirous
of being brought from darkness to light ; he wishes to re-
ceive and enjoy part of the rights and benefits of this wor-
shipful lodge, erected to God and dedicated to the holy St.
Johns ; as all true fellows and brothers have done, who have
gone this way before him.
S.D. Is this of your own free will and accord?
J.D. Prompts the candidate to say, "It is."
S.D. Is he duly and truly prepared?
J.D. He is.
S.D. Is he worthy and well qualified?
J.D. He is.
S.D. Is he of lawful age, and properly vouched for?
J.D. He is.
S.D. By what further right or benefit does he expect to
gain admission into this lodge of entered apprentice
Masons?
J.D. By being a man, free born, of good report and well
recommended.
S.D. Since this is the case, you will let him wait for a
time, until the worshipful master in the east is informed of
his request, and his answer returned.
Senior deacon now returns to the master, and gives three
raps upon his desk, which the master answers by three
raps ; junior deacon one ; master one.
W.M. Who comes here? who comes here? who comes
here?
S.D. A poor blind candidate, etc. (The same questions
are asked and answers returned as at the door.)
W.M. You will let him enter this lodge and be received
in due form.
ENTERED APPRENTICE.
S.D. (steps to the door, opens it, and says) : It is the
worshipful master's order that the candidate enter this
lodge and be received in due form — " at the same time
presses the point of the compass against his naked left
breast."
S.D. (to candidate). Do you feel anything?
Junior deacon prompts the candidate, who says — " I do."
S.D. What do you feel?
Can. (prompted). A prick.
S.D. As this is a prick to your flesh, may the recollection
of it be to your mind and conscience, and instant death in
the case of revolt. Follow me.
Senior deacon conducts the candidate to the centre of
the lodge, and directs him to kneel for the benefit of the
lodge prayer. The master gives three raps with a gavel,
which brings all the brethren upon their feet, and says, Let
us pray with the candidate.
PRAYER. W.M. ll O thou whose temple we are, on the
mountain of thy truth, let our sublime edifice display its
glory. Let the eye of the master meet the sun of light as
he enters. Let the greater lights, by the help of the less,
illuminate the whole scene of his duty, and of his pleasure.
Behold us with thy brightness at this hour leading the
young servant into thy temple. Like the temple let him be
beauteous without and all glorious within. Let his soul be
capacious as thy truth, and his affections as pure as the
serene heavens when the silent moon gives her light. Let
him obey as the sun who labours until perfect day with in-
creasing strength ; and let the purposes of his heart be as
the stars that tell of worlds unknown, and are notices of a
boundless benevolence. Let him move like the heavenly
orbs in harmony ; and should he stretch across the universe,
may he disturb* no soul in his course. Within this temple
may he be as sacred as the altar, sweet as the incense, and
pure as the most holy place. Among thy ministering ser-
vants may he be ready as an angel of God and faithful as a
beloved son. And when his service is finished, may his
memory be celebrated by love on the durable monuments
of eternity ; and his reward in the silent, calm joy of
heaven, be sure from the hand of God, the grand master of
us all."
* This means, if the candidate should attempt to run away, may he
run against no Freemason.
10 ENTERED APPRENTICE.
After prayer, the master, placing his hand upon the can-
didate's head, says: In whom do you put your trust? He
is directed to say, in God. The master takes him by the
right hand, and says : Your trust being in God, your faith
is well founded. Arise ! follow your leader, and fear no
danger.
The candidate is now conducted with a quick pace around
the lodge, with the sun ; during which time the master re-
sumes his place, and reads :
" Behold how good and how pleasant it is for brethren
to dwell together in unity." It is like precious ointment
upon the head that ran down upon the beard, even Aaron's
beard, that went down the skirts of his garments. As the
dew of Hermon, and as the dew that descended upon the
mountains of Zion : for there the Lord commanded the
blessing even life for evermore.
The reading being finished about the time the candidate
has made his third evolution around the lodge, he is halted
at the junior warden's in the south ; and caused to make
the regular alarm of three distinct knocks, when the same
questions are asked, and answers returned, as at the door.
The junior warden directs him to the senior warden in
the west, where the same questions are asked, and answers
returned, as before. Junior warden directs him to the
worshipful master in the east, where the same questions are
asked, and like answers returned, etc.
W.M. Then inquires, From whence came you?
S.D.* From the west.
W.M. Which way are you travelling?
S.D. To the east.
W.M. Why do you leave the west and travel to the east?
S.D. In search of light.
W.M. Since this is the case, you will conduct him back
to the west, and place him in the care of the senior warden,
who will teach him to approach the east, the place of light,
with one regular and upright step to the first step of
Masonry, his body erect, his feet forming the right angle
of an oblong square. He will then kneel in due form to
take upon himself the solemn oath and obligation of an en-
tered apprentice Mason.
* The senior deacon is with the candidate, and answers all questions
for him during the ceremonies.
ENTERED APPRENTICE.
11
The senior warden receives the candidate at his place and
leads him up the hall or lodge, to within about two paces of
the altar, and stops. He directs the candidate to step off
a full step with his left foot, and bring up the right and
places the heel thereof in the hollow of the left, so that the
feet stand at right angles. He then steps off with his right
foot, and kneels upon his naked left knee, so that his left
knee forms a square, and his right knee also forms a square.
His left hand is placed with the palm up under the Holy
Bible, square and compasses (resting upon the altar), and
the right hand rests on them.
S.D. says : Worshipful, the candidate is placed at the
altar in due form to receive the solemn oath and obligation
of an entered apprentice Mason.
Worshipful master now gives three raps with the gavel.
At this signal the brethren all form a circle as near the can-
date as their numbers will admit. They approach in
breathless silence so as not to apprise the candidate of their
movements.
W.M. now addresses the candidate : Mr. James Dupeasy,
you are kneeling at the altar of Masonry, for the first time
in your life. Before we can communicate to you the mys-
teries of Masonry, you must take an obligation that you
will never reveal the secrets of the order. And I assure
you, as a man. as a Mason, and as master of this lodge,
that it will not interfere in any way with the duty you owe
to your country or your Maker. If you are willing to pro-
ceed you will repeat your Christian and surname, and say
after me.
Can. James Dupeasy.
TV.3/. Of my own free will and accord —
Can. Of my own free will and accord.
W.M. In presence of Almighty God —
Can. In presence of Almighty, etc. Thus, sentence by
sentence, and word by word, the candidate repeats after
the worshipful master until he has taken the following
oath :
"I, James Dupeasy. of my own free will and accord, in
presence of Almighty God, and this worshipful lodge of
free and accepted Masons, erected to God and dedicated to
the holy St. Johns, do hereby and hereon, most solemnly
and sincerely promise and swear, that I will always hail,
12 ENTERED APPRENTICE.
ever conceal, and never reveal, any part or parts, art or
arts, point or points, of the secret arts and mysteries, of an-
cient Freemasonry, which I have received, am about to re-
ceive, or may hereafter be instructed in, to any person or
persons, in the known world ; except it be to a true and law-
ful brother Mason, or within the body of a just and lawfully
constituted lodge of such ; and not unto him nor unto them,
whom I shall hear so to be, but unto him and them, only,
whom I shall find so to be ; after strict trial, and due exam-
ination, or lawful information. Furthermore do I promise
and swear, that I will not write, print, stamp, stain, hew,
cut, carve, indent, paint or engrave it, on anything mov-
able, or immovable, under the whole canopy of heaven ;
whereby or whereon, the least letter, figure, character,
mark, stain, shadow, or resemblance of the same, may be-
come legible, or intelligible to myself, or any other person,
in the known world ; whereby the secrets of Masonry may
unlawfully be obtained through my unworthiness. To all
which I do most solemnly, and sincerely, promise and
swear, without the least equivocation, mental reservation,
or self-evasion of mind in me, whatever : binding myself
under no less penalty than to have my throat cut across,
from ear to ear, my tongue torn out by the roots, and my
body buried in the rough sands of the sea, a cable-tow's
length from the shore, at low water mark where the tide
ebbs and flows twice in twenty-four hours ; so help me, God,
and keep me steadfast, in the due performance of the same."
W.M. In token of your sincerity you will now kiss the
book on which your hand rests. [Candidate kisses the
book.]
W.M. In your present situation, what do you most de-
sire ?
Can. (being prompted) says, " Light."
W.M. Brethren, will you stretch forth your hands and
assist in bringing this candidate from darkness to true
Masonic light? "And God said, let there be light, and
there was light."
At these words, some brother standing near the candi-
date for the purpose, strips off the bandage from his eyes ;
and at the same instant the brethren give the grand shock.
The ''grand shock" is given by the brethren clapping
their hands and stamping their feet at the instant the ban-
dage is removed from the candidate's eyes.
ENTERED APPRENTICE. 13
After the candidate is brought to light, the master ad-
dresses him as follows: "Brother, on being brought to
light, you first discover the three great lights in Masonry,
by the assistance of the representatives of the three lesser.
The three great lights in Masonry are the Holy Bible,
Square, and Compasses ; and are thus explained ; the Holy
Bible is given to us as a rule and guide to our faith and
practice ; the Square to square our actions : and the Com-
passes to keep us in due bounds with all mankind ; but more
especially with the brethren.
These three burning tapers standing in a triangular
form, are the representatives of the three lesser lights in
Masonry. They represent the Sun, Moon, and Master of
the lodge ; and teach us this important lesson, viz., as the
sun rules the day, and the moon governs the night, so ought
the worshipful master to endeavour to rule and govern his
lodge.
The master then steps back a few paces, and the senior
deacon addresses the candidate as follows :
S.D. You now behold the master approaching you from
the east, under the step, sign, and due-guard of an entered
apprentice Mason.
The master steps off with his left foot, brings the heel of
the right into the hollow thereof, so that his feet form a
right angle.
He then gives the sign and due-guard, as before de-
scribed, and explains them to the candidate. FSee plate 4,
figs.^L 2.]
JT'.. V. (advancing to the candidate) says: In token of
friendship and brotherly love, I now present you with my
right hand ; and with it you will receive the grip and word
of an entered apprentice Mason. Take me as I take you.
[See plate 4, fig. 6.] As you are not instructed, brother,
senior deacon, you will answer for him.
Q. What is that?
A grip.
Q. A grip of what?
A. The grip of an entered apprentice Mason.
Q. Has it a name?
A. It has.
0. Will you give it to me?
/-L. I did not so receive it, neither can I so impart it
Q. What will you do with it?
14 ENTERED APPRENTICE.
A. Letter it, or halve it.
0. Halve it, and begin.
A. You begin
0. Begin you.
A. BO
Q. AZ.
1. BOAZ.
Master says, Right, brother Boaz. I greet you. [it is
the name of the left hand pillar of the porch of king Solo-
mon's temple.] Arise, brother Boaz, and salute the junior
and senior wardens, and convince them that you have been
regularly initiated as an entered apprentice Mason, and
have got the sign, grip, and word. The master returns to
his seat, while the wardens are examining the candidate,
and gets a lambskin or white apron, and presents it to the
candidate, saying, Brother, I now present you with a
lamb-skin, or white apron. It is'an emblem of innocence
and the badge of a Mason. It has been worn by kings,
princes, and potentates of the earth, who have never been
ashamed to wear it. It is more honourable than the dia-
dems of kings, or the pearls of princesses, when worthily
worn. It is more ancient than the golden fleece, or Roman
eagle ; more honourable than the Star and Garter, or any
other order that can be conferred on you at this, or any
other time, except it be by a just and lawfully constituted
lodge. You will carry it to the senior warden in the west,
who will teach you how to wear it, as an entered appren-
tice Mason. The senior warden ties the apron on, and
turns up the flap, instead of letting it fall down in front of
the top of the apron. This is the way the entered appren-
tice Masons wear, or ought to wear, their aprons, until
they are advanced.
The candidate is now conducted to the master in the
east, who says, "Brother, as you are dressed, it is neces-
sary you should have tools to work with. I will now pre-
sent you with the working tools of an entered apprentice
Mason,* which are the twenty-four inch gauge, and com-
mon gavel : the twenty-four inch gauge, an instrument
with which operative Masons measure and lay out their
work ; but we, as free and accepted Masons, make use of
* The master's carpet is here placed on the floor before the candidate,
and the working tools of an entered apprentice are pohxted out.
ENTERED APPRENTICE. 15
it for a more noble and glorious purpose. It being divided
into twenty-four equal parts, it is emblematical of the
twenty-four hours of the day, which we are taught to divide
into three equal parts : whereby are found eight hours for
the service of God, and a worthy, distressed brother ; eight
for our usual vocation, and eight for refreshment and
sleep. The common gavel is an instrument made use of by
operative Masons, to break off corners of rough stones, the
better to'fit them for the builder's use ; but we, as free and
accepted Masons, use it for the more noble and glorious
purpose of di vesting our hearts and consciences of all the
vices and superfluities of life ; thereby fitting our mind, as
living stones, for that spiritual building, that house not
made with hands, eternal in the heavens. I also present
you with a new name. It is Caution. It teaches you that,
as you are barely instructed in the rudiments of Masonry,
that you should be cautious over all your words and ac-
tions, particularly when before the enemies of Masonry.
W.M. (to candidate). Brother, agreeable to an ancient
custom adopted among all regular Masons, it is necessary
that you should be requested to deposit something in this
lodge of the metallic kind; not for its intrinsic worth, or
value, but that it may be laid up in the archives of the
lodge, as a memorial that you was here made a Mason. A
small trifle will be sufficient ; any thing of a metallic kind.
The candidate says he has no money about him. If you
have no money, any thing of a metallic nature will do, even
a button will be sufficient. It is known he has no money.
Search yourself, the master replies. He is assisted in
searching; nothing is found. Perhaps you can bor-
row a trifle, says the master. He tries to borrow ; none
will lend him. He proposes to go into the other room,
where his clothes are, but is not permitted. If a stranger,
he is very much embarrassed. [Master then says], Brother,
let this ever be a striking lesson, to teach you, if you
should ever see a friend, but more especially a brother, in
a like penniless situation, to contribute as liberally to his
relief as his situation may require, and your abilities will
admit, without material injury to yourself or family.
Brother (to senior deacon), You will conduct the candidate
back from whence he came, and invest him of what he has
been divested ; and let him return for further instruction.
The candidate is now invested of what he has been
16 ENTERED APPRENTICE.
divested, returns to the lodge, and is placed in the north-
east corner of the lodge, as the youngest entered appren-
tice Mason,* and is told by the worshipful master that he
there stands a correct upright Mason ; and must ever con-
duct himself as such. He then takes his seat. (But by
the time he gets seated, he is saluted by the secretary of
the lodge, in a very friendly and brotherly manner, who
wants a little more of the metallic — fourteen dollars will
do this time.)
The business of the lodge being now about through, the
secretary is called upon to read the minutes.
W.M. Then says, if there is no more business before
this lodge I shall proceed to close.
The master of the lodge, who of course must be a past
master, is bound by the past master's oath, never to close
a lodge over which he may preside, without giving or caus-
ing to be given, a lecture, or some part of one. The
brethren are all seated as in opening; and the lecture
commences, as follows :
LECTURE. SECTION FIRST.
W.M. Brother senior warden, from whence came you,
as an entered apprentice Mason ?
S.W. From a lodge of the Holy St. Johns of Jerusalem.
W.M. What came you here to do?
S.W. To learn to subdue my passions and improve my-
self in Masonry.
W.M. You are a Mason then, I conclude?
S.W. I am so taken, and accepted, among brothers and
fellows.
W.M. How do you know you are a Mason?
S.W. By being often tried, and never denied, and I
am ready and willing to be tried again.
W.M. How shall I know you to be a Mason?
S.W. By signs, tokens, a word, and the perfect points
of entrance.
W.M. What are signs?
S.W. Right angles, horizontals, and perpendiculars.
W.M. Give me the sign. [See plate 4, fig. 1.]
* Sometimes the candidate is conducted to the east, where the master
is seated upon an elevation of three steps. He is allowed to ascend one
step, when the master addresses him as above.
ENTERED APPRENTICE. 17
W.M. To what does that sign allude?
S.W. Right angles allude to the manner in which my
hands were placed when I received the oath and obligation
of an entered apprentice Mason, my left hand supporting
the Holy Bible, square, and compasses ; my right hand
resting thereon. Horizontals and perpendiculars [see
plate 4, fig. 2] allude to the penalty of the obligation ;
when I swore I would have my throat cut across from ear
to ear, my tongue torn out by the roots, and my body
buried in the rough sands of the sea, a cable's length from
shore, at low water-mark, where the tide ebbs and flows
twice in twenty-four hours.
W.M. Thank you, brother. What are tokens?
S.W. Certain friendly grips, whereby one brother can
tell another, in the dark, as well as in the light.
W.M. Give me a token. [See plate 4, fig. 6.]
W.M. What is that?
S.W. A grip.
W.M. A grip of what?
S.W. A grip of an entered apprentice Mason.
W.M. Has it a name?
S.W. it has.
W.M. Will you give it me?
S.W. I cannot. I did not so receive it, neither can I
so impart it.
W.M. How will you then dispose of it?
S.W. I will halve it, or letter it.
W.M. Letter it, and begin.
S.W. No, you begin.
W.M. No, begin you.
S.W. A
W.M. B
S.W. 0
W.M. Z.
S.W. BO
W.M. AZ.
S.W. BOAZ.
W.M. Right, brother Boaz, I greet you.
W.M. Where was you first prepared to be made
Mason ?
S.W. In my heart.
W.M. Where was you secondly prepared?
18 ENTERED APPRENTICE.
S.W. In a room adjacent to the body of a just and law-
fully constituted lodge.
W.M. How was you prepared?
S.W. I was divested of all metallic substance; neither
naked, nor clothed, barefoot, nor shod ; hood-winked ; with
a cable-tow about my neck ; in which situation, I was led
to the door of the lodge, by one whom I afterwards found
to be a brother.
W.M. How did you know this to be a door, you being
hood-winked ?
S.W. By first meeting resistance, and afterwards gain-
ing admittance.
W.M. How gained you admission?
S.W. By three distinct knocks without, which were an-
swered by three from within.
W.M. What was there said to you?
S.W. Who comes here? who comes here? who comes
here?
W.M. Your answer?
S.W. One who has long been desirous of being brought
from darkness to light ; and wishes to receive and enjoy
part of the rights and benefits of this worshipful lodge,
erected to God, and dedicated to the holy St. Johns, as all
true fellows and brothers have done, who have gone this
way before.
W.M. What further was said to you?
S.W. Is it of your own free will and accord? Is he duly
and truly prepared? Is he worthy, and well qualified?
Is he of lawful age, and properly vouched for? All of
which being answered in the affirmative, it was asked, By
what further right or benefit does he expect to obtain this
favour?
W.M. Your answer?
S.W. By being a man, free-born, of good report, and
well recommended.
W.M. What was then said to you?
S.W. Let him wait until the worshipful master be in-
formed of his request, and his answer returned.
W.M. What was his answer returned?
S.W. Let him enter and be received in due form.
W.M. What was that due form?
S.W. I was received upon a sharp pointed instrument
piercing my naked left breast.
ENTERED APPRENTICE.
19
:
W.M. What was then said to you?
8.W. Do you feel anything?
W.M. Your answer?
S.W. I do. A prick.
W.M. What was then said to you?
»S.ir. As this is a prick to your flesh, so may the recol-
lection be to your mind and conscience, and instant death
in case of revolt.
W.M. How was you then disposed of?
S.W. I was conducted to the centre of the lodge, and
there caused to kneel for the benefit of lodge prayer.
W.M. After prayer, what was said to you?
S.W. In whom do you put your trust?
W.M. Your answer?
S.W. In God.
W.M. How was you then disposed of?
S.W. I was told my trust being in God, my faith was
well founded. Being taken by the right hand, I was or-
dered to arise, follow my leader, and fear no danger.
W.M. Where did you follow your leader?
S.W. Three times round the lodge to the junior war-
den's in the south, where the same questions were asked
and answers returned, as at the door.
W.M. How did the junior warden dispose of you?
S.W. He directed me to be conducted to the senior war-
den in the west, where the same questions were asked and
answers returned as before.
W.M. How did the senior warden dispose of you?
S.W. He directed me to the worshipful master in the
east, where the same questions were asked and answered.
W.M. How did the worshipful master dispose of you?
S.W. He ordered me to be conducted back to the west,
from whence I came, and put in care of the senior warden,
who would teach me how to approach the east, the place
of light, by advancing upon one upright regular step, to
the first step, my feet forming the right angle of an oblong
square, my body erect at the altar before the worshipful
master.
W.M. What did the worshipful master do with you?
S.W. He made me a Mason in due form.
W.M. What was that due form?
S.W. Kneeling upon my naked left knee; my right
forming a square ; my left hand supporting the Holy Bible,
20 ENTERED APPRENTICE.
square and compasses, my right resting thereon. In this
situation I took upon myself the solemn oath and obliga-
tion of an entered apprentice Mason, which is as follows
— [Here the oath is repeated].
\V.M. After receiving the obligation, what was then
said to you?
S.W. What do you most desire?
W.M. What was your answer?
S.W. Light.
W.M. Did you receive that light?
S.W. I did, by order* of the worshipful master, with
the assistance of the brethren.
W.M. After being brought to light, what did you first
discover?
S.W. The three great lights in Masonry, by the assist-
ance of the representatives of the three lesser.
W.M. What were those three great lights in Masonry?
S.W. The Holy Bible, square, and compasses.
W.M. How are they explained?
S.W. The Holy Bible is given to us as a rule to guide
our faith ; the square to square pur actions ; and the com-
passes to circumscribe our desires, and keep us in due
bounds with all mankind, but more especially with a
brother Mason.
W.M. What were the three lesser lights?
S.W. Three burning tapers, or candles.
W.M. What do they represent?
S.W. The sun, moon, and master of the lodge.
W.M. How are they explained?
S.W. As the sun rules the day, and the moon governs
the night, so ought the worshipful master to rule and
govern his lodge with equal regularity.
W.M. What did you next discover?
S.W. The worshipful master approaching me from the
east, under the step, sign, and due-guard of an entered ap-
prentice Mason, who presented me with his right hand, in
token of brotherly love and esteem, and proceeded to give
me the grip and word of an entered apprentice Mason ;
and bid me arise go and salute the junior and senior war-
* It will be observed that the master always orders the subordinate
officers and brethren, and never requests.
ENTERED APPRENTICE. 21
dens, and convince them I was an initiated entered ap
prentice Mason.
11 .M. What did you next discover?
<SMV~. The worshipful master, approaching me a second
time from the east, who presented me with a lamb-skin, or
white leather apron, which he said was an emblem of in-
nocence and the badge of a Mason : that it had been worn
by kings, princes, and potentates of the earth ; that it was
more ancient than the golden fleece, or Roman eagle ; more
honourable than the star, or garter, or any other order,
that could be conferred on me, at that, or any time there-
after, by king, prince, potentate, or any other person, ex-
cept he be a Mason : and bade me carry it to the senior
warden in the west, who would teach me how to wear it, as
an entered apprentice Mason.
W.M. What was next presented you?
S'.H". The working tools of an entered apprentice
Mason.
W.M. What were they?
S. W. The twenty-four inch gauge, and common gavel.
If .M. How were they explained?
•S'.TF. The twenty-four inch gauge is an instrument
made use of by operative Masons, to measure and lay out
their work ; but we. as Free and accepted Masons, are
taught to make use of it. for the more noble and glorious
purpose of dividing our time. The twenty-four inches on
the gauge are emblematical of the twenty-four hours of the
day. which we are taught to divide into three equal parts:
whereby we find eight hours for the service of God, and a
distressed worthy brother : eight for our usual vocation :
and eight for refreshment and sleep. The common gavel
is an instrument made use of by operative Masons, to
break off the corners of rough stones, the better to fit them
for the builder's use : but we, as free and accepted Masons,
are taught to make use of it for the more noble and glori-
ous purpose of divesting our hearts and consciences of all
the vices and superfluities of life : thereby fitting our minds
as living stones for that spiritual building, that house not
made with hands, eternal in the heavens.
W.M. What was you next presented with?
(SMT7. A new name.
W.M. What was that?
S.W. Caution.
22 ENTERED APPRENTICE.
W.M. What does it teach?
S.W. It teaches me, as I was barely instructed in the
rudiments of Masonry, that I should be cautious over all
my words and actions ; especially when before its enemies.
W.M. What was you next presented with?
S.W. Three precious jewels.
W.M. What were they?
S.W. A listening ear; a silent tongue; and a faithful
heart.
W.M. What do they teach?
S.W. A listening ear teaches me to listen to the instruc-
tions of the worshipful master, but more especially to the
cries of a worthy, distressed brother. A silent tongue
teaches me to be silent in the lodge, that the peace and
harmony thereof may not be disturbed ; but more especi-
ally before the enemies of Masonry. A faithful heart,
that I should be faithful, and keep and conceal the secrets
of Masonry, and those of a brother, when delivered to me
in charge as such, that they may remain as secure and in-
violable in my breast, as in his own, before communicated
to me.
T. \f. What was you next presented with?
S.W. The grand master's check word.
W.M. What was that?
S.W. "Truth."
W.M. How explained?
S.W. Truth is a divine attribute, and the foundation
of every virtue. To be good and true, are the first lessons
we are taught in Masonry. On this theme we contemplate
and by its dictates endeavour to regulate our conduct ;
hence, while influenced by this principle, hypocrisy and
deceit are unknown amongst us. Sincerity and plain
dealing distinguish us ; and the heart and tongue join in
promoting each other's welfare, and rejoicing in each
other's prosperity.
W.M. What followed?
S.W. The worshipful master in the east made a demand
of me of something of a metallic kind, which he said was
not so much on account of its intrinsic value, as that it
might be deposited in the archives of the lodge, as a me-
morial that I had therein been made a Mason, but upon
strict search I found myself entirely destitute.
ENTERED APPRENTICE. 23
W.M. How did the worshipful master then dispose of
you ?
S.W. He ordered me to be conducted out of the lodge,
and invested of what I had been divested, and returned for
further instructions.
W.M. After you returned how was you disposed of?
N.IT. I was conducted to the north-east corner of the
lodge, and there caused to stand upright like a man, my
feet forming a square, and received a solemn injunction,
ever to walk and act uprightly before God and man, and
in addition thereto receive the charge.
SECOND SECTION.
W.M. Brother, you have satisfied me as it respects
your initiation, but there remains many things, yet unex-
plained, therefore I should like to know the REASON why
you was divested of all metallic substance?
S.W. Because Masonry regards no man on account of
his worldly wealth or honours ; it is therefore the internal
and not the external qualifications that recommends a man
to Masons.
W.M. A second reason?
S.W. There was neither the sound of an axe, hammer,
nor any other metal tool heard at the building of King
Solomon's temple.
W.M. How could so stupendous a fabric be erected
without the sound of axe, hammer, or any other metal
tool?
S.W. All the stones were hewed, squared, and num-
bered in the quarries where they were raised, all the tim-
bers felled and prepared in the forests of Lebanon, and
carried down to Joppa on floats, and taken from thence up
to Jerusalem and set up with wooden malls, prepared for
that purpose; which, when completed, every part thereof
fitted with that exact nicety that it had more the resem-
blance of the handy workmanship of the Supreme Archi-
tect of the Universe than of human hands.
W.M. Why was you neither naked nor clothed?
S.W. As I was an object of distress at that time, it
was to remind me if ever I saw a friend, more especially a
brother, in a like distressed situation, that I should con-
tribute as liberally to his relief as his situation required
and my abilities would admit, without material injury to
myself or family.
24 ENTERED APPRENTICE.
\V.M. Why was you neither barefoot nor shod?
S.W. It was an ancient Israelitish custom adopted
among; Masons ; and we read in the Book of Ruth concern-
ing their mode and manner of redeeming and changing,
" for to confirm all things, a man plucked off his shoe and
gave it to his neighbour, and this was testimony in Is-
rael." This then, therefore, we do in confirmation of a
token, and as a pledge of our fidelity; thereby signifying
that we will renounce our own will in all things, and be-
come obedient to the laws of our ancient institutions.
W.M. Why was you hood-winked?
S.W. That my heart might be taught to conceal, before
niy eyes beheld, the beauties of Masonry.
W.M. A second reason?
S.W. As I was in darkness at that time it was to re-
mind me that I should keep the whole world so respecting
Masonry.
H~.J/\ Why had you a cable-tow about your neck?
8.W. For two reasons ; first, had I not submitted to the
manner and mode of my initiation, that I might have been
led out of the lodge without seeing the form and beauties
thereof; secondly, had I recanted before being obligated,
and made my escape, the people in the streets would have
thought me either a crazy or a madman ; and some worthy
Mason, knowing my situation, would have led me back to
the lodge.
W.M. Why did you give three distinct knocks at the
door?
S.W. To alarm the lodge, and let the worshipful mas-
ter, wardens, and brethren know that a poor blind candi-
date prayed admission.
W.M. What does those three distinct knocks allude to?
S.W. A certain passage in Scripture, wherein it says,
". Ask, and it shall be given ; seek, and ye shall find ; knock,
and it shall be opened unto you."
W.M. How did you apply this to your then case in
Masonry?
S.W. I asked the recommendations of a friend to be-
come a Mason, I sought admission through his recommen-
dations, and knocked, and the door of Masonry opened
unto me.
W.M. Why was you caused to enter on the point of
some sharp instrument pressing your naked left breast?
ENTERED APPRENTICE. 26
N.H". As this was a prick to my flesh, so might the re-
collection of it ever be to my heart and conscience if ever I
attempt to reveal the secrets of Masonry unlawfully.
ir.J/. Why was you conducted to the centre of the lodge
and there caused to kneel for the benefit of a prayer ?
S.W. Before entering on this, or any other great and
important undertaking, it is highly necessary to implore a
blessing from Deity.
W.M. Why was you asked in whom you put your trust?
S.W. Agreeable to the laws of our ancient institution,
no atheist could be made a Mason ; it was therefore neces-
sary that I should profess a belief in Deity ; otherwise, no
oath or obligation could bind me.
W.M. Why did the worshipful master take you by the
right hand, and bid you rise, follow your leader, and fear
no danger?
S. W. As I was in darkness at that time and could
neither foresee nor avoid danger, it was to remind me that
I was in the hands of an affectionate friend, in whose fidel-
ity I might with safety confide.
W.M. WThy was you conducted three times regularly
round the lodge ?
•SMT7. That the worshipful master, wardens, and breth-
ren might see that I was duly and truly prepared.
W.M. WTiy did you meet with those several obstruc-
tions on the way ?
S.W. This, and every other lodge, is, or ought to be, a
true representation of king Solomon's temple, which, when
completed, had guards stationed at the east, west, and
south gates.
W.M. Why had they guards stationed at those several
gates ?
S.W. To prevent any from passing or repassing that
was not duly qualified.
W.M. Why did you kneel on your left knee, and not on
your right, or both?
S.W. The left side has ever been considered the weak-
est part of the body ; it was therefore to remind me that the
part I was then taking upon me was the weakest part of
Masonry, it being that only of an entered apprentice.
TFJ/. Why was your right hand placed on the Holy
Bible, square, and compass, and not your left, or both?
S.W. The right hand has ever been considered the seat
26 ENTERED APPRENTICE.
of fidelity, and our ancient brethren worshipped Deity
under the names of FIDES, which has sometimes been repre-
sented by two right hands joined together, at others, by
two human figures holding each other by the right hand ;
the right hand, therefore, we use in this great and impor-
tant undertaking to signify, in the strongest manner pos-
sible, the sincerity of our intentions in the business we are
engaged.
W.M. Why did the worshipful master present you with
a lambskin or a white apron ?
S.W. The lambskin has, in all ages, been deemed an em-
blem of innocence ; he, therefore, who wears the lambskin,
as a badge of a Mason, is thereby continually reminded of
that purity of life and rectitude of conduct which is so es-
sentially necessary to our gaining admission into the Celes-
tial Lodge above, where the Supreme Architect of the Uni-
verse presides.
W.M. Why did the master make a demand of you of
something of a metallic nature ?
S.W. As I was in a poor and penniless situation at that
time, it was to remind me if ever I saw a friend, but more
especially a brother, in the like poor and penniless situa-
tion, that I should contribute as liberally to his relief as
my abilities would admit and his situation required, with-
out injuring myself or family.
W.M. Why was you conducted to the north-east corner
of the lodge, and there caused to stand upright like a man,
your feet forming a square, receiving at the same time a
solemn charge ever to walk and act uprightly before God
and man?
S.W. The first stone in every masonic edifice is, or ought
to be, placed at the north-east corner, that being the place
where an entered apprentice Mason receives his first in-
structions to build his future masonic edifice upon.
THIRD SECTION.
W.M. We have been saying a good deal about a lodge.
I want to know what constitutes a lodge?
S.W. A certain number of free and accepted Masons,
duly assembled in a room, or place, with the Holy Bible,
square and compass, and other masonic implements, with a
charter from the grand lodge empowering them to work.
ENTERED APPRENTICE. 27
W.M. Where did our ancient brethren meet before
lodges were erected ?
S.W. On the highest hills and in the lowest vales.
W.M. Why on the highest hills and in the lowest vales?
S.W. The better to guard against cowans and enemies,
either ascending or descending, that the brethren might
have timely notice of their approach to prevent being sur-
prised.
W.M. What is the form of your lodge?
S.W. An oblong square.
Tt'.J/. How long?
(S.TF. From east to west.
W.M. How wide?
S.W. Between north and south.
W.M. How high?
S.W. From the surface of the earth to the highest
heaven.
W.M. How deep?
S.W. From the surface to the centre.
W.M. What supports your lodge?
S.W. Three large columns or pillars.
W.M. What are their names?
S.W. Wisdom, Strength, and Beauty.
W.M. Why so?
S.W. Because it is necessary there should be wisdom to
contrive, strength to support, and beauty to adorn all great
and important undertakings ; but more especially this of
ours.
W.M. Has your lodge any covering?
8.W. It has : a clouded canopy, or starry-decked heaven,
where all good Masons hope to arrive.
W.M. How do they hope to arrive there?
S.W. By the assistance of Jacob's ladder.
W.M. How many principal rounds has it got?
S.W. Three.
W.M. What are their names?
S.W. Faith, Hope, and Charity.
W.M. What do they teach?
S.W. Faith in God~ hope in immortality, and charity to
all mankind.
W.M. Has your lodge any furniture?
S.W. It has; the Holy Bible, square, and compasses.
W.M. To whom are they dedicated?
28 ENTERED APPRENTICE.
S.W. The Bible to God, the square to the master, and
the compasses to the craft.
11". M. How explained?
S.W. The Bible to God, it being the inestimable gift of
God to man, for his instruction, to guide him through the
rugged paths of life ; the square to the master, it being the
proper emblem of his office ; the compasses to the craft, by a
due attention to which we are taught to limit our desires,
curb our ambition, subdue our irregular appetites, and
keep our passions and prejudices in due bounds with all
mankind, but more especially with the brethren.
W.M. Has your lodge any ornaments?
S.W. It has; the Mosaic or chequered pavement; the
indented tassel, that beautiful tasselated border which sur-
rounds it ; with the blazing star in the centre.
W.M. What do they represent?
S.W. The Mosaic or chequered pavement represents
this world, which, though chequered over with good and
evil, yet brethren may walk together thereon and not
stumble ; the indented tassel, with the blazing star in the
centre, the manifold blessings and comforts with which
we are surrounded in this life, but more especially those
which we hope to enjoy hereafter ; the blazing star, that
prudence which ought to appear conspicuous in the con-
duct of every Mason, but more especially commemorative
of the star which appeared in the east, to guide the wise
men to Bethlehem, to proclaim the birth and the presence
of the Son of God.
W.M. Has your lodge any lights?
S.W. It has three.
W.M. How are they situated?
S.W. East, west, and south.
W.M. Has it none in the north?
S.W. It has not.
W.M. Why so?
S.W. Because this, and every other lodge is, or ought
to be, a true representation of king Solomon's temple,
which was situated north of the eliptic ; the sun and moon,
therefore, darting their rays from the south, no light was
to be expected from the north ; we, therefore, masonically,
term the north a place of darkness.
W.M. Has your lodge any jewels?
S.W. It has six; three movable and three immovable.
ENTERED APPEENTICE. 29
W.M. What are the three movable jewels?
S.W. The square, level, and plumb.
\V.M. What do they teach?
N.ir. The square, mortality; the level, equality; and
the plumb, rectitude of life and conduct.
\Y.M. What are the three immovable jewels?
S.W. The rough ashlar, the perfect ashlar, and the
trestle-board.
W.M. What are they?
S.W. The rough ashlar is a stone in its rough and nat-
ural state : the perfect ashlar is also a stone, made ready
by the working tools of the fellow craft, to be adjusted in
the building ; and the trestle-board is for the master work-
man to draw his plans and designs upon.
W.M. What do they represent?
S.W. The rough ashlar represents man in his rude and
imperfect state by nature ; the perfect ashlar also repre-
sents man in the state of perfection, to which we all hope
to arrive, by means of a virtuous life and education, our
own endeavours, and the blessing of God. In erecting our
temporal building, we pursue the plans and designs laid
down by the master workman on his trestle-board ; but in
erecting our spiritual building, we pursue the plans and
designs laid down by the Supreme Geometrician of the
Universe, in the book of nature which we, masonically,
term our spiritual trestle-board.
W.M. W7hom did you serve?
S.W. My master.
W.M. How long?
S.W. Six days.
W.M. What did you serve him with?
S.W. Freedom, fervency, and zeal.
W.M. What do they represent?
S.W7. Chalk, charcoal, and clay.
W.M. Why so?
S.W. There is nothing freer than chalk; the slightest
touch of which leaves a trace behind ; nothing more fer-
vent than charcoal ; for, when properly heated, it will
cause the most obdurate metals to yield ; nothing more
zealous than clay, or earth, to bring forth.
W.M. How is your lodge situated?
S.W. Due east and west.
W.M. Why so?
30 ENTERED APPRENTICE.
S.W. Because the sun rises in the east and sets in the
west.
W.M. A second reason?
S.W. Because the gospel was first preached in the east,
and is spreading to the west.
W.M. A third reason ?
S.W. The liberal arts and sciences began in the east,
and are extending to the west.
W.M. A fourth reason?
S.W. Because all churches and chapels are, or ought to
be, so situated.
W.M. Why are all churches and chapels so situated?
iS'.ir. Because king Solomon's temple was so situated.
W.M. Why was king Solomon's temple so situated?
S.W. Because Moses, after conducting the children of
Israel through the Red Sea, by divine command, erected
a tabernacle to God ; and placed it due east and west ;
which was to commemorate to the latest posterity, that
miraculous east wind that wrought their mighty deliver-
ance ; and this was an exact model of Solomon's temple.
Since that time, every well regulated and governed lodge,
is or ought to be so situated.
W.M. To whom did our ancient brethren dedicate their
lodges ?
S.W. To king Solomon.
W.M. Why so?
S.W. Because king Solomon was our most ancient
grand master.
W.M. To whom do modern Masons dedicate their
lodges ?
S.W. To St. John the Baptist, and St. John the Evan-
gelist.
W.M. Why so?
S.W. Because they were the two most eminent Chris-
tian patrons of Masonry ; and since their time, in every
well regulated and governed lodge, there has been a cer-
tain point within a circle, which circle is bounded on the
east and west, by two perpendicular parallel lines, repre-
senting the anniversary of St. John the Baptist, and St.
John the Evangelist; who were perfect parallels, as well in
Masonry, as Christianity ; on the vortex of which rests the
book of the holy Scriptures, supporting Jacob's ladder ;
which is said to reach the watery clouds ; and in passing
ENTERED APPRENTICE. 31
round this circle, we naturally touch on both these perpen-
dicular parallel lines, as well as the book of the holy Scrip-
tures ; and while a Mason keeps himself thus circum-
scribed, he cannot materially err.
The lecture being ended, some brother proposes that the
lodge be closed.
W.M. If there is no more business before the lodge, we
shall proceed to close.
Nothing further being offered, the worshipful master
gives one rap with his gavel, which brings the junior
deacon on his feet, and says, Brother junior, the last, as
well as the first care of congregated Masons?
J.D. To see the lodge tyled, worshipful.
W.M, Attend to that part of your duty, and inform
the tyler that we are about to close this lodge of entered
apprentice Masons.
Junior deacon steps to the door and informs the tyler
the lodge is about to be closed, and directs him to tyle ac-
cordingly ; he then returns to his seat and says, We are
tyled, worshipful.
" W.M. How tyled?
J.D. With secrecy and brotherly love ; also a brother of
this degree without the door, with a draw-n sword in his
hand.
W.M. His duty there?
J.D. To keep off all cowans* and eavesdroppers, to see
* This word is not to be found in any Lexicon, that I have ever seen ;
nor could I ever find any Mason bright enough to give me its definition
or meaning. I shall venture to hazard a conjecture of its etymology ;
viz., that it is of French origin, and was written Chpuan ; and the h
omitted by being pronounced in English, without aspirating it, agree-
able to Cockney pronunciation. The Chouans were loyalists during the
French revolution, and the most determined and inveterate enemies of
the Charitables— Robespierre, Billaud, Yarennes, Callot d'Herbois, the
Duke of Oreleans, and all the rest of their bloodthirsty gang. The
Chouans were worse than eavesdroppers to the Masons; who (it is now
well settled by history) originated the Revolution in their Masonic
lodges, with the infamous Duke of Orleans at their head. The Chouans
were a party connected with the several parties of armed royalists of
Poitou and Basse Bretagne, distinguished by the titles of Les Charet-
tistes, Les Vendeen, Les Chapeurs, Les Chouans, Les Brigands, de la
Vendee, Les Corneurs, Les Faction des devots— de la mere de dieu— des
Epouseurs de Proly, etc. ; all of whom were of course opposed to the
Masons, and the most inveterate of them the Chouans. Hence, probably.
32 ENTERED APPRENTICE,
that none pass or repass but such as are duly qualified, and
have permission from the chair.
Worshipful master then gives two raps with his gavel,
which brings all the subordinate officers on their feet ; and
each, standing in his place, recites his duty, as follows :
W.M. The junior deacon's place in the lodge?
J.D. At the right, in front of the senior warden in the
west.
W.M. Your duty there, brother junior?
J.D. To carry messages from the senior warden in the
west, to the junior warden in the south ; and elsewhere
about the lodge, as he may direct.
W.M. The senior deacon's place in the lodge?
S.D. At the right, in front of the worshipful master in
the east.
W.M. Your duty there, brother senior?
S.D. To carry messages from the worshipful master in
the east, to the senior warden in the west ; and elsewhere
about the lodge, as he may direct ; to assist in the prepara-
tion and initiation of candidates, and to welcome and
clothe all visiting brethren.
W.M. The secretary's station in the lodge?
Sec. At the left hand of the worshipful master in the
east.
W.M. Your duty there, brother secretary?
Sec. To record the doings of the lodge ; collect all
money ; pay it over to the treasurer, and keep a true and
correct account of the same.
W.M. The treasurer's place in the lodge?
Treas. At the right hand of the worshipful master in
the east.
W.M. Your duty there, brother?
Treas. To receive all money from the hand of the secre-
all opposers of Masons were afterwards designated by the term Chouan
(pronouncing the ch like k). In like manner, after Morgan was mur-
dered, all who were opposed to Masonry were called Morganites, or Mor-
gan men. This was the appellation given the Anti-masons in various
parts of the Union, I believe. So much for Cowans. If this is the etymo-
logy of the term, there are already in this country more Cowans than
Masons ; and it may well be considered the first duty of Masons to
guard against them. If we have ventured to say this much of the
etymology of Cowans, where even Noah Webster and all his predecessors
are silent, we hope it will be attributed, not to presumption, but to
earnest and sincere desire for— more light !
ENTERED APPRENTICE. 33
tary ; to keep a true and correct account of the same, and
pay it out by order of the worshipful master, with consent
of the brethren.
W.M. The junior warden's place in the lodge?
J.W. In the south, worshipful.
W.M. Your duty there, brother junior?
J.H'. As the sun is in the south at high twelve, which
is the glory and beauty of the day, so stands the junior
warden in the south, to call the craft from labour to re-
freshment, and from refreshment to labour ; that the wor-
shipful master may have profit and pleasure thereby.
ir.J/. The senior warden's place in the lodge?
S. W. In the west, worshipful.
W.M. Your duty there, brother senior?
S.W. As the sun sets in the west, to close the day, so
stands the senior warden in the west, to assist the wor-
shipful master in opening and closing the lodge ; pay the
craft their wages, if any be due ; and see that none go
away dissatisfied.
W.M. The master's place in the lodge?
S.W. In the east, worshipful.
W.M. His duty there, brother senior?
S.W. As the sun rises in the east, to open and adorn
the day, so rises the worshipful master in the east, to
open or close his lodge.
Worshipful master rises and says : After that manner,
so do I. It is my will and pleasure that this lodge of en-
tered apprentice Masons be now closed, and stand closed
until our next regular communication, unless convened by
some sudden emergency ; in which case, due and timely
notice will be given. Brother senior warden, you will com-
municate the same to the junior warden in the south, that
the brethren present may have due and timely notice, etc.
[The senior warden informs the junior warden, and he the
brethren, as above.]
Worshipful master says, Attend to the charge, brethren,
which he reads.
" May the blessing of Heaven rest upon us, and all regu-
lar Masons; may brotherly love prevail, and every moral
and social virtue cement us. So mote it be. Amen."
After the prayer, the following charge ought to be de-
livered ; but it is seldom attended to ; in a majority of
lodges, it is never attended to.
4
34 ENTERED APPRENTICE.
Master to brethren. " Brethren, we are now about to
quit this sacred retreat of friendship and virtue, to mix
again with the world. Amidst its concerns and employ-
ments, forget not the duties which you have heard so fre-
quently inculcated, and so forcibly recommended in this
lodge. Remember that around this altar you have pro-
mised to befriend and relieve every brother who shall need
your assistance. You have promised in the most friendly
manner to remind him of his errors, and aid a reforma-
tion. These generous principles are to extend further ;
every human being has a claim upon your kind offices.
Do good to all. Recommend it more "especially to the
household of the faithful. Finally, brethren, be ye all of
one mind, live in peace, and may the God of love and peace
delight to dwell with and bless you."
W.M. Attend to the signs, brethren. [Here the signs
are given. See plate 4, fig. 1, 2.]
W.M. How do Masons meet, brother senior?
S.W. On the level, worshipful.
W.M. How do Masons part, brother junior?
J.W. On the square, worshipful.
W.M. So let us meet, and so let us part, in the name
of the Lord.
FELLOW CRAFT'S DEGREE. 35
FELLOW CRAFT'S DEGREE.
I shall omit part of the opening and closing ceremonies
of this degree, which is the same as in the first, or en-
tered apprentice degree, except the difference in signs,
etc., which will be hereafter explained; the least number
that is allowed to do business in this degree, is five, viz. :
worshipful master, senior warden, junior warden, senior
deacon, and junior deacon ; yet seven besides the tyler gen-
erally assists and take their seats as in the entered appren-
tice's degree.
The worshipful puts on his hat* and says : Brethren, I
am about opening a lodge of fellow craft Masons in this
place for the dispatch of business ; I will thank you for
your attention and assistance. If there is any persons
present who is not a fellow craft Mason he is requested to
retire.
The worshipful master then resumes his seat and says :
Brother senior warden, you will receive the pass-word in
the west, and send it up to the east. The senior and
junior deacons now repair to the senior warden in the
west, and whisper in his ear the pass-word of this degree,
" Shibboleth." Senior warden says the word is right in
the west, you will receive it from the brethren, and carry
it up to the east.
Senior deacon turns to the north and junior deacon to
the south ; this is a trying moment for the cowans, eaves-
droppers and "rusty masons," for each deacon uncere-
moniously puts his ear to the mouth of every person in the
room, and if in their travels they meet with one who cannot
whisper at low breath the word " Shibboleth," he is im-
mediately invited into the preparation room, and a com-
* The master in each degree of Freemasonry always wears his hat.
From this circumstance, or custom, a secret question arises, " Where
does the master hang his hat?" A person who had never sat in a lodge
would little think he hung it on " Nature's Peg." This question is
often put to strangers who ?isit the lodge.
3G FELLOW CRAFT.
mittee appointed to examine him.* The deacons proceed
and receive the word from each person in the lodge and
repair to the master, and whisper in his ear " Shibboleth."
The master* gives notice that the word has come up right,
and that they can with safety open the lodge : which, being
done, and the minutes of the last meeting read, the master
directs the deacons to prepare the candidate for the second
degree of Freemasonry. They perform their duty, and the
senior deacon returns to his place in the lodge ; the master
calls to order, and the junior deacon makes an alarm of
two distinct knocks on the outside of the door.
S.D. Worshipful master, there is an alarm at the door.
H'.J/. Attend to the cause of that alarm, and see who
comes there. [The senior deacon steps to the door, and
gives two raps on the inside, which is in answer to those
given by the junior deacon, who gives one; the senior
deacon does the same, and partly opens the door and in-
quires, " Who comes here? who comes here?"]
J.D. A worthy brother, who has been regularly initi-
ated, as an entered apprentice mason, and now wishes for
further light in Masonry, by being passed to the degree of
fellow craft.
S.D. [to candidate]. Is it of your own free will and ac-
cord you make this request?
Can. [prompted]. It is.
S.D. Is he duly and truly prepared?
J.D. He is.
Has he made suitable proficiency in the preceding
" h ^£* committee appointed to examine a stranger, are generally the
brightest m the lodge, and are usually three in number,
me first step m the examination is to administer the test oath • the
tranger, if a Mason, and understands himself, will request the 'com-
mittee to take the oath with him. All then place their hands on the
Bible each calling himself by name, repeats the following oath • [I
j Vu m? own free wil1 and accord, in presence of Almighty God
and these witnesses do hereby and hereon, solemnly and sincerely
swear that I have been regularly initiated, passed, etc. [as the case
may be], in a legally constituted lodge of Freemasons, and have never
been expelled, or suspended, and know of no cause why I ehould be • so
help me, God and keep me steadfast. [They kiss the book. After the
stranger has taken the oath, he is examined upon the signs, gripa, and
FELLOW CRAFT.
37
J.D. He has.
S.D. By what further right and benefit does he expect
to gain admission to this lodge of fellow craft Masons?
J.D. By the benefit of a pass.
S.D. Has he a pass?
J.D. He has it not : I have it for him.
S.D. Advance and give it.
The junior deacon whispers in his ear the word " Shib-
boleth."
S.D. The pass is right. You will wait a time until the
worshipful master is informed of your request, and his
answer returned.
The senior deacon then repairs to the master, and gives
two raps, which are answered by the master : when the
same questions are asked and answers returned as at the
door : after which the master says, Since he comes endued
with all these necessary qualifications, let him enter this
worshipful lodge in the name of the Lord, and take heed
on what he enters. The door is opened, and the candidate
enters.
Senior deacon says, Brother, when you first entered this
lodge, you was received on the point of the compasses press-
ing your naked left breast, which was then explained to
you. As a fellow craft Mason, we receive you on the angle
of the square, pressing your naked right breast, which is to
teach you to act upon the square with all mankind, but
more especially with a brother Mason. The candidate is
then conducted twice regularly round the lodge.
During the time of his travelling, the master reads the
following passages of Scripture.
AMOS vii, 7, 8. " Thus he showed me; and behold the
Lord stood upon a wall made by a plumb line, with a plumb
line in his hand. And the Lord said unto me, Amos, what
seest thou? And I said, a plumb line. Then said the
Lord, Behold I will set a plumb line in the midst of my
people Israel : I will not again pass by them any more."
By the time the reading is ended, the candidate has made
his second revolution around the lodge, and halted at the
junior warden's place in the south, where he gives two
raps, and is answered by two, when the same questions are
asked, and answers returned as at the door : from thence
he is conducted to the senior warden, where the same ques-
tions are asked, and answers returned as before ; he is then
38 FELLOW CRAFT.
conducted to the master in the east, where the same ques-
tions are asked, and answers returned.
Worshipful master likewise demands, From whence came
you?
S.D. From the west.
W.M. Which way are you travelling?
S.D. To the east.
W.M. Why do you leave the west and travel to the
east?
S.D. In search of more light in Masonry.
\\'.M. Since this is the case, you will please conduct the
candidate back to the west, from whence he came, and put
him in the care of the senior warden, Avho will teach him
to approach the east, the place of light, by advancing upon
two upright regular steps to the second step in Masonry,
his feet forming the right angle of an oblong square, his
body erect, and cause him to kneel at the altar in due form,
to take the solemn oath or obligation of a fellow craft
Mason. The senior warden receives the candidate at his
place, and directs him to step off with the left foot as be-
fore, and also with the right, fetching up the left and
placing it in the hollow thereof ; the candidate kneels on
the right knee, the left forming a square ; his left arm, as
far as the elbow, in a horizontal position, and the rest of
the arm in a vertical position, so as to form a square ; his
arm supported by the square, held under his elbow.
W.M. Brother, you are now placed in a proper position
to take the solemn oath or obligation of a fellow craft
Mason, which I assure you, like your former obligation,
will not interfere with your duty to your country, or your
Maker. If you are willing to proceed, you will repeat
your Christian and surname, and say after me,
"I, A. B., of my own free will and accord, in the pre-
sence of Almighty God and this worshipful lodge of fellow
craft Masons, erected to God, and dedicated to the holy
St. Johns, do hereby and hereon, most solemnly and sin-
cerely promise and swear, in addition to my former obli-
gation, that I will not give the secrets of this degree to
any of an inferior degree, not to any being in the known
world, except it be a true and lawful brother fellow craft
Mason, or within the body of a just and lawfully consti-
tuted lodge of such, and not unto him or them, whom I
shall hear so to be, but unto him and them only, whom I
FELLOW CRAFT. 39
shall find so to be, after strict trial, due examination, or
lawful information.
I furthermore promise and swear, that I will not wrong
this lodge, nor a brother of this degree, to the value of two
cents, myself, nor suffer it to be done by others, if in my
power to prevent it.
I furthermore promise and swear, that I will support the
constitution of the grand lodge of this State, under which
this lodge is held ; and conform to all the by-laws, rules,
and regulations of this or any other lodge, of which I may
hereafter become a member.
I furthermore promise and swear, that I will obey all
regular signs and summons, handed, sent, or thrown to me,
by a fellow craft Mason, or from the body of a just and
lawfully constituted lodge of such, if within the length of
my cable-tow.
I furthermore promise and swear, that I will be aiding
and assisting all poor and indigent fellow craft Masons,
their widows and orphans, wheresoever dispersed around
the globe, they applying to me as such, and I finding them
worthy, so far as I can do it, without injuring myself or
family. To all of which, I do most solemnly and sincerely
promise and swear, without any hesitation, mental reserva-
tion, or self-evasion of mind in me whatever, binding my-
self under no less penalty than to have my left breast torn
open, my heart and vitals taken from thence, thrown over
•my left shoulder, and carried to the valley of Jehosaphat,
there to become a prey to the wild beasts of the field, and
vultures of the air, should I wilfully violate, or transgress
any part of this, my solemn oath or obligation, of a fellow
craft Mason. So help me, God, and keep me steadfast in
the due performance of the same.
W.M. Detach your hands, and kiss the book [which is
the Holy Bible] twice.
The bandage is now [by senior deacon] dropped over the
other eye of the candidate.
W.M. Brother, in your present situation, what do you
most desire ?
Can. [prompted]. More light in Masonry.
W.M. Brethren, will you stretch forth your hands, and
assist in bringing this new-made brother to more light?
The master after a short pause says:
" And God said, let there be lights-land there was light."
40 FELLOW CRAFT.
At this instant the senior deacon strips off the bandage
from the candidate's eyes, and at the same time, the grand
shock is given, as before described.
W.M. [to candidate]. Brother, on being brought to
light, what do you discover in this degree different from
what you saw in the former? [Pauses for an answer. Can-
didate signifies he sees nothing.]
W.M. It is this — you now behold one point of the com-
pass elevated above the square ;[!!!] whereas in the former
degree, both points were under the square ; this signifies
to you that you have received more light in Masonry ; [ ! ! !]
and as one point is yet hid beneath the square, so are you
in darkness, as it regards one material point in Masonry.
The master steps off from the candidate three or four steps,
and says, " Brother, you now discover me as master of this
lodge, approaching you from the east, under the sign and
due-guard of a fellow craft Mason. The sign is given by
taking hold of the left breast, with the right hand, as
though you intended to tear out a piece of it, then draw
your hand with the fingers partly clenched, from the left
to the right side, with some quickness, and dropping it
down by your side. The due-guard is given by raising the
left arm until that part of it between the elbow and shoul-
der is perfectly horizontal ; and raising the rest of the arm
in a vertical position, so that part of the arm below the
elbow, and that part above it forms a square. This is the
due-guard. The two are always given together by Masons,
and are called the sign and due-guard of a fellow craft :
they would not be recognised by a Mason, if given separ-
ately. [See plate 4, fig. 3.] The master, by the time he
gives his steps, sign, and due-guard, arrives at the candi-
date, and says, " Brother, I now present you with my right
hand, in token of brotherly love and confidence ; and with
it the pass-grip and word of a fellow craft Mason. The
pass-grip is given by taking each other by the right hand,
as though going to shake hands, and each putting his
thumb between the fore and second fingers, where they join
the hand, and pressing the thumb between the joints. [See
plate 4, fig. 7.] The name of it is Shibboleth. Its origin
will be hereafter explained. The pass-grip some give with-
lettering or syllabling, and others give it the same way they
dp the real grip ; the real grip of a fellow craft Mason is
given by putting the thumb on the joint of the second fin-
FELLOW CRAFT.
41
ger, where it joins the hand, and crooking your thumb so
that each can stick the nail pf his thumb into the joint of
the other : the name is Jachin. [See plate 4, fig. 8.]
After the master gives the candidate the pass-grip and
their names, he says, Arise, brother Jachin, from a square
to a perpendicular, go and salute the junior and senior
wardens, and convince them that you have been regularly
passed to the degree of fellow craft. [The candidate gives
the fellow craft's sign, see plate 4, fig. 3.] After he has
thus saluted the wardens, he is conducted to the worship-
ful master in the east, who says, Brother, I now have the
honour of presenting you with a lambskin apron, as before,
which I hope you will continue to wear, with honour to
yourself and satisfaction to the brethren. You will please
carry it to the senior warden in the west, who will teach
you how to wear it, as a fellow craft Mason. The senior
ties on his apron, and turns up one corner at the lower end
and tucks it under the apron string, and says, At the build-
ing of king Solomon's temple, the workmen were distin-
guished by the manner in which they wore their aprons :
fellow crafts wore theirs thus. The senior deacon then
conducts his pupil to the master, who has by this time re-
sumed his seat in the east, where he has. or ought to have,
the floor-carpet to assist him in his explanations.
W.M. Brother, as you are dressed, it is necessary you
should have tools to work with ; I will therefore present
you with the tools of a fellow craft Mason. They are the
plumb, square, and level.
I further present you with three precious jewels ; their
names are faith, hope, and charity ; they teach us to have
faith in God, hope in immortality, and charity to all man-
kind. The greatest of these three is charity : for faith may
be lost in sight, hope ends in fruition ; but charity extends
beyond the grave, through the boundless realms of eternity.
The candidate is then conducted to the preparation room,
and invested of what he has been divested, and returns to
the lodge, for further examination. As he enters the door,
the senior deacon observes, "We are now about to return
to the middle chamber of King Solomon's temple." When
within the door, the senior deacon proceeds, Brother, we
have worked in speculative Masonry, but our forefathers
wrought both in speculative and operative Masonry. They
worked at the building of King Solomon's temple, and
42 FELLOW CRAFT.
many other Masonic edifices : they wrought but six days in
the week, and rested on the seventh, because in six days
God created the heavens and the earth, and rested on the
seventh day ; the seventh, therefore, our ancient brethren
consecrated as a day of rest, thereby enjoying more fre-
quent opportunities to contemplate the glorious works of
creation, and to adore their great Creator. Moving a step
or two, the deacon proceeds, Brother, the first things that
attract our attention on our return, are two large columns,
or pillars, one on the left hand and the other on the right ;
the name of the one on the left hand is Boaz, and denotes
strength ; and that on the right, Jachin, and denotes estab-
lishment ; they collectively allude to a passage in the Scrip-
ture, wherein God has declared, "In strength shall this
house be established." These columns are eighteen cubits
high, twelve in circumference, and four in diameter ; they
are adorned with two large chapiters, one on each, and
these chapiters are ornamented with net work, lily work,
and pomegranates ; which denote unity, peace, and plenty.
The net work, from its connection, denotes union, the lily
work, from its whiteness, purity and peace, and the pome-
granate, from the exuberance of its seed, denotes plenty.
They also have two large globes, one celestial, the other
terrestrial ; one on each ; these globes contain on their con-
vex surfaces, all the maps and charts of the celestial and
terrestial bodies ; they are said to be thus extensive, to
denote the universality of Masonry, and that a Mason's
charity ought to be equally extensive. Their composition
is molten, or cast brass ; they were cast on the banks of the
river Jordan, in the clay-ground between Succoth and
Zaradatha. where king Solomon ordered these and all other
holy vessels to be cast ; they were cast hollow ; and were
four inches, or a hand's breadth thick : they were cast hol-
low, the better to withstand inundations and conflagrations
were the archives of Masonry : and contained the consti-
tution, rolls, and records. [The senior deacon having ex-
plained the columns, he passes between them, advancing a
step or two, observing as he advances]. Brother we will
pursue our travels : the next thing that we come to, is a
long winding staircase, of three, five, and seven steps. The
three first allude to the three principal supports in
Masonry, viz., Wisdom, Strength, and Beauty: the five
steps allude to the five orders in architecture, and the five
FELLOW CRAFT. 43
human senses; the five orders in architecture are the Tus-
can, Doric, Ionic, Corinthian, and Composite ; the five
human senses are, hearing, seeing, feeling, smelling, and
tasting ; the three first of which have ever been highly es-
sential among Masons, hearing, to hear the word ; seeing,
to see the sign ; and feeling, to feel the grip ; whereby one
Mason may know another in the dark as well as in the
light. The seven steps allude to the seven sabbatical years,
seven years of famine, seven years in building the Temple,
seven golden candlesticks, seven wonders of the world ;
seven planets, but more especially the seven liberal arts
and sciences, which are grammar, rhetoric, logic, arith-
metic, geometry, music, and astronomy ; for this and many
other reasons, the number seven has ever been held in high
estimation among Masons.* [Advancing a few steps, the
senior deacon proceeds.] Brother, the next thing we come
to is the outer door of the middle chamber of king Solo-
mon's Temple, which is partly open, but closely tyled by
the junior warden. [It is the junior warden in the south
who represents the tyler at the outer door of the middle
chamber of king Solomon's Temple, who on the approach
of the senior deacon and candidate, inquires, " Who comes
here? who comes here?"] The senior deacon answers, " A
fellow craft Mason."
J.D. How do you expect to gain admission?
S.D. By a pass and token of a pass.
J.D. Give them.
The senior deacon or the candidate (prompted by him)
gives them ; after the junior warden has received the pass
Shibboleth, he inquires, What does it denote?
S.D. Plenty.
•7.TF. How is it represented?
S.D. By a sheaf of wheat suspended near a water-ford.
J.D. Why was this pass instituted ?
S.D. In consequence of a quarrel which long existed be-
tween Jeptha, judge of Israel, and the Ephraimites ; the
latter had been a stubborn, rebellious people, whom Jeptha
had endeavoured to subdue by lenient measures, but to no
effect. The Ephraimites being highly incensed for not
being called to fight and share in the rich spoils of the
* To the list of sevens, the Masons can add one more, viz., the seven
kidnapped and " probably " murdered William Morgan, who have ever
since been held in high repute among the Masons.
44 FELLOW CRAFT.
Amonitish war, assembled a mighty army and passed over
the river Jordan to give Jeptha battle ; but he, being ap-
prised of their approach, called together the men of Israel
and gave them battle, and put them to flight ; and, to make
his victory more complete, he ordered guards to be placed
at the different passes on the banks of the river Jordan,
and commanded, if the Ephraimites passed that way, they
should pronounce the word Shibboleth; but they, being of
a different tribe, pronounced it Sibboleth, which trifling
defect proved them spies, and cost them their lives ; and
there fell that day, at the different passes on the banks of
the river Jordan, forty and two thousand. This word was
also used by our ancient brethren to distinguish a friend
from a foe, and has since been adopted as a proper pass-
word to be given before entering any well-governed lodge
of fellow craft Masons. Senior deacon says to the can-
didate, " Brother, the next thing we come to is the inner
door of the middle chamber of King Solomon's Temple,
which we find partly open, but more closely tyled by the
senior warden," when the senior warden inquires, " Who
comes here? who comes here?" The senior deacon answers,
" A fellow craft Mason." Senior warden, " How do you
expect to gain admission?" Ans. "By the grip and
word." Senior warden, "Give them." Candidate takes
him by the fellow craft's grip, and says, " Jachin." Senior
warden says, " They are right ; you can pass on." As they
approach the master, he inquires, "Who comes here? who
comes here?" Senior deacon answers, "A fellow craft
Mason." The master then says to the candidate, " Brother,
you have been admitted into the middle chamber of King
Solomon's Temple, for the sake of the letter G. It denotes
Deity, before Whom all should bow. It also denotes Geo-
metry, the fifth science, on which this degree is founded."
The candidate having received the degree, the master
reads a "charge" to him, and the candidate takes his
seat in the lodge. If there is no more business, the lodge
is closed, as in the preceding degree.
The lecture of this degree, like those of the entered ap-
prentice, are nearly a recapitulation of the ceremony, or
" work " ; it commences thus :
W.M. Are you a fellow craft Mason?
Can. I am — try me.
FELLOW CRAFT. 45
]\'.M. By what will you be tried?
Can. By the square.
W.M. Why by the square?
Can. Because it is an emblem of virtue.
W.M. What is a square?
Can. An angle extending to ninety degrees, or the
fourth part of a circle.
W.M. Where were you prepared to be made a fellow
craft Mason?
Can. In a room adjacent to the body of a just and law-
fully constituted lodge of such, dulv assembled in a room
or place representing the middle chamber of King Solo-
mon's Temple, etc.
MASTER MASON'S DEGREE.
The officers and members being assembled, the lodge is
opened as in the preceding degree.* [See plate 1.] All
things being ready, the candidate is taken into the pre-
paration room, and prepared as follows : the junior and
senior deacons strip him naked, he is then furnished with
an old pair of drawers, which are tied or buttoned just
above his hips, and both legs of them are rolled above his
knees ; his shirt is then put over his head, and slipped down
around his body, and is partly covered by his drawers ;
the sleeves and collar hang dangling behind, over the waist-
band of his drawers; a rope, or cable-tow, is put three
times round his body, the parts below his knees, and those
from the middle of the body up, are entirely naked, except
that he has a bandage over his eyes ; he is now prepared in
due and ancient form for the third degree of Freemasonry.
(See plate of penalties.)
He is then conducted from the preparation room to the
door, where he gives three distinct knocks, when the senior
deacon rises and says, Worshipful master, there is an alarm
at the door.
W.M . Brother, inquire the cause of that alarm.
The senior deacon then steps to the door, and answers
the three knocks that had been given, by three more ; one
knock is then given without, and answered by one from
within ; when the door partly opened, and the senior deacon
asks, Who comes there?
J.D. A worthy brother, who has been regularly initi-
ated as an entered apprentice Mason, passed to the degree
of a fellow craft, and now wishes for further light in
Masonry, by being raised to the sublime degree of a master
* The least number that can do business in this degree is the officers :
but seven generally assist, as in the preceding degree.
46
MASTER MASON.
47
S.D. Is it of his own free will and accord, he makes
this request?
Can. (prompted). It is.
S.D. Is he worthy and well qualified ?
J.D. He is.
S.D. Has he made suitable proficiency in the preceding
degrees ?
J.D. He has.
S.D. By what further right does he expect to obtain
this favour?
J.D. By the benefit of a pass- word.
S.D. Has he that pass?
J.D. He has it not ; but I have it for him.
S.D. Give it.
Junior deacon whispers in the ear of senior deacon—
Tubal Cain.
Senior deacon says, The pass is right. You will wait till
the worshipful master be made acquainted with his re-
quest, and his answer returned.
Senior deacon then repairs to the master, and gives
three knocks, after answering which, the same questions are
asked, and answers returned as at the door, when the mas-
ter says, Since he comes endowed with all these necessary
qualifications, let him enter this worshipful lodge, in the
name of the Lord, and take heed on what he enters.
Senior deacon returns to the door and says, " Let him
enter this worshipful lodge in the name of the Lord, and
take heed on what he enters."
On entering, the senior deacon presses both points of the
compass against his naked right and left breasts, and says,
Brother, when you first entered this lodge, you was re-
ceived on the point of the compass pressing your naked left
breast ; when you entered it the second time, you was re-
ceived on the angle of the square, pressing your naked
right breast ; on entering it now, you are received on the
two extreme points of the compass, pressing your naked
right and left breasts, which is to teach you that, as the
most vital parts of man are contained between the two
breasts, so are the most valuable tenets of Masonry con-
tained between the two extreme points of the compass ;
which are virtue, morality, and brotherly love. The senior
deacon then conducts the candidate three times regularly
round the lodge, travelling with the sun ; and as he passes
48 MASTER MASON.
the wardens and master, the first time going round, they
each give one rap with the gavel : the second time two :
and the third three. During the time the candidate is
travelling, the master reads the following passages of
Scripture, so that the travelling and reading terminate at
the same time :
" Remember now thy Creator in the days of thy youth,
while the evil days come not, nor the years draw nigh,
when thou shalt say, I have no pleasure in them : while the
sun, or the moon, or the stars be not darkened, nor the
clouds return after the rain : in the day when the keepers
of the house shall tremble, and the strong men shall bow
themselves, and the grinders cease, because they are few ;
and those that look out of the windows be darkened, and
the doors shall be shut in the streets : when the sound of
the grinding is low, and he shall rise up at the voice of the
bird, and all the daughters of music shall be brought low.
Also when they shall be afraid of that which is high, and
fears shall be in the way, and the almond-tree shall flourish,
and the grasshoppers shall be a burden, and desire shall
fail : because man goeth to his long home and the mourners
go about the streets : or ever the silver cord be loosed, or
the golden bowl be broken at the fountain, or the wheel at
the cistern. Then shall the dust return to the earth as it
was; and the spirit shall return unto God Who gave it."
The candidate halts at the junior wardens in the south,
where the same questions are asked, and answers returned
as at the door : he is directed by the junior warden to the
senior warden in the west, where the same questions are
asked, and answers returned, as before : from thence he is
conducted to the worshipful master in the east, who asks
the same questions and receives the same answers; and
who likewise asks the candidate from whence he came, and
whither he is travelling.
A . From the west, and travelling to the east.
Q. Why do you leave the west, and travel to the east?
A. In search of more light.
The master then says to the senior deacon, "You will
please conduct the candidate back to the west, from whence
he came, and put him in care of the senior warden, who will
instruct him how to approach the east, by advancing upon
three upright regular steps, to the third step in masonry,
his feet forming a square, his body erect, and cause him to
MASTER MASON. 49
kneel at the altar, in due form, to take upon himself the
solemn oath and obligation of a master Mason. The senior
warden receives the candidate at his place, and facing him
round towards the altar, directs him to step off, first with
his left foot, and second, with the right, each time forming
a square with his feet, as before ; the third step is with the
left foot, bringing up the right, placing the heels together
in the position of a soldier. The candidate then kneels on
both naked knees, and raises both hands and arms, in the
manner of giving the grand hailing sign of distress ; [see
plate 4, fig. 5] and holds them in this position until directed
to place them on the Holy Bible, square, and compass.
The master says, "Brother, you are now placed in a
proper position to take upon you the solemn oath and obli-
gation of a Master Mason, which I assure you as a man, as
a Mason, and as master of this lodge, will not interfere with
the duty you owe to your God, or country. If you are will-
ing to proceed, repeat your name, and say after me, —
" I, A. B., of my own free will and accord, in the presence
of Almighty God, and this worshipful lodge of master
Masons, erected to God, and dedicated to the holy St. Johns,
do hereby and hereon,* most solemnly and sincerely promise
and swear, in addition to my former obligations, that I will
not give the secrets of a master Mason to any one of an in-
ferior degree, nor to any being in the known world, except
it be to a true and lawful brother master Mason, or within
the body of a just and lawfully constituted lodge of such :
and not unto him or them whom I shall hear so to be, but
unto him and them only, whom I shall find so to be, after
strict trial, due examination, or lawful information re-
ceived.
Furthermore, do I promise and swear, that I will not
speak the master Mason's word, which I shall hereafter
receive, in any other manner, except in that in which I
shall receive it, which will be on the five points of fellow-
ship, and at low breath.
Furthermore, do I promise and swear, that I will not
give the grand hailing sign of distress, of this degree, ex-
cept 1 am in real distress, or for the benefit of the craft,
when at work ; and should I see that sign given, or hear the
* At these words, the candidate brings both, hands down on the holy
Bible, square, and compass.
5
50 MASTER MASON.
words accompanying it, I will fly to the relief of the person
so giving it, should there be a greater probability of saving
his life, than losing my own.
Furthermore, do I promise and swear, that I will not
wrong this lodge, nor a brother of this degree, to the value
of one cent, knowingly myself, nor suffer it to be done by
others, if in my power to prevent it.
Furthermore, do I promise and swear, that I will not
be at the initiating, passing, or raising a candidate at one
communication, without a dispensation from the grand
lodge, for that purpose.
Furthermore, do I promise and swear, that I will not
be at the initiating, passing, or raising a candidate in a
clandestine lodge, nor converse upon the secrets of Free-
masonry with a clandestine made Mason, or one that has
been expelled or suspended, while he is under that sentence.
Furthermore, do I promise and swear, that I will not
be at the initiating, passing, or raising of an old man in
dotage, a young man in non-age, an atheist, irreligious
libertine, madman, hermaphrodite, woman, or a fool.
Furthermore, do I promise and swear, that I will not
speak evil of a brother master Mason, neither behind his
back nor before his face, but will apprise him of all ap-
proaching danger.
Furthermore, do I promise and swear, that I will not
violate the chastity of a master Mason's wife, mother, sis-
ter, or daughter, nor suffer it to be done by others, if in
my power to prevent it, I knowing them to be such.
Furthermore, do I promise and swear, that I will sup-
port the constitution of the grand lodge of this state, under
which this lodge is held, and conform to all the bye-laws,
rules, and regulations, of this or any other lodge, of which
I may hereafter become a member.
Furthermore, do I promise and swear, that I will obey all
due signs and summons, handed, sent, or thrown to me
from a brother master Mason, or from the body of a just
and lawfully constituted lodge of master Masons, if within
the length of my cable- tow.
Furthermore, do I promise and swear, that a master
Mason's secrets given to me in charge as such, shall remain
as secure and inviolable in my breast as in his, before com-
municated, murder and treason only excepted : and they
left to my only election.
]£ASimB MASON. 51
Furthermore, do I promise and swear, that I will go on
a master Mason's errand, even barefoot, and bareheaded,
to save his life or relieve his necessities.
Furthermore, do I promise and swear, that I will remem-
ber a brother master Mason when on my knees at my de-
votions.
Furthermore, do I promise and swear, that I will be aid-
ing and assisting all poor and indigent master Masons,
their widows and orphans, wheresoever dispersed round the
globe, they making application to me as such, and I find-
ing them worthy, as far as in my power, without injury
to myself or family.
Furthermore, do I promise and swear, that if any part
of this obligation be omitted at this time, I will hold myself
amenable thereto whenever informed; to all which I do
most solemnly and sincerely promise and swear, with a fixed
and st-eady purpose of mind in me to keep and perform the
same, binding myself, under no less penalty, than to have
my body severed in two in the centre, and divided to the
north and south, my bowels burnt to ashes in the midst,
and scattered by the four winds of heaven, that there
might not the least remembrance remain among men or
Masons of so vile and perjured a wretch as I should be
should I ever be guilty of violating any part of this my
solemn oath or obligation of a master Mason. So help me,
God. and keep me steadfast in the due performance of the
same."
The master then asks the candidate, " What do you most
desire?"
The candidate answers after his prompter, " More light
in Masonry."
TT\J/. Brethren, will you stretch forth your hands and
assist in bringing this new-made brother to more light in
Masonry. " And God said, let there be light, and there
was light." (This is done the same as in preceding de-
grees.) The master then says to the candidate, " On being
brought to light, you first discover, as before, the three
great lights in Masonry, by the assistance of the representa-
tives of the three lesser, with this difference ; both points
of the compass are elevated above the square, which de-
notes to vou that you have received more light in Mas-
onry." The master steps back from the candidate, and
says, " Brother, you now behold me as master of this lodge
52 MASTER MASON.
approaching you from the east, under the sign, step, and
due guard of a master Mason." The due guard is given
by putting the right hand to the left side of the bowels,
the hand open, the palm down and drawing it across from
left to right, and let it fall by the side. [See plate 4, fig. 4.]
The master advancing to the candidate, says, " Brother,
in token of continuation of brotherly love and esteem, I
will present you with my right hand, and with it you will
receive the pass, grip, and word of a master Mason, take
me as I take you." [See plate 4, fig. 9.]
W.M. As the candidate is not instructed, brother senior
deacon, you will answer for him. " What is that?"
S.D. The pass-grip of a master Mason.
W.M. Has it a name?
S.D. It has.
W.M. Will you give it me ?
S.D. I did not so receive it, neither can I so impart it.
W.M. How will you dispose of it?
S.D. I will letter it or syllable it.
W.M. Syllable it, and begin.
S.D. No, you begin.
W.M. No, begin you.
S.D. TU
W.M. BAL
S.D. CAIN.
W.M. TUBAL
S.D. TUBALCAIN.
W.M. Right, brother Tubalcain, I greet you, arise from
a square to a perpendicular, go and salute the junior and
senior wardens, and satisfy them that you are an obligated
master Mason. While the wardens are examining the can-
didate the master returns to the east. The wardens say
to the master, " We are satisfied that brother is an
obligated master Mason."
^ The worshipful master then says to the candidate,
11 Brother, I now have the honour to present you with a
lambskin, or white apron, as before, which I hope you
will wear with credit to yourself, and satisfaction and ad-
vantage to the brethren. You will please carry it to the
senior warden in the west, who will teach you how to wear
it as a master Mason."
The senior warden ties on the apron, and lets the flap
fall down before, in its natural and common situation.
MASTER MASON. 53
The candidate is conducted to the master, who says,
" Brother, I perceive you are clothed ; it is of course neces-
sary you should have tools to work with ; I will now present
you with the working tools of a master Mason, which are
all the implements of Masonry indiscriminately, but more
especially the trowel. The trowel is an instrument made
use of by operative masons to spread the cement, which
unites a building into one common mass ; but we, as free
and accepted Masons, are taught to make use of it for the
more noble and glorious purpose of spreading the cement
of brotherly love and affection, that cement which unites
us into one sacred band, or society of friends and brothers,
among whom no contention should ever exist, but that
noble contention, or rather emulation, of who can best
work or best agree." The master reads a charge to the
candidate from the Chart, or Monitor, and directs the
senior deacon to conduct him to the preparation room and
invest him of what he has been divested, and return him
to the lodge for further instruction.
As soon as the candidate has gone out, the lodge is called
from labour to refreshment in the following manner, viz. :
W.M. Brother senior, it is my order that this lodge be
called from labour to refreshment, and to be on again at
the sound of the gavel.
S. W. Brother junior, it is the worshipful master's or-
der that this lodge be called from labour to refreshment,
and be on again at the sound of the gavel.
J.TT". Brethren, it is our worshipful master's orders,
etc. — gives three raps and all the brethren leave their seats.
[It is the intention of the Masons to make the candidate
believe, on his return to the lodge, that he has received
the whole of the degree.]
In the meantime the candidate returns to the lodge, finds
some drinking, some laughing and talking, and others pre-
paring (as he supposes) to go home. The members of the
lodge immediately salute their new brother. One gives
him the pass grip, one the due guard and sign, another asks
him how he likes the degree, and if it was as long as he ex-
pected, etc.
The master takes his seat unobserved by the candidate,
and gives one rap with his gavel, when the brethren in-
stantly resume their seats, and the candidate finds himself
standing alone in the middle of the lodge. This sudden
54 MASTER MASON.
change in the movements of the brethren often embarrasses
him ; he hardly knows how to dispose of himself, but is
soon relieved by the master, who orders him to step to the
east, and taking up some masonic book, as though he was
about to explain some emblem, says, "Brother, you now
suppose you are a master Mason, and are entitled to all
our privileges; do you not?"
Can. [generally says] I do.
W.M. Well, sir, it becomes my duty to inform you that
you are not a master Mason, neither do I know that you
ever will be. You must now undergo one of the most try-
ing scenes that human nature ever witnessed. You must
travel a rough and rugged road, beset with dangers on
every side, where you will meet with ruffians ; you may
meet with death ! Such things have happened to some who
have travelled this road before you. In your preceding de-
grees, you had a brother to pray for you, but in this you
must pray for yourself ; you will therefore suffer yourself
to be again hood-winked, and go and kneel at the altar,
where you can pray orally or mentally as you please. When
you get through praying you can signify it by rising up.
The candidate is hood-winked and conducted to the altar,
where he kneels for prayer.*
Masonry informs us that the candidate here at the altar
personates Hiram Abiff, in the sanctum sanctorum of Solo-
mon's temple, where he usually went at high twelve to offer
up his prayers to the Deity, and draw designs upon his
trestle-board, and that on a certain day prior to the fin-
ishing of the temple, he was assaulted as he left the place
by three ruffians, and cruelly murdered. The three ruffi-
ans stationed themselves at the east, west, and south gates
of the temple.
In this manner three of the Masons station themselves in
the lodge. When the candidate rises from the altar, one
of the brethren takes him by the arm and leads him several
times round the lodge. The master, senior and junior
wardens, generally take the part of the three ruffians; and
I have seen candidates here make great contortions in derision and
mockery, to turn the solemnity of prayer into ridicule, and the master
of the lodge, who was a professing Christian, stand indifferently for
five minutes and look on, and frequently shake his sides in silent laugh-
ter, to see how admirably the candidate performed his part of the cere-
mony.
MASTER MASON. 65
as the candidate comes near the junior warden's station,
who represent* Jubela [the ruffian of the south gate of the
temple] he exclaims, Who conies here?
The room is dark, or the candidate hood-winked, the con-
ductor answers. Our grand master Hiram Abiff.
'• Our grand master Hiram Abiff!" exclaims the ruffian ;
" he is the very man I wanted to' see." [Seizing the can-
didate by the 'throat at the same time, and jerking him
about with violence.] " Give me the master Mason's word
or I will take your life."
The conductor replies, I cannot give it now, but if you
will wait till the temple is completed, if you are worthy,
you shall then receive it, otherwise you cannot.
The ruffian says. Talk not to me of the temple's being
completed ; give it to me now — and gives the candidate a
blow with the twenty-four inch gauge across the throat:
on which he retreats to the west gate, where he is accosted
by the second ruffian, Jubelo, with more violence, and on
his refusal to comply with his request, he gives him a
severe blow with the square across his breast ; on which he
attempts to make his escape at the east gate, where he is
accosted by the third ruffian, Jubebnn. with still more vio-
lence : and refusing to comply with his request, the ruffian
gives him a violent blow with the common gavel on the
forehead, which brings him to the floor. On which one of
the ruffians exclaims. " What shall we do? we have killed
our grand master, Hiram Abiff!" another answers, "Let
us carry him out at the east gate, and bury him in the
rubbish, till low twelve, and then meet and carry him a
westerly course, and bury him." The candidate is then
taken up in a blanket on which he fell,* and carried to a
corner of the lodge and covered up.
The ruffians now skulk around the lodge and squat be-
hind benches, or whatever they can crawl under. Now all
is silent. Directly some brother raps twelve times on a
tin pan (imitating the town clock), which is a signal for
the ruffians to meet, who immediately leave their hiding
places and grope along, feeling their way, until they meet
near the body, and salute each other, ruffian like*: they
then uncover the body [candidate] and Jubela observes,
"The body has not been discovered."
* Four of the brethren g-enerallv hold a blanket to catch the candi-
date. [See plate 5, fig. 3.]
56 MASTER MASON.
Jubelo. No : all is safe.
Jubelum. We must bury our grand master immediately,
for I perceive he begins to smell a little already, and we
shall be discovered. Take him up and carry him to the
brow of Mount Moriah, where I have a grave dug for him.
The candidate is again taken up in the blanket and car-
ried round the lodge several times, and deposited on his
back near the senior wardens in the west [his feet to the
east], and covered up with chairs, benches, etc., etc. One
of the ruffians observes, as they are about to leave him,
Let us mark the grave with this sprig of cassia. [Sticks
down a sprig of evergreen near the candidate's head.]
Jubelum then says, We will now endeavour to get a pas-
sage to Ethiopia.
Here all the brethren shuffle about the lodge, the master
resumes his seat [King Solomon is supposed to arrive at
the temple at this juncture] and calls to order, and asks
the senior warden the cause of all that confusion.
S.W. Our grand master, Hiram AbifE, is missing; and
there are no plans or designs laid down on the trestle-
board for the crafts to pursue their labours.
Worshipful master, alias King Solomon, replies : Our
Grand Master missing? our Grand Master has always been
very punctual in his attendance. I fear he is indisposed.
Assemble the crafts and search in and about the temple,
and see if he can be found.
They all shuffle about the floor for a while, when the
master calls them to order, and asks the senior warden
what success? He answers, We cannot find our Grand
Master, my lord.
The master then orders the secretary to call the roll of
workmen, and see whether any of them are missing.
The secretary calls the roll, and says, " I have called the
roll, my lord, and find that there are three missing, viz.,
Jubela, Jubelo, and Jubelum.
W.M. This brings to my mind a circumstance that took
place this morning. Twelve fellow crafts, clothed in white
gloves and aprons, in token of their innocence, came to me
and confessed that they twelve, with three others, had con-
spired to extort the master Mason's word from their Grand
Master, Hiram Abiff, and in case of refusal, to take his
life ; they twelve had recanted, but feared the other three
MASTER MASON. 57
had been base enough to carry their atrocious designs into
execution.
Worshipful master then ordered twelve fellow crafts to
be drawn from the bands of the workmen, clothed in white
gloves and aprons, in token of their innocence, and sent
three east, three west, three north, and three south, in
search of the ruffians, and, if found, to bring them forward.
Here the Masons all shuffle about the floor, and fall in
with a reputed traveller, when those who travel a westerly
direction accost him thus: " Old man, have you seen any
travellers passing this way?"
Old Man. Yes, as I was down near the coast of Joppa
this morning I saw three ; from their dress and appearance
suppose them, to be men of Tyre and workmen from the
Temple ; they sought a passage to Ethiopia, but could not
obtain one in consequence of an embargo recently laid on
all shipping; they returned into the country.
Worshipful master now calls to order, and inquires,
"What tidings, brethren?" one replies, "None from the
east," another, " None from the south," and one exclaims
in a loud voice, "Tidings from the west, worshipful."
Worshipful Master says, WTiat tidings from the west?
He answers, As we three fellow crafts were steering a
westerly course, we fell in with a wayfaring man who in-
formed us he saw three men that morning down near the
coast of Joppa, from their dress and appearance supposed
them to be men of Tyre, workmen from the Temple ; they
sought a passage to Ethiopia, but could not procure one
in consequence of an embargo which had been recently laid
on all the shipping; they returned back into the country.
Worshipful Master observes, I had this embargo laid to
prevent the ruffians from making their escape ; and adds.
You will go and search again, and search till vou find them
if possible, and if they are not found the twelve who con-
fessed shall be considered as the murderers and suffer ac-
cordingly. The members all start again and shuffle about
awhile, until one, under the pretence of being much
fatigued with travelling, seats himself on the floor, near
the candidate's head, and as he rises, catches hold of the
bush that was stuck there ; he immediately stamps his foot
three times in a violent manner, and exclaims, Companions,
assemble. His other two colleagues join him : he states to
them that a very singular circumstance had just taken
58 MASTER MASON.
place ; that on rising from his seat he caught hold of that
sprig of cassia and drew it out of the ground, and on ex-
amination he found it had lately been broken off, and stuck
there; one observes, " This 'looks like a grave," feeling
around the candidate's head. While they are ruminating,
the three reputed ruffians, Avho are seated in a private cor-
ner near the candidate, are heard to exclaim in the follow-
ing manner :
First Jubela. 0 that my throat had been cut across,
from ear to ear, my tongue torn out, and my body buried
in the rough sands of the sea at low water mark, where the
tide ebbs and flows twice in twenty-four hours, ere I had
been accessory to the death of so good a man as our grand
master Hiram Abiff.
Second Jubelo. O that my left breast had been torn
open, and my heart and vitals taken from thence, and
thrown over my left shoulder, carried into the valley of
Jehosaphat, and there become a prey to the wild beasts of
the field, and the vultures of the air, ere I had conspired
the death of so good a man as our grand master Hiram
Abiff.
Third Jubelum. 0 that my body had been severed in
two in the midst and divided to the north and south, my
bowels burnt to ashes in the centre, and the ashes scat-
tered by the four winds of heaven, that there might not
the least track or trace of remembrance remain among men
or Masons of so vile a wretch as I am. Ah ! Jubela, Jubelo,
it was I that struck him harder than you both ; it was I
that gave him the fatal blow ; it was I that killed him.
The three fellow crafts who stood by the candidate all
this time listening to the ruffians, whose voices they recog-
nised, says one to the other, " What shall we do? there are
three of them, and there are only three of us." One in re-
ply says, " Our cause is good, let us seize them " ; on which
they rush forward, seize them, and take them to the mas-
ter, who inquires, "What tidings from the east?" One of
them replies as follows: "Worshipful, as we three fellow
crafts were steering a due east course, I becoming more
weary than the rest, sat down on the brow of Mount Moriah
to rest and refresh myself, and as I was rising, I accident-
ally caught hold of a sprig of cassia, which, easily giving
way, excited my curiosity. Upon this, I hailed my com-
panions, and while we were contemplating on the novelty
MASTER MAgON. 59
of the scene, we heard the voice of three ruffians crying
from a clift of the rock near by ; we discovered them to be
Jubela, Jubelo, and Jubelnm. We rushed upon, seized
and bound them, and have brought them before you, and
wait your further orders."
Worshipful master then rising, says: " Jubela, you are
suspected and accused of being accessory to the death of
our grand master Hiram Abiff. Are you guilty or not
guilty?"
Jubela. Guilty, my lord.
W.M. Vile and impious wretch, hold up your head and
hear your sentence. It is my order that you be taken with-
out the walls of the Temple, and there have your throat
cut across from ear to ear, your tongue torn out by the
roots, your body buried in the rough sands of the sea, where
the tide ebbs and flows twice in twenty-four hours.
W.M. Jubelo, are you guilty or not guilty?
Jubelo. Guilty, my lord.
W.M. Vile and impious wretch, hold up your head, and
hear your sentence. It is my order that you be taken
without the gates of the Temple and there have your left
breast torn open, your heart and vitals taken from thence,
and thrown over your left shoulder, and carried to the
valley of Jehosaphat. and there to become a prey to the
wild beasts of the field, and vultures of the air.
W.M. Jubelum, are you guilty or not guilty?
Jubelnm. Guilty, my lord.
W.M. Vile and impious wretch, hold up your head and
hear your sentence. It is my order that you be taken
without the walls of the Temple, and there have your body
severed in two and divided to the north and south, your
bowels burnt to ashes in the centre, and scattered to the
four winds of heaven. Brother senior, you will see that
these penalties are executed.
The senior takes the three ruffians, and drags them out
into the preparation room with some violence, where they
stamp and groan a few minutes, and the senior returns
and says. " Worshipful master, the penalties of their sev-
eral obligations have been duly executed upon them."
Worshipful master then says, "It is my order that you
go in search of the body of our grand master Hiram Abiff :
it is my opinion, he is buried near where you arrested the
three ruffians, on the brow of Mount Moriah."
60 MASTER MASON.
All the brethren shuffle about the room, until they come
near the candidate, when one observes, " Here is some-
thing that looks like a grave; let us dig down and see."
They then lay hold of the candidate, and begin to unroll
the blanket until they come to the body, when they all
start back (and at the same time, each extends his hand,
the palm directly towards the candidate, as though they
would guard their nostrils from the offensive smell, with
the head and face turned a little on one side), when one
observes, "We will go back to the Temple, and inform
king Solomon of our discovery."
The worshipful masters hearing them approach, enquires
"What tidings from Motint Moriah?" when one of them
replies, "Worshipful, we have found the grave of our
grand master Hiram Abiff. It is situated due east, near^
the brow of Mount Moriah : we dug down six feet perpen-
dicularly till we came to the body, and involuntarily raised
our hands in this position [see plate 4, fig. 5], to guard
our nostrils from the effluvia rising from the body ; we
searched on and about the body for the master Mason's
word, or a key to it, but could not find it ; we discovered
a faint resemblance of the letter G marked on the left
breast."
The master then says to the senior warden, " You will
summon twelve fellow-crafts, and go with me to the grave,
in order to raise our grand master."
The senior announces the orders of the grand master
Solomon, and all shuffle about the room as before ; as the
master approaches the candidate (or grave of Hiram Abiff)
the twelve fellow-crafts form a circle, and kneel.
The master, standing, says, " Let us pray." The follow-
ing prayer is recited :
"Thou, O God, knowest our downsitting and uprising,
and understandest our thoughts afar off ; shield and defend
us from the evil intention of our enemies, and support us
under the trials and afflictions we are destined to endure,
while travelling through this vale of tears. Man that is
born of woman, is of few days, and full of trouble. He
cometh forth as a flower, and is cut down ; he fleeth also
as a shadow, and continueth not. Seeing his days are de-
termined, the number of his months are with Thee, Thou
hast appointed his bounds, that he cannot pass. Turn from
MASTER MASON. 61
him, that he may rest, till he shall accomplish his day.
For there is hope of a tree, if it be cut down, that it will
sprout again, and that the tender branch thereof will not
cease. But man dieth and wasteth away; yea, man giveth
up the ghost, and where is he? As the waters fail from
the sea, and the flood decayeth and dryeth up, so man lieth
down, and riseth not again, till the heavens shall be no
more. Yet, O Lord, have compassion on the children of
Thy creation ; administer unto them comfort in time of
trouble, and save them with an everlasting salvation.
Amen. So mote it be."
They then all rise, and the master directs one to search
the body of the corpse, to see if the master's word is on or
about it ; he examines, and reports that it is not on the
body. The master and brethren then all give the grand
hailing sign, and say, " 0 Lord, my God, I fear the mas-
ter's word is for ever lost." He then orders one of the
fellow-crafts to raise the body of our grand master by the
entered apprentice's grip. He takes the candidate by the
entered apprentice's grip, and pulls so as to raise the body
partly up, and lets slip his hold, and says, " Worshipful
king Solomon, the body cannot be raised by the entered
apprentice's grip : the skin slips from the flesh."
The master at this intelligence, and all the brethren imi-
tating as one, give the grand hailing sign of distress of a
master Mason ; [see plate 4, fig. 5], and at the same time,
exclaim aloud, " O Lord, my God, I fear the master
Mason's word is for ever lost." The master then orders
one of the fellow-crafts to raise the body, by the fellow-
craft's grip. He takes hold of the candidate by the fel-
low-craft's grip, pulls the candidate partly up, lets him
fall back, and says, "Worshipful master, the body cannot
be raised by the fellow-craft's grip ; the flesh cleaves from
the bone." All raise their hands, and exclaim, " O Lord,
my God, I fear the master's word is for ever lost; was
there no help for the widow's son?"
The master then says, "I shall now raise the body of
our grand master by the lion's grip, the strong grip of a
master Mason ; and as the master's word is now lost, the
first word spoken after the body is raised, shall be a sub-
stitute for the master's word, until future generations
shall find out the right." [Some brother now whispers
to the candidate to keep himself stiff, when he is raised.]
62 MASTER MASON.
The master takes him by the master's grip, and bracing
his right foot against the candidate, by a strong pull,
raises him upon the five points of fellowship.
This is done by putting the inside of your right foot to
the inside of the right foot .of the person to whom you are
going to give the word, the inside of your knee to his, lay-
ing your breast against his, your left hands on the back
of each other, and your mouths to each other's right ear ;
in which position alone you are permitted to give the mas-
ter's word, which is, Mah-hah-bone. [See plate 5, fig. 3.]
The master's grip is given by taking hold of each other's
right hand, and sticking the nails of each of your fingers
into the joint of the other's wrist [see plate 5, fig. 2], where
it unites with the hand. In this position, the candidate is
raised, he keeping his whole body stiff, as though dead.
The master in raising him, is assisted by some of the breth-
ren, who take hold of the candidate, by the arms and
shoulders. As soon as he is raised to his feet, they step
back, and the master whispers the word Mah-hah-bone, in
his ear, and causes the candidate to repeat it, telling him
that he must never give it in any other manner than that
in which he received it. He is told that Mah-hah-bone
signifies marrow in the bone ; they then separate, and the
master makes the following explanation, respecting the five
points of fellowship.
Brother, foot to foot teaches you, that you should, when-
ever asked, go on a brother's errand, even if you should
have to go barefoot and barehead. Knee to knee, that you
should always remember a master Mason in your devotions
to Almighty God. Breast to breast, that you should keep
the master Mason's secrets, when given to you in charge,
as such, as secure and inviolable in your breast, as they
were in his own, before communicated to you. Hand to
back, that you will not speak evil of a master Mason be-
hind his back, nor before his face. Mouth to ear, that you
will give a brother master Mason due and timely notice of
all approaching danger. The candidate is instructed in the
signs, and receives a charge, which is read from some
masonic author, and is told he has taken the third step in
Masonry, and is entitled to a seat in any master's lodge.
The master then says to the candidate, "Brother, you
have this evening represented one of the greatest men that
ever lived. It was our grand master, Hiram Abiff, who
MASTER MASON. 63
was murdered in the temple just before it was completed,
as you this evening have represented, in the latter part of
this degree." The candidate takes his seat. The lecture of
this degree is merely a recapitulation of the ceremonies,
or work. The lodge is closed in the same way that the
first, or entered apprentice's lodge is.
MARK MASTER'S DEGREE.
The rules of Masonry require that there should be at
least eight members present, whenever they open on this
degree (for lodge business) viz. : the right worshipful mas-
ter, senior warden, junior warden, secretary, treasurer,
senior deacon, junior deacon, and master, senior and junior
overseers.
The officers and brethren are assembled and seated, as
in plate No. 1.
Right worshipful master gives one rap with his gavel,
saying, Brethren, I am about to open a lodge of mark mas-
ter masons in this place, and for the despatch of business.
I will thank you for your attention and assistance. If
there is any person present who has not taken this degree,
he is requested to retire.
Right worshipful master then says. Brother senior war-
den, are you satisfied that all present are mark master
Masons ?
Senior warden says, Right worshipful master, I wish the
pass-word might be sent round the lodge.
This is done to detect "impostors" among themselves;
that is to exclude those of a lower degree, who sometimes
stay, in order to ascertain the mode by which they dis-
cover the " Intruder " ; which is by sending round the dea-
cons for the pass-words, as in the fellow-crafts degree.
The word is Joppa.
The right worshipful master then gives one rap with his
gavel, and says, Brother junior deacon, the first care of
congregated Masons?
J.D. [Rises on nis feet, the same time giving a sign,
eiY«i To see the lodge tyled, worshipful. [See plate 7.
fig. 3.]
E.W.M. Perform that part of your duty, and inform
the tyler that we are about to open a lodge of mark master
Masons in this nlace for the despatch of business; and
di-rect him to tyle acrordinply.
MARK MASTER. G5
The junior deacon then walks very quickly to the door,
and stations the tyler on the outside of it, with a drawn
sword in his hand, whispers the order of the right worshipful
master in his ear, closes the door, and gives twice, two dis-
tinct knocks on the inside, which are answered in like
manner by the tyler, on the outside. The junior deacon
then gives one rap, which is answered in like manner, re-
turns to his station in the lodge, and says, We are tyled,
right worshipful.
B.W.M. How tyled?
J.D. With secrecy and brotherly love : also by a brother
of this degree, without the door, with a drawn sword in his
hand.
B.W.M. His duty there?
J.D. To keep off all cowans and eavesdroppers, to see
that none pass or repass, but such as are duly qualified,
and have permission from the chair.
B.W.M. Let us be clothed, brethren.
Here all the officers and members of the lodge put on
their aprons and jewels, and resume their seats as before.
The right worshipful master then gives two raps with his
gavel, which brings all the subordinate officers on their
feet ; and each standing in his place, recites his duty in his
turn as follows :
B.W.M. The junior overseer's station in the lodge?
J.O. At the south gate.
B.W.M. Your duty there, brother junior?
J.O. To inspect all materials brought up for the build-
ing of the temple : and if approved, pass them on to the
senior overseer, at the west gate, for further inspection.
B.W.M. The senior overseer's place in the lodge?
S.O. At the west gate.
B.W.M. Your business there, brother senior overseer?
S.O. To inspect all materials brought up for the build-
ing of the temple : and, if approved, pass them on to the
master overseer, at the east gate, for further inspection.
B.W.M. The master overseer's place in the lodge?
M.O. At the east gate.
B.W.M. Your business there, brother master overseer?
M.O. To preside at the inspection of all materials
brought up for the building of the temple : and if dis-
approved, to call a council of my brother overseers.
B.W.M. The junior deacon's place in the lodge?
6
66 MARK MASTER.
J.D. At the right, in front of the senior warden.
E.W.M Your duty there, brother junior?
J.D. To carry messages from the senior warden in the
west to the junior warden in the south ; and elsewhere
about the lodge, as he may direct.
E.W.M. The senior deacon's place in the lodge?
S.D. At the right, in front of the right worshipful
master in the east.
E.W.M. Your duty there, brother senior?
S.D. To carry messages from the right worshipful mas-
ter in the east, to the senior warden in the west, and
elsewhere about the lodge, as he may direct. To assist in
the preparation and initiation of candidates, and to wel-
come and clothe all visiting brethren.
E.W.M. The secretary's station in the lodge?
Sec. At the left hand of the right worshipful master in
the east.
E.W.M. Your duty there, brother secretary?
Sec. To record the doings of the lodge, collect all money,
pay it over to the treasurer, and keep a true and correct
account of the same.
E.W.M. The treasurer's station in the lodge?
Treas. At the right hand of the right worshipful master
in the east.
E.W.M. Your duty there, brother treasurer?
Treas. To receive all money from the hands of the
secretary, to keep a true and correct account of the same,
and pay it out by order of the right worshipful master,
with the consent of the brethren.
E.W.M. The junior w;arden's place in the lodge?
J.W. In the south, right worshipful.
E.W.M. Your duty there, brother junior?
J.W. As the sun is in the south at high twelve, which
is the glory and beauty of the day, so stands the junior
warden in the south, to call the craft from labour to re'
freshment, and from refreshment to labour, that the right
worshipful master may have profit and pleasure thereby.
E.W.M. The senior warden's place in the lodge?
S.W. In the west, right worshipful.
E.W.M. Your duty there, brother senior?
S.W. As the sun sets in the west, to close the day, so
stands the senior warden in the west, to assist the right
worshipful master in opening and closing his lodge, pay
MARK MASTER. 67
the craft their wages, if any be due, and see that none go
away dissatisfied, harmony being the strength and support
of all institutions, but more especially this of ours.
tt.W.M. The right worshipful master's station in the
lodge?
ti.lV. In the east, right worshipful.
E.W.M. His duty there, brother senior?
S.W. As the sun rises in the east, to open and adorn
the day, so rises* the right worshipful master in the east,
to open and adorn his lodge, and set the craft to work
with proper instructions for their labour.
B.W.M. After that manner, so do I. It is my will and
pleasure that a lodge of mark master Masons be opened in
this place, for the despatch of business. Brother senior,
you will please communicate the same to the junior war-
den in the south, that the brethren may have due and
timely notice thereof.
8.W. [addressing the junior warden]. Brother junior,
it is the right worshipful master's order that a lodge of
mark master Masons be opened in this place for the
despatch of business. You will please inform the brethren
thereof.
J.W. Gives three raps with his gavel and says, Breth-
ren, it is our right worshipful master's order that a lodge
of mark master Masons be opened in this place for the
despatch of business. You are ordered to take due notice
thereof, and govern yourselves accordingly.
Right worshipful master then says, Attend to the signs.
brethren.
The signs are given from the entered apprentice to mark
master, inclusive. The signs of the three preceding de-
grees are given as before described. The first sign of a
mark master is thus. [See plate 7, fig. 1.]
It is given by interlacing the fingers upon the right hip
as though you held a heavy weight there ; then with a quick
motion bring them to the left side of the neck, with the
palms of the hands upon the shoulder. This is called
" Heave over," and alludes to the rejection of the key stone
[hereafter described]. Then disengage the fingers, drop
the right hand to the right hip, at the same time bring
down the left hand, edgewise upon the wrist of the right ;
* At these words, the right worshipful master rises.
68 MARK MASTER.
the right hand open horizontally, the left perpendicularly.
[See plate 7, fig. 2.]
This alludes to the penalty of the obligation, and also to
that of an impostor, which is, to have his right hand struck
off.
The third sign of a mark master is as follows :
Extend the arm downwards on the right side, the two
last fingers of the hand clenched, the two first and thumb
open, parallel with each other, about one inch apart. It
alludes to the manner the candidate is directed to carry
the key stone.
The fourth sign is this [see plate 7, fig. 3] : raise the
right hand to the right ear (holding the thumb and two
first fingers open, as in the preceding sign), with a circu-
lar motion of the hand, the fingers pass round the ear, as
though you were combing back your ear lock, so that the
ear passes between the two fingers, and thumb, the hand
is then dropped by the side. This sign alludes to a penalty
of the obligation, to have the ear smote off.
The fifth sign is made by extending the right arm at full
length, the thumb and two first fingers open, about one
inch apart, the two last fingers clenched, palm of the hand
up. It alludes to the manner that the mark master is
taught to "receive wages." [See plate 7, fig. 4.]
Right worshipful master then takes off his hat, and
reads the following charge :
" Wherefore, brethren, lay aside all malice and guile,
and hypocrisies, and envies, and all evil speakings. If so
be, ye have tasted that the Lord is gracious : to whom
coming, as unto a living stone, disallowed indeed of men,
but chosen of God, and precious ; ye also, as living stones,
be ye built up a spiritual house, an holy priesthood, to offer
up sacrifices acceptable to God."
" Brethren, this is the will of God, that with well-doing,
ye put to silence the ignorance of foolish men. As free,
and not as using your liberty for a cloak of maliciousness,
but as the servants of God. Honour all men, love the
brotherhood, fear God."
The right worshipful master then gives two raps with his
gavel ; senior warden two, and junior warden two, which
are repeated again by right worshipful master, and
wardens.
Right worshipful master then says, " I now declare this
MARK MASTER.
lodge of mark master Masons opened in due and ancient
form, and hereby forbid all improper conduct whereby this
lodge may be disturbed, under no less penalty than the bye-
laws, or a majority of the lodge may see fit to inflict.'
Then gives one rap with his gavel, which seats all the breth-
ren, and says, " Brother junior deacon, inform the tyler
the lodge is open."
Junior deacon informs the tyler, and returns to his seat.
The lodge being opened and ready for business, the right
worshipful master directs the secretary to read the minutes
of the last meeting, which generally brings to view the
business of the present. If there are any candidates to be
brought forward, that is generally the first business. A
master Mason wishing for further light in Masonry, sends
a petition to the chapter, and requests to be advanced to
the honorary degree of mark master Mason : if there is no
serious objection to the petition, it is entered on the min-
utes, and a committee of several appointed to inquire into
his character, and report to the next regular communica-
tion. At that time if the committee report in his favour,
and no serious objection is made against him otherwise, a
motion is made that the ballot pass : if carried, the senior
deacon passes the ballot box, the same as in the preceding
degrees.
The senior deacon who prepares and conducts the candi-
date in the first part of the ceremonies, passes out of the
lodge into the adjoining room, where the candidate is in
waiting, pulls off his coat, and rolls up his shirt sleeves to
the shoulder, and directs the candidate to do the same ; he
then takes in his right hand a small block of white marble
about four inches square, and six inches long, weighing
about eleven pounds, holding it between the thumb and
two first fingers, the other fingers clenched, the arm ex-
tended down ; the candidate is furnished with a key stone,
of the same material, and weight, which he is directed to
carry in like manner ; the door is then opened without
ceremony, and the conductor enters, about three paces in
advance of the candidate, and walks four times round the
lodge, and halts at the junior overseer's station at the
south gate, where the conductor gives four raps with his
heel on the floor.
J.O. Who comes here?
70 MARK MASTER.
Con. A craftsman from the quarries, bringing up work
for inspection.
J.O. Have you a specimen of your work?
Con. I have.
J.O. Present it.
The conductor presents his stone to the junior overseer,
who applies his small trying square to its different angles,
and they agreeing with the angles of the square, he says,
" This is good work — square work — just such work as is
wanted for the building" ; returning the block to the con-
ductor, "You will pass on to the senior overseer at the
west gate, for further inspection." Conductor passes a
few steps, and halts until the candidate has been examined.
Candidate comes up to junior overseer in imitation of his
conductor, and gives four raps.
J.O. Who comes here?
Can. A craftsman from the quarries, bringing up work
for inspection.
J.O. Have you a specimen of your work?
Can. I have.
J.O. Present it. [Candidate presents the key stone.
Junior overseer applies his square to it, and finding it
does not fit, says, " This is a curious wrought stone indeed ;
it is neither oblong or square ; square work is only such as
we have orders to receive, neither has it the mark of any
of the craft upon it. Is that your mark?" pointing to the
letters on the key stone.]
Candidate replies, "It is not."
J.O. Owing to its singular form and beauty, I feel un-
willing to reject it : you will pass on to the senior overseer
at the west gate for further inspection [where the same
questions are asked and answers returned as before. Senior
overseer directs them to the master overseer at the east
gate, who, after examining the stone of the conductor as
before, says], " This is a good work — square work — just
such work as is wanted for the building, you are entitled
to your wages, pass on." Conductor passes and takes his
seat.
Candidate comes up, presents his key stone as before.
Master overseer applies his square to it and says, " This
is a curious wrought stone," etc. — looks sternly at the can-
MARK MASTER. 71
didate. and orders him to stand aside, stamps on the floor
four times with his foot, which bring up the other two over-
seers.
M.O. Brother junior overseer, did you suffer this work
to pass your inspection?
J.O. T did: I observed to the young: craftsman, at the
time, the stone was not such as we had orders to receive:
but owing to its singular form and beauty, I felt unwilling
to reject it, and suffered it to pass to the senior overseer
at the west gate.
S.O. I made the same observations to the young crafts-
man, and for the same reason permitted it to pass to the
master overseer at the east gate.
M.O. "Why, you see the stone is neither oblong nor
square, neither has it the mark of any of the craft upon it.
Do you know this mark that is upon it?
J.O. I do not.
S.O. Neither do I.
M.O. What shall we do with it?
J.O. I propose we heave it over among the rubbish.
S.O. I second that motion.
M.O. Agreed : it shall be done.
The master and senior overseers take up the key stone,
and swinging it four times back and forth between them,
the fourth time the junior overseer catches it over the left
shoulder of the master overseer (in imitation of the sign of
''heave over"), and throws it aside. At this moment all
the brethren begin to shuffle around the room, leaving
their seats.
The right worshipful master gives one rap with his gavel,
and says, " What is the cause of this disturbance among
the workmen?"
S.W. It is the sixth hour of the sixth day of the week,
and the craft are impatient to receive their wages.
B.TF.J/. Brother senior warden, it is my order that you
assemble the craft, and march in procession to the office of
the senior grand warden, to receive wages. The members
form two and two (candidate behind) and march round the
lodge, singing the following song to the tune of " God Save
the King.'"
72 MARK MASTER.
SONG.
Mark masters all appear,
Before the chief overseer,
In concert move ;
Let him your work inspect,
For the chief architect,
If there is no defect,
He will approve.
Those who have passed the square,
For your rewards prepare,
Join heart in hand ;
Each with his mark in view,
March with the just and true,
Wages to you are due,
At your command.
As they finish the second verse, each brother walks up in
his turn to the senior warden who stands behind a lattice
window, and thrusts his hand through the hole in the win-
dow, receives his penny, withdraws his hand, and passes
on, and so on until the candidate, who comes last, puts his
hand through, for his penny. The senior warden seizes
his hand, and bracing his foot against the window, draws
the candidate's arm through to the shoulder, and exclaims
vehemently, "An impostor! an impostor!" a third person
exclaims, " Strike off his hand," at the same time runs up
with a drawn sword to give the blow. [See plate 8, fig. 7.]
The conductor now intercedes for the candidate, and says,
11 Spare him : he is not an impostor : I know him to be a
craftsman ; I have wrought with him in the quarries."
S.W. He is an impostor, for he has attempted to receive
wages without being able to give the token, and the pen-
alty must be inflicted.
Con. If you will release him, I will take him to our
right worshipful master^ and state his case to him, and if
the penalty must be inflicted, I will see it duly executed.
8.W. On those conditions I will release him, providing
he can satisfy me he is a fellow-craft Mason.
The candidate r^ow withdraws his arm, and gives the
sign of the fellow-craft Mason. All the members of the
lodge are seated, and the conductor takes the candidate to
the right worshipful master, and says, " Right worshipful,
this young craftsman has been detected as an impostor, at
the office of the senior grand warden, in attempting to re-
ceive wages without being able to give the token.
MARK MASTER.
73
The right worshipful master, looking sternly at the can-
didate, says, " Are you a fellow-craft Mason?
Can. I am.
E.W.M. Give me a sign of a fellow-craft Mason?
Candidate gives a sign.
E.W.M. [to conductor]. He is a fellow-craft Mason.
[To candidate.] You have attempted to receive wages
without being able to give the token — I am astonished,
that so bright a looking young craftsman as you are,
should thus attempt to impose upon the craft. Such con-
duct requires severe punishment. The penalty you have
incurred is, to have your right hand struck off. — Have you
ever been taught how to receive wages?
Can. I have not.
E.W.M. Ah, this in a measure serves to mitigate your
crime. — If you are instructed how to receive wages, will
you do better for the future?
Can. I will.
E.W.M. On account of your youth and inexperience
the penalty is remitted. Brother senior deacon, you will
take this young craftsman and give him a severe repri-
mand, and take him with you to the quarries, and there
teach him how to bring up a regular wrought stone.
The senior deacon steps up and takes the candidate by
the collar, and says, " Young man, it appears you have
come up here this evening to impose upon us ; first , by pre-
senting work which was not fit for the building, and then
by claiming wages when there was not a farthing your due.
Your work was not approved ; you were not entitled to
any wages, and had it not been for my timely interference,
you would have lost your right hand, if not your life. Let
this be a striking lesson to you, never to attempt to im-
pose upon the craft hereafter. But go with me to the
quarries, and there exhibit some specimens of your skill
and industry : and if your work is approved, you shall be
taught how to receive wages in a proper manner. Come,
I say, go with me." Shakes the candidate severely and
hurries him off into the preparation room.
Senior deacon returns to his seat in the lodge, and junior
deacon prepares candidate for the degree, by divesting
him of his outward apparel, and all money and valuables,
his breast bare, and a cable-tow four times round his body,
in which condition he is conducted to the door, and gives
74
MARK MASTER.
four distinct knocks, upon the hearing of which the senior
deacon says, "Right worshipful, while we are peaceably
at work on the fourth degree of Masonry, the door of our
lodge appears to be alarmed."
E.W.M. Brother senior, attend to the cause of that
alarm.
The senior deacon then steps to the door, and answers the
alarm by four knocks : then each gives one : the door is then
partly opened, and the senior deacon asks, "Who comes
there?"
~J.D. A worthy brother, who has been regularly initi-
ated as an entered apprentice Mason, served a proper time
as such : passed to the degree of a fellow-craft, raised to
the sublime degree of a master Mason ; and now wishes
for further light in Masonry, by being advanced to the
more honourable degree of mark master Mason.
S.D. Is it of his own free will and accord he makes this
request ?
J.D. It is.
S.D. Is he duly and truly prepared?
J.D. He is.
S.D. Has he wrought in the quarries, and exhibited
specimens of his skill in the preceding degrees?
J.D. He has.
S.D. By what further right or benefit does he expect
to obtain this favour?
J.D. By the benefit of a pass-word.
S.D. Has he a pass-word?
J.D. He has it not : but I have it for him.
S.D. Give it me.
J.D. [Whispers in his ear] Joppa.
S.D. The pass-word is right. You will let him wait
until the right worshipful master is made acquainted with
his request, and his answer returned.
Senior deacon returns to the right worshipful master,
where the same questions are asked, and answers returned,
as at the door.
The right worshipful master then says, " Since he comes
endowed with the necessary qualifications, let him enter,
in the name of the Lord, and take heed on what he enters."
The door is then opened, and the candidate enters, the
junior deacon steps behind him, takes hold of his arms,
draws them back, and holds them firmly behind.
MARK MASTER. 75
The senior deacon steps up to the candidate, and ex-
hibits to him an engraving, chisel and mallet, and says,
" Brother, it becomes my duty to place a mark upon you,
which you will probably carry to your grave."
"As an entered apprentice Mason, you were received
upon the point of the compasses, pressing your naked left
breast ; as a fellow-craft Mason, you were received upon
the angle of a square, pressing your naked right breast ;
as a master Mason, you were received upon both points of
the compasses, extending from your naked left to right
breast. They were then explained to you. The chisel and
mallet [at the same time placing the edge of the clr'sel
against his breast] are instruments used by operative
Masons to hew, cut, carve, and indent their work : but we,
as free and accepted Masons, make use of them for a more
noble and glorious purpose. We use them to hew, cut,
carve, and indent the mind. And as a mark master Mason,
we receive you upon the edge of the indenting chisel, and
under the pressure of the mallet." As he pronounces the
last words, he braces his feet, raises his mallet, and makes
two or three false motions, and gives a violent blow upon
the head of the chisel : throws down mallet and chisel, takes
hold of the cable- tow, and says to candidate, " Follow me."
They walk four times round the lodge, and each time as
he passes the station of the master, senior and junior war-
dens, they each give one loud rap with their mallet. The
master in the meantime reads the following passages of
Scripture :
PSALM cxviii. 22. The stone which the builders refused,
is become the head stone of the corner.
MATT. xxi. 42. Did ye never read in the Scriptures,
The stone which the builders rejected, is become the head
of the corner?
MARK xii. 10. And have you not read this Scripture,
The stone which the builders rejected, is become the head
of the corner?
LUKE xx. 17. What is this, then, that is written, The
stone which the builders rejected, is become the head of
the corner.
The reading is so timed, as to be completed just as the
candidate arrives at the junior warden's post ; who gives an
alarm of four knocks, and the same questions are asked,
and answers returned as at the door.
76 MARK MASTER.
Junior warden directs him to the senior warden in the
west, where the same questions are asked, and like answers
returned as before.
Senior warden directs them to the right worshipful mas-
ter in the east, who asks the same questions, and where the
same answers are returned.
The right worshipful master orders the candidate to be
conducted back to the senior warden in the west; by him
to be taught to approach the east, by four upright, regu-
lar steps, his feet forming a square, and body erect at the
altar. The candidate then kneels, and receives the obliga-
tion, as follows :
" I, A. B., of my own free will and accord, in presence of
Almighty God and this right worshipful lodge of mark
master Masons,, do hereby and hereon, in addition to my
former obligations, most solemnly and sincerely promise
and swear, that I will not give the secrets of a mark master
Mason to any of an inferior degree, nor to any person in
the known world, except it be to a true and lawful brother,
or brethren of this degree : and not unto him or unto
them whom I shall hear so to be, but unto him, and them
only, whom I shall find so to be, after strict trial, due
examination, or lawful information given.
Furthermore do I promise and swear, that I will sup-
port the constitution of the general grand royal arch
chapter of the United States of America ; also of the grand
royal arch chapter of this State, under which this lodge is
held, and to conform to all the bye-laws, rules and regula-
tions of this or any other lodge of mark master Masons,
of which I may hereafter become a member.
Furthermore do I promise and swear, that I will obey all
regular signs, and summons, given, handed, sent, or
thrown to me, from the hand of a brother mark master
Mason, or from the body of a just and legally constituted
lodge of such; provided it be within the length of my
cable- tow.
Furthermore do I promise and swear, that I will not
wrong this lodge, or a brother of this degree, to the value
of his wages, or one penny, myself, knowingly, nor suffer
it to be done by others, if in my power to prevent it.
I furthermore promise and swear, that I will not sell, or
exchange my mark, which I shall hereafter choose, after it
has been recorded in the book of Marks, for any mark,
MARK MASTER. 77
unless it be for a dead mark, or one of an older date ; nor
pledge it a second time, until it has been redeemed from its
former pledge.
I furthermore promise and swear that I will receive a
brother mark master Mason's mark as a pledge, and grant
him his request, if in my power ; if it is not, I will return
him his mark, with the price thereof ; which is a half Jew-
ish shekel of silver, equal in value to the fourth part of a
dollar. To all of which I do most solemnly and sincerely
promise and swear, with a fixed and steady purpose of
mind, in me to keep and perform the same : binding myself
under no less penalty, than to have my right ear smote off,
that I may for ever be unable to hear the word ; and my
right hand chopped off, that I could no longer feel the
grip, if I should ever violate any part of this my solemn
oath, or obligation, of a mark master Mason. So help me
God, and make me steadfast to keep and perform the
same."
R.W.3I. Detach your hand, and kiss the book four
times.
As soon as the candidate has taken the obligation, some
brother makes an alarm on the outside of the door.
J.D. [Rises and says] There is an alarm at the door,
right worshipful.
E.W.M. Attend to the alarm, brother, and see who
comes there.
Junior deacon inquires the cause of the alarm, and re-
turns with a letter for the right worshipful master, who
opens it and reads as follows, or something to this effect :
" Right worshipful master of St. Johns' mark lodge, No.
10. Dear brother, I am in the immediate want of the loan
of twenty-five dollars, which I wish to borrow of brother
Dupeasy. The only security which I can offer for the same
is my mark, which I pledge until the money is refunded.
You will please present it to him, and send the money by
the bearer. — Yours fraternally, SHYLOCK."
Right worshipful master presents a mark to the candi-
date, and asks him if he can accommodate brother S. with
the money.
Candidate receives the mark, says he has no money about
him ; he cannot grant the request.
S.W. Right worshipful master, I can accommodate bro-
78 MARK MASTER.
ther S. with twenty-five dollars, if he will leave his mark
with me as a pledge.
JR.W.M. [To candidate.] Brother, you will return the
mark. (Candidate hands the mark back to right wor-
shipful.)
It.W.M. Do you intend to return the mark, without the
Erice thereof? And thus break your oath before you rise
rom the altar* You have just sworn to receive a brother
mark master Mason's mark, and grant him his request, if
in your power; if not, you would return him his mark with
the price thereof, which is a half Jewish shekel of silver,
equal in value to the fourth part of a dollar. Where is the
quarter of a dollar you swore to return with it?
Candidate, much embarrassed, says, "I have no money
about me. It was all taken from me in the preparation
room."
S.D. The candidate is a man that always has money,
and I believe he has it about him now. He had rather
break his oath than part with it.
H.W.'M. Brother, your conductor thinks you have
money about you. Search yourself.
Candidate feels in his pockets, and insists he has none.
S.D. I know the candidate has money ; and if he will
suffer me to search him, I will convince you of it.
E.W.M. (To candidate.) Are you willing that brother
senior deacon should search you ?
Candidate says he has no objections ; for he is confident
he has no money about him.
Senior deacon puts his hand into the vest pocket of can-
didate, and, at the same time, unobserved by him, drops in
" the fourth part of a dollar;" steps back, and says, " I
will not search him. If he is disposed to break his oath
for twenty-five cents he may do it. I am confident he has
the money in his pocket."
It.W.M. Brother, search yourself again, faithfully. The
senior deacon seems to be confident you have the money
about you.
Candidate says he has none, but is willing to search.
Puts his hand into his pocket, and to his great surprise,
finds a twenty-five cent piece.
S.D. (In a rage.) There, I told you he had it. Just like
* The candidate is all this time on his knees at the altar.
MARK MASTER. 79
him : he is what 3*011 may call a real skin-flint. He would
break his oath any time for twenty-five cents.
R.W.M. Oh, you've squeezed it out at last? You can
now return the mark. No doubt some brother standing
by you, and seeing your destitute situation, slipped this
into your pocket, to keep you from breaking your obliga-
tion.
The right worshipful master then takes him by the hand,
and says, " Brother, arise; and I will invest you with the
pass-grip and word, and real grip and word, of a mark
master Mason." (The pass-grip is thus: see plate 7, fig.
5.)
This pass is given by locking the hands together, as you
would to help another up an ascent or bank, the thumbs
braced against each other. It is said to have been insti-
tuted by those who were employed at the building of the
Temple, the timber of which was felled and prepared in
the forest of Lebanon, and taken by sea in floats to Joppa,
from thence to Jerusalem. Masonic tradition informs us
that the banks of the river at Joppa were so steep that the
workmen had to assist each other up by means of this grip,
which has since been used as a pass-grip to this degree.
" Its name is Joppa.1'
R.W.M. Will you be off or from?
Can. From.
R.W.M. From what?
Can. From the pass-grip, to the true grip of a mark
master Mason.
R.W.M. Pass on. (See plate 7, fig. 6.)
This grip is made by locking the little fingers of the right
hands, turning the backs of them together, and placing the
ends of the thumbs against each other; its name is " Sci
roc," or "mark well," and when properly made forms the
initials of those two words, " mark well."
The right worshipful master instructs him never to give
the words in any way but in that in which he received it.
The right worshipful master now resumes his seat in the
east, and all the brethren shuffle about the room with their
feet,
R.W.M. What means this disturbance among the work-
men, brother senior?
Senior warden rises in the west, and says, " Right wor-
shipful master, the workmen are at a stand for the want
80 MARK MASTER.
of a certain key stone to one of the principal arches, which
no one has had orders to make."
R.W.M. A key stone to one of the principal arches? I
gave our grand master, Hiram Abiff, strict orders to make
that key stone, previous to his assassination. [Gives two
raps with his gavel, which brings the three overseers be-
fore him.] Brother overseers, has there not been a stone
of this description brought up for inspection ? (exhibiting
the figure of a key stone.)
M.O. There was a stone of that description brought up
for inspection, but it being neither oblong nor square, nor
having the mark of any of the craft upon it, and we not
knowing the mark that was upon it, supposed it unfit for
the building, and it was thrown over among the rubbish.
E.W.M. Let immediate search be made for it; the
Temple cannot be finished without it ; it is one of the most
valuable stones in the whole building. [The brethren all
shuffle about the lodge again, and find the key stone, and
bring it up to the east.]
Right worshipful master takes it and reads (to the over-
seers), Acts iv. 11, "This is the stone which was set at
nought by you builders, which is become the head stone of
the corner."
The overseers retire confounded.
The right worshipful master then, addressing the can-
didate, reads Rev. of St. John, xi. 17, " To him that over-
cometh will I give to eat of the hidden manna, and I will
give him a white stone and in the stone a new name writ-
ten, which no man knoweth, saving him that receiveth it.
Come forward, and receive the new name." The candi-
date steps up to the right worshipful, who thus addresses
him: "Brother, the new name spoken of in scripture I
will now invest you with ; none but mark master Masons
receive it. It is this circle of letters which is the general
mark of this degree, and are the initials of these words,
Hiram, Tyrian, Widow's Son, Sent to King Solomon.
" Within this circle of letters every mark master Mason
must place his own private mark, which may be any device
he chooses to select."
The right worshipful master then reads Rev. iii. 13,
"He that hath an ear to hear, let him hear"; and in-
structs the candidate in the signs of the penalties of the
degree, as before described. He then presents the candi-
MARK MASTER. 81
date with the working tools of a mark master Mason,
which are a mallet and chisel, and explains the use of them,
as follows : —
" The Chisel morally demonstrates the advantages of
discipline and education. The mind, like the diamond in
its original state, is rude and unpolished : but as the effect
of the chisel on the external coat soon presents to view the
latent beauties of the diamond, so education discovers the
latent virtues of the mind, and draws them forth to range
the large field of matter and space, to display the summit
of human knowledge, our duty to God and to man.
" The Mallet morally teaches to correct irregularities,
and reduce man to a proper level, so that by quiet deport-
ment he may in the school of discipline learn to be content.
What the mallet is to the workmen, enlightened reason is
to the passions; it curbs ambition, it depresses envy, it
moderates anger, and encourages good dispositions ; whence
arises among good Masons that comely order,
" Which nothing earthly gives, or can destroy,
The soul's calm sunshine, and the heartfelt joy."
The right worshipful continues : " Brother, you have this
evening represented one of the fellow-craft Masons who
wrought at the building of King Solomon's Temple, whose
custom it was on the eve of every sixth day of the week to
carry up their work for inspection. This young crafts-
man discovered in the quarries, the key stone to one of
the principal arches (which was wrought by our grand
master Hiram Abiif), and deliberately threw away his own
work, and took it up to the Temple, where it was inspected
by the overseers, rejected (for the reason before explained),
and thrown among the rubbish. He then repaired to the
office of the senior grand warden to receive his wages; but
not being able to give the token he was detected as an im-
postor, which like to have cost him his right hand ; but
King Solomon pardoned him, and after a severe repri-
mand he was taken back to the quarries. Previous to the
completion of the Temple, the progress of the work was in-
terrupted for want of the key stone, which circumstance
being communicated to King Solomon, he gave orders that
search should be made for it among the rubbish, where it
was found, and afterwards applied to its intended use.
" How it was disposed of, we cannot now inform you.
1
82 MARK MASTER.
You must advance further in the mysteries of Masonry
before you can know.
" On the sixth hour of the sixth day of every week, the
craft, being eighty thousand in number, formed in proces-
sion, and repaired to the office of the senior grand wardens
to receive their wages ; and in order to prevent the craft
being imposed upon by unskilful workmen, each craftsman
claiming wages, was made to thrust his hand through a
lattice window, into the office of the senior grand wardens ;
and, at the same time, give this token [see plate 7, fig. 4],
holding under the two last fingers of his hand a copy of his
mark.
" The senior grand warden cast his eye upon the corres-
ponding mark in the book (where all the^marks of the craft,
eighty thousand in number, were recorded), and seeing how
much money was due to that particular mark, placed it
between the thumb and two fore-fingers of the craftsman,
who withdrew his hand, and passed on ; and so on, each in
his turn, until all were paid off. If any person attempted
to receive wages, without being able to give the tokens,
the senior grand warden seized him by the hand, drew his
arm through the window, held him fast, and exclaimed
immediately, ' An impostor.' Upon this signal, an officer,
who was stationed there for that purpose, would immedi-
ately strike his arm off." [See plate 8, fig. 7.]
The following charge is then given to candidate, by the
right worshipful master.
" Brother, I congratulate you on having been thought
worthy of being advanced to this honourable degree of
Masonry. Permit me to impress it on your mind, that
your assiduity should ever be commensurate with your
duties, which become more and more extensive, as you ad-
vance in Masonry. In the honourable character of mark
master Mason, it is more particularly your duty to en-
deavour to let your conduct in the lodge and among your
brethren, be such as may stand the test of the grand over-
seer's square : that you may not, like the unfinished and
imperfect work of the negligent and unfaithful of former
times, be rejected, and thrown aside as unfit for that spiri-
tual building, that house not made with hands, eternal in
the heavens. While such is your conduct, should misfor-
tunes assail you, should friends forsake you, should envy
traduce your good name, and malice persecute you, yet
MARK MASTER. 83
may you have confidence, that among mark master Masons
you will find friends, who will administer relief to your
distresses, and comfort your afflictions ; ever bearing in
mind, as a consolation, under all the frowns of fortune,
and as an encouragement to hope for better prospects, that
the stone which the builders rejected (possessing merits to
them unknown), became the chief stone of the corner."
All the brethren shuffle about the lodge again, as before.
Right worshipful master, giving one rap with his gavel,
says, "Brother senior, what is the cause of this disturb-
ance among the workmen?"
S.W. Right worshipful, it is the sixth hour of the sixth
day of the week ; the craft are impatient to receive their
wages.
R.W.M. It is my order that you form the craft in pro-
cession, and that they repair to the office of the senior
grand wardens, in order to receive their wages. [They
form two and two, and march around the lodge, against
the sun, and finish singing the " Mark master's song,"
commencing where they left off before, as follows] :
Hiram, the widow's son,
Sent to king Solomon
The great Key stone ;
On it appears the name,
Which raises high the fame
Of all, to whom the same
Is truly known.
Now to the westward move,
Where full of peace and love,
Hiram doth stand ;
But if impostors are
Mixed with the worthy there,
Caution them to beware
Of the right hand.
Now to the praise of those
Who triumphed o'er the foes
Of Masons' art ;
To the praiseworthy three,
Who founded this degree ;
May all their virtues be
Deep in our hearts.
The song being finished, the r^ght worshipful takes his
seat in the east : and each of the brethren thrusts his hand
through the lattice window, and receives, "every man a
84 MARK MASTER.
penny." As soon as they have received their wages, they
run round the lodge, each inquiring of every one he meets,
"How much have you got?" Each replies, "a penny."
Among the rest, the candidate is asked how much he has
got. He replies "a penny." At this information, all the
brethren pretend to be in a great rage ; and hurl their
pennies on the floor with violence. [The candidate some-
times throws down his penny, in imitation of the rest; not
being what the masons call " bright " /]. The candidate
finds himself surrounded by not a " band of brothers," but
more properly a band of mutineers, each protesting against
the manner of paying the craft. In the midst of all this
noise and confusion, the right worshipful master gives a
rap, and says, "Brethren, what is the cause of this con-
fusion?"
S.D. The craft are dissatisfied in the manner in which
you pay them. Here is a young craftsman, who has just
passed the square, and has received as much as we who
have borne the burden and fatigue of the day : and we
don't think it is right and just; and we will not put up
with it.
E.W.M. This is the law; and it is perfectly right.
J.D. I don't know of any law that will justify any such
proceeding. If there is any such law, I should be glad if
you would show it.
E.W.M. If you will be patient, you shall hear the law.
He then reads as follows :
MATT. xx. 1 — 16.* " For the kingdom of heaven is like
unto a man that is an householder, which went out early
in the morning, to hire labourers into his vineyard. And
when he had agreed with the labourers for a penny a day,
he sent them into his vineyard. And he went out about
the third hour, and saw others standing idle in the market-
place, and said unto them, Go ye also into the vineyard ;
and whatsoever is light, I will give you. And they went
their way. And again he went out, about the sixth and
ninth hour, and did likewise ; and about the eleventh hour,
he went out and found others standing idle, and saith
unto them, Why stand ye here all the day idle? They say
unto him, Because no man hath hired us. He saith unto
them, Go ye also into the vineyard, and whatsoever is
* It will be recollected that Solomon availed himself of the New Testa-
ment about a thousand years before the Christian era !
MARK MASTER. 85
right, that shall ye receive. So when even was oome, the
lord of the vineyard saith unto his steward, Call the lab-
ourers, and give them their hire, beginning from the last
unto the first. And when they came, that were hired
about the eleventh hour they received every man a penny.
But when the first came, they supposed that they should
have received more ; and they likewise received every man
a penny. And vyhen they received it, they murmured
against the good man of the house, saying, These last have
wrought but one hour, and thou hast made them equal
unto us, which have borne the burden of the day.
But he answered one of them, and said. Friend, I do
thee no wrong : didst thou not agree with me for a penny ?
Take that thine is, and go thy way : I will give unto this
last, even as unto thee. Is it not lawful for me to do what
I will with my own? Is thine eye evil, because I am good?
So the last shall be first, and the first last: for many be
called, but few chosen."
R.W.M. What say you now to the law, brethren?
"We are satisfied" ; [all picking up their pennies, and
taking their seats ; which finishes the degree.]
Lodge is closed, as in the preceding degree.
PAST MASTER'S DEGREE.
When a master Mason is elected master of a lodge, he
must necessarily receive this degree, before he takes the
master's chair; in which case it is conferred by individual
past masters, who organise themselves into a lodge for that
purpose ; and confer this degree as hereafter described.
But it is generally conferred in a chapter of royal arch
Masons, who possess the privilege of conferring all the in-
termediate degrees, by a right inherent in them.*
This lodge consists of seven officers, viz. : 1. Right wor-
shipful master ; 2. Senior warden ; 3. Junior warden ; 4.
Secretary; 5. Treasurer; 6. Senior deacon; 7. Junior
deacon. All the officers and members, as many as may be
present, keep their hats on, when the lodge is open and
at work on this degree.
The lodge is opened and closed in the same manner that
the lodges of the first three degrees are. The candidate
petitions, and is balloted for in the same way, but is re-
ceived into the lodge in a very different manner.
The lodge being opened for the dispatch of business, and
ready for the reception of the candidate, the junior deacon
conducts him into the lodge, and seats him without cere-
mony, and repairs to his own station.
A heavy alarm is immediately given at the outer door.
Junior deacon rises in his place, and says, " There is an
alarm at the outer door, rignt worshipful."
B.W.M. Attend to the alarm, and see who comes there.
Junior deacon inquires the cause of the alarm, returns
and delivers a letter to right worshipful master, who opens
and reads as follows :
" Dear husband : — Our dear little Hiram has aocideni/-
* See constitution of the grand royal arch chapter.
86
PAST MASTER. 87
ally turned over the teapot of boiling tea upon him, and
scalded him in a shocking manner ; you must come home
immediately, for his life is despaired of.
Your affectionate but affected wife,*
C. D."
R.W.M. Brethren, you must appoint some one to fill
the chair. I must leave immediately, I cannot stay to
confer this degree.
•7. IT". Right worshipful, I really hope you will stay to
confer this degree ; brother Dupeasy has come some dis-
tance, and expects to receive it. I believe he is in the
room, he can speak for himself, and unless he is willing to
put it off, you will be under the necessity of staying.
The candidate (who all this time does not mistrust this
is part of the degree), sometimes rises and says he is will-
ing to put it off, he is perfectly willing to accommodate,
as the right worshipful's family is sick.
J.TF. Right worshipful, I am very anxious you should
stay to confer this degree this evening, as it is very uncer-
tain when I shall be able to attend again. We might not
get so many brethren together at another meeting ; and
as this is a very difficult degree to confer, I feel that you
ought to stay.
E.W.M. Brethren, it is impossible for me to stay. You
will therefore appoint some one to fill the chair. There is
a number of brethren present who are well qualified to con-
fer the degree; you will therefore please to nominate.
J.W. I nominate brother Senior to fill the chair.
TT'.J/. Brethren, it is moved and seconded that brother
senior warden fill the chair this evening to confer this de-
gree on brother Dupeasy. All those in favour of it sig-
nify it by saying Aye. [One or two say aye.] All those
opposed to it so signify by saying No. [All the lodge ex-
claim no.] It is not a vote. Brethren, you will please to
nominate a new master.
$.W. I nominate brother junior warden to fill the chair.
Right worshipful master tries the question as before ; but
cannot get a vote, and requests the brethren to nominate.
The candidate is now nominated, and voted into the
chair by a unanimous vote.
* The letter is generally addressed as may best apply to the master
88 PAST MASTER.
S.W.M. Brother Dupeasy (or some other name, as the
case may be), you are elected master of this lodge. You
will step this way and take the chair. The candidate
steps along, and as he is about to take the chair the right
worshipful master pulls him back, and says, " Before you
occupy the master's chair you must take an obligation to
discharge with fidelity the duty of master of the lodge."
The candidate having no objections, he is conducted to
the altar, kneels on both knees, lays both hands on the
holy bible, square, and compasses and takes the following
oath, viz. :
"I, A. B., of my own free will and accord, in the pre-
sence of Almighty God, and this worshipful lodge of past
master Masons, do hereby and hereon, most solemnly and
sincerely promise and swear, in addition to my former ob-
ligations, that I will not give the secrets of past master
Mason, or any of the secrets pertaining thereto, to any one
of an inferior degree, nor to any person in the known
world, except it be to a true and lawful brother or breth-
ren, past master Masons, or within the body of a just and
lawfully constituted lodge of such ; and not unto him or
unto them whom I shall hear so to be, but unto him and
them only, whom I shall find so to be, after strict trial
and examination, or lawful information.
Furthermore do I promise and swear that I will obey all
regular signs and summons, sent, thrown, handed, or given,
from the hand of a brother of this degree, or from the
body of a just and lawfully constituted lodge of past mas-
ters.
Furthermore do I promise and swear that I will support
the constitution of the general grand royal arch chapter
of the United States of America ; also that of the grand
chapter of this State, under which this lodge is held, and
conform to all the by-laws, rules, and regulations of this,
or any other lodge, of which I may hereafter become a
member.
Furthermore do I promise and swear that I will not
assist or be present at the conferring of this degree upon
any person who has not, to the best of my knowledge and
belief, regularly received (in addition to the degrees of
entered apprentice, fellow craft, and master Mason), the
degree of mark master or been elected master of a regular
lodge of master Masons.
PAST MASTER.
Furthermore do I promise and swear that I will aid and
assist all poor and indigent past master Masons, their
widows and orphans, wherever dispersed round the globe,
they applying to me as such, and I finding them worthy, so
far as in my power, without material injury to myself or
family.
Furthermore do I promise and swear that the secrets of a
brother of this degree, delivered to me in charge as such,
shall remain as secure and inviolable in my breast, as they
were in his own, before communicated to me, murder and
treason excepted, and those left to my own election.
Furthermore do I promise and swear that I will not
wrong this lodge, nor a brother of this degree, to the value
of one cent, knowingly myself, nor suffer it to be done by
others, if in my power to prevent it.
Furthermore do I promise and swear that I will not
govern this lodge or any other, over which I may be called
to preside, in a haughty and arbitrary manner, but will at
all times use my utmost endeavours to preserve peace and
harmony among the brethren.
Furthermore do I promise and swear that I will never
open a lodge of master Masons, unless there be present
three regular master Masons, besides the tyler, nor close
the same without giving a lecture or some section, or part
of a lecture, for the instruction of the lodge.
Furthermore do I promise and swear that I will not sit in
a lodge where the presiding officer has not taken the degree
of past master Mason. To all of which I do most solemnly
and sincerely promise and swear, with a fixed and steady
purpose of mind, to keep and perform the same, binding
myself under no less penalty than (in addition to all my
former penalties), to have my tongue split from tip to root,
that I might for ever thereafter be unable to pronounce the
word, should I ever prove wilfully guilty of violating any
part of this, my solemn oath, or obligation of a past master
Mason. So help me, God, and make me steadfast to keep
and perform the same."
P.W.M. Kiss the book five times.
The right worshipful master then says to the candidate,
" You now behold me approaching you from the east, under
the step, sign, and due-guard of a past master Mason."
The right worshipful master steps off with the left foot,
placing the heel of the right at the toe of the left, so as to
90 PAST MASTER.
bring the feet at right angles, " forming the right angle of
a square."
He then gives this sign, placing the thumb of the right
hand upon the lips, the finger clenched. [See plate 9,
fig. 1.1
It alludes to the penalty of a past master Mason, to have
his tongue split from tip to root.
The following is also a sign of a past master. It alludes
to a part of the penalty of this degree, which covers all the
former penalties. Place the right hand upon the left side
of the neck (as in plate 9, fig. 2), draw the hand edgewise
downwards, in a diagonal direction, from left to right side,
so as to cross the three former penalties.
Right worshipful master then takes the candidate by the
hand, and says : " Arise, brother, and take a seat in the
1 Oriental chair of Solomon.' ' A chair is then placed in
front of the " master's chair," and the candidate is
directed to take a seat in it.
The right worshipful master then says to him, " King
Solomon, when a very old and decrepid man, was attended
by his two old friends, HIRAM, KING OF TYRE, and
HIRAM ABIFF; [ ! !] who raised and seated him in his
chair, by means of the past master's grip."
The right worshipful master and senior warden take the
candidate by this grip [see plate 9, fig. 3], and the can-
didate is raised on his feet, and seated several times.
Senior warden then takes his seat, and the right worship-
ful master instructs the candidate in the grip and word
of a past master. [See plate 9, fig. 3.]
This is done by taking each other by the master's grip,
and saying, " From a grip to a span " : at the same time
slipping the right hands so as to catch each other just above
the wrist; then raising the left hand and catching each
other by the elbow of the right arm; while one says, "a
three-fold chord is strong," the other says, "a four-fold
chord is not easily broken."
The master then conducts the candidate to the master's
chair, places a hat on his head, and comes down to the
front of the newly installed master, and addresses him as
follows: "Worshipful master, I now present you with the
furniture and various implements of our profession. They
are emblematical of our conduct in life, and will now be
enumerated and explained, as presented.
PAST MASTER. 91
" The holy writings, that great light in Masonry, will
guide you to all truth ; it will direct your path to the tem-
ple of happiness, and point out to you the whole duty of
man.
"The square teaches to regulate our actions by rule and
line ; and to harmonise our conduct by the principles of
morality and virtue.
"The compasses teaches to limit our .desires in every
station ; thus rising to eminence by merit, we may live re-
spected, and die regretted.
" The rule directs that we should punctually observe our
duty, press forward in the path of virtue, and neither in-
clining to the right nor to the left, in all our actions have
eternity in view.
"The line teaches the criterion of moral rectitude, to
avoid dissimulation in conversation and action, and direct
our steps to the path that leads to immortality. The book
of constitutions you are to search at all times, and cause
it to be read in your lodge, that none may pretend ignor-
ance of the excellent precepts it enjoins. Lastly, you re-
ceive in charge the by-laws of your lodge, which you are
to see carefully and punctually executed. I will also pre-
sent you with "the mallet : it is an emblem of power. One
stroke of the mallet calls to order, and calls up the junior
and senior deacons ; two strokes calls up all the subordin-
ate officers; and three, the whole lodge."
R.W.M. Brethren, you will salute your new master.
He then walks up in front of the candidate, and gives
the signs of an entered apprentice Mason, and passes on ;
and each brother present does the same, in like manner,
until the signs of each degree are given up to the past
master.
The right worshipful master then says to the candidate :
" I now leave you to the government of your lodge." [Tak-
ing his seat.]
The senior warden now goes and delivers up his jewel and
gavel to the new master, and vacates his seat, and all the
subordinate officers, each in his turn according to rank,
do the same. After a few minutes' pause, the old master
rises, and addressing the chair, says: "Right worshipful,
I perceive the officers have all left their seats, probably out
of compliment to me. Brother Seekorfice was senior war-
den, I have no doubt he will serre under you, if you re-
92 PAST MASTER.
quest him. The new master asks brother S. to take the
senior warden's jewels, who very promptly complies, and
takes his seat ; and in like manner all the officers are rein-
stated, until they come to the treasurer, when the old mas-
ter addressing the chair, says: "Right worshipful, the
treasurer's is an office of considerable responsibility, he
holds all the funds and property of the lodge ; the brethren
all wish to have a voice in appointing or filling that office,
and it is generally customary to do it by nomination. If
you will request the brethren to nominate, I presume they
will select some one that will suit them."
The new master requests the brethren to nominate a
treasurer. Here a scene of confusion takes place which is
not easily described. The new installed worshipful is made
the butt for every worthy brother to exercise his wit upon.
Half a dozen are up at a time, soliciting the master to
nominate them for treasurer, urging their several claims,
and decrying the merits of others with much zeal ; some
crying out order, worshipful ! keep order ! others propose
to dance ! and request the master to sing for them ; some
whistle or sing, or jump about the room, or scuffle, and
knock down chairs or benches. One proposes to call from
labour to refreshment ; another compliments the worship-
ful master on his dignified appearance, and knocks off his
hat, or pulls it down over his face, and sometimes he is
dragged from his oriental chair ; [see plate 9, fig. 4], an-
other informs him a lady wishes to enter. Senior warden
or some other brother makes a long speech about reducing
the price of the chapter degrees from twenty dollars to
twelve, and recommends that it be paid in country produce,
etc. His motion is seconded, and the new master is pressed
on all sides to " put the question." If the question is put,
the brethren all vote against it, and accuse the new master
of breaking his oath, when he swore he would support the
constitution of the General Grand Royal Arch Chapter,
which establishes the price of the four chapter degrees at
twenty dollars.
If the master attempts to exercise the power of the
gavel, it of ten has the contrary effect; for if he gives more
than one rap instead of seating the noisy fraternity, it
calls them all up on their feet. If he gives one rap and
calls to order, every on© obeys the signal with the utmost
promptness, and drops on the nearest seat. The next in-
PAST MASTER. 93
stant, before the master can utter a word, all are on their
feet again, and as noisy as ever. Some brother now pro-
poses that the lodge be closed ; another one hopes it will
be closed in a short way. The old master then addresses
candidate : " Right worshipful, it is moved and seconded
that this lodge be closed. You can close it as you please.
You can merely declare the lodge closed, or in any other
way."
The candidate, who often is much embarrassed, some-
times rises and says, " / declare this lodge " — at this, an-
other general confusion takes place. The old master
catches him by the arm and says, " Brother, you swore in
your obligation that you would not close this, or any other
lodge over which you should be called to preside, without
giving a lecture or some part thereof. Do you intend to
break your oath?" The candidate says he does not recol-
lect taking that oath : he is very sorry ; he does not intend
to break his oath, etc. On being told he can resign to the
old master, who will close for him, he very cheerfully ab-
dicates the oriental chair. The worshipful master informs
him that the preceding scene, notwithstanding its appar-
ent confusion, is designed to convey to him in a striking
manner, the important lesson never to solicit or accept
any office or station for which he does not know himself
amply qualified.
The ceremony being hrough, the lodge is closed as in
the preceding degrees.
MOST EXCELLENT MASTER'S DEGREE.
A part of the ceremonies of opening this lodge is the
same as that of the preceding degrees. The officers and
brethren take their seats as in plate No. 1.
No. 1. Most excellent master; 2. Senior warden; 3.
Junior warden ; 4. Secretary ; 5. Treasurer ; 6. Senior
deacon ; 7. Junior deacon.
The tyler being stationed, the most excellent master then
gives two raps with his gavel, which brings all the officers
on their feet ; and each recites his duty, commencing with
junior deacon, in regular course to senior warden; who also
recites the duty of the mosi excellent master, which is the
same as in the mark or past master's lodge.
The most excellent master then says, " Brother senior
warden, assemble the brethren round the altar for the pur-
pose of opening this lodge of most excellent master
Masons."
S.W. Brethren, please to assemble round the altar, for
the purpose of opening this lodge of most excellent master
Masons.
In pursuance of this request, the brethren assemble
around the altar, and form a circle; and stand in such a
position as to touch each other, leaving a space for the
most excellent master : then all kneel on their left knee,
and join hands ; each giving his right hand brother his left
hand, and his left hand brother his right hand, their left
arms uppermost, and their heads inclining downwards. All
being thus situated, the most excellent master reads the
following portion of scripture :
PSALM xxiv. " The earth is the Lord's and the fullness
thereof ; the world, and all that dwell therein. For he has
founded it upon the seas and established it upon the floods.
94
MOST EXCELLENT MASTER. 95
Who shall ascend to the hill of the Lord ? And who shall
stand in his holy place ? He that hath clean hands and a
pure heart ; who hath not lifted up his soul unto vanity,
nor sworn deceitfully. He shall receive the blessing from
the Lord, and righteousness from the God of his salvation.
This is the generation of them that seek him, that seek
thy face, 0 Jacob. Selah. Lift up your heads,* O ye
gates ! and be ye lift up, ye everlasting doors, and the King
of Glory shall come in : Who is this Kinr of Glory? The
Lord, strong and mighty ! the Lord, mighty in battle. Lift
up your heads, O ye gates ! even lift them up, ye everlast-
ing doors, and the King of Glory shall come in."
When the most excellent master has read thus much, he
leaves his seat, and fills a space left for him in the circle,
which had been kept open for this purpose, and continues
reading: "Who is this King of Glory? The Lord strong
and mighty, the Lord mighty in battle. Lift up your
heads, 0 ye gates ! even lift them up, ye everlasting doors !
and the King of Glory shall come in. Who is this King of
Glory? Selah."
The reading being ended, the most excellent master then
kneels, joins hands with the others, which closes the circle,
and they all lift their hands, as joined together, up and
down, six times, keeping time with the words, as the most
excellent master repeats them ; " one, two, three : one, two,
three." This is masonically called balancing. They then
rise, disengage their hands, and lift them up above their
heads, with a moderate and somewhat graceful motion, and
cast up their eyes ; turning at the same time to the right,
they extend their arms, and then suffer them to fall loose
and somewhat nerveless, by their sides. [See plate 11,
fig. 2.]
This sign is said by Masons to represent the sign of as-
tonishment made by the Queen of Sheba, on first viewing
Solomon's Temple.
The most excellent master now resumes his seat, and
says, " Brethren, attend to giving the signs."
The most excellent master then gives all the signs from
* As the most excellent master reads the ^Yords, "Lift up your heads,
0 ye gates!" each brother raises his head; and as he continues, " Let
the King of Glory come in!" he steps along a few steps towards the
space left for him in the circle.
96 MOST EXCELLENT MASTER.
an entered apprentice Mason up to the degree of most ex-
cellent master, in which they all join, and imitate him.
M.E.M. Brother senior warden, you will please to in-
form brother junior, and request him to inform the breth-
ren, that it is my will and pleasure that this lodge of most
excellent master Masons be now opened for dispatch of
business, strictly forbidding all private committees, or
profane language, whereby the harmony of the same may
be interrupted, while engaged in their lawful pursuits ;
under no less penalty than the by-laws enjoin, or a major-
ity of the brethren may see cause to inflict.
S.W. Brother junior, it is the will and pleasure of the
most excellent master, that this lodge of most excellent
master Masons be now opened for dispatch of business ;
strictly prohibiting all private committees, or profane lan-
guage, whereby the harmony of the same may be inter-
rupted, while engaged in their lawful pursuits ; under no
less penalty than the by-laws enjoin, or a majority of the
brethren may see cause to inflict.
J. W. Brethren, you have heard the most excellent mas-
ter's will and pleasure, as communicated to me by brother
senior. So let it be done.
The lodge being now opened and ready for the reception
of candidates, the junior deacon repairs to the prepara-
tion room, where the candidate is in waiting ; takes off his
coat, puts a cable-tow six times round his body ; and in
this situation, conducts him to the door of the lodge,
against which he gives six distinct knocks, which are an-
swered by the same number by the senior deacon from
within. Junior deacon then gives one knock, and the
senior deacon answers it by giving one more ; the door is
then partly opened by the senior deacon, who then says,
"Who comes there?"
J.D. A worthy brother, who has been regularly initi-
ated as an entered apprentice Mason, passed to the degree
of fellow-craft, raised to the sublime degree of master
Mason, advanced to the honorary degree of a mark master,
presided as master in the chair, and now wishes further
light in Masonry by being received and acknowledged as
a most excellent master.
S.D. Is it of his own free will and accord he makes this
request?
MOST EXCELLENT MASTER. 97
J.D. It is.
S.D. Is he duly and truly prepared?
J.D. He is.
S.D. Is he worthy and well qualified?
J.D. He is.
S.D. Has he made suitable proficiency in the preceding
degrees ?
J.D. He has.
S.D. By what further right or benefit does he expect
to obtain this favour?
J.D. By the benefit of a pass-word.
S.D. Has he a pass-word?
J.D. He has not; but I have it for him.
S.D. Give it to me.
Junior deacon whispers in the ear of the senior warden
the word Eabboni. [In many lodges the past master's
word. " Giblem," is used as a pass-word for this degree,
and the word " Rabbojii " as the real word.]
S.D. The word is right. You will wait until the most
excellent master in the east is made acquainted with your
request, and his answer returned.
Senior deacon repairs to the most excellent master in the
east, and gives six raps, as at the door.
M.E.M. Who comes there?
S.D. A worthy brother who has been regularly initi-
ated as an entered apprentice Mason, passed to the degree
of a fellow-craft, raised to the sublime degree of a master
Mason, advanced to the honorary degree of mark master,
presided as master in the chair, and now wishes for further
light in Masonry, by being received and acknowledged as
d most excellent master.
M.E.M. Is it of his own free will and accord he makes
this request?
S.D. It is.
M.E.M. Is he duly and truly prepared?
•S.D. He is.
M.E.M. Is he worthy and well qualified?
S.D. He is.
M.E.M. Has he made suitable proficiency in the pre-
ceding degrees?
S.D. He has.
8
98 MOST EXCELLENT MASTER.
M.E.M. By what further right or benefit does he ex-
pect to obtain this favour?
S.D. By the benefit of a pass-word.
M.E.M. Has he a pass-word?
S.D. He has not; but I have it for him.
M.E.M. Give it.
Senior deacon whispers in the ear the word " Babboni."
M.E.M. The pass is right. Since he comes endowed
with all these necessary qualifications let him enter this
lodge of most excellent masters, in the name of the Lord.
The door is then flung open, and the senior deacon re-
ceives the candidate upon the Key Stone. The candidate is
then walked six times round the lodge by the senior deacon,
moving with the sun. The first time they pass round the
lodge, when opposite the junior warden, he gives one blow
with the gavel ; when opposite the senior warden he does
the same ; and likewise the most excellent master when
opposite him. The second time round, each gives two
blows ; the third, three ; and so on, until they arrive to six.
During the time, the most excellent master reads the fol-
lowing passage of scripture.
PSALM cxxii. " I was glad when they said unto me, Let
us go into the house of the Lord. Our feet shall stand
within thy gates, O Jerusalem. Jerusalem is builded as a
city that is compact together : whither the tribes go up,
the tribes of the Lord, unto the testimony of Israel, to
give thanks unto the name of the Lord. For there are set
thrones of judgment, the thrones of the house of David.
Pray for the peace of Jerusalem : they shall prosper that
love thee. Peace be within thy walls, and prosperity
within thy palaces. For my brethren and companions'
sakes I will now say Peace be within thee. Because of the
house of the Lord our God, I will seek thy good."
The reading of the foregoing is so timed, as not to be
fully ended, until the senior deacon and candidate have
performed the sixth revolution, and arrived at the junior
warden's station in the south ; when the same questions
are asked and answers returned as at the door. The junior
warden directs them to pass on to the senior warden in the
west for further examination, where the same questions
are asked and answers returned as before. The senior
warden directs them to be conducted to the right worship-
ful master in the east for further examination. The right
MOST EXCELLENT MASTER. 99
worshipful master asks the same questions, and receives
the same answers as before; and says "Please to conduct
the candidate back to the west, from whence he came and
put him in the care of the senior warden ; and request him
to teach the candidate how to approach the east, by ad-
vancing upon six upright regular steps, to the sixth step
in Masonry ; and place him at the altar, in a proper posi-
tion to take upon himself the solemn oath or obligation
of a most excellent master Mason."
The candidate is conducted back to the west, and put in
care of the senior warden, who informs him how to ap-
proach the east, as directed by the most excellent master.*
The candidate kneels on both knees, and places both hands
on the Bible, square, and compasses. The most excellent
master now comes forward and says, " Brother, you are
now placed in a, proper position to take upon you the solemn
oath or obligation of a most excellent master Mason, which
I assure you as before is neither to affect your religion nor
politics. If you are willing to take it, repeat your name
and say after me." The following obligation is then ad-
"I, A. B., of my own free will and accord, in presence
of Almighty God, and this lodge of most excellent master
Masons, do hereby and hereon, in addition to my former
obligations, most solemnly and sincerely promise and
swear, that I will not give the secrets of most excellent
master, to any of an inferior degree, nor to any person in
the known world, except it be to a true and lawful brother
of this degree, and within the body of a just and lawfully
constituted lodge of such : and not unto him nor them
whom I shall hear so to be, but unto him and them only
whom I shall find so to be, after strict trial and due exam-
ination, or lawful information.
Furthermore do I promise and swear, that I will obey
all regular signs and summons, handed, sent, or thrown
to me from a brother of this degree, or from the body of a
just and lawfully constituted lodge of such ; provided" it be
within the length of my cable-tow.
* The candidate in taking the first step in Masonry, steps off with the
left foot first, and brings up the right so as to form a square ; this is
the entered apprentice's step ; the second degree, he takes two steps,
viz. : first, as above described ; second step, right foot first, and so on,
always beginning at the first step
100 MOST EXCELLENT MASTEB.
Furthermore do I promise and swear, that I will sup-
port the constitution of the general grand royal arch chap-
ter of the United States of America ; also that of the grand
royal arch chapter of this State, under which this lodge is
held, and conform to all the by-laws, rules, and regulations
of this, or any other lodge of which I may hereafter become
a member.
Furthermore, do I promise and swear, that I will aid and
assist all poor and indigent brethren of this degree, their
widows and orphans, wheresoever dispersed around the
globe, as far as in my power, without injuring myself or
family.
Furthermore do I promise and swear, that the secrets of
a brother of this degree, given to me in charge as such,
and I knowing them to be such, shall remain as secret and
inviolable in my breast, as in his own, murder and treason
excepted, and the same left to my own free will and choice.
Furthermore do i promise and swear, that I will not
wrong this lodge of most excellent master Masons, nor a
brother of this degree to the value of any thing, know-
ingly myself, nor suffer it to be done by others, if in my
power to prevent it.
Furthermore do I promise and swear, that I will dis-
pense light and knowledge to all ignorant and uninformed
brethren at all times, as far as in my power, without ma-
terial injury to myself or family. To all which I do most
solemnly swear, with a fixed and steady purpose of mind
in me to keep and perform the same ; binding myself under
no less penalty than to have my right and left breasts torn
open, my heart taken from thence, and thrown on a dung-
hill to rot, if ever I violate any part of this my solemn
oath or obligation of a most excellent master Mason. So
help me God, and keep me steadfast in the due perform-
ance of the same.
M.E.M. Detach your hands, and kiss the book six times.
The candidate is now requested to rise, and the most ex-
cellent master gives him the sign, grip, and word apper-
taining to this degree. The sign is given by placing your
hands, one on each breast, the fingers meeting in the cen-
tre of the body, and jerking them apart as though you
were trying to tear open your breast. [See plate 11, fig.
1.] It alludes to the penalty of the obligation. The grip
is given by taking each other by the right hand, and clasp-
MOST EXCELLENT MASTER. 101
ing them, so that each compresses the third finger of the
other with his thumb. [If one hand is large and the other
small, they cannot both give the grip at the same time.]
It is called the grip of all grips, or covering grip, because
it is said to cover all the preceding grips. [See plate 11,
fig. 3.]
The most excellent holds the candidate by the hand, and
puts the inside of his right foot to the inside of the candi-
date's right foot, and whispers in his ear, " Rabboni." In
some lodges the word is not given in a whisper, but in a
low voice. If there is more than one candidate to take
this degree in one evening, the candidate in this place is
requested to take his seat in the lodge, until the rest have
come " thus far "; and then all receive the remaining part
together. After these ceremonies are over, and the mem-
bers seated, some noise is intentionally made by shuffling
the feet.
^[.E.^L Brother senior, what is the cause of this con-
fusion ?
S.W. Is not this the day set apart for the celebration
of the cape-stone, most excellent?
M.E.M. I will ask brother secretary. Brother secre-
tary, is this the day set apart for the celebration of the
cape-stone ?
Sec. [looking in his book]. It is, most excellent.
M.E.M. Brother senior warden, assemble the brethren,
and form a procession for the purpose of celebrating the
cape-stone. The brethren then assemble (the candidate
stands aside, not joining in the procession), and form a
procession double file, and march six times round the lodge,
against the course of the sun, singing the following song,
and giving all the signs from an entered apprentice to that
of most excellent master • when opposite the most excellent
a second time, they then give the second sign and continue
it in the same manner up to the signs of this degree.
All hail to the morning, that bids as rejoice ;
The temple's completed, exalt high each voice ;
The cape-stone is finished — our labour is o'er,
The sound of the gavel shall hail us no more.
To the power Almighty, who ever has guided
The tribes of old Israel, exalting their fame ;
To him who hath governed our hearts undivided,
Let's send forth our vows to praise his great name.
102 MOST EXCELLENT MASTER.
Companions, assemble on this joyful day,
(The occasion is glorious) the key-stone to lay;
Fulfilled is the promise, by the ancient of days,
To bring forth the cape-stone with shouting and praise.
The key-stone is now brought forward, and placed in its
proper place, that is, two pillars or columns, called Jachin
and Boaz, each about five feet high, are set up, and an arch
placed on them, made of plank or boards, in imitation of
block work, in the centre of which is a mortice left for the
reception of a key-stone ; the most excellent master takes
the key-stone, and steps up into a chair, and places it in
the arch ; and drives it down to its place by giving it six
raps with his gavel.
As soon as this ceremony is through, all the brethren
move around as before, continuing the song :
There is no more occasion for level or plumb line,
For trowel or gavel, for compass or square ;
As they come to these words, all the brethren divest
themselves of their jewels, aprons, sashes, etc., and hang
them on the arch as they pass round.
Our works are completed, the ark safely seated,
And we shall be greeted as workmen most rare.
The ark, which all this time has been carried round by
four of the brethren, is brought forward and placed on
the altar, and " a pot of incense is placed on the ark."
Now those that are worthy, our toils who have shared.
And proved themselves faithful, shall meet their reward ;
Their virtue and knowledge, industry and skill.
Have our approbation— have gained our good-will.
The brethren now all halt, and face inward to the altar.
and beckon the candidates to join in the ceremonies.
We accept and receive them, most excellent masters,
Invested with honour and power to preside,
Among worthy craftsmen, where'er assembled.
The knowledge of Masons to spread far and wide.
As they strike the following verses each brother throws
his hands up (turning up his eyes), and giving the sign of
admiration [ ! ] as before described, holds them in that posi-
tion through the two verses. [See plate 11, fig. 2.]
MOST EXCELLENT MASTER. 103
Almighty Jehoi-ah, descend now and fill
This lodge with thy glory, pur hearts with good-will ;
Preside at our meeting, assist us to find
True pleasures in teaching good-will to mankind.
Thy wisdom inspired the great Institution ;
Thy strength shall support it till nature expire,
And when the creation shall fall into ruin,
Its beauty shall rise through the midst of the fire.
The members all kneel and join hands, as in opening :
and while in this attitude the most excellent reads the fol-
lowing passage of scripture: 2 Chron. vii. 1, 4: "Now
when Solomon had made an end of praying, the fire came
down from heaven, and consumed the burnt offering, and
the sacrifices ; and the glory of the Lord filled the house,
and the priests could not enter into the house of the Lord,
because the glory of the Lord had filled the Lord's house.
And when all the children of Israel saw how the fire came
down, and the glory of the Lord upon the house, they bowed
themselves with their face to the ground upon the pave-
ment, and worshipped, and praised the Lord, saying, For
he is good,* for his mercy endureth for ever." The most
excellent master now kneels, and joins hands with the rest.
They all then repeat in concert the words, " For he is good,
for his mercy endureth for ever," six times, each time
bowing their heads low towards the floor. [See plate 11,
fig. 4.]
The members then balance six times as in opening, rise
and balance six times more, and disengaging themselves
from each other, take their seats.
The most excellent master then reads a charge to the
candidate.
The lodge is closed as in preceding degrees.
* As the most excellent master reads these words, some brother who
stands back of the candidates touches a piece of gum-camphire to a
candle, and throws it with a sort of sleight of hand, all blazing, into the
pot of incense, of the same combustible matter, which stands on the
altar before the kneeling brethren, which instantly ignites and makes »
very brilliant light.
104 ROYAL 4RCH.
ROYAL ARCH DEGREE.
The circumstances on which this degree was founded, ac-
cording to Masonic tradition, are briefly these: —
At the destruction of Jerusalem, by Nebuchadnezzar,
three most excellent master Masons were taken prisoners,
and conveyed captives to Babylon, where they remained in
bondage seventy years, until the reign of Cyrus, king of
Persia, by whose proclamation they were liberated, and
permitted to return to Jerusalem, to assist in rebuilding
the temple. After travelling over rough and rugged roads,
for many days, they arrived at the " outer veil of the taber-
nacle," erected near the ruins of the temple. This taber-
nacle was an oblong square, inclosed by four veils, or cur-
tains, and divided into separate apartments, by four cross
veils, including the west end veil, or entrance. The veils
were parted in the centre, and guarded by four guards,
with drawn swords.
In the " Easternmost " end of the tabernacle, Haggai,
Joshua, and Zerubbabel usually sat in grand council, to
examine all who wished to be employed in the noble and
glorious work of rebuilding the temple. Since that time,
every chapter of royal arch Masons, if properly formed, is
a correct representation of this tabernacle. [See plate 12.]
These three most excellent masters, on their arrival, were
introduced to the grand council,* and employed, furnished
with tools, and directed to commence their labours at the
north-east corner of the ruins of the old temple, and to
clear away and remove the rubbish, in order to lay the
foundation of the new. The grand council also gave them
strict orders to preserve whatever should fall in their way
(such as specimens of ancient architecture, etc.), and bring
it up for their inspection.
The three most excellent masters repaired to the desig-
* High priest, king, and scribe.
ROYAL ARCH. 105
nated place, and commencing work, discovered, among
other things, " a secret vault," in the vortex of which they
found treasures of incalculable benefit to the craft, and to
the world generally.
For the remaining part of this history the reader is re-
ferred to the ceremonies of exalting companions to this
degree, which (if Masonic veracity can be relied on), is
literally a recapitulation of the adventures of the notori-
ous three who founded this degree.
All legally constituted bodies of Masons, from the degree
of entered apprentice to that of most excellent master, are
called Lodges ; and all legal assemblies of royal arch
Masons, Chapters.
A chapter consists of nine officers, acting under a charter
or warrant, from the grand chapter within whose jurisdic-
tion it is convened. The charter or warrant empowers each
chapter to confer four degrees, viz., mark master, past
master, most excellent master, and royal arch.
The officers of the chapter when installed, have not only
a right of ruling and conducting its own affairs, but also
those of the three lodges under their jurisdiction.
The following list of officers of the chapter will show how
they rank in the lodges.
CHAPTER OFFICERS. OFFICERS OF A MARK MAS-
TER'S LODGE.
1. High priest as 1. Right worshipful master.
2. King, 2. Senior warden
3. Scribe, 3. Junior warden.
4. Captain of the host, [as marshal, or master of
ceremonies.]
5. Principal sojourner, 4. Senior deacon.
6. Royal arch captain, 5. Junior deacon.
7. Grand master of 3d veil, 6. Master overseer.
8. Grand master of 2d veil. 7. Senior overseer.
9. Grand master of 1st veil, 8. Junior overseer.
These are the requisite number of officers to open a chap-
ter or lodge, according to the oaths and rules of these de-
grees. In addition to these they have three other officers,
viz. :
Secretary, as Secretary.
Treasurer, Treasurer.
Guard, Tyler.
106 ROYAL ARCH.
The officers and companions of the chapter being sta-
tioned [as in plate 12], the presiding officer proceeds to
business as follows :
H.P. Companions, I am about to open a chapter of
royal arch Masons in this place for the dispatch of busi-
ness, and will thank you for your attention and assistance.
If there is any person present who is not a royal arch
Mason, he is requested to retire.* [Gives one rap with his
gavel, which brings the captain of the host on his feet, and
continues], Companion captain of the host, the first care of
congregated Masons ?
C.H. [giving the sign, as in plate 13, fig. 1]. To see the
tabernacle duly guarded, most excellent.
H.P. Attend to that part of your duty, and inform the
guard that we are about to open a chapter of royal arch
Masons in this place for the dispatch of business, and direct
him to guard accordingly.
Captain of the host stations the guard at the outside of
the door, gives him his orders, closes the door, and makes
an alarm of three times three on the inside, to ascertain
that the guard is on his post ; the guard answers by nine
corresponding raps ; the captain of the host then gives one,
and guard does the same ; the captain of the host re-
turns to his post, and addressing the high priest, says,
" The chapter is duly guarded, most excellent."
H.P. How guarded?
C.H. By a companion of this degree at the outer
avenue, with a drawn sword in his hand.
H.P. His duty there?
C.H. To observe the approach of all cowans and eaves-
droppers, and see that none pass or repass but such as are
duly qualified.
H.P. Companions, we will be clothed.
The companions place the furniture of the chapter in
proper order, clothe with their various jewels, robes, and
badges of this degree, and draw aside the veils, which bring
the hall into one apartment, and resume their seats. The
bio-b nriest then gives two raps with the gavel, which brings
all the officers on their feet, while the following lecture is
* If there are any strangers present or persons who are not known to
be royal arch Masons, they are invited into the preparation room, and
a committee appointed to examine them.
ROYAL ARCH.
107
given, or questions asked by the high priest, and answered
by the captain of the host, or some other officer that is
qualified.
Q. Companion captain of the host, are you a royal arch
Mason ?
A. I a?n, that I am.
O. How shall I know you to be a royal arch Mason?
A. By three times three.
0. Where was you made a royal arch Mason?
A. In a just and legally constituted chapter of royal
arch Masons, consisting of most excellent high priest, king
and scribe, captain of the host, principal sojourner, royal
arch captain, and the three grand masters of the veils,
assembled in a room or place, representing the tabernacle,
erected by our ancient brethren, near the ruins of king
Solomon's temple.
Q. Where is the high priest stationed, and what are his
duties?
A. He is stationed in the sanctum sanctorum. His
duty with the king and scribe is to sit in the grand council
to form plans and give directions to the workmen.
0. The king's station and duty?
A. Station, at the right hand of the high priest; duty,
to aid him by his advice and counsel, and in his absence,
to preside.
Q. The scribe's station and duty ?
A. Station, at the left hand of the high priest : duty, to
assist him and the king in the discharge of their duties,
and to preside in their absence.
Q. The captain of the host, station and duty?
A. Station, at the right hand of the grand council;
duty, to receive their orders, and see them duly executed.
Q. The principal sojourner's station and duty?
A. Station, at the left hand of the grand council;
duty, to bring the blind by a "way that they knew not ; to
lead them to paths they have not known, to make darkness
light before them, and crooked things straight.
Q. The royal arch captain's station and duty?
A. Station, at the inner veil, or entrance to the sanc-
tum sanctorum ; duty, to guard the same, and see that none
pass, but such as are duly qualified, and have the proper
pass-words and signet of truth.
Q. What is the colour of his banner?
108 ROYAL ARCH.
A. WJtiite, and is emblematical of that purity of heart
and rectitude of conduct, which is essential to obtain ad-
mission into the divine sanctum sanctorum above.
Q. The stations and duties of the three grand masters
of the veils?
A. Station, at the entrance of their respective veils;
duty, to guard the same, and see that none pass but such
as are duly qualified, and in possession of the proper pass-
words and tokens.
Q. What are the colours of their banner?
A. That of the third, scarlet; which is emblematical of
fervency and zeal, and the appropriate colour of the royal
arch degree. It admonishes us to be fervent in the exer-
cise of our devotions to God, and zealous in our endeavours
to promote the happiness of men. Of the second, purple ;
which being produced by a due mixture of blue and scarlet,
the former of which is the characteristic colour of the sym-
bolic, or three first degrees. It teaches us to cultivate and
improve that spirit of harmony between the brethren of
the symbolic degrees, and the companions of the sublime
degrees, which should ever distinguish the members of a
society founded upon the principles of everlasting truth
and universal philanthropy. Of the first, blue ; the pecu-
liar colour of the three ancient or symbolical degrees. It
is an emblem of universal friendship and benevolence, and
instructs us, that in the mind of a Mason those virtues
should be as expansive as the blue arch of heaven itself.
Q. The treasurer's station and duty?
A. Station, at the right hand of the captain of the host ;
his duty, to keep a just and regular account of all the pro-
perty and funds of the chapter placed in his hands, and
exhibit them to the chapter when called upon for that
purpose.
Q. The secretary's place in the chapter?
A. Station, at the left of the principal sojourner ; his
duty, to issue the orders and notifications of his superior
officers, record the proceedings of the chapter proper to be
written, to receive all monies due to the chapter, and pay
them over to the treasurer.
Q. Guard's place and duty?
A. His station is at the outer avenue of the chapter :
his duty, to guard against the approach of cowans and
ROYAL ARCH. 109
eavesdroppers, and suffer none to pass or repass but such
as are duly qualified.
The high priest then directs the companions to assemble
around the altar for the purpose of opening a chapter of
royal arch Masons. The companions kneel upon the right
knee in a circle round the altar, leaving an opening for the
high priest, king, and scribe. The high priest standing
up reads the following passage of scripture. [2 Thess. iii.
6—18.]
" Now we command you, brethren, that ye withdraw
yourselves from every brother that walketh disorderly,
and not after the tradition that ye received of us; for
yourselves know how ye ought to follow us ; for we behaved
not ourselves disorderly among you, neither did we eat
any man's bread for nought, but wrought with labour and
travail night and day, that we might not be chargeable to
any of you ; not because we have not power, but to make
ourselves an ensample unto you to follow us. For even
when we were with you, this we command you, that if any
would not work neither should he eat. For we hear that
there are some which walk among you disorderly, working
not at all, but are busy-bodies. Now, them that are such,
we command and exhort that with quietness they work and
eat their own bread," etc.
The high priest, king, and scribe, then take their places
in the circle, kneeling on the right knee, each companion
crosses his arms and gives his right hand to his left hand
companion, and his left hand to his right hand companion.
In this position they all give the pass-word, " RABBONI,"
commencing with the king on the right of the high priest,
who whispers in his ear the word " Eabboni " ; the king
receives it from his right hand companion, and he from
the next; in like manner the word goes round to the scribe,
and from him to the high priest, who says, "the word is
right" ; all balance " three times three," with their hands
joined, bringing them down on their knees nine times,
making a pause between each three ; they then rise and
give the signs from the entered apprentice degree to the
royal arch inclusive, after which the companions join in
squads of three, for the purpose of giving the grand omnific
royal arch word. [See plate 13. fig. 6.] This is done as
follows : Each of the three companions with his right hand
takes hold of the right wrist of the left hand companion,
110 RCYAL ARCH.
and with his left hand takes hold of the left wrist of the
right hand companion, and places their right feet in front,
with the hollow to the centre so that the toe of each one
touches the heel of the right hand man ; this is called
" three times three," that is, three right feet forming a
triangle ; three left hands forming a triangle, and three
right hands forming a triangle. In this position each re-
peats as follows :
As we three did agree,
In peace, love and unity.
The sacred word to keep,
So we three do agree,
In peace, love, and unity,
The sacred word to search ;
Until we three,
Or three such as we, shall agree
To close this royal arch.
They then balance "three times three," bringing the
right hand with some violence down upon the left. The
right hands are then raised above their heads, and the
"word," Jah-buh-lun Je-ho-vah, G-o-d, are given at low
breath : each companion pronounces each syllable or letter
as follows :
1st. 2nd. 3rd.
JAH ....... BUH ....... LUN.
----- ..... JAH ------- BUH.
LTJN ------------ ..... ---
......... - ----------- JAH.
BUH ....... LUN.
JE ........ HE -------- VAH.
-- ....... JE -------- HO -
vah. - — — — --- ___________
- - ........ - - ........ JE -
HO ........ VAH.
G ..... --- O ..... --- D.
- ........ G --------- O
---- .......... ------- G
0 ........ D.
After the " word " is thus given, the high priest in-
quires if " the word is right?" each squad replies, " the
word is right."
The officers and companions resume their seats. The
high priest raps three times with his gavel, the king re-
ROYAL ARCH. HI
peats it, as also the scribe; this is done three times. The
high priest rising, says, "I now declare this chapter of
royal arch Masons opened in due and ancient form; and
I hereby forbid all improper conduct whereby the peace
and harmony of this chapter may be disturbed, under no
less penalties than the bye-laws, or a majority of the chap-
ter may see fit to inflict." He directs the captain of the
host to inform the guard that the chapter is open, which
being done, the chapter is ready for business.
The secretary reads the minutes of the last meeting, and
if there were candidates proposed, they are generally bal-
loted for, as in the preceding degrees. The principal
sojourner then repairs to the preparation room, prepares
them for the degree, and makes the alarm at the door.*
The captain of the host rises and says, "There is an
alarm at the door, most excellent."
H.P. Attend to the cause of that alarm, and see who
comes there.
The captain of the host repairs to the door, and raps
nine times, and the principal sojourner once, which the
captain of the host answers, and opens the door, inquiring
"Who comes there?"
P. S. Three worthy brothers, who have been initiated,
passed, and raised to the sublime degree of master Masons,
advanced to the honorary degree of mark master, presided
as master in the chair ; and at the completion and dedica-
tion of the temple, were received and acknowledged most
excellent masters ; and now wish for further light in Mas-
onry, by being exalted to the august sublime degree of
holy royal arch.
C.H. [to candidates]. Is it of your own free will and
accord you make this request?
Can. [prompted]. It is.
C.H. Are they duly and truly prepared?
* A clause in the oath of a royal arch Mason runs thus : " I further-
more promise and swear, that I will not be at the exaltation of more or
less than three candidates, at one and the same time." In case there
is not that number to take the degree, the deficiency is made up by
volunteers from the chapter. The candidates are prepared by taking
their coats off, tying a bandage round the eyes, and coiling a rope
seven times around the body of each, which unites them together, with
about three feet of slack rope between them. As they enter the " living
arches." groping one after the other, it reminds one of the economical
manner of fattening hogs in Westphalia, as described by Hudibras.
112 ROYAL ARCH.
P.S. They are.
C.H. Have they made suitable proficiency in the pre-
ceding degrees?
P.S. They have.
C.H. By what further right, or benefit, do they expect
to gain admission to this chapter of royal arch Masons?
P.S. By the benefit of a pass.
C.H. Have they that pass?
P.S. They have it not; but I have it for them.
C.H. Advance and give it.
The principal sojourner whispers in his ear the word
RABBONI.
C.H. The word is right ; you will wait a time, until the
most excellent high priest be informed of their request,
and his answer returned.
The captain of the host closes the door, and returns to
his place in the chapter, gives the alarm, which is answered
by the high priest, who asks the same questions, and re-
ceives the same answers from the captain of the host, as
were asked and given at the door.
H.P. Since this is the case, you will let them enter this
chapter of royal arch Masons, and be received under a
living arch.
The captain of the host repairs to the door, opens it and
says, "It is our most excellent high priest's order, that
the candidates enter this chapter of royal arch Masons,
and be received under a living arch."*
P.S. [walks in, leading the candidates by the rope, and
says], Companions, you will follow me. I will bring the
blind by a way that they know not; I will lead them in
paths they have not known ; I will make darkness light
* The living arch is formed by a number of companions standing in
two lines, extending from the door to the centre of the chapter ; the
two lines face inwards, and each companion takes hold, and locks his
fingers with those of his companion opposite ; and as the candidates
pass under each couple, they place their knuckles upon the necks and
backs of the candidates (similar to the manner that old women some-
times knead bread), the candidates generally find themselves prostrate
on the floor, before they get half way through the living arch ; and
one placing his feet against the shoulders (and perhaps face) of the
one behind him, endeavours to force his way through, like a man swim-
ming.
ROYAL ARCH. 113
before them, and crooked things straight. These things
will I do unto them, and will not forsake them. Stoop
low, brethren : he that humbleth himself, shall be exalted.*
Having got through the arches, the candidates are con-
ducted once round the chapter, and directed to kneel at
the altar to receive the obligation.
P.S. [then addresses the candidates], Brethren, as you
advance in Masonry, your obligation becomes more bind-
ing. You are now kneeling at the altar for the seventh
time; and about to take a solemn oath, or obligation,
which, like your former obligations, is not to interfere with
the duty you owe to your country, or Maker. If you are
willing to proceed, you will repeat your Christian and sur-
name, and say after me :
" I, A. B., of my own free will and accord, in presence
of Almighty God, and this chapter of royal arch Masons,
erected to God, and dedicated to Zerubbabel, do hereby
and hereon, most solemnly and sincerely promise an<?
swear, in addition to my former obligations, that I will not
reveal the secrets of this degree to any of an inferior de-
gree, nor to any being in the known world, except it be to
a true and laAvful companion royal arch Mason, or within
the body of a just and legally constituted chapter of such ;
and never unto him, or them, whom I shall hear so to be,
but unto him and them only whom I shall find so to be,
after strict trial and due examination, or lawful informa-
tion given.
I furthermore promise and swear, that I will not wrong
this chapter of royal arch Masons, or a companion of this
degree, out of the value of any thing, myself, or suffer it
to be done by others, if in my power to prevent it.
I furthermore promise and swear, that I will not reveal
the key to the ineffable characters of this degree, nor retain
it in my possession, but will destroy it whenever it comes
to my sight.
I furthermore promise and swear, that I will not speak
the grand omnific royal arch word, which I shall hereafter
receive, in any manner, except in that in which I shall re-
The principal sojourner passes under the arch, which is raised up
for him, but lowered when the candidates come under it; and unless
their backs are very stubborn, will be forced to the alternative of
crawling upon knees and elbows.
9
114 ROYAL ARCH.
ceive it, which will be in the presence of three companion
royal arch Masons, myself making one of the number ; and
then by three times three, under a living arch, and at low
breath.
I furthermore promise and swear, that I will not be at
the exaltation of candidates in a clandestine chapter, nor
converse upon the secrets of this degree with a clandestine
made Mason, or with one who has been expelled or sus-
pended, while under that sentence.
I furthermore promise and swear, that I will not assist,
01 be present at the exaltation of a candidate to this de-
gree, who has not received the degrees of entered appren-
tice, fellow craft, master mason, mark master, past master,
and most excellent master.
I furthermore promise and swear, that I will not be at
the exaltation of more or less than three candidates at one
and the same time.
I furthermore promise and swear, that I will not be at
che forming or opening of a chapter of royal arch Masons,
unless there be present nine regular royal arch masons,
myself making one of that number.
I furthermore promise and swear, that I will not speak
evil of a companion royal arch Mason, behind his back,
nor before his face, but will apprize him of all approaching
danger, if in my power.
I furthermore promise and swear, that I will support the
constitution of the general grand royal arch chapter of
the United States of America ; together with that of the
grand chapter of this state, under which this chapter is
holden ; that I will stand to, and abide by all the bye-laws,
rules, and regulations of this chapter, or any other chapter
of which I may hereafter become a member.
I furthermore promise and swear, that I will answer and
obey all due signs and summons, handed, sent, or thrown
to me from a chapter of royal arch Masons, or from a com-
panion royal arch Mason, if within the length of my cable-
tow.
I furthermore promise and swear, that I will not strike
a companion royal arch Mason, so as to draw his blood in
anger.
I furthermore promise and swear, that I will employ a
companion royal arch Mason, in preference to any other
person of equal qualifications.
ROYAL ARCH. 115
I furthermore promise and swear, that I will assist a
companion royal arch Mason, when I see him engaged in
any difficulty, and will espouse his cause so far as to ex-
tricate him from the same, whether he be EIGHT or
WRONG!!!
I furthermore promise and swear, that I will keep all the
secrets of a companion royal arch Mason (when communi-
cated to me as such, or I knowing them to be such), without
exceptions.*
I furthermore promise and swear, that I will be aiding
and assisting all poor and indigent companion royal arch
Masons, their widows and orphans, wheresoever dispersed
around the globe; they making application to me as such,
and I finding them worthy, and can do it without any ma-
terial injury to myself or family. To all which I do most
solemnly, and sincerely promise and swear, with a firm and
steadfast resolution to keep and perform the same without
any equivocation, mental reservation, or self evasion of
mind in me whatever ; binding myself under no less penalty,
than to have my skull smote off, and my brains exposed to
the scorching rays of the meridian sun, should I knowingly
or wilfully violate, or transgress any part of this my solemn
oath or obligation of a royal arch Mason. So help me God,
and keep me steadfast in the due performance of the
same." [Kissing the book seven times.]
P.S. Companions, you will arise and follow me. For al-
though you are obligated royal arch masons, yet as the
secrets of this degree are of infinitely more importance
than any that precede it, it is necessary that you should
travel through rough and rugged ways, and pass through
many trials, in testimony of your fidelity to the order, be-
fore you can be instructed in the more important secrets of
this degree.
The candidates are conducted once round the chapter,
and directed to kneel; while the principal sojourner reads
the following prayer.
P.S. " Supreme Architect of universal nature, who by
thine Almighty word, didst speak into being the stupend-
ous arch of heaven, and for the instruction and pleasure of
* I have seen this point in the oath given in three different ways,
that is, the phraseology of the sentence varied, but it always covers or
comprehends, murder and treason ; sometimes it is expressed " murder
and treason not excepted."
116 ROYAL ARCH.
thy rational creatures, didst adorn us with greater and
lesser lights, thereby magnifying thy power and endearing
thy goodness unto the sons of men, we humbly adore and
worship thine unspeakable perfection ! We bless thee, that
when man had fallen from his innocence and his happiness,
thou didst leave him the powers of reasoning, and capacity
of improvement and of pleasure. We thank thee, that
amidst the pains and calamities of our present state, so
many means of refreshment and satisfaction are reserved
to us, while travelling the rugged path of life ; especially
would we at this time, render thee our thanksgiving and
praise for the institution, as members of which we are at
this time assembled, and for all the pleasures we have de-
rived from it. We thank thee that the few here assembled
before thee, have been favoured with new inducements, and
been laid under new and stronger obligations of virtue and
holiness. May these obligations, O blessed Father, have
their full effect upon us. Teach us, we pray thee, the true
reverence of thy great, mighty, and terrible name. Inspire
us with a firm and unshaken resolution in our virtuous pur-
suits. Give us grace diligently to search thy word in the
book of nature, wherein the duties of our high vocation are
inculcated with divine authority. May the solemnity of
the ceremonies of our institution be duly impressed on our
minds, and have a happy and lasting effect upon our lives !
O thou who didst aforetime appear unto thy servant Moses
in a flame of fire out of the midst of a bush, enkindle, we
beseech thee, in each of our hearts, a flame of devotion to
thee, of love to each other, and of charity to all mankind !
May all thy miracles and mighty works fill us with thy
dread, and thy goodness impress us with a love of thy holy
name ! May holiness to the Lord be engraven upon all our
thoughts, words and actions ! May the incense of piety
ascend continually unto thee, from the altar of our hearts,
and burn day and night, as a sacrifice of a sweet smelling
savour, well pleasing unto thee ! And since sin has de-
stroyed within us the first temple of purity and innocence
may thy heavenly grace guide and assist us in rebuilding a
second temple of reformation, and may the glory of this
latter house be greater than the glory of the former !
Amen, so mote it be."
After prayer, the principal sojourner says, "Com-
panions, arise, and follow me."
ROYAL ARCH. 11?
He conducts them once around the chapter, during which
time he reads from Exodus, iii, 1-6.
i; Xow Moses kept the flock of Jethro, his father-in-law,
the priest of Midian ; and he led the flock to the back side
of the desert, and came to the mountain of God, even
Horeb. And the angel of the Lord appeared unto him in a
flame of fire, out of the midst of the bush ; and he looked,
and behold the bush burned with fire, and the bush was not
consumed."
By the time this reading is ended, the candidates hav»
arrived in front of a representation of the burning bush,
placed in a corner of the chapter : when the principal
sojourner directs them to halt, and slips up the bandage
from their eyes.
A companion who neU'orms this part of the scene, viz.,
personating Deity, steps behind the burning bush, and
calls out vehemently, " Moses ! Moses ! !" [The principal
sojourner answers for candidate, " Here am I."]
The companion behind the bush exclaims still more vehe-
mently, " Draw not nigh hither : put off thy shoes from off
thy feet, for the place whereon thou standest is holy
ground. I am the God of thy fathers, the God of Abraham,
the God of Isaac, and the God of Jacob."
The principal sojourner then directs them to kneel down
and cover their faces, and says, " And Moses hid his face,
for he was afraid to look upon God."
The principal sojourner then says to the candidates,
" Arise and follow me," and leads them three times around
the chapter during which time he reads the following pas-
sage of scripture.
II Chron. xxxvi, 11-20. " Zedekiah was one and twenty
years old when he began to reign, and he reigned eleven
years in Jerusalem. And he did that which was evil in the
sight of the Lord his God, and humbled not himself before
Jeremiah the prophet, speaking from the mouth of the
Lord. And he also rebelled against Nebuchadnezzar, and
stiffened his neck and hardened his heart from turning
unto the Lord God of Israel. Moreover, all the chief of the
priests and the people transgressed very much, after all the
abominations of the heathen, and polluted the house of the
Lord, which he had hallowed in Jerusalem. And the Lord
God of their fathers sent to them by his messengers, be-
cause he had compassion on his people, and on his dwelling
118 ROYAL ARCH.
place. But they mocked the messengers of God, and de-
spised his word, and misused his prophets, until the wrath
of the Lord arose against his people, till there was no
remedy.
" Therefore he brought upon them the king of the Chal-
dees, who slew their young men with the sword, in the
house of their sanctuary, and had no compassion upon
young men or maidens, old men, or him that stooped for
age : he gave them all into his hand. And all the vessels of
the house of God, great and small, and the treasures of the
house of the Lord, and the treasures of the King, and his
princes : all these he brought to Babylon.
" And they burnt the house of God, and brake down the
wall of Jerusalem, and burnt all the palaces thereof with
fire, and destroyed all the goodly vessels thereof. And
them that had escaped from the sword, carried he away to
Babylon, where they were servants to him and his sons,
until the reign of the kingdom of Persia."
As the principal sojourner commences reading, "There-
fore he brought upon them the king of the Chaldees," etc.,
a scene of confusion takes place not easily described. The
intention of it is to represent the siege and destruction of
Jerusalem. They commence by rolling cannon balls, clash-
ing old swords, and discharging pistols, and finally a
general shouting, groaning, whistling, stamping, and
throwing down benches, etc., are heard in all parts of the
hall.
In the meantime, the candidates are thrown down,
bound, and dragged out into the preparation room, and the
door closed.
In a few minutes there is heard a great shout of rejoic-
ing, each one in the chapter exclaiming, " Hurrah, for the
captives!" This is repeated several times : the door is then
opened by the captain of the host, who informs the candi-
dates that Cyrus has made a proclamation to build a second
temple at Jerusalem, and that they are at liberty to return.
The principal sojourner (who is all this time with the
candidates), requests that the proclamation be read to
them.
The captain of the host reads as follows :
" Now in the first year of Cyrus, king of Persia, the Lord
stirred up the spirit of Cyrus, king of Persia, that he made
a proclamation throughout all his kingdom, and put it also
ROYAL ARCH.
119
in writing, saying, Thus saith Cyrus, king of Persia : The
Lord God of heaven hath given me all the kingdoms of the
earth, and he hath charged me to build him an house at
Jerusalem, which is in Judah. Who is there among you of
all his people? His God be with him, and let him go up to
Jerusalem, which is in Judah, and build the house of the
Lord God of Israel, which is in Jerusalem."
C.H . What say you to the proclamation ; are you willing
to go up?
P.S. [After consulting the candidates, says] : We are
willing to go up to Jerusalem ; but we have no pass-word,
whereby to make ourselves known to our brethren ; when
we arrive there, what shall we say to them ?
C.H. [Reads Exodus iii, 13, 14.]
11 And Moses said unto God, Behold ! when I come unto
the children of Israel, and shall say unto them, the God of
your fathers hath sent me unto you, and they shall say unto
me, what is his name ; what shall I say unto them? And
God said unto Moses, I am, that I am: and thus thou shalt
say unto the children of Israel, I am hath sent me unto
you."
P.S. We will go up. Companions, you will follow me :
our pass-word is, "7 am, that I am."
As they enter the chapter, they again pass under the liv-
ing arch, and the principal sojourner says, "Stoop low,
brethren. He that humbleth himself shall be exalted.*
The arches grow heavier every time they are passed ; but
the conductor consoles his dupes by reiterating, "This is
the way many great and good men have travelled before
you : never deeming it derogatory to their dignity to level
themselves with the fraternity. I have often travelled this
road from Babylon to Jerusalem, and generally find it
rough and rugged. However, I think I never saw it much
smoother than it is at the present time."
By this time, the candidates have stumbled over the
rugged road, and arrived again at the entrance of the liv-
ing arch. [See plate 15.]
P.S. Companions, here is a very difficult and dangerous
* On one side of the hall or chapter, the living arches are formed ;
on the other side is what is called the " rugged road." This is gener-
ally made of blocks and logs of wood, old chairs, benches, etc.
120 ROYAL ARCH.
place ahead, which lays directly in our way. Before we
attempt to pass it, we must kneel down and pray.
Principal sojourner reads Ps. cxli.
"Lord I cry unto thee ; make haste unto me; give ear
unto my voice. Let my prayer be set forth before thee as
incense; and the lifting up of my hands as the evening
sacrifice. Set a watch, 0 Lord, before my mouth ; keep the
door of my lips. Incline not my heart to any evil thing, to
practise wicked works with men that work iniquity. Let
the righteous smite me ; it shall be a kindness : and let him
reprove me ; it shall be an excellent oil. Mine eyes are
unto thee, O God, the Lord : in thee is my trust ; leave not
my soul destitute. Keep me from the snare which they
have laid for me, and the gins of the workers of iniquity.
Let the wicked fall into their own nets, whilst that I withal
escape."
The candidates arise, pass under the arch, over the
rugged road, and kneel, while the principal sojourner
reads from Ps. cxlii.
P. 8. Let us pray :
"I cried unto the Lord with my voice; with my voice
unto the Lord did I make my supplication. I poured out
my complaint before him ; I showed before him my trouble.
When my spirit was overwhelmed within me, then thou
knowest my path. In the way wherein I walked have they
privily laid a snare for me. I looked on my right hand,
and behold, but there was no man that would know me ;
refuge failed me ; no man cared for my soul. I cried unto
thee, 0 Lord : I said Thou art my refuge and my portion
in the land of the living. Attend unto my cry, for I am
brought very low ; deliver me from my persecutors ; for
they are stronger than I. Bring my soul out of prison,
that I may praise thy name."
Passing round as before, the candidates kneel while Ps.
cxliii is read.
P.S. Let us pray.
" Hear my prayer, 0 Lord, give ear to my supplications ;
in thy faithfulness answer me, and in thy righteousness.
And enter not into judgment with thy servant : for in thy
sight shall no man living be justified. For the enemy hath
persecuted my soul ; he hath made me to dwell in darkness.
Therefore is my spirit overwhelmed within me ; my heart
within me is desolate. Hear me speedily, O Lord : my
EOTAL ARCH. 121
spirit faileth : hide not thy face from me, lest I be like unto
them that go down into the pit. Cause me to hear thy lov-
ing kindness in the morning : for in thee do I trust : cause
me to know the way wherein I should walk : for I lift up my
soul unto thee. Bring my soul out of trouble. And of thy
mercy cut off mine enemies ; for I am thy servant."
The principal sojourner now informs the candidates they
have arrived in sight of the ruins of the old temple, near
the outer veil of the tabernacle,* at the same time making
an alarm, by stamping on the floor, " three times three,'1
which brings out the master from the first veil.
M. 1st V. Who comes here? Who dares approach this
first veil of our sacred tabernacle? Who are you, and
what are your intentions?
P. S. Three weary spjourners from Babylon, who have
come up thus far, to aid and assist, in the noble and glori-
ous work of rebuilding the house of the Lord, without the
hope of fee or reward.
M. 1st V. How do you expect to enter this first veil ?
P.S. By the pass-word "7 am that I am," which we re-
ceived in Babylon.
M. 1st V. The pass is right, you have my permission to
enter this first veil. [The candidates walk in, and their
bandages are raised.] Three most excellent masters you
must have been, or thus far you could not have come; but
further you cannot go, without my words, sign, and word
of exhortation. My words are, Shem, Ham, and Japhet ;
my sign is this [See plate 13, fig. 4], in imitation of one
given by God to Moses, when he commanded him to cast
his rod upon the ground thus [casting down a cane] and it
became a serpent; but putting forth his hand, and taking
it up by the tail, it became a rod in his hand as before. My
word of exhortation is explanatory of this sign, and is to
be found in the writings of Moses, and is as follows Exo-
dus iv, 1-10.
P.S. Companions, we have passed the first guard, and
will make an alarm at the second veil.
* Here the veils are suspended through the hall, and the officers take
their seats (except the principal sojourner, who is with the candidates
through the whole ceremony), as in plate 12.
122 ROYAL ARCH.
M. 2nd V. Who comes there? Who dares approach the
second veil of our sacred tabernacle?
P.S. Three weary sojourners from Babylon, etc. [as
before],
M. 2nd V. How do you expect to enter the second veil ?
P.S. By the words, sign, and word of exhortation of the
master of the first veil.
M. 2nd V. Give them [words given as before], they are
right, you have my permission to enter this second veil.
[Pass in.] Three most excellent masters you must have
been, or thus far you could not have come ; but further you
cannot go without my words, sign, and word of exhorta-
tion. My words are Shem, Japhet,^ and Adoniram; my
sign is this [See plate 13, fig. 5], it is in imitation of one
given by God to Moses, when he commanded him to thrust
his hand into his bosom, and taking it out it became as
leprous as snow. My word of exhortation is explanatory
of this sign, and is found in the writings of Moses.
P.S. Companions, we will pass on, and make an alarm
at the third veil.
M. 3rd V. Who comes there? who dare approach this
third veil of our sacred tabernacle?
P.S. Three weary sojourners [as before].
M. 3rd V. How do you expect to enter?
P.S. By the words, sign, and word of exhortation of the
master of the second veil.
M. 3rd V. Give them [given as before], they are right.
Enter. Three most excellent masters you must have been,
or thus far you could not have come ; but further you can-
not go without my words, sign, and word of exhortation.
My words are Haggai, Joshua, and Zerubbabel; my sign
is this [See plate 13, fig. 5], my word of exhortation is ex-
planatory of this sign, and is found in the writings of
Moses. I also present you with the signet of Zerubbabel.
P.S. Companions, we have passed the third veil, we
will make an alarm at the fourth veil.
R.A.C. Who comes there? who dares approach this
fourth veil of our sacred tabernacle, where incense burns
day and night upon our holy altar? who are you, and what
are your intentions?
P.S. Three weary sojourners from Babylon, who have
come up thus far, to aid and assist in the noble and glorious
ROYAL ARCH.
123
work of rebuilding the house of the Lord, without the hope
of fee or reward.
B.A.C. How do you expect to enter the fourth veil of
our sacred tabernacle?
P.S. By the words, sign, and word of exhortation of the
master of the third veil.
P.A.C. Give them [word, etc., of third veil given] ; they
are right; you have my permission to enter.* [Enter.]
Three most excellent masters you must have been, or thus
far you could not have come. I will now make an alarm
and present you to the grand council.
H.P. Who comes here?
P.S. Three weary sojourners from Babylon, wno have
come up thus far to aid and assist in rebuilding the house
of the Lord, without the hope of fee or reward.
H.P. Have you the signet of Zerubbabel?
P.S. We have [presenting a triangular piece of metal
with the words Zer-ubba-'bel engraved on it.]
The high priest takes it, reading as follows: — "In that
day, will I take thee, O. Zerubbabel my servant, the son
of Shealtiel, saith the Lord, and will make thee as a signet,
for I have chosen thee." [Turning to the king.] Com-
panion king, are you satisfied this is the signet of Zerub-
babel?
K. I am satisfied, most excellent, that it is [taking it
into his hand and scrutinising it very sagaciously].
H.P. Companion scribe, are you satisfied that it is the
signet of Zerubbabel?
S. [looking shrewd]. I am satisfied, most excellent.
H.P. [drawing it across his forehead, in imitation of the
penalty]. Signet of truth, holiness to the Lord ! [The
king and scribe take and give the sign, repeating "Holi-
ness to the Lord."]
H.P. It is the opinion of the grand council, that you
have represented the signet of Zerubbabel. But owing to
difficulties having arisen from the introduction of strangers
among the workmen, none are allowed to undertake in the
noble and glorious work, but the true descendants of the
twelve tribes. It is necessary you should be very particu-
* The yells are drawn aside, the candidates enter, and for the first
time are permitted to behold the " grand council," high priest, king,
and scribe, by the light of ignited gum camphor in an urn upon the altar.
124 ROYAL ARCH.
lar in tracing your genealogy. Who are you, and what
are your intentions?
P.S. We are of your own kindred, the descendants of
those noble families of Giblimites, who wrought so hard at
the building of the first temple. We have been regularly
initiated as entered apprentice Masons, passed to the de-
gree of fellow craft, raised to the sublime degree of master
Mason, advanced to the honorary degree of mark master,
presided as master in the chair, and at the completion and
dedication of the temple, were acknowledged as most ex-
cellent masters. We were present at its destruction by
Nebuchadnezzar, and by him were carried away captive to
Babylon • where we remained servants to him and his suc-
cessors, until the reign of Cyrus, king of Persia, by whose
proclamation we were liberated, and have come up thus
far to aid and assist in the noble and glorious work of re-
building the house of the Lord, without the hope of fee or
reward.
H.P. Let the captives be unbound, and brought to light.
Companion king, I think we had better employ these so-
journers. They look like good hardy men : just such men
as we want about the building. What say you ?
K. It is my opinion, most excellent, they are very ex-
pert workmen. I wish they might be examined.
H.P. What is your opinion, companion scribe?
&. If they can satisfy us they are Free Masons, I shall
be in favour of employing them immediately.
H.P. You say you are entered apprentice Masons?
Satisfy the grand council.
All give the signs of the first degree.
H.P. Are you satisfied, companion king?
K. I am satisfied, most excellent [bows gracefully].
H.P. Are you satisfied, companion scribe?
S. I am satisfied, most excellent.
H.P. The grand council are satisfied you are entered
apprentice Masons. Can you satisfy them you are fellow
craft Masons?
Candidates give the signs of the fellow craft, which
causes the same remark from the grand council as the first.
In like manner, the signs of each degree are given, up to
the most excellent master's degree, inclusive.
After a little consultation, the "grand council" agree
ROYAL ARCH. 125
to employ them, and furnish them with working tools,* and
direct them to repair to the north-east corner of the ruins
of the old temple, with orders to remove the rubbish, pre-
paratory to laying the foundation for the new, and be very
careful to preserve everything that falls in their way, that
they think will be of any service to the craft, and bring it
up to the grand council.
P. S. [to candidates]. Follow me.
Each one shoulders his tool, and follows the principal
sojourner, in Indian file, to one corner of the hall, where
they find a quantity of blocks, brick-bats, etc., and among
other things, a key stone. They commence removing the
rubbish, under which they discover a trap door, and find-
ing the key stone, take it up to this grand council.
H.P. Companion king, have you further business to lay
before the grand council?
K. I have nothing, most excellent.
H.P. Have you anything, companion scribe?
S. I know of nothing, except it is to examine the work-
men from the ruins of the temple. The workmen may come
forward, and give an account of their labours.
P. S. Most excellent, in pursuance of your orders, we
repaired to the ruins, and commenced our labours ; and
after labouring several days, we came to what we supposed
to be an impenetrable rock ; but one of the companions
striking on it with his crow, it returned a hollow sound :
and on closer examination, we found it to be the key stone
of an arch, which with much difficulty, we succeeded in re-
moving from its place ; through the aperture of which we
discovered an immense vault, curiously arched, and we
have brought the key stone up, that it may be examined
by the grand council.
H.P. You will present it. Companion king, this is a
very valuable discovery indeed. It must be a key stone of
a mark master Mason.
K. I think that is the stone wrought by our grand mas-
ter Hiram Abiff.
H.P. [addressing the scribe in the same manner, and re-
* The candidates are presented with a pick-axe, crow, and shorel, of
the ordinary size, generally made of wood, and kept in the chapter for
this use.
126 ROYAL ARCH.
ceiving a like answer, draws the key stone across his fore-
head, and giving the sign]. The key stone of a " mark
master Mason; holiness to the Lord." [King and scribe
do and say the same.]
H.P. [to candidates]. This is a very valuable discovery,
indeed. No doubt it will lead to some important treasure,
of inestimable value to the craft. Are you willing to pur-
sue your labours, and endeavour to penetrate this secret
vault ?
P.S. [after consulting his. companions]. We are, even
to the risk of our lives.
H.P. Go : and may the God of your fathers be with
you. Preserve every thing that falls in your way.
The principal sojourner and companions repair to the
same place where they first commenced their labours ; and
raising the trap door, consult together, to ascertain who is
willing to descend into the vault : one of the candidates
agreeing to go down, they put a rope seven times round
his body.
P.S. [to candidate descending into the secret vault]. It
is necessary you should take a little precaution ; that is, if
you wish to descend still lower, pull the rope in your left
hand: if you wish to ascend, pull that in your right.
Two companions take hold of each end of the rope, let-
ting the candidate down eight or ten feet, to another trap
door, where he finds three small trying squares : and giving
the signal of ascending, is drawn violently up. Each can-
didate taking a square, repairs to the grand council. As
they present themselves, the following passage of Scripture
is read : —
ZECHARIAH iv. 9, 10. "The hands of Zerubbabel have
laid the foundation of this house ; his hands shall also finish
it ; and thou shalt know that the Lord of hosts hath sent
me unto you. For who hath despised the day of small
things? for they shall rejoice, and shall see the plummet
in the hands of Zerubbabel, with those seven."
The high priest then inquires of the king and scribe, as
before, if they have any more business, etc. ; and being
answered in the negative, directs the candidates to come
forward and give an account of their labours. The prin-
cipal sojourner then relating what took place in the secret
vault, delivers the three squares.
H.P. [drawing the square across his forehead]. The
ROYAL ARCH.
127
jewels of our three ancient grand masters. Holiness to the
The king and scribe in turn do the same. The high priest
inquires again if they are willing to penetrate this secret
vault still further? The principal sojourner replies as
before, that they are, even to the risk of their lives.
H.P. Go, and may the God of your fathers be with
you ; and remember your labour shall not go unrewarded.
They repair to the secret vault, letting down one of the
companions, who raises the second trap door, and is let
down about eight or ten feet further, where he finds the
ark [see plate 14], gives the signal, and is drawn up. They
take the ark and carry it up to the grand council, who after
due inquiry into the business as before, direct the workmen
from the secret vault to come forward and give an account
of their labours.
P.S. Most excellent, in pursuance of your orders, we
repaired to the secret vault, and let down one of the com-
panions as before. The sun at this time was at its meridian
height, the rays of which enabled him to discover a small
box, or chest, standing on a pedestal, curiously wrought,
and overlaid with gold : he involuntarily found his hand
raised in this position [see plate 13, fig. 1] to guard his
eyes from the intense light and heat reflected from it. The
air becoming exceedingly offensive, he gave the signal of
ascending, and was immediately drawn out. We have
brought the ark up, for the examination of the grand
council.
H.P. [looking at the ark apparently much surprised].
Companion king, this is the ark of the covenant of God !
[The king and scribe declare the same.]*
H.P. [taking the ark]. We will open this ark, and see
what valuable treasure it contains [opens it and takes out
a book]. Companion king, here is a very ancient looking
book : what can it be ? Let us read from the first page
(reads).
Genesis i. 1-3. "In the beginning God created the
heaven and the earth. And the earth was without form
and void ; and darkness was upon the face of the deep ; and
the spirit of God moved upon the face of the waters. And
God said, Let there be light: and there was light."
* Probably they go on the principle, that, " a lie well stuck to, is a»
good as the truth."
128 ROYAL ARCH.
Deut. xxxi. 24-26. "And it came to pass, when Moses
had made an end of writing the words of this law in a book,
until they were finished, that Moses commanded the Levites
which bare the ark of the covenant of the Lord, saying,
Take this book of the law, and put it in the side of the ark
of the covenant of the Lord your God, that it may be there
for a witness against thee."
Exodus xx. 21. " And thou shalt put the mercy seat
above, upon the ark ; and in the ark thou shalt put the
testimony that 1 shall give thee."
II. P. This is a book of the law, long lost, but now
found ; holiness to the Lord !
A book of the law, long lost, but now found ; holiness to
the Lord ! !
A book of the law, long lost, but now found ; holiness to
the Lord ! ! !* (The king or scribe each do the same once.)
Jff.P. (to candidates). You now see that the world is
indebted to Masonry for the preservation of this sacred
volume. Had it not been for the wisdom and precaution
of our ancient brethren, this, the only remaining copy ol
the law, would have been destroyed, at the destruction of
Jerusalem. (Takes a little pot out of the ark.) Com-
panion king, what can this be? A pot of manna. We will
read in the book of the law, and see what that says. Reads
from Hebrews ix. 2-5.
A pot of manna : holiness to the Lord. [King and scribe
as before.] Companions, we read in the book of the law,
that " He that overcometh, will I give to eat of the hidden
manna." Come forward, companions, you are entitled to
it. [Each one receives a small lump of sugar. ] But how
it came deposited here, we cannot now particularly speak.
You must go higher in Masonry before you can know.
The high priest finds Aaron's rod in the ark, and also a
key to the ineffable characters of this degree [see plate 13,
fig. 7] ; takes the key, and explains the characters on the
four sides of the ark, thus :
H. "Deposited in the year three thousand." "By
Solomon, king of Israel." " Hiram, king of Tyre, and
* Each time as the high priest repeats " A book of the law," etc., he
gives the sign of the penalty of this degree. [See plate 13, fig. 1.]
ROYAL AUCH. 129
Hiram Abiff." " For the good of Masonry generally, but
the Jewish nation in particular."
H.P. [addresses candidates]. Companions, here are
three mysterious words, in a triangular form, upon the
ark, which, when first found, was covered with three
squares, the jewels of our three ancient grand masters;
and from this circumstance we supposed it to be the ' ' Long
lost master Mason's word"; and on applying the key to
it, it proved our suspicions to be correct. It is the name
of Deity in three languages, viz. : Chaldee, Hebreio, and
Syriac, which is the long lost master Mason's word, and
has now become the grand omnific royal arch word.
The word is given to the candidates as before described*
[see plate 13, fig. 6]. The high priest then gives the can-
didates a history of the degree, as before herein given, and •
the chapter is closed in the same manner as it is opened ;
except that the high priest declares the chapter closed.
The key to the ineffable characters or royal arch cipher
alluded to in the oath, and delineated in plate 13, fig. 7,
consists of right angles in various attitudes, with the ad-
dition of a dot. Being dissected, it forms 26 distinct char-
acters, corresponding with the 26 letters in the English
alphabet.
There are two ways, at least, of combining and using
these characters for secret correspondence.
One method is to call the first sign, _ | a : the second, | _ (b ;
»nd »o on, reading from left to right, tEus :
bcde fghijklmnopqrstnv
OTTirv >< ^LJLZEETIF
w x y z
v-><-^
The second mode to read the alphabet is as follows :
abcdef ghi j klmnopq rstu\
jJULJLLinaiDin-TTrFv^ >•>
w x y z
» In closing the chapter, the words are not given ; they only raise the
arch, .and put their heads under, without giving the word
10
130 ROYAL ARCH.
Application of the first example.
NOTICE AND CAUTION.
rc j ^jj LJ« r_n
uEnjj Enun< DFJ-
FIF^ED<E LJJ ^nu LLJ^-
, -nnn<- Enun< u UD LJJ
•nnara nnjcDH, L jm^rLn<
< < inn ^JEUJFL E
^.<-. ^UQHJJ ^JE rj inrE
pr«jna rj ^j<- < JE^I, JJD
HFE LUJDRL"7! vnr<n naaa*
JJD D<ED^nDQD, LJ«E
rj un<
LJJ u
u<- L J< < rj~i j*7! ina ^ JEUJFL
nj« rj inrc -rr«jnn.
uaainaaj jjn LLJ^LJ
JED L.jairLn< jm«-
3nnE^ini] iu UUEDEFD,
J JH nUFDQ J ICID^EEK FDE
Luanrjn«'t O^^UEHJJ FE
LLIJErDDDDU J E^FJIKIHD
JJD j zuj-^aaunE -JJ.
dT3 innau JQD LDUL<D FJ
IHEE rr« jna vnu N>un< JLJQ
UOYAL ARCH. 131
n_jLL<-
i — ijjjujrnnj, JFH.S. 1826.
Application of the second example.
'"IF vJEDvJ >F/\,
vDF, -D •nnvDULLJ D"7! ^Fl >F
EJV\> FUFILF, _m n^JLJOLFx^
L^LFFFIF. UnnnLLJFlLFIBJFIv
D'HUJ <FL\yUZ] J^ v3L "HJIL
nil nnFjj"7! V-^L v/vj^LnLiv
x^3J^ nnFUJI Dv J1 LX-F1LE-
ELLJ "IJ-x/n"7! Dv J nnvvJEL* 3L
LX-FIEEELLJ HJvR^
nnnv^LF __RLJ j
v<DTIUELF, JUJD"l
HL
RFR >DUEJ.
J
s/LR</L"IJLF 7, 1826.
* This is said to be the cipher used by the notorious Aaron Burr, in
confidential communications to his companion royal arch accomplices, se-
cretly to execute his treasonable plots against the government of the
United States It fully illustrates the danger of secret combinations.
Had these letters fallen into the hands of any but royal arch Masons,
they could not have read them, without the key, as in plate 13, fig. 7.
And had they fallen into the hands of royal arch Masons, who disap-
proved of the treason, they would have felt (conscientiously) bound to
conceal ; having taken an oath, under the penalty of death, to " Conceal
the secrets of a companion royal arch Mason, murder and treason not
exoepted."
ROYAL MASTER'S DEGREE.
The circumstances on which this degree was founded (ac-
cording to Masonic tradition), originated at the building
of King Solomon's Temple ; our three ancient grand mas-
ters, viz. : Solomon, King of Israel, Hiram, King of Tyre,
and Hiram Abiff, at that time formed a resolution to re-
ward all those master Masons who should prove themselves
worthy by their fidelity, industry, and skill, by communi-
cating to them the omnific word. This being agreed upon,
it then became necessary to agree at what time, and under
what circumstances it should be first communicated; this
was a point not easily determined ; several plans were pro-
posed, and found exceptional, insomuch, that their deliber-
ations upon this subject continued until a short time prior
to the completion of the Temple ; when it was proposed
by Hiram Abiff, that the word should not be given, until
the Temple was completed, and then only in the presence,
and by the consent of all three; this plan was adopted,
and they bound themselves by solemn oaths to a strict ob-
servance of the same. Not long after this agreement,
Hiram Abiff went into the sanctum sanctorum, as it was
his usual custom at high twelve to offer up his prayers to
the Deity, and draw designs upon the trestle-board, and
as he was returning, he was accosted at the entrance of
the same by Adoniram who in a very friendly manner in-
quired when he shoula receive the omnific word. Hiram
Abiff replied, " My worthy friend Adoniram, it is uncer-
tain when, or whether you will ever receive it, for, agree-
able to arrangements lately entered into by Solomon, King
of Israel, Hiram, King of Tyre, and myself, the word can-
not be given until the Temple is completed, and then only
in the presence of all three." Adoniram replied, "Sup-
posing one of you three be removed hence by death, prior
to the completion of the Temple, how then shall I expect
to receive it?"
Hiram Abiff, pointing down and tapping the floor three
132
ROYAL MASTER. 133
times with his foot, observed in a very solemn tone, " When
I die they'll bury it there."*
The following passage gives an allusion to what is in-
tended to be represented by this council.
" And he set the cherubim s within the inner house, and
they stretched forth the wings of the cherubims, so that
the wing of the one touched the one wall, and the wing of
the other touched the other wall, and their wings touched
one another, in the midst of the house."
The ark called the glory of Israel, which was set in the
middle of the " holy place, under the wings of the cheru-
bims, was a small chest, or coffer," etc. The companions
being thus arranged around the altar, the candidate is
conducted into the room, or hall ; soon after he enters, a
companion, in imitation of Hiram Abiff, comes in and
kneels at the altar (called sanctum sanctorum) and repeats
the following prayer : —
"Thou, 0 God, knowest our downsitting and uprising,
and understandest our thoughts afar off : shield and de-
fend us from the evil intentions of our enemies, and sup-
port us under the trials and afflictions we are destined to
endure while travelling in this vale of tears. Man that is
born of woman is of few days, aud full of trouble. He
cometh forth as a flower, and is cut down : he fleeth also
as a shadow, and continueth not ; seeing his days are de-
termined, the number of his months are with thee; thou
hast appointed his bounds that he cannot pass ; turn from
him, that he may rest, till he shall accomplish his day ; for
there is hope of a tree, if it be cut down, that it will sprout
again, and that the tender branch thereof will not cease.
But man dieth and wasteth away : yea, man giveth up the
ghost, and where is he? As the waters fall from the sea,
and the flood decayeth and drieth up, so man lieth down,
and riseth not up till the heavens shall be no more. Yet,
O Lord, have compassion on the children of thy creation;
administer them comfort in time of trouble, and save them
* It is believed by Masons, that Hiram Abiff had been forewarned of
his approaching awful fate, of which we have a detailed account in the
master Mason's degree. This history the author had word for word
from the mouth of one Mr. Barney, who styles himself the grand lec-
turer of Masons ; and if the history is merely fiction, probably Mr. B.,
like the author, was duped by some one who made it hit business to
peddle falsehoods.
134 ROYAL MASTER.
with an everlasting salvation. Amen. So mote it be."
He rises and passes out of the sanctum sanctorum, under
the extended wings of the cherubims. The candidate is
directed to walk up to him and accost him as follows : " Our
grand master, Hiram A biff, when shall I expect to receive
the master Mason's word?"
H.A. My worthy companion Adoniram, etc.
The same conversation passes, as related in the history
of this degree. The candidate personates Adoniram, and
the other companion Hiram Abiff.
The obligation of this degree is given in different ways.
When the author received his degree, which was in a regu-
lar council, the obligation was thus, viz.: "Do you pro-
mise, upon the oath of a royal arch Mason, to keep the
secrets of this degree?" Ans. "I do."
LECTURE.
If A and B wish to examine each other on this degree,
they will proceed as follows :
A. Taps the floor three times with his toe, and says,
" Do you know anything about this?"
B. I know something about it
A. What do you know about it?
B. I know something about the beginning of it.
B. Then taps the floor three times, and says, " Do you
know anything about this?"
A. I know something about it.
B. What do you know about it?
A. I know something about the ending of it.
B. What is the beginning?
A. Alpha.
B. What is the ending?
A. Omega.
The grip is given by taking each other by the wrist (as
two children do to make a seat for the third), that is, A
takes hold of the wrist of his left hand with his right ; B
does the same, and with the left hand, they each take hold
of the other's right wrist, so that the four hands form a
square.
The words are given by quitting the hold of your own
wrist, extending your left arm downwards at the full
ROYAL MASTER. 135
length, keeping hold of your companion's right wrist ;* at
the same time, place your right feet together, toe to heel,
so as to form two sides of a triangle ; looking down at the
feet, each fn a low tone says, Alas, poor Hiram! [See
plate 17, fig. 9.]
The sign of this degree is given by placing the forefinger
of the right hand upon the lips. [See plate 17, fig. 1.]
It is used as a caution to a companion, when you wish
him to keeo silence.
The following will serve to cast some light on this degree.
" This degree cannot legally be conferred on any but
royal arch Masons, who have taken all the preceding de-
grees; and it is preparatory to that of the select master.
Although it is short, yet it contains some valuable informa-
tion, and is intimately connected with the degree of select
master. It is also enables us with ease and facility to ex-
amine the privileges of others to this degree, while, at the
same time, it proves ourselves."
The following passages of Scripture, etc., are considered
to be appropriate to this degree.
Rev. xxii. 12-14. " And behold I come quickly; and my
reward is with me, to give every man according as his work
shall be. I am Alpha and Omega, the beginning and the
end, the first and the last. Blessed are they that do his
commandments, that they may have a right to the tree of
life, and may enter in through the gates into the city."
* This is said by Masons to represent a broken square, and is em-
blematical of the untimely death of Hiram Abiff.
SELECT MASTER'S DEGREE.
This degree is the summit and perfection of ancient
Masonry : and without which the history of the royal arch
degree cannot be complete. It rationally accounts for the
concealment and preservation of those essentials of the
craft which were brought to light at the erection of the
second temple, and which lay concealed from the Masonic
eye, four hundred and seventy years. Many particulars
relative to those few, who, for their superior skill, were
selected to complete an important part of king Solomon's
temple, are explained ; and here too, is exemplified an in-
stance of justice and mercy, by our ancient patron towards
one of the craft, who was led to disobey his commands, by
an over zealous attachment for the institution. It ends
with a description of a particular circumstance, which
characterises the degree.
For form of council, see plate 16.
The first officer is seated in the east (council chamber),
under a rich canopy, dressed in royal purple robes, a golden
crown on his head, and sceptre in his hand ; and a gold
trimmed collar on his neck, to which is suspended a gold
trowel. He represents king Solomon, and is styled, thrice
illustrious grand master.
The second officer is on his right, with the same dress
and decorations. He represents Hiram, king of Tyre, and
is styled deputy illustrious grand master.
The third is seated on the left of the first. He is dressed
in yellow robes, trimmed with blue, a collar on his neck,
and a gold hammer in his hand. He represents Hiram
Abiff, and is called Principal conductor of the work.
Before each of the three first officers is a triangular table,
upon each angle of which is a burning taper, and in the
centre a triangular plate of gold. A veil or curtain separ-
ates them from the rest of the officers and companions, as
is represented in plate 16.
136
SELECT MASTER. 137
The next three officers in rank are seated in the other
part of the hall, so as to form a triangle, in the following
order, viz. :
The secretary, who is the fourth officer, in the south.
The fifth, treasurer, in the north.
The sixth is seated in the west, with a drawn sword, re-
presents Adoniram, and is styled Captain of the guards.
The seventh officer is called Ahishar, the grand steward.
He acts as tyler, and is to guard the inside of the door.
The officers being seated, the veil or curtain is drawn
aside, which brings them all into one apartment
The presiding (or first) officer gives notice that he is
about to open a council of select masters; and after the
necessary precaution to ascertain that there is none pre-
sent but those of the degree, he proceeds as follows :
K.S. My worthy companion of Tyre, shall we resume
our labours and complete the secret work which has been
so happily begun?
Hiram, king of Tyre, replies, "Thrice illustrious grand
master, it is my most ardent wish to see it completed, and
the sacred treasure therein safely deposited ; that I may
return to my own country with the satisfaction of having
faithfully discharged my duty to the craft.
K.S. ~ Companion conductor, are our numbers complete?
H.A. Thrice illustrious grand master, I find the num-
ber of three times nine.
K.S. Companion conductor, you will see that the secret
vault is made secure.
Hiram Abiff returns, and says, " Thrice illustrious, all
is in security."
K.S. Illustrious deputy grand master, what is it
o'clock?
H.K.T. Nine at night, thrice illustrious, when all pry-
ing eyes are closed in sleep.
KJ3. Such being the hour, it is my pleasure that a
council of select masters be now opened for the dispatch
of business. Companion conductor, you will therefore or-
der the companions to their several stations, and after the
regular alarm shall be given, let them proceed to their
labours, according to the directions they have received.
H.A. Companions, it is our illustrious grand master's
orders that a council of select masters be opened for the
dispatch of business ; and after the regular alarm of the
138 SELECT MASTER.
mysterious number nine is given, each will resume his
labour.
Solomon then knocks eight quick and one slow, and all
the officers imitate him in their turn, according to rank.
Then all the companions knock eight quick and one slow
with their hands.
Solomon says, " Attend to giving the signs, com-
panions."
All the companions rise on their feet and give the signs
from entered apprentice to the royal master, as before de-
scribed.
The signs of a select master are as follows : the first is
similar to the sign of distress of a master Master. The
fists are both clenched, in allusion to one of the penalties
of the obligation, which is to have both hands chopped off
to the stumps. [See plate 17, fig. 7.]
Another sign is made by crossing the hands and arms,
as in plate 17, fig. 4, with a quick motion draw the hands
edgewise across the body downwards, as though you were
in the act of quartering the body, and let them drop by
your sides ; this is in imitation of part of the penalty of
this degree, which is to have the body quartered.
Another sign is given by placing the hands over each eye
[as in plate 17, fig. 8] and with a quick motion throw the
arms downwards at an angle of forty-five degrees, as
though you was " tearing the eye-balls from the sockets,"
and dashing them on the ground, drop the arms by the
side ; this is a part of the penalty of a select master.
Another sign [see plate 17, fig. 6] alludes to that part
of the penalty of being thrown among the rubbish of the
temple ; it is made by placing the left hand upon the upper
part of the forehead, the palm down, and cover it with the
right, the body erect, heels together, step off with the left
foot, and plant it about eighteen inches in front with a
stamp, at the same time dart the hands forward.
The most important signs of this degree among Masons
are these [see plate 17, figs. 2 and 3], they are made in
this manner — place the palm of the right hand upon the
heart, and pronounce the word " secrecy," and immedi-
ately raise the left hand, and place the palm over the
mouth, the first finger against the upper lip, the others a
little off, the thumb against the side of the nose, and pro-
nounce the word " silence," raise the right hand from the
SELECT MASTER. 139
breast, and place it over the eyes, and say silence and dark-
ness.
Solomon then says, I declare this council of select mas-
ters opened in due and ancient form ; the companions will
govern themselves accordingly. He then gives a heavy
rap with his gavel, and his right and left hand companions
do the same, and each resumes his seat.
The council being opened, the candidate is conducted to
an antichamber, and is told to remain there until he sees
the door open, when he must walk into the council.
The tyler (or grand steward Ahishar) takes his post on
the inside of the door to guard the same, who, after walk-
ing back and forth, he sits down by the door and feigns
himself sleeping (this is a very difficult part to act, the
loudest snorers are always selected and to test this point,
each companion exhibits a specimen of his talents or skill
by laying down the floor or bench near the door, and throws
himself into all the attitudes and grimaces of somnolency,
by groaning, snoring, grating of teeth, choking, etc.) ; the
door is now thrown open and the. candidate (Izabud)
enters.
Captain of the guards demands, "Who comes there?"
Izabud replies as directed, " A zealous brother, who
wishes to partake of your labours."
C.G. Give me the word, sign, and token of your en-
trance.
7. I have none.
C.G. An intruder ! an intruder !
Companions all exclaim, put him to death instantly.
For the ceremonies of initiating a companion to this de-
gree see history; the candidate represents Izabud, who
lived in the days of king Solomon.
HISTORY.
Our three grand masters at building the temple entered
into a solemn agreement, by obligation among themselves,
not to confer the master's degree until the temple should
be completed, arid even then only on such as should have
rendered themselves worthy by their skill, their virtue,
and their inflexible fidelity to the craft ; their agreement
was such, that all three must be present when it should be
conferred, lest partiality for a friend, might occasion the
admission of an unworthy member; they also caused their
140 SELECT MASTER.
obligation to be such, that if either should be taken away
by death prior to the fiuishing of the temple, the master's
degree would of course be lost ; they also, in their wisdom,
and by the writings of their prophets, possessed a firm
belief that if the children of Israel continued not in the
belief of the Supreme Judge, to obey his commands, their
enemies would be let loose against them, their city and
temple would be sacked and destroyed, and themselves car-
ried into captivity, and thus the knowledge of the arts
and sciences, together with the patterns and valuable
models, which were contained in the temple, and writings
of Moses would be for ever lost.
To remedy this great evil, they agreed to build a secret
vault under ground, leading from King Solomon's most
retired apartment, a due west course, and ending under
the sanctum sanctorum, to be divided into nine separate
apartments or arches, the ninth to be under the sanctum
sanctorum, all of which was to be erected or built by them-
selves, and such companions as they should select, for the
special purpose ; the ninth arch was to be the place for hold-
ing their grand council, and also a deposit for a true copy
of all those things which were contained in the sanctum
sanctorum above. There were selected to work in the other
eight arches, twenty-three from Gebul, a city in Phoenicia,
who were Ghiblimites, or stone squarers, who, together
with Adoniram, were well skilled in the arts and sciences,
particularly sculpture; their hours of labour were from 9
at night to 12, when they retired to rest. During the
erection of this secret vault, a circumstance occurred which
characterises this degree.
A particular friend of King Solomon, whose name was
Izabud, discovered that a secret work was going on about
the temple, of which he was not informed by his friend ;
he for some time grieved in silence ; at length he communi-
cated his suspicions to King Solomon, and begged to know
how he had forfeited his confidence ; the king told him
that his confidence in him remained the same, and desired
him to be contented for the present, for the time would
soon arrive when a door would be left open for his recep-
tion (meaning when the temple should be finished and he
received the master's degree), this for a time satisfied him,
but one evening having some particular business with
King Solomon, he went as usual to seek him in his most
SELECT MASTER. 141
retired room, and finding the door of the secret vault open
and not guarded as usual, by the grand steward Ahishar,
he took it for granted that it was left open for his recep-
tion, agreeably to the king's promise : he therefore boldly
entered, but was soon accosted by Adoniram, the captain
of the guard, who sternly demanded, " Who comes there?"
Izabud replied, " A zealous brother, who wishes to par-
take of your labours."
The captain of the guard demands, " Give me the word,
sign, and token of your entrance."
Izabud replied, " I have none."
The captain of the guard exclaims, "An intruder! an
intruder !"
This caused the three grand masters and the rest of the
companions to assemble, when king Solomon demanded the
cause of alarm. The captain of the guard informed him
that "An intruder has invaded our secret vault."
King Solomon ordered him to be put to death immedi-
ately.
The captain of the guard taking him by the collar, and
placing his sword at his breast, was about to execute the
order, when he discovered him to be Izabud ; and know-
ing the intimacy subsisting between him and king Solomon,
addressed him thus :
(t Thrice illustrious king Solomon, consider for a moment
on whom you are about to inflict this awful penalty. It
is no less than your particular friend Izabud."
King Solomon said, " Bind him fast, and see him forth-
coming when called for, or your life shall answer for his
escape."
The captain of the guard binds him and conducts him
to prison. The three grand masters retire to the ninth
arch to consult together ; and on examination found that
only twenty-seven could be employed in the work. Three
in each arch : and that those thus employed could not pass
beyond that in which they were stationed ; nor could any
others enter without forfeiting their lives. It was there-
fore out of the power of the Ving to pardon his friend.
They then returned to the first arch and ordered the of-
fender to be brought before them, when king Solomon thus
addressed him :
"Alas, my unfortunate friend Izabud. your disobedi-
ence and curiosity have forfeited your life. I have con-
142 SELECT MASTER.
suited my colleagues, and find them inflexible. My obli-
gation, also, is of such a nature, that I have not the power
to pardon you."
Izabud then fell on his knees, and thus addressed the
king : ' Thrice illustrious king Solomon, I pray you to re-
member how great and sincere my attachment has ever
been to your sacred person, to your services and secrets ;
of late, finding a private work going on, with which I was
not made acquainted, I feared I had lost the confidence of
my sovereign, and grieved in silence. At length I took
the liberty of mentioning the matter to your majesty, and
you directed me to rest contented ; for the time would soon
arrive when a door would be left open for my reception.
This assurance satisfied me ; and this evening, having some
particular business with your majesty, I sought you in the
retired room; and finding the door open and unguarded,
I took it for granted it was for my reception, and entered
accordingly. But I beg your majesty to believe that it
was not a spirit of disobedience or curiosity which
prompted me to do it."
The king of Tyre addressed king Solomon, " Thrice illus-
trious, I find your friend is not guilty of the charge alleged
against him. His offence is rather owing to some impru-
dent observation of your own; he must therefore be par-
doned, and admitted."
King Solomon observes, (t My worthy companion of Tyre,
how can that be done? is not our number already full?"
Hiram Abiff addresses king Solomon: "Thrice illustri-
ous, it is true our numbers are full ; but Ahishar, the
guard, is no longer worthy of our confidence. He was
found sleeping at his post, and he alone is guilty. Let
him therefore be discharged and immediately executed ;
and let Izabud be placed in his stead."
King Solomon observed, "I thank you, my worthy com-
panion, for your advice : it shall be done. Izabud, are
you willing to take a solemn obligation to keep inviolably
the secrets of our order?"
Izabud assents.
King Solomon says, " Free him of his shackles, and con-
duct him to the altar."
"I, A.B., in presence of the grand architect of the uni-
verse, and before this illustrious assembly, dedicated to
the most puissant, most terrible, most merciful Creator,
SELECT MASTER. 143
do solemnly swear, that I will never discover the signs,
tokens, and words belonging to a select master, nor to any
one living, the secret of this royal vault, neither by speak-
ing, writing, engraving, carving, nor painting; or by any
dumb sign, or motion, in any unlawful way, whereby the
least hint might be taken, that in this place existed a
secret work, or that any secrets are deposited here.
"I furthermore swear that I never will penetrate into
the secrets of the ninth arch, unless legally authorised by
our thrice illustrious grand masters. All this I swear,
with a firm and steady resolution, without any mental
reservation or self-evasion of mind in me whatever; bind-
ing myself under no less penalty, besides all my former
penalties, to have my hands chopped off to the stumps, my
eyes plucked out from the sockets, mv body quartered, and
then thrown among the rubbish of the temple ; that there
may remain no more remembrance of such a vile wretch,
if ever I should wilfully violate this my obligation. So
help me, God, and keep me steadfast in the same. Amen."
Kisses the book nine times.
King Solomon took him by the hand, raised him, and
observed, "I now receive you a companion select; there-
fore, in future, be ever blind and dumb to everything you
have seen and heard."
The thrice illustrious then gave him all the necessary
cautions.
After the ninth arch was completed, the three grand
masters deposited therein a true copy of those things which
were of importance to the craft and to the Jewish nation ;
such as the ark of the covenant, the pot of manna, the rod
of Aaron, the book of the law, etc. ; and that they might
be known and duly appreciated, if ever found, by future
generations, they agreed to place their names on three of
the sides of the ark, and on the fourth side they placed the
date of, by whom, and for what purpose they were thus
deposited ; which was for the good of the craft in general,
and the Jewish nation in particular ; and that, should
the temple be destroyed, and the people carried away into
captivity, yet on their release, and rebuilding the house of
their God, they might possibly discover these valuable
treasures.
After this deposit was made, and prior to the completion
of the temple, our grand master, Hiram Abiff, was assas-
144 SELECT MASTER.
sinated in a manner related in a preceding degree ; and,
by his death, the master's word was lost. The two kings
were willing to do all in their power to preserve the sacred
word, and as they could not communicate it to any, by
reason of the death of their friend Hiram Abiff, they
agreed to place it in the secret vault, that if the other
treasures were ever brought to light, the word might be
found also 5 they therefore placed it on the top of the ark
of the covenant, in the Hebrew, Syriac, and Chaldaic lan-
guages ; and that it might be known as the true word,
when discovered, they placed the three grand masters'
jewels, one in each language, well knowing that a descrip-
tion of those jewels would be handed down to the latest
posterity, and by these means, the royal arch, or rather
the ancient master's word, was finally discovered; being
the same which was communicated by God himself to
Enoch, and in use 3,000 years, when it was lost by the
death of Hiram Abiff, and afterwards brought to light at
rebuilding the second temple, and has been in use ever
since, and will continue to be the same till time shall be no
more.
The ceremony of receiving the candidate being through,
the officers and companions all resume their seats, as before
described, and the thrice illustrious reads the following
passage :
Deut. xxxi. 24-26. " And it came to pass, when Moses
had made an end of writing the words of this law in a book,
until they were finished, that Moses commanded the Levites
which bore the ark of the covenant of the Lord, saying,
Take this book of the law, and put it in the side of the ark
of the covenant of the Lord your God, that it may be there
for a witness against thee."
When the reading of this chapter is finished, four com-
panions bearing the ark, advance to the centre of the coun-
cil, and place it upon the altar, open it, and put the book
of the law into it, and return to their seats.
Thrice illustrious reads,
Exodus xvi. 33, 34. " And Moses said unto Aaron, Take
a pot, and put an omer full of manna therein, and lay it
up before the Lord to keep for your generations. As the
Lord commanded Moses, «o Aaron laid it up before the
testimony to be kept."
SELECT MASTER. 145
A companion brings the pot of manna, and puts it into
the ark.
Thrice illustrious reads,
Numbers xvii. 10. " And the Lord said unto Moses,
Bring Aaron's rod again before the testimony, to be kept
for a token."
In like manner Aaron's rod is deposited.
Thrice illustrious reads,
Numbers vii. 89. " And when Moses was gone into the
tabernacle of the congregation to speak with him, then he
heard the voice of one speaking unto him from off the
mercy seat, that was upon the ark of the testimony, from
between the two cherubims; and he spake unto him.5'
The three grand masters, viz., Solomon, king of Israel,
Hiram, king of Tyre, and Hiram Abi% then places the
name of Deity upon the ark, in three languages, in the
Hebrew, Chaldaic, and Syriac, and place their three jewels
(or squares) in a triangular form upon it. They place or
the sides of the ark the time of its deposit, who by, an
for what purpose, etc. They also put into the ark a key
to the ineffable characters upon its sides and top. [See
plate 13, figs. 7 and 8.]
The ark is then put down through the scuttle or hole
through the floor, made for that purpose, and placed in
the position in which they are found in the royal arch de-
gree.
The business being through, the companions take their
stations, as in opening, and then proceed to close the coun-
cil, as follows : —
K.S. Companion captain of the guards, are you a select
master ?
C.G. I am acknowledged as such, and have wrought my
regular hours in the secret vault.
K.S. What are the regular hours?
C.G. From 9 at night until 12.
K.S. How gained you admission there?
C.G. Through fervency and zeal, which was mistaken
for curiosity and disobedience, and had wellnigh cost me
my life; but justice and mercy prevailed, and I was ad-
mitted
K.S. How so?
C.G. My fervency and zeal led me into a place through
a misconstruction of king Solomon's promise, by which I
11
146 SELECT MASTER.
forfeited my life; but mercy triumphed over justice, and
I was admitted a member among them.
K.S. What is meant by a select master?
C.G. Those who were selected to build the royal vault.
Men whose skill, integrity and secrecy were well known to
our grand master.
K.S. How many were there?
C.G. Twenty- two from Gebal, together with Ahishar,
Adoniram, and our three grand masters; making in all
twenty-seven, and no more.
K.S. Why but twenty-seven?
C.G. Because there was but nine arches, and three
only could be employed in each.
K.S. Where did this royal vault begin?
C.G. At king Solomon's most retired room.
K.S. Where did it end?
C.G. Under the sanctum sanctorum, or holy of holies,
of king Solomon's temple.
K.S. When were you to be admitted into the ninth
arch?
C.G. When the temple should be completed; but owing
to the death of Hiram Abiff, it was then closed from our
eyes.
K.C. What countryman are you?
C.G. A Phoenician.
K.S. In what city was you born?
C.G. In Gebal.
K.S. What is your name?
C.G. Giblem, or stone squarer.
K.S. What is it o'clock?
C.G. Low twelve ; the usual time to call from labour to
refreshment.
K.S. What remains now to be done?
C.G. To retire in peace, practise virtue, and meditate
In silence.
K.S. Companion captain of the guard, you will give
notice to the companions by the mysterious No. 9, that
this council is about to be closed.
The captain of the guards knock eight quick and one
slow, which is repeated by Hiram, king of Tyre, and Hiram
Abiff.
King Solomon knocks one, and calls to order, and gives
the sign of silence, with his left hand on his mouth and
SELECT MASTER. 147
his right hand on his breast, which is repeated by all the
select, and Ish Soudy is repeated by all.
A.&. Companions, this council is closed.
" CHARGE. Companion, having attained to this degree,
you have passed the circle of perfection in ancient Masonry.
In the capacity of select master, you must be sensible that
your obligations are increased in proportion to your privi-
leges. Let it be your constant care to prove yourself
worthy of the confidence reposed in you, and the high hon-
our conferred on you, in admitting you to this select de-
gree. Let uprightness and integrity attend your steps;
let justice and mercy mark your conduct. Let fervency
and zeal stimulate you in the discharge of the various
duties incumbent on you, but suffer not an idle, or imper-
tinent curiosity to lead you astray, or betray you into
danger. Be deaf to every insinuation which would have a
tendency to weaken your resolution, or tempt you to an
act of disobedience. Be voluntarily dumb and blind when
the exercise of those faculties would endanger the peace
of your mind, or the probity of your conduct; and let
silence and secrecy, those cardinal virtues of a select mas-
ter, on all necessary occasions, be scrupulously observed.
By a steady adherence to the important instructions con-
tained in this degree, you will merit the approbation of the
select number with whom you are associated, and will enjoy
the high satisfaction of having acted well your part in the
important enterprise in which you are engaged ; and after
having wrought your regular hours, may you be admitted
to participate in all the privileges of a select master."
DEGREE OF ARK AND DOVE.
This degree, though short, can boast of as ancient and
honourable a pedigree (if masonic tradition be true}, as
any other. It cannot legally be conferred on any but
royal arch Masons; upon them (if they are found worthy),
it is conferred as an honorary degree.
THE OBLIGATION. " Do you solemnly promise, as a royal
arch Mason, that you will keep the secrets of this degree?"
Can. I do.
HISTORY.
Masonic tradition informs us, that the circumstances
upon which this degree was founded took place in the ark
in which Noah and his family were preserved from the
deluge. Noah, in order to ascertain if the flood had began
to subside, opened the window of his ark, and put out a
dove, knowing that it would return : and if the flood had
subsided, would probably bring back some sign of vegeta-
tion.
The dove left the ark, and contrary to Noah's expecta-
tions, did not return for many days : he almost despaired
seeing it again.
One day, however, as he was standing in the window of
his ark, he saw something at a very great distance, moving
just above the surface of the water, and as it came nearer
to the ark, he discovered it to be the dove ; in the great
joy of his heart, he raised his hand to an angle of forty-
five degrees, and exclaimed, " Lo, she cometh !"
If you wish to make yourself known to a brother of this
degree, raise the hand as in the plate, and say, Lo, she
cometh !
148
KNIGHTS OF CONSTANTINOPLE.
This is called an honorary degree, and may be conferred
by one Mason on another; but it is generally done in a
lodge or chapter, after other regular business is finished.
The presiding officer represents Constantino, and is
seated in the east with a crown on his head and a sceptre
in his hand. The conductor represents one of Constan-
tine's noblemen, the rest of the brethren, or sir knights,
represent the common people, Constantino's subjects.
The candidate is brought in, each and every one goes at
work, in imitation of so many tinkers, shoe-makers, join-
ers, tailors, etc. The conductor takes the candidate by
the arm and opens the door without any ceremony, and
both walk up the hall to the east, and introduce themr
selves to Constantino as follows :
Cond. Your majesty's most humble servants [bowing
very low], we have long observed it has pleased your
majesty to show your favour to the common people, while
we, the nobility, have been neglected. We should like to
know the reason. If for crimes we may be punished, make
amends, and receive your majesty's favour.
Con. None can expect to receive my favour but the
knights of Constantinople.
Cond. Ah ! the knights of Constantinople.
They turn and walk off. The conductor observes, as he
passes the brethren, who are all this time very busily at
work, "These are the common people; they are beneath
our notice : it would be degrading for us, the nobility, to
condescend to speak to them." Our sovereign says, None
can receive his favour but the knights of Constantinople.
Let us return, and request him to confer that degree on us.
They return, walking arm in arm, to the east.
Cond. Will your majesty confer the degree of knights
of Constantinople upon us, your humble servants?
Con. I confer it on no man.
149
150 KNIGHTS OF CONSTANTINOPLE.
Cond. Where then can we expect to obtain it?
Con. From those labouring people you just observed to
be your inferiors, the knights of Constantinople.
Cond. Ah, from the knights of Constantinople.
They then go to the brethren who are at work and in-
quire, " Are you the knights of Constantinople?"
Com. Pco. We are the knights of Constantinople.
Cond. Will you confer that degree on us?
Com. Peo. 0 yes, O yes, 0 yes (reply three or four
voices), if you are willing to take an obligation.
The candidate is now hood-winked, kneels down, and
takes the following oath.
" I, A. B., in the presence of Almighty God, and these
sir knights of Constantinople, do solemnly and sincerely
swear, in addition to my former obligations, that I will
not confer this degree upon any person, unless he be a
worthy master Mason.
" I furthermore promise and swear that I will not confer
this degree of knights of Constantinople upon any person,
unless he shall acknowledge that all men are equal ; to all
of which do I solemnly and sincerely promise and swear,
without any equivocation, mental reservation, or self eva-
sion of mind in me whatever ; binding myself under no
less penalty than to have a dagger thrust through my
body, should I violate this my oath and obligation of a
knight of Constantinople. So help me, God, and keep me
steadfast to keep and perform the same.
Kisses the book.
As soon as he has received the oath, all the brethren
surround him, and strike him in the sides, breast, and
back, with the end of the thumb [see plate 25, fig. 3], ask-
ing him " Are all men equal?" If the candidate says they
are, the bandage is taken off ; if he says they are not, they
continue to pound him until they have expelled his aris-
tocratical principles.
The sign in plate 25, fig. 3, alludes to the penalty. Hold
the hand as though you had a dagger, your thumb against
the guard.
HISTORY.
According to Masonic tradition, this degree was insti-
tuted by Constantino the Great. The circumstances upon
which it is founded are as follows :
KNIGHTS OF CONSTANTINOPLE. 151
Con stan tine saw that the nobility had so completely got
the lower of controlling the common people, that his king-
dom was likely to be endangered ; and in order to remedy
this very great evil, and bring the nobility to a proper level
with the common people, he instituted this degree, and
conferred it upon some of his common people : he then en-
gaged that he would not confer it again on any man ; but
whosoever received it, must receive it from the common
people.
He also agreed that he would not associate with, or show
his favour to any but the knights of Constantinople. And
he gave them orders to put any person to instant death
who received the degree, and would not acknowledge all
men to be equal. Soon after this arrangement, the nobil-
ity saw the sovereign had withdrawn his confidence and
favour, and two of them appeared before him and ad-
dressed him thus :
Nobility. Your majesty's most humble servants. We
have long observed that it has pleased your majesty to
show your favour to the common people, while we, the
nobility, have been neglected. We should like to know
the reason : if for crime, we may be punished, and receive
your majesty's favour.
Constantino replied: "None can expect to receive my
favour but the knights of Constantinople."
The nobility went away: but knowing they could not
live without the favour and friendship of their sovereign,
returned and requested him to confer that degree on them.
He replied : " I confer it on no man." " How," said they,
" shall we expect to receive it?"
Constantino replied : " From that class of people you un-
justly call your inferiors, the knights of Constantinople."
They went away and received the degree from the com-
mon people, as described in the fore part of this degree.
SECRET MONITOR, OR TRADING DEGREE.
This degree cannot legally be conferred on any but
worthy master Masons. A brother of this degree, who has
committed the oath or obligation to memory, has a right
to confer it upon a master Mason, in a lodge or private
room, or even, in some cases, it is conferred out of doors,
providing they are not liable to be discovered by cowans,
and have a Bible to take the oath upon.
The candidate lays his hand upon the book, and takes
the following oath :
" I, A. B., in the presence of Almighty God and this
witness, do hereby and hereon solemnly and sincerely
swear, in addition to my former obligations, that I will not
confer this degree of secret monitor on any person in the
known world, except it be a worthy master Mason.
"I furthermore promise and swear that I will caution
a brother secret monitor by sign, word, or token, wherever
I see him doing or about to do anything contrary to the
true principles of Masonry.
" I furthermore promise and swear that I will caution
a brother secret monitor by sign, word, or token, wherever
I see him doing or about to do anything contrary to his
interest in buying or selling.
" I furthermore promise and swear that when I am so
cautioned myself by a brother secret monitor, I will pause
and reflect on the course I am pursuing.
" I furthermore promise and swear that I will assist a
brother secret monitor, in preference to any other person,
by introducing him to business, by sending him custom, or
in any other manner in which I can throw a penny in his
way.
" I furthermore promise and swear that I will immedi-
ately commit this obligation to memory : to all of which do
I most solemnly and sincerely promise and swear, without
any mental reservation or self-evasion of mind in me what-
ever ; binding myself under no less penalty than that of
having my heart thrust through with the arrow of an
enemy, and to be without friends in the hour of trouble.
153
SECRET MONIl^-l.
So help me, God, and keep me steadfast in this my solemn
oath and obligation of a secret monitor." [Kisses the
book.]
The Bible is then opened, and the following passages are
read :
1 Samuel xx. 16-23, and 35-42. " So Jonathan made a
covenant with the house of David, saying, Let the Lord
even require it, at the hand of David's enemies. And
Jonathan caused David to swear again, because he loved
him : for he loved him as he loved his own soul.
"Then Jonathan said to David, To-morrow is the new
moon ; and thou shalt be missed, because thy seat will be
empty. And when thou hast stayed three days, then thou
shalt go down quickly, and come to the place where thou
didst hide thyself when the business was in hand, and shalt
remain by the stone Ezel.
" And I will shoot three arrows on the side thereof, as
though I shot at a mark.
"And behold, I will send a lad, saying, Go, find out the
arrows. If I expressly say unto the lad, Behold, the ar-
rows are on this side of thee, take them, then come thou,
for there is peace to thee, and no hurt, as the Lord liveth.
"But if I say thus unto the young man. Behold the
arrows are beyond thee, go thy way, for the Lord hath sent
thee away. And as touching the matter which thou and I
have spoken of, behold, the Lord be between me and thee
for ever."
" And it came to pass in the morning that Jonathan
went out into the field at the time appointed with David,
and a little lad with him.
" And he said unto his lad. Run, find out now the ar-
rows which I shoot. And as the lad ran, he shot an arrow
beyond him. And when the lad was come to the place of
the arrow which Jonathan had shot, Jonathan cried after
the lad, and said, Is not the arrow beyond thee?
<( And Jonathan cried after the lad, Make speed, haste,
stay not. And Jonathan's lad gathered up the arrows,
and came to his master.
"But the lad knew not anything: only Jonathan and
David knew the matter.
154 SECRET MONITOR.
" And Jonathan gave his artillery unto his lad, and said
unto him, Go, carry them to the city.
" And as soon as the lad was gone David arose out of a
place towards the south, and fell on his face to the ground,
and bowed himself three times ; and they kissed one an-
other, and wept one with another, until David exceeded.
"And Jonathan said to David, Go in peace; forasmuch
as we have sworn both of us in the name of the Lord, say-
ing, The Lord be between me and thee, and between my
seed and thy seed for ever. And he arose and departed,
and Jonathan went into the city."
LECTURE.
Brother. I am David.
Can. I am Jonathan.
Brother. David aind Jonathan knew the matter.
Can. The lad knew nothing at all.
The signs, and also the words and tokens of this degre*
are of two kinds, negatives and affirmatives.
The negative sign is made by exhibiting two fingers, ai
in plate 25, fig. 1.
It is given whenever you see a brother doing, or about
to do, anything contrary to his interest, in buying or sell
ing, etc. ; it means desist ; the brother who receives th*
sign is bound by his oath to pause and reflect.
The sign of approbation is given by holding up one fin-
ger, as in plate 25, fig. 2.
It is given whenever you wish secretly to advise a
brother in any traffic or dealing to his profit and interest ;
it means proceed.
Grips are given and received in the same admonishing
way. When you take the hand of a brother, if you grip
him in the centre of the hand with two fingers, it means
desist; if you grip with one finger, it means proceed.
To caution a brother by word. If you see a brother
doing anything contrary to his interest, in buying or sell-
ing, say to him, you had better buy two, "two is better
than one " ; it means desist. If you say to him, " One is
as good as two," it means proceed, and he will directly
understand you, and act accordingly.
Thus you can caution a brother, by sign, token, or word.
SECRET MONITOR. 155
whenever you see him doing anything contrary to the prin-
ciples of Masonry, or his interest ; and he, so cautioned, is
bound to pause and reflect before he further goes, under
the penalties of having the arrow of an enemy thrust
through his heart, etc. There is also another way to cau-
tion a brother. If you say to him, " the arrows are beyond
thee," it means desist. If you say to him, " the arrows
are this side of thee," it means proceed.
The due guard and sign of this degree is given by placing
yourself in the attitude of springing a bow ; it is in imita-
tion of Jonathan shooting the arrows ; it alludes to the
penalty of the obligation.
To answer this sign, strike the left side, opposite the
heart, with the end of the fore finger of the left hand, the
other fingers clenched.
This degree is much in use in the trading part of the
fraternity. The following anecdote may serve to illustrate
its utility to Masons :
" Brother H , while in the village of , visited a
lodge, and in the course of the evening the degree of Secret
Monitor was conferred upon a worthy master, to the great
edification of all present. At the usual hour, the lodge
closed, and each brother repaired to his lodgings, rejoicing
in himself that he was David or Jonathan, as the case
might be. In the course of the next day, Mr. H. stepped
into a shoe store to treat himself to a new pair of boots.
He selected a pair, and was about to pay to the owner
(who, unfortunately for himself, was not a Mason) his
price, when one of the journeymen of the shoe merchant,
who was at work in the store, observed, " Mr., those boots
will do you good service, you had better take two pair —
" two is better than one." Mr. H. recognised the friendly
journeyman to be a brother Secret Monitor, who he sat in
the lodge with the night before. He understood the cau-
tion, paused, reflected, and after some excuses, concluded
he would not take the boots then — he might call again."
David and Jonathan knew the matter; the LAD knew
nothing about it.
In this case, the journeyman shoemaker felt himself
bound to assist a brother Secret Monitor, although a
stranger, in preference to his employer, who was not a
Mason.
HEROINE OF JERICHO.
This degree is conferred upon royal arch Masons, their
wives and widows ; hence it is sometimes called the ladies'
degree.
It is generally conferred at parties composed exclusively
of royal arch Masons, their wives and widows, convened
for that purpose at the house of some royal arch Mason.
Those who have taken the degree occupy one room, and
those that have not, another. The novices (male or fe-
male, as the case may be), receive the degree one at a
time, in the following manner :
The candidate, if a female, is conducted into the lodge
of heroines, and seated in a chair near the centre of the
room, and a male heroine (not her husband), who is quali-
fied, confers the degree in the following manner :
After a few introductory remarks, he seats himself before
the candidate, and requests her to place her hands upon
the Holy Bible, which he holds in his lap before her; tell-
ing her at the same time that the degree of heroine of
Jericho is not at all like Masonry in any of its bearings.
That there is an obligation which she must take before she
can be made acquainted with the mysteries of this beauti-
ful degree ; and she may repeat her name, and say after
him. The following oath is then taken :
"I, A. B., of my own free will and accord, in presence
of Almighty God, and these heroines of Jericho, do hereby
and hereon, solemnly and sincerely promise and swear,
that I will not communicate the secrets of heroine of
Jericho to any person in the known world, except it be to
a true and lawful brother or sister heroine of Jericho.
11 1 furthermore promise and swear, that I will not con-
fer this degree upon any person in the known world.*
* When a man receives the degree, he swears that he " will not con-
fer this degree upon any person except it be a worthy companion royal
arch Mason, their wives or widows, and that he will never confer it on
his own wife."
156
HEROINE OF JERICHO. 157
" I furthermore promise and swear, that I will keep the
secrets of a brother or sister heroine of Jericho, when they
are communicated to me as such, or whenever their in-
terest or safety shall require it.
"I furthermore promise and swear, that I will answer
and obey all due signs and summons, handed, sent, or
thrown to me from a brother or sister heroine of Jericho.
" I furthermore promise and swear, that I will not give
the hailing sign of distress of a heroine of Jericho, unless
I am in real distress ; and should I see this sign given, I
will fly to the relief of the person giving it, and extricate
them from difficulty, if in my power.
" I furthermore promise and swear, that I will not speak
the word of heroine of Jericho, which I shall hereafter
receive, in any manner, except in that in which I shall
receive it.
" I furthermore promise and swear, that I will not speak
evil of a brother or sister heroine behind their back, or
before their face ; but will give them due and timely notice
of all approaching danger. To all of which do I solemnly
and sincerely promise and swear with a firm and steady
purpose, to keep and perform the same : binding myself
under no less penalty, than to have my head struck off and
carried to the highest mountain. So help me. God, and
keep me steadfast in the due performance of the same."
Kisses the book.
After the oath is administered, the Bible is opened to
the second chapter of the book of Joshua, and read as
follows :
" And Joshua, the son of Nun, sent out of Shittim two
men to spy secretly, saying, Go, view the. land, even
Jericho. And they went, and came into a harlot's house,
named Rahab, and lodged there. And it was told the king
of Jericho, saying. Behold, there came in hither to-night
of the children of Israel, to search out the country. And
the king of Jericho sent unto Rahab, saying, Bring forth
the men that are come to thee, which are entered into thy
house : for they be come to search out all the country.
And the woman took the two men. and hid them, and said
thus. There came men unto me, but I wist not whence they
were: And it came to pass about the time of shutting of
the gate, when it was dark, that the men went out :
whither the men went, I wot not : pursue after them
158 HEROINE OF JERICHO.
quickly ; for ye shall overtake them. But she had brought
them up to the roof of the house, and hid them with the
stalks of flax, which she had laid in order upon the roof.
And the men pursued after them the way to Jordan unto
the fords ; and as soon as they which pursued after them
were gone out, they shut the gate. And before they were
laid down, she came up unto them upon the roof : And she
said unto the men, I know that the Lord hath given you
the land, and that your terror is fallen upon us, and that
all the inhabitants of the land faint because of you. For
we have heard how the Lord dried up the water of the Red
Sea for you, when ye came out of Egypt;and what ye did
unto the two kings of the Amorites that were on the other
side Jordan, Sihon and Og, whom ye utterly destroyed.
And as soon as we had heard these things, our hearts did
meltj neither did there remain any more courage in any
man, because of you : For the Lord your God, he is God
in heaven above, and in earth beneath. Now, therefore,
I pray you, swear unto me by the Lord, since I have shewed
you kindness, that ye will also shew kindness unto my
father's house, and give me a true token : And that ye will
save alive my father, and my mother, and my brethren,
and my sisters, and all that they have, and deliver our
lives from death. And the men answered her, Our life for
yours, if ye utter not this our business. And it shall be,
when the Lord hath given us the land, that we will deal
kindly and truly with thee. Then she let them down by a
cord through the window ; for her house was upon the town
wall, and she dwelt upon the wall. And she said unto
them, Get you to the mountain, lest the pursuers meet
you ; and hide yourselves there tnree days, until the pur-
suers be returned ; and afterward may ye go your way.
And the men said unto her, We will be blameless of this
thine oath which thou hast made us swear. Behold, when
we come into the land, thou shalt bind this line of scarlet
thread in the window which thou didst let us down by ; and
thou shalt bring thy father, and thy mother, and thy breth-
ren, and all thy father's household home unto thee. And
it shall be, that whosoever shall go out of the doors of thy
house into the street, his blood shall be upon his head, and
we will be guiltless : and whosoever shall be with thee in
the house, his blood shall be on our head, if any hand be
upon him. And if thou utter this our business, then we
will be quit of thine oath which thou hast made us to swear.
HEROINE OF JERICHO.
159
And she said, According unto your words, so be it. And
she sent them away, and they departed : and she bound
the scarlet line in the window. And they went, and came
unto the mountain, and abode there three days, until the
pursuers were returned : and the pursuers sought them
throughout all the way, but found them not. So the two
men returned, and descended from the mountain, and
passed over, and came to Joshua the son of Nun, and told
him all things that befel them : And they said unto Joshua,
Truly the Lord hath delivered into our hands all the land ;
for even all the inhabitants of the country do faint because
of us."
The candidate is then instructed in the mode or manner
of giving the signs and word.
The first sign is in imitation of the scarlet line that
Rahab let down from the window of her father's house to
assist the spies to make their escape from the city. [See
plate 26, fig. 1.]
The second sign is represented in plate 26, fig. 2.
The grand hailing sign of distress is given by raising the
right hand and arm to an angle of forty-five degrees, hold-
ing between the thumb and fore-finger a handkerchief,
which hangs perpendicularly. [See plate 26, fig. 3.]
The word is given by placing the right feet together, and
A placing his hand upon the shoulder of B, says, "My
life." B raises her right hand and places it on A's shoul-
der and says, "For yours." A then raises and puts his
left hand on B's shoulder, and says, " // ye utter not."
B places her left hand on A's shoulder, and finishes the
sentence, " This our business." The word Itahab is then
whispered in the ear of the candidate. [See plate 26,
fig. 4.]
The lecture is then given, as follows:
A. It is very dark to-night.
B. Yes, but not so dark but that I can see.
A. What can you see?
B. A scarlet line.
A. Why a scarlet line?
B. Because it saved my life in the hour of danger.
The history of the degree is then related to the candi-
date as follows :
Tradition informs us that this degree has been known
and conferred upon the nobility and royal personages ever
160 HEROINE OF JERICHO.
since the days of Eahab, by whom the degree was founded.*
It has been very recently conferred upon royal arch
Masons, their wives and widows, as an honorary degree.
Sir William Wallace was a brother heroine of Jericho,
and while he was at the head of those noble clans, who so
valiantly strove to shake off the yoke of oppression, a cir-
cumstance occurred that illustrates the utility of this de-
gree to sister heroine of Jericho.
As he was riding past a house near the enemy's lines, he
saw a female standing in a window giving this sign. [See
plate 26, fig. 1.] He discovered it to be the sign of a
heroine of Jericho, and immediately rode up to the win-
dow : and after saluting her as a sister, inquired the cause
of her distress, and of giving the sign ; telling her at the
same time, that any service or favour in his power to be-
stow, should be most cheerfully granted to render her
happy. She told him that her husband was a soldier, and
had joined the army opposed to Wallace., that she feared
he was slain, or had been taken prisoner in a late engage-
ment, and in consequence of his absence, she was in want
of almost all the necessaries of life. Wallace replied, " My
life for yours, if ye utter not this my business," and rode
off. [Wallace at this time had been to spy out the enemy's
camp. She understood him, and acted accordingly.]
Wallace returned to his own camp, and after making
strict search he found that the husband of his sister heroine
of Jericho was one of his prisoners. He promptly ordered
him to be liberated, which was accordingly done, and he
returned to his affectionate wife, to the great joy of all
parties.
Not long after this, another circumstance took place no
less honourable to Sir William Wallace than the one just
related. One day, as he was walking upon the banks of
* The reader will understand that this history is the one that the
Masons give of this degree to those who receive it. Yet I never have seen
a person who received it prior to the abduction of William Morgan,
And it is generally believed by those heroines of my acquaintance, that
it was " got up" by those concerned in that Masonic outrage. And by
swearing their female relatives to conceal the same crimes, should they
come to their knowledge, which they themselves, as royal arch Masons,
felt bound to perpetrate, against the law of the land, upon the traitor,
Morgan. They expected and hoped to receive the same hospitality from
them, in case they were suspected, as did the spies in the house of the
harlot, Rahab.
HEKOINE OF JERICHO. l(Jl
one of those beautiful lakes in Scotland, his attention was
suddenly arrested by the upsetting of a sail boat, some dis-
tance from the shore ; he saw the merciless element engulf-
ing a large number of his fellow beings of both sexes, which
(to all human appearance) defied the frail arm of man to
extricate them. One awful shriek of despair was heard —
they sunk — and all was silent. He stood, his eyes riveted
upon the scene of destruction ; 'already had the tear of
sympathy stole down his manly cheek in view of suffering
and death. At length he saw a hand rise from the surface
of the water, holding a handkerchief and giving the grand
hailing sign of distress of a heroine of Jericho [as in plate
26, fig. 3].
He thought of his obligations, and although the under-
taking was very dangerous, he plunged into the lake, and
swam to the place where he saw the signal, dove down,
caught hold of the sister heroine of Jericho, and rose with
her upon the surface of the waves, like a lion when he
shakes the dew from his mane, and being a man of great
muscular strength he succeeded in bringing the sister hero-
ine of Jericho to the shore ; and she was the only person
that was saved.
The secrets and ceremonies of this degree have become
extensively known in the State of New York, and in most
of the States of New England, among royal arch Masons,
their wives and widows. It was introduced into Connecti-
cut in 1827 ; and although it was brought by one of the
grand dignitaries of the order, it met at first -with rather
a cold reception ; but since that time it has been conferred
on many who probably had no connection directly with
the Morgan outrage.
12
KNIGHTS OF THREE KINGS.
This degree is generally conferred in a lodge or chapter
after other business is finished ; all master Masons are en-
titled to it if they are considered worthy. It is generally
conferred oy our grand lecturers, as an honorary degree
upon their pupils.
Soon after the candidate enters, some brother (best
qualified to perform the part) retires from the room, and
those that remain proceed to give the degree as follows:
The candidate kneels at the altar, and some one com-
mences administering the following obligations :
"I, A. B., of my own. free will and accord, in the pre-
sence of Almighty God, and these witnesses, do hereby and
hereon solemnly and sincerely promise and swear, that I
will not confer the degree of knights of three kings upon
any person except it be a worthy master Mason.
"I furthermore promise and swear, that I will not be
offended at any of the ceremonies of this degree.
" I furthermore promise and swear, that I will not con-
fer this degree, unless by the unanimous consent of all
present."
Here an interruption of the ceremonies takes place.
The brother who left the lodge returns in a great rage, and
very abruptly inquires the cause of conferring the degree,
without his consent.
The person administering the oath replies. " I did not
expect that you had any objection to the candidate, and
therefore I commenced giving the oath. You should have
made your objection known before you left the room."
The objecting brother replies very vehemently, " I did
make my objection known before I left the room ! I stated
to you and the rest of the brethren that there was diffi-
culty existing of a very serious nature between the candi-
date and myself, and unless he gave me satisfaction, I
should oppose him."
All the brethren now interpose in order to settle this
affair. They say they are very sorry that two brother
KNIGHTS OF THREE KINGS.
Masons should quarrel, especially at this time ; it is very
wrong to carry their prejudices into the lodge.
The candidate rises from the altar apparently much sur-
prised, says he was not aware until the present moment
that brother was offended at him ; he wishes he would
tell wherein he had done him any injury, and if it is in
his power he will give him satisfaction.
The offended brother then very gravely relates his ag-
grievances ; he accuses the candidate of slandering him in
various ways. You have reported, says he, " that I am a
common drunkard,"* [or that I quarrel with my wife, that
I am dishonest in deal, that I speak disrespectfully of
Masonry, etc.].
The candidate generally promptly denies ever making
any such statements, and demands the name of the author.
He is told it came from brother (naming some re-
spectable Mason who is not present).
The candidate says, it is an absolute falsehood, a mali-
cious report circulated to injure him. (Gets in a passion.)
The objecting brother says he believes the candidate has
reported the story ; it is just like him, he is always
meddling with other men's affairs.
A general war of words now ensues, and not unfrequently
hard names are called. The candidate by this time being
nearly worked up into a passion, and the other brother
feigning himself so.
Some brother now makes a proposition that all shall
leave the room, and leave them alone to settle their diffi-
culty.
The candidate and his antagonist being left alone, they
commence walking the room with rapid strides, and loud
* I once saw this degree conferred when the candidate assumed quite
different ground from what was anticipated. He was one of those
candid, prudent men, that never make assertions without satisfactory
evidence of their truth.
The brother who made the objection, was a bright Mason of the higher
order. He was a man of pretty fair character, yet it was apparent that
he had contracted some habits which are characteristic of the art, labour
and refreshment. He objected to the candidate on the ground that he
had reported stories detrimental to his character, etc., to wit : " That
he was a dissipated character."
The candidate very honestly replied that he had made such a state-
ment, but he did not recollect who it was to, and he sincerely lamented
that he had any occasion for saying or thinking so.
164 KNIGHTS O* rtiltEE KINGS.
and boisterous invectives are exchanged in abundance,
each contends with much zeal that he has been misrepre-
sented and abused.
In the course of five or ten minutes one of the brethren
returns from the other room and inquires, " Have you
agreed?"
The offending or objecting brother replies, "The diffi-
culty is not settled, neither is it likely to be."
They are again left alone for about the same space of
time, and the conversation becomes louder and more per-
sonal. It is not unfrequent on these occasions that the
candidate is worked up to complete madness.
The brother returns to them again and inquires, "Have
you agreed?" Being informed they have not, he retires
a third time.
The objecting brother now proposes to the candidate
that they submit their case to a third person, and to abide
his decision, which being acceded to on the part of the
candidate, the rest of the brethren return to the hall and
inquire if they have agreed ; on being informed they have
chosen a referee to settle their differences, the umpire says,
" // you can agree in the dark, you can in the light." He
then takes his seat, and directs the candidate to kneel at
the altar and receive the remaining part of the obliga-
tion. The candidate kneels again at the altar, and re-
peats as follows . —
" I furthermore promise and swear, that I will not con-
fer this degree upon any person without the hope of fee
or reward.' *
"To all of which do I solemnly and sincerely promise
and swear, with a firm and steady resolution, to keep and
* It is believed that this degree was invented by some of our grand
lecturers, who make it their business to travel from lodge to lodge and
instruct men in the mysteries of ancient Freemasonry.
They have incorporated in the oath a clause which prohibits them
from conferring the degree without pay, and by this means they often
replenish the small change.
After they have conferred the degree, they gravely say : " You see,
sir, that I must receive some trifling compensation just to save the
oath." ill)
" How much is customary?" inquires the brother.
" Oh, any trifling sum, 25 or 50 cents, just to save the oath, merely a
matter of form."
KNIGHTS OF THREE KINGS. 165
perform the same, binding myself under no less penalty
than*
*******
So help me, God, and keep me steadfast." Kisses the
book once.
After the candidate has taken the obligation, the per-
son who was chosen judge gives his opinion as follows :
"The candidate and the brother who opposed his taking
the degree shall approach each other upon the five points
of fellowship, and give the master Mason's word, which
balances all difficulties.
HISTORY.
Masonic tradition informs us that the circumstances
upon which this degree was founded are briefly these. At
the dedication of the Temple, king Solomon invited all the
eastern kings and princes to attend and assist in the cere-
monies. It happened, however, that two of the kings were
at war. Solomon repeatedly attempted to effect a recon-
ciliation between them, but to no purpose, they still per-
sisted in their inveteracy.
Solomon being anxious that all nations should be at
peace, determined to effect by force, what he could not by
agreement. He therefore invited them into a small apart-
ment in the Temple, locked the door, and left them to
meditate in silence, telling them that whenever they
settled their difficulties and agreed to live in peace, they
would be liberated, and until that time they would be shut
up in total darkness, and kept on bread and water.
The next day King Solomon went in to see them, and
inquired if they had agreed.
They informed him they had not, neither was there a
probability they would.
King Solomon again left them, and on the next day went
in as before, and received a like answer.
On the third day he went in, when they informed him
they had agreed.
* The precise terms of the penalty of this degree has escaped my re-
collection ; yet I have often assisted (some years since) in conferring it.
166 KNIGHTS OF THREE KINGS.
King Solomon advanced towards them, holding in each
hand a lighted taper, said, " If you can agree in the dark,
you can in the light," bowing at the same time and giving
this sign [see plate 25, fig. 4], which is the sign of the de-
gree. The watchword and word of caution of this degree
is " agreed."
ORDER OF KNIGHTS OF THE RED CROSS.
The order of Knights of the Red Cross has been known
and conferred in several parts of Europe by various titles ;
the present was given to it on account of the red cross
which they bore in their banners when they took the field.
The incidents upon which the order was founded occurred
in the reign of Darius, King of Persia, and it is more par-
ticularly connected with Symbolic Masonry than any other
order of knighthood. Their assemblies are called coun-
cils ; their sashes are green, decorated with a sword and
trowel, and trimmed with scarlet. The jewel of the pre-
siding officer is a triple triangle, with a green collar
trimmed with scarlet. The officers necessary to organise
a regular council are a sovereign master, chancellor, mas-
ter of the palace, prelate, master of finances, master of
despatches, master of cavalry, master of infantry, stan-
dard bearer, sword bearer, and warder, and customarily
a sentinel. The preparatory degrees necessary to be taken
previous to being created a sir knight of the red cross are
as follows, viz. : entered apprentice, fellow craft, master
mason, mark master, past mastei, most excellent master,
royal arch, royal master, and select master.*
Five hundred and thirty-five years before the birth of
our Saviour, the foundation of the second temple was laid
at Jerusalem ; at which time those peculiar circumstances
occurred which gave rise to the royal arch degree. After
the death of Cyrus, the enemies of the Jews found means
to prevent the progress of their glorious undertaking, and
the work ceased for several years.
When Darius, the son of Hystaspes, a noble prince, had
established himself upon the throne of Persia, Zerubbabel,
a prince of the tribe of Judah, being stimulated by the
spirit of true patriotism, and inspired with a holy zeal for
the Jewish Church, voluntarily offered and undertook to
encounter the hazardous enterprise of traversing the Per-
sian dominion, and seeking admission into the royal pre-
* The two last are not urged in all councils.
167
168 KNIGHTS OF THE REP CROSS.
sence, there to espouse the cause of his country. He also
had considerable assurance of success, on account of having
been formerly distinguished by the favourable notice and
friendship of the king while in private life. On his ar-
rival, he waited a favourable opportunity to prefer his suit.
An opportunity soon offered itself, when Zerubbabel, by
his consummate wisdom and persuasive arguments, ob-
tained favour of the king, and permission to rebuild the
city and temple of Jerusalem : and all the holy vessels re-
maining at Babylon were generously restored to the Jews.
The king of Persia, desirous of perpetuating a remem-
brance of those interesting events which had occasioned a
renewal of the friendship which had formerly subsisted
between himself and Zerubbabel, instituted, on this occa-
sion, a new order, and called it " the order of knights of
the east." They afterwards assumed the title of " knights
of the eagle." In France they were known as " knights
of the sword," and in Palestine as " knights of the red
cross." They were afterwards incorporated with the
knight templars.
RED CROSS MANUAL.
The throne is situated in the east ; above is suspended
a green banner ; on it a triple triangle, with a red cross in
the centre of each ; underneath are arranged the emblems
of the order. The sovereign master is seated on the throne,
the chancellor, prelate, and past sovereign masters on his
right, the master of the palace on his left, the master of
finances on the right, and the master of despatches on the
left, in front; the master of cavalry on the right of the
first division, the master of infantry on the right of the
third division, when separately formed, and on the left of
the whole when formed in line ; the standard bearer in the
west, the sword bearer on his right, and the warder on his
left. The knights are so arranged as that there shall be
an equal number on each side of the throne.
At the sound of the trumpet the lines are formed ; the
master of cavalry then says, " Sir knight warder, when a
council of red cross knights is about to be opened, what is
the first duty?
KNIGHTS OF THE RED CROSS. 169
Warder. To see the sentinels are at their respective
posts and the council chamber duly guarded.
M.(\ Attend to that part of your duty, and inform the
captain of the guards that we are about to open a council
of red cross knights for the despatch of business. The
warder goes and stations the guard ; (Tyler) returns and
says, " The sentinels are at their respective posts, and
the council chamber is duly guarded."
M.C. Sir knight warder, are all present knights of the
red cross?
Warder. All present are red cross knights.
M.C. Attention, sir knights; handle sword; draw
sword ; carry sword. You will count yourselves into first
and second divisions, commencing on the right.
The first man on the right says, first ; the second, second ;
the third, first ; and fourth, second ; and so on through the
whole line.
M.C. Attention, first division; you will form a line
three paces in front of the second — forward — march ! halt !
— to the right-about — face.
The avenue being now formed in a proper position for
giving the signs, they proceed.
M.C. Sir knight master of infantry, you will inform
our sovereign master that the lines are formed for inspec-
tion and review.
The master of infantry, accompanied by the sword bearer
and warder, repairs to the council chamber, and informs
the sovereign master that th«» lines are formed.
The trumpet now sounds, and the sovereign master
marches down between the two divisions, inspecting the
first as he goes down, and the second on his return.
He then forms a line across from the right of the second
to the left of the first division, with the chancellor and
prelate on his right, and the master of palace on his left.
In this position the signs are given, from the degree of en-
tered apprentice Mason to select master inclusive.
S.M. Attention, sir knights ; handle sword ; draw
sword ; carry sword. Sir knights, you will attend to giv-
ing the signs of the red cross degree. [Turning to chan-
cellor, says], Attention, sir knight chancellor (chancellor
faces round to S.M., and brings his sword to a recover),
advance and communicate the Jewish Pass. The word is
170 KNIGHTS OF THE RED CROSS.
Judah, Benjamin, Benjamin, Judah. It is given by three
cuts of the sword over an arch of steel, as follows :
Both sir knights bring their swords to a recover, ad-
vance with the right foot, at the same time bring the
swords together with some violence, in the position of
guarding in infantry exercise. This is the first cut ; they
then cut one and four, holding the swords together at cut
four, advance with the left foot, and place them side by
side ; at the same time raise the left hand and seize each
other with some violence by the right shoulder. [See plate
20. fig. 1.]
The chancellor says, Judah. Sovereign master, Benja-
min. Chancellor, Benjamin. Sovereign master, Judah.
They resume the former position.
The sovereign master says, <( The word is right; you will
receive it from the sir knight on your right."
The chancellor receives the word in the same way from
the sir knight on his right, and he from the next, until it
has gone up the whole line of the first division to the mas-
ter of cavalry, whose station is on its right.
As soon as the sovereign master has received the word
from the chancellor, he turns to the master of the palace
on his left hand, demands and receives it in the same man-
ner as before, and he from his left hand man, and in like
manner the word goes down the whole line of the second
division, directly opposite the master of cavalry.
M.I. Attention, sir knight master of cavalry, advance
and communicate the Jewish Pass. They meet in the cen-
tre of the two divisions, and give the word as before de-
scribed. The master of the cavalry returns to his line,
and the master of infantry addressing the sovereign mas-
ter, says, "Sovereign master, I have the Jewish Pass."
S.M. Sir knight master of infantry, you will advance
and communicate it.
He advances within about three paces of the sovereign
master, brings his sword to a recover, and communicates
the word as before.
S.M. The word has come up right. Attention, sir
knight, to the right about face — to your post — march !
The sir knight resumes his post as before.
The sovereign master then addresses the master of pal-
ace, and says : " Attention, sir knight, master of palace,
you will advance and communicate the Persian Pass. [See
KNIGHTS OF THE RED CROSS. 171
plate 20, fig. 2.] The word is Tetnai Shetharboznai. It is
given the same as the Jewish Pass, except there is four
cuts, viz. : two, one, four, two, and under an arch of steel.
The sovereign master says, " The word is right; you will
receive it from the sir knight on your left." The sover-
eign master then receives it from the chancellor, and the
word passes through both divisions as before. When it
arrives to the master of cavalry, he demands it from the
master of infantry, and carries it to the sovereign master,
in the same manner that the master of infantry did the
Jewish pass, and returns to his post.
The sovereign master then says, "Attention, first divi-
sion ; you will advance, and communicate to the second, the
red cross word." [See plate 20, fig. 3.]
This is given by three cuts, viz. : two, one, four, by
placing the left feet together, and seize each other by the
right shoulder, and drawing the sword across with a quick
motion, place the points against the left side, as though
you intended to thrust the other through the heart, at
the same time draw back your head, and look your oppon-
ent sternly in the face, whisper the word Veritas — the
second division all say, " right." Each division then
places back the left foot, and brings the right up as in their
former position.
The sovereign master then says, "Attention, second
division; you will advance, and communicate to the first
the sign, grip, and word of a red cross knight."
The sign is given, by meeting on the guard, or first cut,
as before described, raise the left hand, and place the
thumb and fore-finger against the lips, the thumb and
finger meeting at the ends, the other fingers partly open,
and turned up towards your left eye. as though you were
giving a blast of a horn. [See plate 20, fig. 5.] Carry off
the hand in a horizontal direction to the left till it sweeps
a semicircle, then drop it by your side; give the other
three cuts, viz. : one, four, two, advance and place your
left foot by the side of your opponent's, interlace the fingers
of the left hand, and pronounce the word Libertas ; the
first division says, "The word is right."
The sovereign master then says, " Sir knights, you will
form around the altar for the purpose of opening this
council of red cross knights."
The sovereign master is now seated on his throne in
172 KNIGHTS OF THE RED CROSS.
front of the altar, with his several subordinate officers on
his right and left, the master of cavalry and master of in-
fantry take the command of their divisions, and form them
round the altar facing inward.
The sovereign master then says, " Attention, sir knights ;
to the right about face — deposit swords— deposit helmets
— to the right about face — to your devotions." All kneel
on the left knee, cross their arms, and interlace their fin-
gers with their left and right hand companions, and repeat
the Lord's prayer ; and after the prayer each knight whis-
pers the word Veritas in the ear of his left hand com-
panion.
The sovereign master says, ''Attention, sir knights (at
which all rise upon their feet), to the right about face —
recover helmets — recover swords — return swords — to your
posts, march." The officers and companions all resume
their seats, as in plate 18.
The officers being thus seated, the sovereign master puts
the following questions to some one sir knight who is the
best qualified to answer ; it is called a lecture.
S.M. Sir knight — are you a knight of the red cross?
Ans. That is my profession.
S.M. By what will you be tried?
Ans. By the test of truth.
S.M. Why by the test of truth?
Ans. Because none but good men and true are entitled
to the honours of the order.
S.M. Where did you receive those honours?
Ans. In a just and regular council of knights of the
red cross.
S.M. What number compose a council?
Ans. There is an indispensable number, and a constitu-
tional number.
S.M. What is the indispensable number?
Ans. Three.
S.M. Under what circumstances are they authorised to
form a council of knights of the red cross?
Ans. Three knights of the red cross, being also knights
templars, and hailing from three different commanderies,
may, under the sanction of a warrant or charter from a
grand encampment, form and open a council of the red
cross knights, for the dispatch of business.
S.M. AVhat is a constitutional number?
KNIGHTS OF THE RED CROSS. 173
Ans. Five, seven, nine, eleven, or more.
S.M. When composed of eleven, of whom does it con-
sist?
Ans. Sovereign master, chancellor, master of palace,
prelate, master of cavalry, master of infantry, master of
finance, master of dispatches, standard bearer, sword
bearer, and warder.
S.M. Warder's station in the council?
Ans. On the left of the standard bearer in the west.
S.M. His duty there?
Ans. To announce the approach of the sovereign mas-
ter, to see that the sentinels are at their respective posts,
and the council chamber duly guarded.
S.M. Sword bearer's station?
Ans. On the right of the standard bearer in the west.
S.M. His duty there?
Ans. To assist in the protection of the banners of our
order ; to watch all signals from the sovereign master, and
see his orders duly executed.
S.M. Standard bearer's station?
Ans. In the west.
S.M. His duty there?
Ans. To display, support, and protect the banners of
our order.
S.M. Why is the standard bearer's station in the west?
Ans. That the brilliant rays of the rising sun, shedding
their lustre upon the banners of our order, may encourage
and animate all true and courteous knights, and dismay
and confound their enemies.
S.M. Station of master of dispatches?
Ans. In front of the master of palace.
S.M. His duty there?
Ans. To observe with attention the transactions of the
council; to keep a just and regular record thereof, collect
the revenue, and pay the same over to the master of
finance.
S.M. Station of master of finance?
Ans. In front of the chancellor.
S.M. His duty?
Ans. To receive in charge the funds and property of
the council, pay all orders drawn upon the treasurer, and
render a just and regular account when called for.
S.M. Station of the master of infantry?
174 KNIGHTS OF THE RED CROSS.
A ns. On the right of the second division, when separ-
ately formed ; on the left of the whole when formed in line.
S.M. His duty?
Ans. To command the second division or line of infan-
try, teach them their duty and exercise ; also to prepare all
candidates, attend them on their journey, answer all ques-
tions for them, and finally introduce them into the council
chamber.
S.M. Station of master of cavalry?
Ans. On the right of the first division, when separately
formed, and on the right of the whole when formed in line.
S.M. His duty?
Ans. To command the first division or line of cavalry,
teach them their duty and exercise, to form the avenue for
the reception and departure of the sovereign master, and
prepare the lines for inspection and review.
S.M. Prelate's station?
Ans. On the right of the chancellor.
S.M. His duty?
Ans. To preside in the royal arch council ; administer
at the altar ; to offer up prayers and adorations to the
Deity.
S.M. Station of master of the palace?
Ans. On the left of the sovereign master in the east.
S.M. His duty?
Ans. To see that the proper officers make all due pre-
parations for the several meetings of the council ; to take
special care that the council chamber is in suitable array
for the reception of candidates and dispatch of business ;
to receive and communicate all orders issued by the sover-
eign master through the officers of the line.
S.M. Chancellor's station?
Ans. On the right of the sovereign master.
S.M. His duty?
Ans. To receive and communicate all orders and peti-
tions ; to assist the sovereign master in the discharge of
his various duties, and in his absence to preside in the
council.
S.M. Sovereign master's station?
Ans. In the east.
S.M. His duty?
Ans. To preside in the grand council ; confer this order
of knighthood upon those whom his council may approve-,
KNIGHTS OF THE RED CROSS. 175
to preserve inviolate the laws and constitution of our or-
der ; to dispense justice, reward merit, encourage truth,
and diffuse the sublime principles of universal benevolence.
S.M. Sir knight chancellor, it is my will and pleasure
that a council of knights of the red cross be now opened,
and stand open for the dispatch of such business as may
regularly come before it at this time, requiring all sir
knights now assembled, or who may come at this time, to
govern themselves accordingly. (The sir knight chancel-
lor communicates it to the sir knight master of the palace,
and he to the knights.)
S.M. Sir knights, this council is now open for the dis-
patch of business.
The council being opened, a veil or curtain is suspended
from the wall to the floor, dividing the hall into two apart-
ments, the one for the sovereign master and nobility, and
is called the "council chamber." The other is the royal
arch council. [See plate 18.]
The prelate presides in the royal arch council, seated
before the altar, the sir knights (or rather companions in
this apartment), are seated round the hall, with their hats
on. The sovereign master is in the other apartment (coun-
cil chamber). The officers being thus divided and ar-
ranged, the master of infantry prepares the candidate, and
makes the alarm by three times three raps on the door.
The warder says, " Most excellent, there is an alarm at
the door."
Prelate. Attend to the alarm and see who comes there.
The warder goes to the door, and after giving the same
number of raps, opens the door, and says, " Who comes
there?"
M.I. A worthy companion, who has been regularly ini-
tiated, passed, and raised to the sublime degree of master
Mason, advanced to the honourable degree of mark master,
presided as master in the chair, received and acknowledged
as most excellent master, and exalted to the more august
sublime degree of royal arch Mason, now solicits the honour
of being created a knight of the illustrious order of red
cross.
W. Is it of his own free will and accord?
M.I. It is.
W. Is he worthy and well qualified?
M.I. He is.
17C KNIGHTS OF THE RED CROSS.
W. Has he made suitable proficiency in the preceding
degrees ?
M.I. He has.
W. By what further right and benefit does he expect
to gain admittance?
M.I. By the benefit of a pass, and with your assistance
we will give it; (the pass is Jali-Buh-Lun, and is now
given in the manner the royal arch word is given).
W. The pass is right : let the candidate wait a time
with patience until the most excellent prelate be informed
of his request, and his answer returned.
The warder reports to the most excellent prelate, where
the same questions are asked and answers returned as at
the door.
M.E.P. Let him enter.
The master of infantry conducts the candidate to the
centre of the hall, and takes a seat by the side of him,
facing the prelate.
The most excellent prelate addresses the candidate as
follows: "Companion, the council you here see assembled,
represents the grand council assembled at Jerusalem in
the first year of Darius, king of Persia, to deliberate upon
their unhappy situation, and to devise means whereby
they could obtain the favour and assistance of their new
sovereign, in rebuilding the house of the Lord. If you are
desirous of joining us in our deliberations, you must as-
sume the name and character of Zerubbabel, one of the
princes of the house of Judah, whose hands laid the founda-
tion of the first temple, and whose hands the Lord pro-
mised should finish it." The candidate signifies by a bow
that he assents.
M.E.P. Companions, we will attend to a lesson from
the records of our fathers. While the prelate reads, all
the companions drop their elbows upon their knees, and
support their head with the hand. [See plate 19.]
Ezra iii. 8 — 11. "Now in the second year of their
coming unto the house of God at Jerusalem, in the second
month, began Zerubbabel the son of Shealtiel, and Jeshua
the son of Jozadak, and the remnant of their brethren the
priests and the Levites, and all they that were come out of
the captivity unto Jerusalem ; and appointed the Levites,
from twenty years old and upward, to set forward the
work of the house of the Lord. Then stood Jeshua with
KNIGHTS OF THE RED CBOS8. 177
his sons and his brethren, Kadmiel and his sons, the sons
of Judah, together, to set forward the workmen in the
house of God ; the sons of Henadad, with their sons and
their brethren the Levites. And when the builders laid
the foundation of the temple of the Lord, they set the
priests in their apparel with trumpets, and the Levites,
the sons of Asaph, with cymbals, to praise the Lord, after
the ordinance of David, king of Israel. And they sang
together by course, in praising and giving thanks unto the
Lord ; because he is good, for his mercy endureth for ever
towards Israel. And all the people shouted with a great
shout, when they praised the Lord, because the foundation
of the house of the Lord was laid."
Ezra iv. " Now when the adversaries of Judah and Ben-
jamin heard that the children of the captivity builded the
temple unto the Lord God of Israel; then they came to
Zerubbabel, and to the chief of the fathers, and said unto
them, Let us build with you ; for we seek your God, as ye
do : and we do sacrifice unto him since the days of Esar-
haddon, king of Assur, which brought us up hither. But
Zerubbabel. and Jeshua, and the rest of the chief of the
fathers of Israel, said unto them, Ye have nothing to do
with us to build an house unto our God ; but we ourselves
together will build unto the Lord God of Israel, as king
Cyrus the king of Persia hath commanded us. Then the
people of the land weakened the hands of the people of
Judah, and troubled them in building, and hired coun-
sellors against them, to frustrate their purpose, all the
days of Cyrus king of Persia, even until the reign of
Darius king of Persia. And in the reign of Ahasuerus, in
the beginning of his reign, wrote they unto him an accusa-
tion against the inhabitants of Judah and Jerusalem.
" And in the days of Artaxerxes wrote Bishlam, Mithre-
dath, Tabeel, and the rest of the companions, unto Ar-
taxerxes king of Persia ; and the writing of the letter was
written in the Syrian tongue, and interpreted in the
Syrian tongue. Rehum the chancellor and Shimshai the
scribe wrote a letter against Jerusalem to Artaxerxes the
king in this sort: (Then wrote Rehum the chancellor and
Shimshai the scribe, and the rest of their companions ; the
Dinaites, the Apharsathcites, the Tarpelites, the Aphar-
sites, the Archevites, the Babylonians, the Susanchites,
the Dehavites, and the EJamites, and the rest of the
13
178 KNIGHTS OF THE RED CROSS.
nations whom the great and noble Asnapper brought over,
and set in the cities of Samaria, and the rest that are on
this side the river and at such a time.)
" This is the copy of the letter that they sent unto him,
even unto Artaxerxes the king : Thy servants the men on
this side of the river, and at such a time. Be it known
unto the king, that the Jews which came up from thee to
us are come unto Jerusalem, building the rebellious and
the bad city, and have set up the walls thereof, and joined
the foundations. Be it known now unto the king, that,
if this city be builded, and the walls set up again, then
will they not pay toll, tribute, and custom, and so thou
shalt endamage the revenue of the kings. Now because
we have maintenance from the king's palace, and it was
not meet for us to see the king's dishonour, therefore have
we sent and certified the king, that search may be made
in the book of the records of thy fathers : so shalt thou
find in the book of the records, and know that this city is
a rebellious city, and hurtful unto kings and provinces,
and that they have moved sedition within the same of old
time : for which cause was this city destroyed. We certify
the king, that, if this city be builded again, and the walls
therefore set up, by this means thou shalt have no portion
on this side the river.
11 Then sent the king an answer to Rehum the chancellor,
and to Shimshai the scribe, and to the rest of their com-
panions that dwell in Samaria, and to the rest beyond the
river, Peace, and at such a time. The letter which ye
sent unto us hath been plainly read before me. And I
commanded, and search hath been made, and it is found
that this city of old time hath made insurrection against
kings, and that rebellion and sedition have been made
therein. There have been mighty kings also over Jeru-
salem, which have ruled over all countries beyond the
river ; and toll, tribute, and custom, was paid unto them.
Give ye now commandment to cause these men to cease,
and that this city be not builded, until another command-
ment shall be given from me. Take heed now that ye
fail not to do this : why should damage grow to the hurt
of the kings?
" Now when the copy of king Artaxerxes' letter was
read before Rehum, and Shimshai the scribe, and their
companions, they went up in haste to Jerusalem unto the
KNIGHTS OF THE BED CROSS. 179
Jews, and made them to cease by force and power. Then
ceased the work of the house of God which is at Jerusalem.
So it ceased unto the second year of the reign of Darius
king of Persia."
The master of infantry then introduces the candidate
to the most excellent prelate as follows (both standing in
their places).
M.I. Most excellent prelate : in consequence of our
sovereign lord Darius the king, having ascended the throne
of Persia, new hopes are inspired of protection and sup-
port in the noble and glorious undertaking of rebuilding
the house of the Lord, in which we have been so long and
so often interrupted by our adversaries on the other side
of the river ; for Darius, when a private man in life, made
a vow to God, that should he ever ascend the throne of
Persia, he would send all the holy vessels remaining at
Babylon back to Jerusalem. Our most excellent and
faithful companion Zerubbabel, who was formerly hon-
oured with the favourable notice and friendship of the
sovereign, now offers his services to encounter the hazard-
ous enterprise of traversing the Persian dominions, and
seeking admission to the presence of the sovereign, where
the first favourable moment will be seized to remind the
king of his vow, and impress on his mind the almighty
force and importance of truth ; and from his known piety,
no doubt can be entertained of obtaining his consent, that
our enemies be removed far hence, and that we be no
longer hindered or impeded in the noble and glorious un-
dertaking of rebuilding the house of the Lord, in which
we have so laudably engaged.
M.E.P. Companion Zerubbabel, the council with great
joy accept your noble and generous offer, and will invest
you with the necessary passports, by the means of which
you will be enabled to make yourself known to the friends
of our cause, wherever you may find them ; but on entering
upon an undertaking of such vast importance to the craft,
it is necessary that you take a solemn obligation to be
faithful to the trust reposed in you. I will invest you
with this sword (presents him a sword), by the use of
which you will be enabled to defend yourself against your
enemies : you will now kneel at the altar, and receive your
obligation; the candidate kneels at the altar on his left
knee, his body erect, his right hand grasping the hilt of
180 KNIGHTS OF THE RED CR088.
his sword, his left resting on the holy bible, square and
compass, on which are placed two swords at right angles.
M.E.P. Companion, you are now about to take an ob-
ligation pertaining to this degree, which, like your former
obligations, will not interfere with your duty to your coun-
try or Maker ; if you are willing to proceed, you will repeat
your Christian and surname, and say after me.
Can. "1, A. B., of my own free will and accord, in the
presense of the Supreme architect of the Universe, and
these witnesses, do hereby and hereon, most solemnly pro-
mise and swear, that 1 will always hail, for ever conceal,
and never reveal, any of the secret arts, parts, or points,
of the mysteries appertaining to the order of knight of the
red cross, unless it be to a true and lawful companion sir
knight of the order, or within the body of a just and lawful
council of such, and not unto him or them, until by due
trial, strict examination, or lawful information, I find
him or them lawfully entitled to receive the same.
" I furthermore promise and swear, that I will answer
and obey all due signs, and regular summons from a coun-
cil of knights of the red cross, or given to me from the
hands of a companion sir knight, if within the distance of
forty miles ; natural infirmities and unavoidable accidents
only excusing me.
" I furthermore promise and swear, that I will not be
present at the conferring of this order of knighthood upon
any person, unless he shall have previously received the
several degrees of entered apprentice, fellow craft, master
mason, mark master, past master, most excellent master,
and royal arch.
" I furthermore promise and swear, that I will not assist.
or be present at a forming or opening of a council of
knights of the red cross, unless there be present at least
five regular knights of the order, or the representatives of
three different encampments, acting under the sanction of
a legal warrant.
" I furthermore promise and swear that I will support
and maintain the by-laws of the council of which I may
hereafter become a member, the laws and regulations of the
grand encampment, under which the same may be holden,
together with the constitution and ordinances of the gen-
eral grand encampment of the United States of America,
so far as the same shall come to my knowledge ; to all of
KNIGHTS OF THE RED CROSS. 181
which I do most solemnly promise and swear, binding
myself under no less penalty than that of having my house
pulled down, the timbers thereof set up, and I hanged
thereon ; and when the last trump shall sound, that I be
for ever excluded from the society of all true and courteous
knights, should I ever wilfully or knowingly violate any
part of this solemn obligation of knight of the red cross ;
so help me, God, and keep me steadfast to keep and per-
form the same."
The candidate is then directed to kiss the book and arise.
Most excellent prelate then says, " Companion Zerub-
babel. the master of infantry will now invest you with the
Jewish pass, by the means of which you will be enabled to
make yourself known to the friends of our cause wherever
you may find them, and which will insure you their friend-
ship and protection.
Master of infantry gives him the Jewish pass. [See
plate 20, fig. 1.]
Most excellent prelate then presents the candidate with
a green sash, and says. " Companion, I now invest you
with this sash as a mark of our peculiar friendship and
esteem ; you will wear it as a constant memorial to stimu-
late you to the performance of every duty. Its colour is
green, and will remind you that the memory of him who
falls in a just and virtuous cause is blessed, and will flour-
ish like the green bay tree. Fare you well, companion;
may success attend your enterprise."
Master of infantry says to candidate, " Follow me."
In some councils, where the hall is fitted up for the pur-
pose, the candidate is conducted into different apartments.
As the master of infantry passes through the first door,
the 1st guard says, " Who comes there?"
M.I. A friend.
G. Advance and give the pass.
Master of infantry gives the Jewish pass, as before de-
scribed.
The candidate comes up, passes the same examination,
and follows the master of infantry to the second door,
where a second guard makes the same demand and receives
the same answers from them as the first : they then arrive
at the third door, which is open, and before it is placed a
little frame about- four feet long, and one high in the
middle, in imitation of an arch bridge.
182 KNIGHTS OF THE RED CROSS.
The master of infantry then says, " Companion we have
now arrived in sight of the Persian dominions; I can ac-
company you no further ; this bridge you see here, over
which you have to pass alone, separates the Jewish from
the Persian dominions — fare you well ; may success attend
your enterprise."
The candidate walks over the bridge, and is immediately
accosted by a guard, "Who comes there?"
Candidate. A friend.
Guard. Advance and give the pass.
Candidate gives three cuts, and advances to give the
pass (Jewish, over the arch of steel), the guard throws up
the candidate's sword, the candidate whispers Judah, the
guard (being a Persian), does not understand the
word, says, "What!" Candidate,— " Judah." Guard,—
" What ! !" Candidate by this time begins to feel a little
irritated, says, " Judah ! ! !"
Guard. An enemy ! an enemy ! guards, seize him ! [the
guard lays nold of the candidate, disarms him, divests him
of his green sash, hand-cuffs and fetters are put on his
hands and feet ; these are made of chains of four parts of
about eighteen inches long, each fastened in the middle :
at the ends are rings like hand-cuffs, which are fastened
around the ankles and wrists with bolts].
Master of infantry comes up at this time and addresses
the guard in behalf of the candidate as follows :
' ' Why do you use this violence ! Why treat me thus !
I am no enemy, I am a prince of the house of Judah, and
demand an audience with your sovereign !"
Master of cavalry (who acts as captain of the Persian
guards) replies sarcastically, " A prince of the house of
Judah ! you are my slave, and you can only appear in the
presence of the sovereign as such. Do you consent to
this?"
M.I. (or candidate after a short pause, says), I consent ;
take me to him immediately. A sackcloth is now put over
the candidate's head, and he is taken to the door of the
council chamber, and an alarm of four times two is given.
The warder, who at this time is in the council chamber,
draws the curtains apart in the centre, and demands,
"Who come there?"
Master of Cavalry. A detachment of his majesty's
KNIGHTS OF THE RED CROSS. 183
guards, having made prisoner of one who says he is a
prince of the house of Judah.
Warder. Where is he from?
Master of Infantry. From Jerusalem.
Warder. What is his name?
Master of Infantry. Zerubbabel, the first among his
equals, a mason, free by rank, but a captive and slave by
misfortune.
Warder. What does he desire?
M.I. An audience with his majesty, if possible.
Warder. Wait with patience, and the sovereign master
will soon return his orders.
Warder returns and reports to the sovereign master the
same that passes at the door.
Sovereign Master. Having ascertained that he is armed
with no hostile weapon, you may let him enter.
Warder returns and inquires, " Is he armed with any
hostile weapon?"
Master of Cavalry. He is not.
Warder. He has the sovereign's permission to enter
the council chamber. [The veil or curtain is now parted
in the middle, and the candidate is conducted before the
sovereign master, with his arms and legs chained, and a
sackcloth over his head, guarded on his right by master
of cavalry, with drawn sword, and on his left by master of
infantry.]
The sovereign master observes to the council, " This is
no enemy : this is the friend and companion of my youth.
(Then addressing candidate, says), " Zerubbabel, having
now gained admittance into our presence, we demand that
you immediately declare the particular motives which in-
duced you, without our permission, and with force and
arms, to pass the lines of our dominions."
Master of Infantry (for candidate). Sovereign master,
the tears and complaints of my companions of Jerusalem,
who have been so long and so 'often impeded in the noble
and glorious undertaking of rebuilding the house of the
Lord, in which they were permitted to engage by our late
sovereign Lord Cyrus the king: but our enemies having
caused that great work to cease by force and power, I have
now come up to implore your majesty's clemency, that you
would be pleased to restore me to favour, and grant me
employment among the servants of your household.
184 KNIGHTS OF THE RED CROSS.
S.M. Zerubbabel, I have often reflected with much
pleasure upon our early intimacy and friendship, and I
have frequently heard, with great satisfaction, of your
fame as a wise and accomplished Mason, and having my-
self a profound veneration for that ancient and honour-
able institution, and having a sincere desire to become a
member of the same, I will this moment grant your re-
quest, on condition that you will reveal to me the secrets
of Masonry, which distinguish the architects of the Jews
from those of all other nations.
M.I. (for candidate). Sovereign master, when our grand
master, Solomon, King of Israel, first instituted the fra-
ternity of free and accepted Masons, he taught us that
truth was a divine attribute, and the foundation of every
virtue ; to be good men and true, is the first lesson we are
taught in Masonry. My engagements are sacred and in-
violable ; if I can obtain your majesty's favour only at the
expense of my integrity, I humbly beg leave to decline
your royal protection, and will cheerfully submit to an
honourable exile, or a glorious death.
S.M. Zerubbabel, your virtue and integrity are truly
commendable, and your fidelity to your engagements is
worthy of imitation ; from this moment you are free ; my
guards will divest you of these chains and that garb of
slavery, and clothe you in suitable habiliments to attend
me at the banquet hall. Zerubbabel, you are free;
guards, strike off these chains ; and may those emblems of
slavery never again disgrace the hands of a Mason, more
particularly a prince of the house of Judah. Zerubbabel,
we assign you a seat of rank and honour among the princes
and rulers of our assembly."
While the candidate is passing this examination in the
council chamber, some of the sir knights prepare the " ban-
quet table," in the royal arch council ; the table is fur-
nished with wines, crackers, dried beef, etc.
The warder announces to the sovereign master that the
avenue is formed to escort him and his friend Zerubbabel
to the banquet hall.
The sovereign master sits at the head of the table, chan-
cellor on his right, master of palace on his left; on the
right of the chancellor sits Zerubbabel and his conductor.
The knights being all seated at the table, commence eating
and drinking. After having participated in the refresh-
KNIGHTS OF THE RED CROSS. 186
ments for ten or fifteen minutes, the sir knights begin to
withdraw, one by one, until they have all left but the offi-
cers and candidate.
The sovereign master then says: "It has been the cus-
tom, from time immemorial, among the kings and sove-
reigns of this realm, on occasions like this, to propose cer-
tain questions ; and he who should be found to give the
most satisfactory answer should be clothed in purple, drink
in a golden cup, wear a silken tiara, and a golden chain
about his neck. There has a question occurred to my mind,
which I will propose for discussion, viz. : " Which is the
greatest, the strength of wine, of the king, or of women."
The chancellor rises and says, " Sovereign master, I
think wine is the strongest."
The master of palace says, " Sovereign master, I think
the king is the strongest."
The master of infantry [for candidate] says, " Sovereign
master, I think women are stronger ; but above all things,
truth beareth the victory."
The sovereign master observes, "Companion Zerubbabel,
you have made a very important addition to the question,
which needs further consideration, it being late at night,
we will retire. To-morrow you will assemble in the council
chamber to hear the question debated."
The master of cavalry says, "Attention, sir knights;
you will form an avenue to escort the sovereign master and
his companion Zerubbabel to the council chamber." They
all repair to the council chamber.
The sovereign master is seated on his throne, surrounded
by his princes and nobles. He then calls upon the parties
to make public defence of their opinions.
The chancellor rises and speaks upon the strength of
wine, as follows :
" O ye princes and rulers, how exceeding strong is wine !
It causeth all men to err that drink it ; it maketh the mind
of the king and the beggar to be all one ; of the bondman
and the freeman, of the poor man and of the rich ; it turn-
eth also every thought into jollity and mirth, so that a
man remembereth neither sorrow nor debt; it changeth
and elevateth the spirits, and enliveneth the heavy hearts
of the miserable. It maketh a man forget his brethren,
and draw his sword against his best friends. 0 ye princes
186 KNIGHTS OF THE RED CROSS.
and rulers, is not wine the strongest that force th us to do
these things."
The master of the palace spoke upon the power of kings,
as follows:
"It is beyond dispute. 0 princes and rulers, that God
has made man master of all things under the sun ; to com-
mand them, to make use of them, and apply them to his
service as he pleases : but whereas men have only dominion
over other sublinary creatures, kings have an authority
even over men themselves, and a right of ruling them by
will and pleasure. Now, he that is master of those who are
masters of all things else, hath no earthly thing abore him."
The master of infantry [for candidate] spoke upon the
power of women, as follows :
11 O princes and rulers, the force of wine is not to be de-
nied ; neither is that of kings, that unites so many men in
one common allegiance ; but the supereminency of women
is yet above all this ; for kings are but the gifts of women,
and they are also the mothers of those that cultivate our
vineyards.
" Women have the power to make us abandon our very
country and relations, and many times to forget the best
friends we have in the world, and forsake all other com-
forts, to live and die with them. But when all is said,
neither they, nor wine, nor kings, are comparable to the
almighty force of truth. As for all other things, they are
mortal and transient ; but truth alone is unchangeable and
everlasting ; the benefits we receive from it are subject to
no variations or vicissitudes, of time and fortune. In her
judgment is no unrighteousness, and she is the wisdom,
strength, beauty, power and majesty of all ages. Blessed
be the God of Truth."
As soon as Zerubbabel gets through speaking, the sove-
reign master and companions all exclaim, "Great is truth,
and mighty above all things."
The sovereign master then says, " Zerubbabel, ask what
thou wilt, and I Mall give thee : because thou art found the
wisest among thy companions."
M.I. [for candidate]. "0 king, remember thy vow
which thou hast vowed, to build Jerusalem in the day when
thou shouldest come to thy kingdom, and to restore the
holy vessels which were taken away out of Jerusalem.
Thou hast also vowed to build up the temple which was
KNIGHTS OF THE RED CBO88. 187
burned, when Judah was made desolate by the Chaldees.
And now, 0 king, this is that I desire of tbee, that thou
make good the vow, the performance whereof with thine
own mouth thou hast vowed to the KING OP HEAVEN."
The sovereign master then says, " Zerubbabel, it shall be
done. I will punctually fulfil my vow : letters and pass-
ports shall be immediately issued to my officers throughout
the realm, and they shall give you and those who accom-
pany you, safe conveyance to Jerusalem, and you shall be
no longer hindered or impeded in rebuilding your city and
temple, until they shall be completed."
The sovereign master then invests the candidate with a
§reen sash, and says, " This green sash, of which you were
eprived by my guards, I now with pleasure restore to you,
and will make it one of the insignia of a new order, calcu-
lated to perpetuate the remembrance of the event which
caused the renewal of our friendship. Its colour will re-
mind you that truth is a divine attribute, and shall pre-
vail, and shall for ever flourish in immortal green. I will
now confer on you the highest honour in our power at this
time to bestow, and will create you the first knight of an
order, instituted for the express purpose of inculcating the
almighty force and importance of truth." He then directs
the candidate to kneel, and says, " By virtue of the high
power in me vested, as the successor and representative of
Darius, king of Persia, I now constitute and create you a
knight of the illustrious order of the red cross" (at the
same time laying the blade of his sword first upon the right
shoulder, then upon the left, and then upon the head of the
candidate).
The sovereign master then takes the candidate by the
hand, and says, " This sword of which you was deprived by
my guards. I now with pleasure restore to you, in the hand
of a true and courteous knight. It is endowed with three
most excellent qualities : its hilt with faith, its blade with
hope, and its point with charity; which teaches this im-
portant lesson, that when we draw our swords, in a just
and virtuous cause, having faith in God, we may reason-
ably hope for victory, ever remembering to extend the
point of charity to a fallen foe. Take it. and return it to
its scabbard, and there let it remain until it is consumed by
rust, rather than draw it in the cause of injustice and
oppression."
ORDER OF KNIGHTS TEMPLARS.
The officers necessary to form an encampment are as fol-
lows, viz. : Most eminent grand commander, generalissimo,
captain general, prelate, treasurer, recorder, senior war-
den, junior warden, standard bearer, sword bearer, warden
and sentinel.
TEMPLARS' MANUAL.
The throne is situated in the east ; above is suspended a
banner, on it a cross, surmounted by rays of light ; on each
side a sky blue banner, on one of which are arranged the
emblems of the order, arid on the other a paschal lamb and
Maltese cross, with the motto, " The will of God." The
grand commander is seated on the throne, the generalis-
simo, prelate, and past grand commanders, on his right;
the captain general on his left, the treasurer on the right,
and the recorder on the left in front ; the senior warden at
the south-west angle of the triangle, and upon the right of
the first division ; the junior warden at the north-west
angle of the triangle, and on the left of the third division :
the standard bearer in the west, the sword bearer on his
right, and the warder on his left ; at the base of the tri-
angle, and in front of the standard bearer, a stall for the
initiate. The knights are so arranged that there shall be
an equal number on each side of the throne and in front.
DRESS.
A full suit of black. A black velvet sash, trimmed with
silver lace, hanging on the right shoulder, and crossing the
body to the left side : at the end of the sash is suspended a
poniard, or small dirk ; on the left hip of the sash is a Mal-
tese cross ; on the right shoulder a black rose ; on the left
breast a star of nine points; in the centre of the star a
cross and serpent of gold, surmounted by a circle, on which
is engraved, or enamelled, "In hoc signo vinces." An
KNIGHTS TEMPLARS. 189
apron of black velvet, of a triangular form, trimmed with
silver lace. On the top, or flap, is a triangle, with twelve
holes perforated through it : in the centre of the triangle is
a cross and serpent ; on the centre of the apron is a skul
and cross bones, and at equal distance from them, in a tri-
angular form, a star with seven points; in the centre of
each star a red cross.
The sir knights being assembled and seated, as in plate
21, the encampment is opened with the same ceremonies
that a red cross council is, except the addition of giving
the signs and words of the knight templar and knights ot
Malta, which will be hereafter explained. The candidate is
balloted for, as in the preceding degrees ; and if he is
elected a member, the junior warden (whose duty it is to
conduct the candidate through part of the degree), con-
ducts him to the chamber of reflection,* and informs him
that before he enters that room he must be hoodwinked for
a few minutes, as he has been in some of the preceding de-
grees. This being done, he is conducted in, and seated in
a chair. The junior warden then addresses him as follows:
" Companion, you are now seated in the chamber of re-
flection: before you, upon a table, you will find the Holy
Bible, that great light in Masonry. You will also find upon
the table a paper containing three questions, to which you
are required to make answers in writing, yes or no, as you
may see cause, and sign your name in the margin. And
you will also find upon the table a bowl of pure water, in
which you will wash your hands, and wipe them on a nap-
kin, which you will find on the table, in token of the purity
of your intention in the business you are engaged, with an
awful reference to the day of your death and the coming
judgment. I am now about to leave you alone. Soon
after I leave the room, I will give you a signal of three
distinct knocks for you to remove the bandage from your
eyes. After you have gone through the ceremonies, as I
have directed, you will give me the same signal, and I will
return to you."
The junior Avarden then leaves the reflection room, closes
the door, and gives the signal; upon the hearing of which
* This is a small apartment adjoining the encampment, fitted up for
this occasion, sometimes painted black, and lighted with only one glim-
mering taper
190 KNIGHTS TEMPLARS.
the candidate removes the bandage from his eyes, and to
his great surprise finds the table before him covered with
human skulls and "cross bones" of horrible appearances.
[See plate 22, fig. 3.]
After the candidate has recovered a little from his fright,
he examines the three questions, which reads as follows,
viz. :
First: Should you ever be called upon to draw your
sword will you wield it in defence of the Christian re-
ligion?*
"Yes." J. Dupeasy.
Second : Does your conscience upbraid you for any
known or overt act unrepented of ?
" No." J. Dupeasy.
Third : Do you solemnly promise to conform to all the
ceremonies, rules and regulations of this encampment as
all valiant and magnanimous sir knights have done who
have travelled this way before you?
" Yes." J. Dupeasy.
After he has answered the questions and performed ab-
lution, he gives the signal, and the junior warden returns
to him.
J.W. Have you given answers to the questions pro-
posed? [Candidate says he has.] Present them. I pre-
sume they are satisfactory. I will present them to the
most eminent grand commander, and will soon return with
his answer.
The junior warden leaves the candidate in the reflection
room, and repairs to the entrance of the veil which divides
the encampment into two apartments, and gives an alarm
of three times four knocks with his foot upon the floor.
M.E.G.C. Sir knight warder, attend to the cause of that
alarm, and see who comes there.
The warder steps to the entrance of the veil and de-
mands, "Who comes there?"
J.W. A worthy companion, who having taken all the
necessary preceding degrees, now solicits the honour of
* I was informed by an officer in New Haven encampment " that a
companion (who joined that encampment before me), delayed the cere-
monies two hours and a half, in refusing to give the satisfactory answer
to the question, ' Will you wield your sword in defence of the Christian
religion?' his answer was 'NO: the religion which I believe and teach
requires no such service.' But he was prevailed on to say ' YES.' "
KNIGHTS TEMPLARS. 191
being dubbed and created in this encampment a knight of
the valiant and magnanimous order of knight templars
and knights of Malta, or order of St. Johns of Jerusalem.
H". Has he given answers to the questions proposed P
J.W. He has, in writing, and in token of his sincerity
has performed the necessary ablution.
IV. You will present them, and wait a time until the
most eminent grand commander be informed of your re-
quest and his answer returned.
The warder returns to his post.*
M.E.G.C. Sir knight warder, what is the cause of that
alarm? Who comes there?
it. A worthy companion, who, having taken all the
necessary preceding degrees, now solicits the honour of
being dubbed and created in this encampment, a knight of
the valiant and magnanimous order of knight templars,
and knights of Malta, or order of St. Johns of Jerusalem.
M.E.G.C. Has he given answers to the questions pro-
posed ?
IT. He has, in writing, and in token of his sincerity has
performed the necessary ablution.
M.E.G.C. Present the questions. [Reads them.] The
questions are answered satisfactorily ; but as a trial of his
patience and perseverance, I enjoin upon him seven years'
pilgrimage, which he will perform under the direction of
the junior warden dressed in pilgrim's weeds.
The warder returns the same answer to the junior war-
den, and he to the candidate in the chamber of reflection.
The junior warden also informs the candidate that in addi-
tion to his sandals, staff and scrip, he must take some
bread and a bottle of water to sustain him on his journey.
The candidate is prepared as in plate 22, fig. 1, and the
junior warden directs him to follow him.
The encampments are generally so constructed that they
have to pass through several rooms before they arrive to
the assilnm t the first room they enter, a guard, who is
stationed there for that purpose, inquires, " Who comes
there?"
The warder's post or station in this part of the ceremony is at the
riirht. in front of the most eminent grand commander.
t That part of the hall or encampment where the most eminent erard
commander sits is called the assilum ; the other side of the veil fs the
council chamber.
192 KNIGHTS TEMPLARS.
J.W. A weary pilgrim, travelling from afar, to join
with those who oft have gone before him to offer his devo-
tions at the holy shrine.
Guard. Pilgrim, I greet thee; walk into my tent; sit
down ; silver and gold have I none ; but such as I have give
I thee; here is some good bread and pure water, just such
as pilgrims need ; help yourself. (Pilgrim eats.) I will
examine your scrip, and see how your bread holds out;
(feeling in his scrip) your bread is almost gone, I will put
in some; your water is also almost spent, I will replenish
your bottle. Help yourself, brother pilgrim, to what you
like best.
The candidate having sufficiently refreshed himself, the
guard says, "Pilgrim, hearken now to a lesson to cheer
thee on thy way, and assure thee of success."
" And Abraham rose up early in the morning and took
bread and a bottle of water, and gave it unto Hagar (put-
ting it on her shoulder), and the child, and sent her away,
and she departed and wandered in the wilderness ; and the
water was spent in the bottle, and she cast the child under
one of the shrubs ; and the angel of God called to Hagar out
of heaven ; saying, arise, lift up the lad, and hold him in
thine hand ; for I will make him a great nation : and God
opened her eyes and she saw a well of water. By faith,
Abraham sojourned in the land of promise as in a strange
country, dwelling in tabernacles; for he looked for a city
which hath foundations, whose builder and maker is God.
Be ye therefore followers of God as dear children, rejoicing
in the Lord alway ; and again I say, rejoice." Farewell,
Pilgrim. God speed thee.
The junior warden, followed by the pilgrim, passes into
another room, where the second guard accosts them, and
where the same ceremonies take place as before ; after
which the guard reads the following lesson or exhortation :
" If a brother or sister be naked and destitute of daily
food, and one of you say, depart in peace, be ye warmed
and filled, and ye give them not of those things which are
needful for the body, what doth it profit? To do good and
to communicate forget not, for with such sacrifices God is
well pleased. Beware lest any man spoil you through
philosophy and vain deceit after the traditions of men ;
after the rudiments of the world, and not after Christ :
KNIGHTS TEMPLARS. 193
For in him dwelleth all the fullness of the Godhead bodily.
Farewell, Pilgrim. God speed thee."
They pass in unto the third room, where the third guard
treats them with bread and water as before, and reads the
following lesson :
11 He that receiveth you, receiveth me, and he that re-
ceiveth me receiveth him that sent me : Come unto me all
ye that labour and are heavy laden and I will give you rest.
Take my yoke upon you and learn of me, for I am meek and
lowly in heart, and ye shall find rest unto your souls ; for
my yoke is easy and my burden is light. Whosoever shall
give* to drink unto one of these little ones a cup of cold
water, only in the name of a disciple, verily I say unto you,
he shall in nowise lose his reward. Farewell, Pilgrim. God
speed thee."
They then pass on and make an alarm at the entrance of
the asylum.
M.E.G.C. Sir knight warder, attend to that alarm, and
see who comes there.
U~. (to the veil). }Vho comes there?
J.IT . A weary pilgrim, travelling from afar, who hav-
ing passed full three long years of pilgrimage, is most de-
sirous, if it please the grand commander, forthwith to
dedicate the four remaining years to deeds of more exalted
usefulness : and if found worthy, his strong desire is to be
now admitted among those valiant knights, whose well-
earned fame has spread both far and wide for acts of
charity and pure beneficence.
IF. What surety does he offer that he is impostor?
J.TT . The commendation of a valiant and magnanimous
knight, our junior warden, who recommends to the grand
commander a remission of the four remaining years of
pilgrimage.
W. Let him wait a time with patience and perseverance,
and soon an answer will be returned to his request.
The warder returns to his post, and the most eminent
grand commander inquires, " Who comes there?"
The warder replies as before.
M.E.G.C. This being true, sir knight, our prelate, you
will take this weary pilgrim to the holy altar, where, hav-
ing sworn him for ever to be faithful, forthwith invest him
with the sword and buckler, that as a pilgrim warrior he
may perform seven years of warfare.
14
194 KNIGHTS TEMPLARS.
S.W. Attention, sir knights; you will form an avenue,
to escort our most excellent prelate to the holy altar.
The veil is drawn aside, and the avenue is formed by the
sir knights, standing in two lines, and forming an arch
with their swords ; the prelate takes the candidate by the
arm, leading him down the avenue to the lower end of the
council chamber. The candidate kneels at the altar, upon
two cross swords, places his hands upon the holy bible, on
which is placed two cross swords ; the senior warden stands
on the right and the junior warden on the left of the can-
didate, with drawn swords. The prelate takes his place in
front of the candidate, on a sort of throne, and addresses
him as follows :
" Companion, you are kneeling at the altar for the pur-
pose of taking a solemn oath and obligation appertaining
to the degree of knight templar, which is not to interfere
with the duty you owe to your country or Maker ; if you are
willing to proceed, you may repeat your Christian and sur-
name, and say after me.
"I, A.B., of my own free will and accord, in the pres-
ence of Almighty God, and this encampment of knights
templars, do hereby, and hereon most solemnly promise
and swear that I will always hail, for ever conceal, and
never reveal, any of the secret arts, parts or points apper-
taining to the mysteries of this order of knights templars,
unless it be to a true and lawful companion sir knights, or
within the body of a just and lawful encampment of such;
and not unto him, or them, until by due trial, strict exam-
ination, or lawful information, I find him or them lawfully
entitled to receive the same.
" Furthermore do I promise and swear, that I will
answer, and obey all due signs, and regular summons
which shall be given or sent to me from a regular encamp-
ment of knights templars, if within the distance of forty
miles, natural infirmities, and unavoidable accidents only
excusing me.
" Furthermore do I promise and swear, that I will help,
aid and assist with my counsel, my purse, and my sword,
all poor and indigent knights templars, their widows and
orphans, they making application to me as such, and I find-
ing them worthy, so far as I can do it without material
injury to myself, and so far as truth, honour and justice
may warrant.
KNIGHTS TEMPLARS. 195
" Furthermore do I promise and swear that I will not
assist or be present at the forming and opening of an en-
campment of knights templars, unless there be present
seven knights of the order, or the representatives of three
different encampments, acting under the sanction of a legal
warrant.
" Furthermore do I promise and swear that I will go the
distance of forty miles, even barefoot and on frosty
ground, to save the life, and relieve the necessities of a
worthy knight, should I know that his necessities required
it, and my abilities permit.
" Furthermore do I promise and swear that 7 will wield
my sword in the defence of innocent maidens, destitute
widows, helpless orphans, and the Christian religion. ( !!)
" Furthermore do I promise and swear that I will sup-
port and maintain the bye-laws of the encampment of
which I may hereafter become a member, the edicts and
reonlations of the grand encampment of the United States
of America, so far as the same shall come to my knowledge ;
to all this I most solemnly and sincerely promise and
swear, with a firm and steady resolution to perform and
keep the same, without any hesitation, equivocation, men-
tal reservation or self-evasion of mind in me whatever ;
binding myself under no less penalty than to have my head
struck off and placed on the highest spire in Christendom,
should I knowingly or willingly violate any part of this
my solemn obligation of a knight templar. So help me
God, and keep me steadfast to perform and keep the
same." [He kisses the book.]
The prelate then directs the candidate to arise, and thus
addresses him: "Pilgrim, thou hast craved permission to
pass through our solemn ceremonies and enter the asylum
of our encampment; by thy sandals, staff and script, I
judge thee to be a child of humility : charity and hospi-
tality are the grand characteristics of this magnanimous
order.
" In the character of knights templars, we are bound to
give alms to poor and weary pilgrims travelling from afar,
to succour the needy, feed the hungry, clothe the naked,
and bind up the wounds of the afflicted.
''We here wage war against the enemies of innocent
maidens, destitute widows, helpless orphans, and the Chris-
tian religion. If you are desirous of enlisting in this noble
196 KNIGHTS TEMPLAE8.
and glorious warfare, lay aside thy staff, and take up the
sword, fighting manfully thy way, and with valour run-
ning thy course : and may the Almighty, who is a strong
tower and defence to all those who put their trust in him,
be thy support and thy salvation.
" Pilgrim, having laid aside the staff, and taken up the
sword, we expect you will make public declaration of the
cause in which you will wield it. You will therefore re-
peat after me and do as I do.
11 ' I will wield my sword in defence of innocent maidens,
destitute widows, helpless orphans, and the Christian re-
ligion.' "
The candidate repeats the same, sentence by sentence,
after the prelate, and at each sentence, giving his sword
a nourish above his head.
P. With confidence in this, your profession, our senior
warden will invest you with the pilgrim warrior's pass ;
and under his direction, we assign you seven years' war-
fare, which you will perform, as a token of your constancy
and courage. May success and victory attend you.
The senior warden then invests the candidate with the
pilgrim warrior's pass, which is Maher-shalal-hashbaz. It
is given by four cuts of the sword, and under an arch of
steel. [See plate 20, fig. 2.]
S.W. Pilgrim, you will follow me, and repeat after me.
They then start on their tour of warfare, both wielding
their swords, and saying, "I will wield my sword in de-
fence of innocent maidens, destitute widows, helpless or-
phans, and the Christian religion." [See plate 22, fig. 3.]
They then meet a guard, who demands, "Who comes
there?"
S.W. A pilgrim warrior.
G. Advance, and communicate the pilgrim warrior's
pass.
It is given as before.
The candidate is accosted in the same way, and gives
the word or pass, and passes on. They then wield their
swords, and repeat as before, until they pass three guards,
who also demand the pass, as before.
The three arrive at the asylum, and make an alarm of
three times four.
M.E.G.C. Sir knight warder, attend to the cause of
that alarm, and see who comes there.
KNIGHTS TEMPLARS.
197
The warder at the veil demands, "Who comes there?"
>'.IV. A pilgrim warrior, travelling from afar, who,
having passed full three long years of warfare, is most
desirous, if it please the grand commander, to be now ad-
mitted to the honours and rewards that await the valiant
templar.
IV. What surety does he offer that he is no impostor?
N.1V. The commendations of a valiant and magnanim-
ous knight, our senior warden, who recommends to the
grand commander a remission of the four remaining years
of warfare.
IV. By what further right or benefit, does he expect to
gain admission to the asylum?
S.W. By the benefit of the pilgrim warrior's pass.
TV. Let him communicate it to the sir knight on his
right.
The pass is given as before.
IV. Let him wait a time with constancy and courage;
and soon an answer will be returned to his request.
The warder returns, and reports to the grand com-
mander, where the same questions are asked and answers
returned ; who orders the candidate to enter. The veil is
then drawn aside and the candidate advances near to the
base of the triangle.
M.E.G.C. Pilgrim, having gained admission to the
asylum, what profession have you to make in testimony
of your fitness to become a knight among our number?
The senior warden directs the candidate to repeat after
him as follows : Most eminent, I now declare in truth and
soberness, that I entertain no enmity or ill will to a soul
on earth, that I would not freely reconcile, in case I found
in him a corresponding disposition.
M.E.G.C. Pilgrim, the sentiments you utter are truly
commendable, and are worthy of imitation ; but yet we
require some stronger proof of your fidelity to us. The
proofs we demand are, that you participate with us in five
libations : which being performed, we will receive you a
knight among our number. The elements of these* liba-
tions are for the four first, wine and water; the fifth is
pure wine. Have you any repugnance to participate?
The candidate prompted by senior warden, says, " Most
eminent, I am willing to conform to the rules of the order."
The most eminent t^kes a wine glass of wine and water
198 KNIGHTS TEMPLARS.
from the triangle, and directs the candidate to do the
same, and repeat after him, as follows :
''To the memory of Solomon, king of Israel, our ancient
grand master/3
Second Libation. To the memory of Hiram, king of
Tyre, our ancient grand master.
Third Libation. To the memory of Hiram Abiff, the
widow's son, who lost his life in defence of his integrity.
M.E.G.C. Pilgrim, the order to which you wish to unite
yourself, is founded upon the Christian religion. We will
therefore attend to a lesson from the holy evangelist. Sir
knight, our prelate, you will read.
The prelate reads from Matt. xxvi. 14 — 26.
" Then one of the twelve, called Judas Iscariot, went
unto the chief priests, and said unto them, What will ye
give me, and I will deliver him unto you? And they cov-
enanted with him for thirty pieces of silver. And from
that time he sought opportunity to betray him.
" Now the first day of the feast of unleavened bread,
the disciples came to Jesus, saying unto him, Where wilt
thou that we prepare for thee to eat the passover? And
he said, Go into the city to such a man, and say unto him,
The Master saith, My time is at hand ; I will keep the
passover at thy house with my disciples. And the disciples
did as Jesus had appointed them ; and they made ready
the passover. Now, when the even was come, he sat down
with the twelve. And as they did eat, he said, Verily I
say unto you, That one of you shall betray me. And they
were exceeding sorrowful, and began every one of them
to say unto him, Lord, is it I? And he answered and
said. He that dippeth his hand with me in the dish, the
same shall betray me. The Son of man goeth, as it is
written of him : but woe unto that man by whom the Son
of man is betrayed ! It had been good for that man if
he had not been born. Then Judas, which betrayed him,
answered and said, Master, is it I? He said unto him,
Thou hast said."
M.E.G.C. Pilgrim, the twelve burning tapers you here
see upon the triangle, correspond in number with the
twelve disciples of our Saviour while on earth ; one of
whom fell by transgression, and betrayed his Lord and
Master. And as a constant admonition to you, always to
persevere in the paths of honour, integrity, and truth, and
KNIGHTS TEMPLARS.
199
as a perpetual memorial of the apostacy of Judas Iscaript,
you are required by the rules of our order, to extinguish
one of those burning tapers.
The candidate extinguishes one of the tapers, and the
most eminent proceeds: "Thus may perish the enemies
of our order, and may you ever bear it in mind, that he
who basely violates his vow, is worthy of no better fate."
The relics are now uncovered, which exhibits to the
candidate a black coffin (in the centre of the triangle),
supporting the holy bible, on which rests a human skull,*
and '' cross bones."
M.E.G.C. Pilgrim, you here see mortality resting on
divinity, a human skull resting on the holy bible, which is
to teach you that a faithful reliance in the truth herein
revealed will afford you consolation in the gloomy hour
of death, and will assure you inevitable happiness in the
world that is to come ; sir knight, our prelate, you will
read another lesson from the holy evangelist.
Matthew xxvi. 36 — 50. " Then cometh Jesus with them
unto a place called Gethsemane, and said unto the dis-
ciples. Sit ye here, while I go and pray yonder. And he
took with him Peter and the two sons of Zebedee, and
began to be sorrowful and very heavy. Then said he unto
them, My soul is exceeding sorrowful, even unto death ;
tarry ye here, and watch with me. And he went a little
farther, and fell on his face, and prayed, saying, O my
father, if it be possible, let this cup pass from me : never-
theless, not as I will, but as thou wilt. And he cometh
unto the disciples, and findeth them asleep, and saith unto
Peter. What ! could ye not watch with me one hour?
Watch and pray, that ye enter not into temptation : the
spirit indeed is willing, but the flesh is weak. He went
away again the second time, and prayed, saying, O my
father, if this cup may not pass away from me except I
drink it, thy will be done. And he came and found them
asleep again : for their eyes were heavy. And he left
them, and went away again, and prayed the third time,
* This skull is technically called " old Simon."
" Mai/ Simon haunt all fools,
Who vary from our rules ;
May the heads of all such tools
Rest high on spires.
Knigt
ight Templars' song.
200 KNIGHTS TEMPLARS.
saying the same words. Then cometh he to his disciples,
and saith unto them, Sleep on now, and take your rest :
behold, the hour is at hand, and the Son of man is be-
trayed into the hand of sinners. Rise, let us be- going :
behold, he is at hand that doth betray me.
" And while he yet spake, lo, Judas one of the twelve,
came, and with him a great multitude with swords and
staves, from the chief priests and elders of the people.
Now he that betrayed him gave them a sign, saying, Whom-
soever I shall kiss> that same is he ; hold him fast. And
forthwith he came to Jesus, and said, Hail, Master ; and
kissed him."
M.E.G.C. rises and takes the skull in his hand, and ad-
dresses the candidate as follows: " Pilgrim, how striking
is this emblem of mortality ! once it was animated like our-
selves, but now it ceases to act or think ; its vital energies
are extinct, and all the powers of life have ceased their
operations. To such a state, sir knights, we all are has-
tening ; therefore let us gratefully improve this present
opportunity, that when our weak and frail bodies, like
this memento, shall become cold and inanimate, our dis-
embodied spirits may soar aloft to the blessed regions of
light and life eternal. Sir knight, our prelate, we will
attend to another lesson from the holy evangelist."
Matthew xxvii. 24—38. " When Pilate saw that he
could prevail nothing, but that rather a tumult was made,
he took water, and washed his hands before the multitude,
saying, I am innocent of the blood of this just person ; see
ye to it. Then answered all the people, and said, His
blood be on us, and on our children.
11 Then released he Barabbas unto them : and when he
had scourged Jesus, he delivered him to be crucified. Then
the soldiers of the governor took Jesus into the common
hall, and gathered unto him the whole band of soldiers.
And they stripped him and put on him a scarlet robe.
"And when they had platted a crown of thorns, they
put it upon his head, and a reed in his right hand : and
they bowed the knee before him, and mocked him, saying.
Hail, king of the Jews ! And they spit upon him, and
took the reed and smote him on the head. And after that
they had mocked him, they took the robe off from him,
and put his own raiment on him, and led him away to
crucify him. And as they came out, they found a man
KNIGHTS TEMPLARS.
of Gyrene, Simon by name ; him they compelled to bear his
" And when they were come unto a place called Gol-
gotha, that is to say, A place of a skull, they gave him
vinegar to drink mingled with gall : and when he had
tasted thereof, he would not drink. And they crucified
him, and parted his garments, casting lots : that it might
be fulfilled which was spoken by the prophet, They parted
my garments among them, and upon my vesture did they
cast lots. And sitting down, they watched him there :
And set up over his head his accusation written, THIS IS
JESUS, THE KING OF THE JEWS."
M.E.G.C. Pilgrim, we will now participate in the
fourth libation.* "To the memory of Simon, of Cyrene,
the friend of our Saviour, who bore his cross, and fell a
martyr to his faith."
M.E.G.C. Pilgrim, before you will be permitted to par-
ticipate in the fifth libation, I shall enjoin upon you one
year's penance, which you will perform as a token of your
faith and humility, under the direction of the senior and
junior wardens, with this emblem of humility [a skull]
in one hand, and this emblem of faith [a lighted taper] in
the other ; you will take them and travel to the sepulchre
of our Saviour.
The candidate commences his journey, accompanied by
the two wardens, and after travelling around the hall
awhile, they are accosted by a guard, stationed at the
entrance of a dark room, representing the sepulchre of
our Saviour, who demands, "Who comes there?"
S.W. A pilgrim penitent, travelling from afar, craves
your permission here awhile to wait, and at the shrine of
our departed Lord to offer up his prayers and meditations.
G. How does he expect to obtain this favour?
S.W, By the benefit of the pilgrim penitent's pass.
G. Has he that pass?
S.W. He has it not; I have it for him.
G. Advance and give it.
This word or pass, is Golgotha, and is given by five cuts
under an arch of steel. [See plate 20. fig. 2.]
* In drinking these four first libations, the candidate holds the glass
of wine and water in his hand, and after repeating the toast after the
most eminent, they both give the drinking sign by drawing the glass
across the throat.
202 KNIGHTS TEMPLARS.
The pass being given, the guard says, " Right; you have
my permission to enter the sepulchre of our Saviour."
The candidate steps along, and is directed to kneel at
the entrance of the sepulchre, and the senior warden reads
as follows :
" Although it is appointed unto all men once to die, yet
as the scriptures inform, the Saviour of the world arose
from the dead, and ascended up into heaven, there for
ever seated on the throne of the majesty on high, so they
also assure us, that all who have received him for their
righteousness, and put their trust in him, shall rise to life
everlasting.
" In the end of the sabbath, as it began to dawn towards
the first day of the week, came Mary Magdalene, and the
other Mary, to see the sepulchre. And behold, there was
a great earthquake : for the angel of the Lord descended
from heaven, and came and rolled back the stone from the
door, and sat upon it. His countenance was like light-
ning, and his raiment white as snow : and for fear of him
the keepers did shake, and became as dead men. And the
angel answered and said unto the women, Fear not ye :
for I know that ye seek Jesus, which was crucified. He is
not there ; for he is risen, as he said. Come, see the place
where the Lord lay : and go quickly and tell his disciples
that he is risen from the dead ; and behold, he goeth before
you into Galilee ; there shall ye see him : lo, I have told
you. And they departed quickly from the sepulchre with
fear and great joy; and did run to bring his disciples
word.
" And as they went to tell his disciples, behold Jesus
met them, saying, All hail. And they came and held him
by the feet, and worshipped him.
" And he led them out as far as Bethany; and he lifted
up his hands, and blessed them. And it came to pass,
while he blessed them, he was parted from them, and car-
ried up into heaven. And they worshipped him, and re-
turned to Jerusalem with great joy."
As soon as the reading is ended, the room or hall is dark-
ened, and the candidate rises, and beholds in another part
of the encampment, a transparency, brilliantly lighted,
representing the resurrection and ascension of the Saviour,
and at the same time, the following words are sung:
KNIGHTS TEMPLARS. 203
" The rising God forsakes the tomb I
Up to his Father's court he flies,
Cherubic legions guard him home,
And shout him welcome to the skies.
Break off your tears, ye saints, and tell
How high our great deliv'rer reigns,
Sing how he spoil'd the hosts of hell.
And led the monster, death, in chains.
Say ' Live for ever, wondrous king,
Born to redeem, and strong to save!'
Then ask the tyrant, ' Where's thy sting?
And where's thy vict'ry, boasting grave?" "
The singing being ended, the prelate takes the candi-
date by the arm, and walks near the transparency, and
addresses him as follows :
•'Pilgrim, the scene before you represents the splendid
conclusion of the hallowed sacrifice offered by the Redeemer
of the world, to propitiate the anger of an offended Deity.
This sacred volume informs us [showing him the bible]
that our Saviour, after having suffered the pains of death,
descended into the place of departed spirits, and that on
the third day, he burst the bands of death, triumphed over
the grave, and in due time, ascended with transcendant
majesty to heaven, where he now sits on the right hand of
our heavenly Father, a mediator and intercessor, for all
those who have faith in him. I now invest you with an
emblem of that faith : [at the same time suspends from
his neck a black cross] it is also an emblem of our order,
which you will wear as a constant memorial, for you to
imitate the virtues of the immaculate Jesus, who died
that you might live. Pilgrim, the ceremonies in which
you are now engaged, are calculated deeply to impress your
mind : and I trust will have a happy and lasting effect
upon your future character. You were first, as a trial of
your faith and humility, enjoined to perform seven years'
pilgrimage : it represents the great pilgrimage of life
through which we are all passing : we are all weary pil-
grims, anxiously looking forward to that asylum, where
we shall rest from our labours, and be at rest for ever.
You were then directed, as a trial of your courage and
constancy, to perform seven years' warfare : it represents
to you the constant warfare with the lying vanities and
deceits of this world, in which it is necessary for us always
204 KNIGHTS TEMPLARS.
to be engaged. You are now performing penance as a
trial of your humility. Of this, our Lord and Saviour has
left us a bright example. For though he was the eternal
Son of God, he humbled himself to be born of a woman,
to endure the pains and afflictions incident to human na-
ture, and finally to suffer a cruel and ignominious death
upon the cross : it is also a trial of that faith which will
conduct you safely over the dark gulf of everlasting death,
and land your enfranchised spirit in the peaceful abodes
of the blessed. Pilgrim, keep ever in your memory this
awful truth. You know not how soon you may be called
upon to render an account to that Supreme Judge, from
whom not even the most minute act of your life is hidden :
for although you now stand erect in all the strength of
manhood and pride of beauty, in a few short moments,
you may become a pale and lifeless corpse. This moment,
even while I am yet speaking, the angel of death may re-
ceive the fatal mandate to strike you from the roll of
human existence: and the friends who now surround you
may be called upon to perform the last sad office of laying
you in the earth, a banquet for worms, and this fair body
become as the miserable relic you now hold in your hand.
Man that is born of a woman, is of few days and full of
sorrow : he eometh up and is cut down as a flower ; he
fleeth as a shadow, and continueth not. In the midst of
life we are in death ; of whom may we seek succour, but
of thee, O Lord, who for our sins are justly displeased.
Yet 0 God, most holy, thou God most mighty, 0 holy and
most merciful Saviour, deliver us from the pains of eternal
death. I heard a voice from heaven, saying unto me,
Write from henceforth, blessed are the dead that die in
the Lord ; even so, saith the Spirit, for they rest from
their labours. Be ye also ready, and rest assured, that a
firm faith in the truths here revealed, will afford you con-
solation in the gloomy hour of dissolution, and insure you
ineffable and eternal happiness in the world to come.
Amen and amen."
The hall is again lighted up, and the candidate makes
another alarm at the asylum.
M.E.G.C. Sir knight warder, attend to that alarm, and
see who comes there.
W. Who comes there? who dares approach this sacred
KNIGHTS TEMPLARS. 205
asylum of our encampment, to disturb our holy medita-
tions?' Who are you?
S. W. A pilgrim penitent, travelling from afar, who
having performed his term of penance, seeks now to par-
ticipate in the fifth libation, thereby to seal his faith.
W. What surety does he offer, that he is no impostor?
S.W. The commendation of two valiant and magnanim-
ous knights, our senior and junior wardens.
IV. By what further right or benefit does he expect to
obtain this favour?
S.W. By the benefit of the pilgrim penitent's pass.
I T. Has he that pass?
<S'.TF. He has it not; I have it for him.
H . Advance and communicate it to the sir knight on
your left.
The pass, Golgotha, is then given by the two wardens,
and the warder returns and reports the same to the most
eminent grand commander, who directs the candidate to
enter. The veil is then drawn aside, and the candidate
enters the asylum.
M.E.G.C. [rising, says], Who have you there in charge,
sir knights?
•S'.IT. A pilgrim penitent, who, having performed his
term of penance, seeks now to participate in the fifth liba-
tion, thereby to seal his faith.
M.E.G.C. Pilgrim, in granting your request and ad-
mitting you a knight among our number, we can only
offer you rough habit, coarse diet, and severe duty. If,
upon these conditions, you are still desirous of enlisting
under our banners, you will advance, and kneel at the base
of the triangle.
The candidate kneels at the base of the triangle, and
the most eminent addresses him as follows:
" Pilgrim, the fifth libation is taken in a very solemn
way. It is emblematical of the bitter cup of death, of
which we must all, sooner or later, taste ; and even the
Saviour of the world was not exempted, notwithstanding
his repeated prayers and solicitations. It is taken of pure
wine, and from this cup. [Exhibiting a human skull, he
and presents it to the candidate, telling him that the fifth
20C KNIGHTS TEMPLARS
libation is called the sealed obligation, as it is to seal all
his former engagements in Masonry.
The most eminent here also gives a short history of the
degree.* The substance of it is, that the object of the
degree of knight templar was originally instituted to pre-
serve Masonry, which had become much corrupted, etc.
If the candidate hesitates about taking the sealed obli-
gation (which is often the case), the most eminent says,
" Attention, sir knights !" The sir knights immediately
form around the candidate. " Handle sword — draw
sword— charge." (See plate 23.)
The most eminent then says. " Pilgrim, you here see the
swords of your companions, all drawn, ready to defend you
in the discharge of every duty we require of you. They are
also drawn to avenge any violation of the rules of our order.
You promised, when you entered the chamber of reflection
that you would conform to all the ceremonies, rules, and
regulations of this encampment. AVe here have your
promise in writing. We expect you will proceed., f All sir
knights who have taken this degree, have participated in
the fifth libation ; and if there is any thing in it that you
do not perfectly understand, it will be qualified and ex-
plained to your satisfaction. If the candidate consents
to proceed, he takes the skull in his hand, and repeats after
the most eminent, as follows :
" This pure wine, I take from this cup, in testimony of
my belief of the mortality of the body and the immortality
of the soul ; and as the sins of th<? whole world were laid
upon the head of our Saviour, so may the sins of the per-
son whose skull this once was, be heaped upon my head,
in addition to my own; and may they appear in judgment
against me, both here and hereafter, should I violate or
transgress any obligation in Masonry, or the orders of
* In some encampments, this history is omitted.
•j \Yhen I received this degree, I objected to drink from the human
skull, and to take the profane oath required by the rules of this order.
I observed to the most eminent, that I supposed that that part of the
ceremonies would be dispensed with. The sir knights charged upon ine
and the most eminent addressed me as above. A clergyman, an ac-
quaintance of mine, came forward, and said, " Companion Allyn, this
part of the ceremonies is never dispensed with. I and all the sir knights
have drunk from that cup and taken the fifth libation. It is perfectly
proper, and it will be qualified to your satisfaction." I then drank of
the cup of double damnation.
KNIGHTS TEMPLARS. 207
knighthood which I have heretofore taken, take at this
time, or may hereafter be instructed in. So help me,
God." [Drinks of the wine.]*
The most eminent then takes the skull from the candi-
date, and says, " This is called the sealed obligation, be-
cause any promise of secrecy, made in reference to this
obligation, is considered by knights templars to be more
binding than any other obligation can be.f
The most eminent then resumes his seat, and directs the
prelate to read a lesson from the holy evangelist.
The prelate reads, Acts i. 15 — 27.
' ' And in those days, Peter stood up in the midst of the
disciples, and said (the number of the names together were
about an hundred and twenty), Men and brethren, this
scripture must needs have been fulfilled, which the Holy
Ghost, by the mouth of David, spake before concerning
Judas, which was guide to them that took Jesus. For he
was numbered with us, and had obtained part of this min-
istry. Now this man purchased a field with the reward
of iniquity ; and falling headlong, he burst asunder in the
midst, and all his bowels gushed out. And it was known to
all the dwellers at Jerusalem ; insomuch as that field is
called in their proper tongue, Aceldama, that is to say,
The field of blood. For it is written in the book of Psalms.
Let his habitation be desolate, and let no man dwell
therein : and his bishopric let another take. Wherefore,
of these men which have cornpanied with us, all the time
that the Lord Jesus went in and out among us, beginning
from the baptism of John, unto that same day that he
was taken up from us, must one be ordained to be a witness
with us of his resurrection. And they appointed two.
Joseph, called Barsabas, who was surnamed Justus, and
* Sometimes, if the encampment is not hurried with business, the
most eminent recapitulates all the oaths that the candidate has taken.
Sometimes this is done just before he takes the fifth libation.
i- The sealed obligation is referred to by templars, in confidential com-
munications, relative to matters of vast importance, when other Masonic
obligations seem insufficient, to secure secrecy, silence, and safety.
Such, for instance, was the murder of William Morgan, which was com-
municated from one templar to another, under the pledge and upon
this sealed obligation.
"The attentive ear receives the sound from the instructive tonsrue;
and the mysteries of Freemasonry were safely lodged in the repository
of faithful breasts." Until it was communicated in St. John's Hall,
New York, in an encampment of knights templars, March 10, 1828.
208 KNIGHTS TEMPLARS.
Matthias. And they prayed, and said, Thou, Lord, which
knowest the hearts of all men, shew whether of these two
thou hast chosen, that he may take part of this ministry
and apostleship, from which Judas by transgression fell,
that he might go to his own place. And they gave forth
their lots, and the lot fell upon Matthias ; and he was num-
bered with the eleven apostles."
Generalissimo. Most eminent, by the extinguished taper
upon the triangle, I perceive there is a vacancy in our
encampment which I propose should be filled by some
valiant knight, who has passed through the ceremonies of
our order.
M.E.G.C. "Sir knights, you will cast lots to fill this
vacancy." Which being done, the most eminent addresses
the candidate as follows :
ki Pilgrim, you are elected to fill the vacancy in our en-
campment made vacant by the death of Judas Iscariot;
and in testimony of your acceptance of that appointment,
you will relight that extinguished taper upon the triangle.
[The candidate lights it.] Thus may the Lord lift upon
you the light of his reconciled countenance, and preserve
you from falling."
The candidate then arises from the triangle, and kneels
before the most eminent, who draws his sword, and laying
it first on the candidate's left shoulder, then on his right,
and on his head, says, " By the high power in me vested,
as the successor and representative of Hugo de Paganis,
and Godfry Adelman, I now dub and create you a knight
of the valiant and magnanimous order of knights tem-
plars, and knights of Malta, or order of St. Johns of Jeru-
salem." This is sometimes repeated three times.
The most eminent taking the candidate by the hand,
says, " Arise, sir knight, and with this hand receive a
hearty welcome into the bosom of a society which will be
ever ready to defend and protect you.
11 1 will now present you with this sword in the hand of
a valiant and magnanimous knight. It is endowed with
three most excellent qualities, viz. : its hilt with justice,
its blade with fortitude, and its point with mercy ; and it
teaches us this important lesson. Having faith in the
justice of our cause, we must press forward with undaunted
fortitude, ever remembering to extend the point of mercy
to a fallen foe."
KNIGHTS TEMPLARS. *u»
The most eminent then instructs the sir knight in the
pilgrim penitent's pass, as before described ; and also in
the signs, grip, and word. The due guard and sign is
given by placing the end of the thumb of the right hand
under the chin, the fingers clenched. [See plate 24, fig.
1.] It alludes to the penalty of the obligation of placing
the head on the highest spire in Christendom. In some
encampments the cross is given, by drawing the hand hori-
zontally across the throat, and darting it up perpendicu-
larly before the face, the edge of the hand towards the
mouth.
The grai* hailing sign of distress is given by placing the
right foot over the left, extend both arms, and incline the
head to the right. It is the manner that the Saviour was
nailed to the cross. The motto of the order, "IN HOC
SIGXO VINCES," is given in this position. [See plate
24, fig. 2.]
[The grip is given by two persons interlacing the fingers
of the right and left" hands, and each, as he crosses his
arms, pronounces the word Emmanuel. [See plate 24,
fig. 3.]
The sir knight is then told by the most eminent, that
in America the degrees of knights templars and knights of
Malta are given together : and that he has received the
two degrees, except a few signs, which belongs to the
knights of Malta, which will be then explained.
The prelate reads a lesson from Acts xxviii. 1 — 6.
' ' And when they were escaped, then they knew that
the island was called Melita. And the barbarous people
shewed us no little kindness : for they kindled a fire, and
received us every one, because of the present rain, and
because of the cold. And when Paul had gathered a
bundle of sticks, and laid them on the fire, there came a
viper out of the heat, and fastened on his hand. And
when the barbarians saw the venomous beast hang on his
hand, they said among themselves, No doubt this man is
a murderer, whom, though he hath escaped the sea, yet
vengeance suffereth not to live. And he shook off the
beast into the fire, and felt no harm."
This sign is then made, by holding out both hands, as
though you were warming them, to the fire, and immedi-
ately seize hold of the lower edge of the left hand, near
the main joint of the little finger, with the thumb and
forefinger of the right; raise them in this position, as high
15
210 KNIGHTS TEMPLARS.
as the chin, disengage them with a quick motion, and ex-
tend them downwards on each side, at an angle of forty-
five degrees, from the body, the fingers extended, and
palms down. [See plate 24, fig. 5.]
The prelate reads another lesson.
St. John xix. 19. " And Pilate wrote a title, and put
it on the cross. And the writing was JESUS OF NAZAR-
ETH, THE KING OF THE JEWS."
This is the grand word of a knight of Malta. INRI. It
is formed by the initials of the four words that Pilate put
on the cross, viz. : lasus Nazaresi Eex Judaorum.
The prelate reads again, as follows :
St. John x. 24—28. " But Thomas, one of the twelve,
called Didymus, was not with them when Jesus came. The
other disciples therefore said unto him, We have seen the
Lord. But he said unto them, Except I shall see in his
hands the print of the nails, and put my finger into the
print of the nails, and thrust my hand into his side I will
not believe.
" And after eight days, again his disciples were within,
and Thomas with them. Then came Jesus, the doors being
shut, and stood in the midst, and said, Peace be unto you.
Then saith he to Thomas, Reach hither thy finger, and
behold my hands ; and reach hither thy hand, and thrust
it into my side ; and be not faithless but believing. And
Thomas answered and said unto him, My Lord, and my God."
The most eminent then explains the grip and word of a
knight of Malta. He says to candidate, "Thomas, reach
hither thy finger, and feel the print of the nails ; [they
join right hands, and force the first finger into the centre
of the palm], reach hither thy hand, and thrust it into my
side." Each extends his left hand, and presses his fingers
into the left side of his companion, still holding by the
grip. With the arms thus crossed, one pronounces the
words, "My Lord!" the other says, "And my God!"
The candidate is informed that he has taken the degree
of knights templars, and knights of Malta, and is directed
to take a seat.
If there is no further business before the encampment,
it is closed in the same manner that it is opened.
Sometimes the following questions are asked, and an-
swers returned, by two of the officers. It is called a lec-
ture, and it is sometimes given at opening.
KNIGHTS TEMPLARS. 211
LECTURE.
Are you a knight templar?
That is my title.
Q. Where were you created a knight templar?
A. In a just and lawful encampment of knights tem-
plars.
Q. What number composes a just and lawful encamp-
ment of knights templars?
A. There is an indispensable number and a constitu-
tional number.
Q. What is an indispensable number?
A. Three.
Q. Under what circumstances are they authorised to
form and open an encampment of knights templars?
A. Three knights templars, hailing from three differ-
ent commanderies, may, under the sanction of a charter,
or warrant from some regular grand encampment, form
and open an encampment for the dispatch of business.
Q. What is a constitutional number?
A. Seven, nine, eleven, or more.
O. WThen composed of eleven, of whom does it consist?
A. Most eminent grand commander, generalissimo,
captain general, prelate, senior warden, junior warden,
treasurer, recorder, standard bearer, sword bearer, and
warder.
Warder's station?
On the left of the standard bearer, in the west, and
on the left of the third division.
Q. His duty?
A. To observe the orders and directions of the grand
commander, to see that the sentinels are at their respec-
tive posts ; and that the encampment is duly guarded.
f. Sword bearer's station?
. On the right of the standard bearer in the west, and
on the right of the third division.
fc
Q. His duty there?
To assist in the protection of the banners of our
order ; to watch all signals from the grand commander ;
and see his orders duly executed.
Q. Standard bearer's station in the encampment?
A. In the west, and in the centre of the third division
Q. His duty?
212 KNIGHTS TEMPLARS.
A. To display, support, and protect the banners of
our order.
Q. Why is the standard bearer's station in the west?
A. That the brilliant rays of the rising sun, shedding
their lustre upon the banners of our order may encourage
and animate all true and courteous knights, and dismay
and confound their enemies.
Q. Recorder's station in the encampment?
A. In front of the captain general.
Q. His duty?
A. To observe with attention the order of the encamp-
ment, keep a just and regular record of the same, collect
the revenue, and pay the same over to the treasurer.
Q. The treasurer's station in the encampment?
A. In front of the generalissimo.
His duty?
To receive in charge all funds and property of the
encampment, pay all orders drawn upon him, and render
a just and faithful account when required.
Q. Station of the junior warden in the encampment?
A. At the south-west angle of the triangle, and on the
left of the first division.
His duty?
To attend to all poor and weary pilgrims travelling
from afar ; to accompany them on their journey, answer
all questions for them, and finally introduce them into the
asylum.
Q. Senior warden's station in the encampment?
A. At the north-west angle of the triangle, and on the
right of the second division.
Q. His duty?
A. To attend on pilgrim warriors travelling from afar,
to comfort and "support pilgrim penitents, and after due
trial, recommend them to the hospitality of the general-
issimo.
Q. Prelate's station in the encampment?
A. On the right of the generalissimo.
Q. His duty there?
A. To administer at the altar, and offer up prayers
and adorations to the Deity.
Q. Captain general's station?
A. On the left of the grand commander.
Q. His duty?
KNIGHTS TEMPLARS. 213
A.. To see that the proper officers make all suitable
preparations for the several meetings of the encampment,
and take special care that the asylum is in a suitable ar-
ray for the introduction of candidates and dispatch of
business, also to receive and communicate ail orders from
the grand commander to the officers of the line.
Q. Generalissimo's station?
A. On the right of the grand commander.
(). His duty?
.4. To receive and communicate all orders, signals, and
petitions, and assist the grand commander in the dis-
charge or his various duties, and in his absence, to govern
the encampment.
Q. Grand commander's station?
A. In the east.
Q. His duty?
A. To distribute alms, and protect weary pilgrims
travelling from afar, to encourage pilgrim warriors, to
sustain pilgrim penitents, feed the hungry, clothe the
naked, bind up the wounds of the afflicted, to inculcate
hospitality, and govern his encampment with justice and
moderation.
KNIGHTS OF THE CHRISTIAN MARK, AND
GUARDS OF THE CONCLAVE.
This conclave is governed by an invincible knight of the
order of St. Johns of Jerusalem, a senior and junior
knight, six grand ministers, recorder, treasurer, conduc-
tor, and guard.
Opening. — " Sir junior knight, are all convened in a
secret place, and secured from the prying eye of the pro-
fane?"
11 We are; invincible."
11 Sir senior knight, instruct the sir knights to assemble
in form for the purpose-of opening this invincible order."
The members kneel on both knees in a circle, each with
his right hand on his heart, his left on his forehead, and
pray.
The invincible knight takes the bible and waves it four
times over his head, saying, "REX REGNANTIUM. ET
DOMINUS DOMINANTIUM " ; kisses it and passes it on
his right ; it goes around until it comes again to the invinci-
ble knight; who opens and reads, Matthew iii. 12 — 16.
Always interlace the fingers of the left hand, draw your
sword and present it to the heart, and say, " TAMMUZ TOULI-
METH : I pronounce this convention opened in ample form.
Let us repair to our several stations, and strictly observe
silence."
The candidate is shown into the ante-chamber by the
conductor, who clothes him in a gown of brown stuff, and
leads him to the door of the council chamber, where he
knocks twice, six, and two ; — 2, 6, and 2.
J.K. Some one knocks for admission, invincible knight.
/. See who it is, and make report.
J.K. [goes to the door, and reports], One that is faithful
in good works, wishes admission here.
/. What good works hath he performed?
J.K. He hath given food to the hungry, drink to the
thirsty, and clothed the naked with a garment.
7. Thus far he hath done well ; but there is still much for
him to do. To be faithful in my house, saith the Lord of
214
KNIGHTS OF THE CHRISTIAN MARK. 215
hosts, filled with love for my people. If so, let him enter
under the penalties of his symbolic obligation.
He enters, makes signs until he arrives at the altar,
there kneels, and makes the following vow :
"I, A. B., do promise and vow, with this sacred volume
clasped in my hands, that I will keep secret the words,
signs, tokens, and grips of this order of knighthood, from
all but those knights of St. Johns of Jerusalem, who have
shown a Christian disposition to their fellowmen, are pro-
fessors of the Christian faith, and have passed to the de-
grees of symbolic Masonry ; and that I will protect and
support, as far as in me lies, the followers of the Lord
Jesus Christ : feed them, if hungry ; give them drink, if
thirsty ; if naked, clothe them with garments ; teach them,
if ignorant, and advise them for their good and their ad-
vantage : All this I promise in the name of the Father, of
the Son. and of the Holy Ghost; and, if I perform it not,
let me be ANATHEMA MARANATHA ! ANATHEMA MARANATHA !"
The invincible knight interlaces the fingers of his left
hand with those of the candidate, who lays his right hand
on his heart. The invincible knight draws his sword : the
senior knight does the same : they cross them on the back
of the candidate's neck, and the invincible knight says,
" By virtue of the high power in me vested, by a bull of
His Holiness, Pope Sylvester, I dub you a knight of the
Christian mark, member of the grand council, and guard
of the grand conclave.
The invincible knight then whispers in his ear, " Tam-
muz Touliuneth." The knights come to order; the senior
knight takes his seat ; the candidate continues standing ;
the conductor brings a white robe ; the senior knight says,
;'Thus saith the Lord, he that believeth and endureth to
the end shall overcome, and I will cause his iniquities to
pass from him, and he shall dwell in my presence for ever
and ever. Take away his filthy garments from him, and
clothe him with a change of raiment. For he that over-
cometh, the same shall be clothed in white raiment, and
his name shall be written in the book of life, and I will
confess his name before my Father and his holy angels.
He that hath aj) ear to hear, let him hear what the Spirit
saith unto the true believer. Set ye a fair mitre upon
his head, place a palm in his hand, for he shall go in and
out and minister before me, saith the Lord of hosts ; and
216 KNIGHTS OF THE CHRISTIAN MARK.
he shall be a disciple of that rod taken from the branch
of the stem of Jesse. For a branch has grown out of his
root, and the spirit of the Lord hath rested upon it: the
spirit of his wisdom, and might, and righteousness is the
girdle of his loins, and faithfulness the girdle of his vine ;
and he stands as an Insignia to the people, and him shall
the Gentiles seek, and his rest shall be glorious. Cause
them that have charge over the city to draw near, every-
one with the destroying weapon in his hand."
The six grand ministers come forward from the north,
with swords and shields. The first is clothed in white, arid
has an inkhorn by his side, and stands before the invincible
knight, who says, " G-o through the city; run in the midst
thereof and smite ; let not thine eye spare, neither have
Eity ; for they have not executed my judgments with clean
ands, saith the Lord of hosts."
The candidate is instructed to exclaim, " Woe is me, for
I am a man of unclean lips, and my dwelling has been in
the tents of Kedar, and among the children of Meshec."
Then he that has the inkhorn by his side, takes a live coal
with the tongs from the altar, and touches the lips of the
candidate, and says, "If ye believe, thine iniquities shall
be taken away, thy sins shall be purged; I will that these
be clean with the branch that shall be given up before
me. All thy sins are removed, and thine iniquities blotted
out. For I have trodden the winepress alone, and with
me was none of my people ; for behold, I come with dyed
garments from Bozrah, mighty to save. Refuse not,
therefore, to hearken ; draw not away thy shoulders ; shut
not thine ear that thou shouldest not hear."
The six ministers now proceed, as if they were- about to
commence the slaughter, when the senior knight says to
him with the inkhorn, " Stay thine hand ; proceed no fur-
ther until thou hast set a mark on those that are faithful
in the house of the Lord, and trust in the power of his
might. Take ye the signet, and set a mark on the fore-
head of my people that have passed through great tribula-
tion, and have washed their robes, and made them white
in the blood of the Lamb, which was slain, from the founda-
tion of the world."
The minister takes the signet and presses it on the can-
didate's forehead. He leaves the mark in red letters,
" King of kings, and lord of lords." The minister opens
AND GUARDS OF THE CONCLAVE. 217
the scroll, and says, " Sir invincible knight, the number of
the sealed are one hundred and forty and four thousand."
The invincible knight strikes four, and all the knights
stand before him. He says, " Salvation belongeth to our
God, which sitteth upon the throne, and unto the Lamb."
All the members fall on their faces, and say, " Amen.
Blessing, honour, glory, wisdom, thanksgiving, and power,
might, majesty, and dominion, be unto our God, forever
and ever, Amen."
They all cast down crowns and palm branches, and rise
up and say, " Great and numberless are thy works, thou
king of saints. Behold, the star which I laid before
Joshua, on which is engraved seven eyes, as the engraving
of a signet, shall be set as a seal on thine arm — as a seal
on thine heart; for love is stronger than death; many
waters cannot quench it : If a man would give all the
treasures of his house for love, he cannot obtain it : It is
the gift of God through Jesus Christ, our Lord."
Charge. — "Invincible knight, I congratulate you on
your having been found worthy to be promoted to this
honourable order of knighthood. It is highly honourable
to all those worthy knights who, with good faith and dili-
gence, perform its many important duties. The honour-
able situation to which you are now advanced, and the
illustrious office which you now fill, is one that was much
desired by the first noblemen of Italy, but ambition and
jealousy caused his Highness, Pope Alexander, to call on
his ancient friend, the grand master of the knights of St.
John, of Jerusalem, to guard his person and the holy see,
as those knights were known to be well grounded in the
faith, and zealous followers of the Lord. The members of
the guard were chosen by their countenances, for it is be-
lieved that a plain countenance is an indication of the
heart : and that no stranger should gain admission and
discover the secrets of this august assembly. This order
of the Christian mark was conferred on those who went
about doing good, and following the example of their illus-
trious Master, Jesus Christ. Go thou and do likewise."
The Motto. — " Christus regnat, vincit, triumphat. Rex
regnantium, et Dominus dominantium." Usually on the
left breast, on a triangular plate of gold, seven eyes en-
graved on one side, on the other the letter G, in the five
points.
KNIGHTS OF THE HOLY SEPULCHRE.
The council must represent a cathedral church, the altar
covered with black, upon which must be placed three large
candles, a cross, and in the centre a skull and cross bones.
The principal stands on the right side of the altar, with a
bible in one hand, and a staff in the other; soft music
plays, and the veil is drawn up, and discovers the altar :
the choir say :
" Hush, hush, the heavenly choir,
They cleave the air in bright attire :
See, see, the lute each angel brings,
And hark divinely thus they sing :
" To the power divine,
All glory be given.
By man upon earth,
And angels in heaven."
The priest steps before the altar and says, " Kyrie Elieson ;
Christe Elieson ; Kyrie Elieson ; Amen : Gloria Sibi Dom-
ino ! I declare this grand council opened, and ready to
proceed to business."
The priests and ministers take their several stations and
observe order. The candidates being prepared, he alarms
at the door by seven raps, and the prelate says to verger,
" See the cause of that alarm, and report."
Verger goes to the door, and reports, " Right reverend
prelate, there are seven brethren who solicit admission to
this grand council."
Prelate says, " On what is their desire founded?"
T7. On a true Christian principle, to serve the church
and its members, by performing the seven corporeal works
of mercy, and to protect and guard the holy sepulchre
from the destroying hands of our enemies."
P. Admit them that we may know them, if you please.
They are then admitted : Prelate says to them, " Are
you followers of the captain of our salvation?"
218
KNIGHTS OF THB HOLY SEPULCHRE. 219
Verger says, " We are, right reverend prelate."
P. Attend, then, to the sayings of our Master, Jesus
Christ. "Thou shalt love the Lord thy God with all thy
heart, with all thy mind, with all thy soul, and with all thy
might. This is the first great commandment, and the
second is like unto it; thou shalt love thy neighbour as
thyself : on these two commandments hang all the law and
the prophets."
The verger and beadle hold the bible, on which the can-
didates place their right hands, and make the following
vow :
" I, A. B., in the name of the high and undivided Trin-
ity, do promise and vow to keep and conceal the high mys-
teries of this noble and invincible order of knights of the
holy sepulchre, from all but such as are ready and willing
to serve the church of Christ, by acts of valour and char-
ity, and its members, by performing all the corporeal works
of mercy, and that, as far as in me lies, I will defend the
church of the holy sepulchre from pillage and violence,
and guard and protect pilgrims on their way to and from
the holy land : and if I perform not this my vow, to the
best of my abilities, let me become inanimatus."
Interlace your fingers with the candidate, cross your
arms, and say, " De mortuis, nil nisi bonum." Prelate
says. ''Take the sword, and travel onward — guard the
holy sepulchre — defeat our enemies — unfurl the banner of
our cross — protect the Roman eagle — return to us with vic-
tory and safety." The candidates depart — go to the
south, where they meet a band of Turks — a desperate con-
flict ensues — the knights are victorious : they seize the
crescent, and return to the cathedral in triumph, and place
the banner, eagle, and crescent before the altar and take
their seats. [22nd chapter of St. John read by prelate.]
Then the choir sing, —
" Creator of the radiant light,
Dividing day from sable night :
Who, with the light bright origin.
The world's creation didst begin."
Prelate then says, " Let our prayer come before thee,
and let our exercise be acceptable in thy sight." The
seven candidates kneel at the foot of the altar. The pre-
late takes the bread and says, " Brethren, eat ye all of
this bread in love, that ye may learn to support each
220 KNIGHTS OF THE HOLT SEPULCHRE.
other." He then takes the cup and says, " Drink ye all
of this cup to ratify the vow that ye have made, and learn
to sustain one another." The prelate then raises them up
by the grip (interlace the fingers), and says, " 1st Sir, I
greet thee a knight of the holy sepulchre ; go feed the hun-
gry : 2nd, Give drink to the thirsty : 3rd, Clothe the naked
with a garment : 4th, Visit and ransom the captives : 5th,
Harbour the harbourless, give the orphan and widow where
to lay their heads : 6th, Visit and relieve the sick : 7th,
Go and bury the dead." All make crosses and say, " In
nomini patriafilio et spiritus sancto : Amen." Prelate
says, Brethren, let us recommend to each other the prac-
tice of the four cardinal virtues : prudence, justice, tem-
perance, fortitude."
Closing. The knights all rise, stand in circle, interlace
their fingers, and say, " Sepulchrum." Prelate then says,
" Gloria patri, et filio, et spiritus sancto." Brethren an-
swer. " Sicut erat in principle, et nunc, et semper et in
secula seculorum. Amen."
Benediction. " Blessed be thou, O Lord, our God!
Great first cause and governor of all things ! thou createst
the world with thy bountiful hand, and sustained it by
thy wisdom, by thy goodness, and by thy mercy ! It
cometh to pass that seed time and harvest never fail ! It
is thou that givest every good and perfect gift ! Blessed
be thy name for ever and ever !"
HISTORY.
St. Helena, daughter of Caylus, king of Britain, consort
of Constantine, and mother of Constantine the Great, in
the year 29, made a journey to the holy land in search of
the cross of Jesus Christ. After levelling the hillocks and
destroying the temple of Venus, three crosses were dis-
covered. It was now difficult to discover which of the
three was the one sought for by her. By order of his Holi-
ness, Pope Marcellinus, they were borne to the bed of a
woman who had long been visited by sickness and lay at
the point of death ; she placed her hands upon the second
cross first, which rendered her no service ; but when she
laid her hand upon the third, she was restored to her for-
mer health. She instantly arose, giving glory to God,
saying, " He was wounded for our transgressions, he was
KNIGHTS OF THE HOLY SEPULCHRE. 221
bruised for our iniquities, the chastisement of sin was
upon him, and with his stripes we are healed, and God hath
laid on him all our iniquities." On the spot where the
crosses were found St. Helena erected a stately church,
one hundred paces long and sixty wide : the east end takes
in the place where the crosses stood, and the west of the
sepulchre : by levelling the hills, the sepulchre is above the
floor of the church, like a grotto, which is twenty feet from
the floor to the top of the rock : there is a superb cupola
over the sepulchre, and in the aisle are the tombs of God-
frey and Baldwin, kings of Jerusalem. In 302, St. Hel-
ena instituted the order of knights of the holy sepulchre
of our Lord and Saviour, Jesus Christ. This order was
confirmed in 304, by his Holiness, Pope Marcellinus ; they
were bound by a sacred vow to guard the holy sepulchre,
protect pilgrims, and fight infidels, and enemies of the
cross of Christ. The city of Jerusalem was rebuilt and
ornamented by ^Elius Adrian, emperor of Rome, and given
to the Christians in 120. The Persians took it from them
in 637, and in 1008 it fell into the hands of the Turks,
under whose oppressions it long groaned, until Peter the
Holy steered the western princes to release the distressed
church, and in 1096, Godfrey and Baldwin unfurled the
banner of the cross, and expelled the Turks. He was to
have been invested with the royal wreath of majesty, but
he thought it not meet to wear a crown of laurel when his
blessed Saviour had worn a crown of thorns. Yet, for the
common good, he suffered himself to be called the king of
Palestine.
THE HOLY AND THRICE ILLUSTRIOUS ORDER OF
THE CROSS, CALLED A COUNCIL.
The officers and council all in their places. The most
illustrious prefect addresses the most worthy provost thus :
" Most worshipful provost, what is the clock?" Most wor-
shipful provost says, rising and facing the east, at the
same time raising his mark in his right hand, "Most il-
lustrious prefect, it is now the first hour of the day, the
time when our Lord suffered, and the veil of the temple
was rent asunder, when darkness and consternation was
spread over the earth, when the confusion of the old coven-
ant was made light in the new, in the temple of the cross.
It is, most illustrious prefect, the third watch, when the
implements of Masonry were broken ; when the flame,
which led the wise men of the east, reappeared ; when the
cubic stone was broken, and the word was given." Most
illustrious prefect says to worthy herald, "It is my will
that this house of God be closed, and the remembrance of
those solemn and sacred events be here commemorated :
make this, worthy herald, known to the most worshipful
provost, in due and ancient form." The worthy herald
bows and approaches the most worshipful provost, where
he bows thrice, faces about and gives a blast with his horn ;
and after the knights have filed out by threes without the
door, except the worthy senior inductor, he does his er-
rand, viz. : " Most worshipful provost, it is the sovereign
will of Count Albertus, of Pergamus, that this house of
God be closed, and that those solemn and sacred events in
the new covenant be here commemorated : you will observe
this." The worthy herald bows, and the most worshipful
provost rises and addresses the worthy senior inductor
thus: "It is the will of the most illustrious prefect that
here now be opened a council of knights of the cross : what
therein becomes your duty?" Worthy senior inductor
says, "To receive the commands of my superiors in the
order, and pay obedience thereto — to conduct and instruct
ORDER OF THE CROSS. 223
my ignorant pass-brethren ; and to revere and inculcate
reverence in others, for the most holy and Almighty God."
The most worshipful provost rises fiercely, and says, " By
what right do you claim this duty?" Worthy S. inductor
says, " By the right of a sign, and the mark of a sign/'
Most worshipful provost says, " Will you give me a sign?"
Worthy sen., " I could if I should." The most worshipful
provost then partly extends both arms, pointing down-
wards to an angle of 39 deg. with the palms open, and up-
wards, to show they are not sullied with iniquity and op-
pression, and says, " \Vorthy sen. inductor, you may give
it." The worthy sen. inductor then looks him full in the
face, and with his fore finger touches his right temple,
and lets fall his hand, and says, " This is a sign." Most
worshipful provost says, " A sign of what?" Worthy sen.
inductor says, "Aye, a sign of what?" Wor. pro. says,
" A penal sign." Wor. sen. inductor says, ''Your sign is
— ." Most worthy pro. says, " The last sign of my in-
duction." Most worthy pro. says, " But you have the
mark of a sign." Worthy sen. inductor says, "The sign
whereof my mark is a mark, I hope is in the council
above." Most worthy pro. says, "But the mark ."
Worthy sen. inductor says, "Is in my bosom." There-
upon he produces his mark in his left hand, and with the
fore finger of his right on the letter S, on the cross asks,
"What's that?" Most wor. pro. says, " Lisha." Wor.
pro. puts his finger on the letter H, and asks, "What is
this?" Worthy sen. inductor says, " Sha." Worthy sen.
inductor then puts his finger on the letter I, and asks,
"What is this?" Most worthy pro. says, "Baal."
"What, then, is your mark?" Worthy sen. inductor
says. " Baal, Sha-Lisha ; I am the Lord." The most wor-
shipful provost then says. " You are my brother, and the
duty is yours of ancient right; please announce the coun-
cil open." The worthy senior inductor steps to the door
and gives three raps, and is answered by some knight from
without, who is then admitted, and the worthy sen. in-
ductor gives the conditional sign (which is by partly ex-
tending both arms, as before described) : the knight an-
swering by putting his finger to his right temple, as be-
fore. The worthy sen. inductor then addresses the chair
'Most illustrious prefect, a professing brother is
within the council by virtue of a sign." Most illustrious
224 ORDER OF THE CROSS.
prefect says to worthy herald, "Go to this professing
brother, and see him marked before the chair of the most
worshipful provost; conduct him thither, most worthy
herald." The worthy herald says to the knight, " Worthy
sir, know you the sacred cross of our council?" Knight
says, "I am a Christian." The worthy herald then says,
" Follow me." When arrived before the most wor. pro.
the worthy herald says, " Most worthy provost, by order
of the most illustrious prefect, I here bring you to be
marked a professing brother of the cross." The most wor.
pro. says, "Worthy sir, know you the cross of our coun-
cil?" Knight says, "I am a Christian." The most wor.
pro. says, " No more."
" Mr. - — , before you can be admitted to the light
and benefit of this thrice illustrious order, it becomes my
duty, by ancient usage, to propose to you certain ques-
tions, not a thing vainly ceremonial ; but the companions
will expect true answers : they will concern your past life,
and resolutions for the future. Have you given me with-
out evasion or addition, your baptismal and family names,
and those of your parents, your true age as far as within
your knowledge ; where you were educated, where you were
born, and also where was your last place of residence? or
have you not? " I have." It is well.
Were your parents free and not slaves? had they right
and title in the soil of the earth ? were they devoted to the
religion of the cross, and did they so educate their fam-
ily? have you searched the spiritual claims of that religion
on your gratitude and your affections? and have you con-
tinued steadfast in that faith from choice and a convic-
tion of your duty to heaven, or from education? " From
duty and choice." This also is right.
Have you ever up to this time lived according to the
principles of that religion, by acting upon the square of
virtue with all men, nor defrauding any, nor defamed the
good name of any, nor indulged sensual appetites unreas-
onably, but more especially to the dishonour of the matri-
monial tie, nor extorted on, or oppressed the poor?
have not been guilty of these things." You have then en-
titled yourself to our highest confidence, by obeying the
injunctions of our thrice illustrious prefect in heaven, " of
doing to all men even as you would that they should do
unto you." Mr. , can you so continue to act, that
ELECTED KNIGHTS OF NINE. 241
Reception. — Master of ceremonies leads the candidate to
the door, and knocks eight and one. The master orders
the candidate to be admitted. He is conducted to the
west, and placed behind Stokin. M. What do you wish?
A. To be admitted an elected knight. Q. Have you
courage enough to revenge the death of your master,
Hiram Abiff? A. I have. Q. If you have, you shall be
shown where one of his murderers is concealed — a stranger
has shown the place to me, and if you have fortitude, fol-
low the stranger. The candidate is blinded, led to the
cavern, and seated on the stone. The master of ceremonies
says, "Be of good courage, I am going to leave you, but
shall not be long absent ; and after I am gone, you must take
the bandage from your eyes, and drink some of the water
you will find, before I return." Candidate is left alone,
and the door is shut. The master of ceremonies returns,
and orders him to take the poniard in his right hand, and
the head in his left ; and he thus goes alone to the door of
the lodge, where he knocks eight and one. Master of cere-
monies within, says, "What do you wish?" A. An in-
tendant of the buildings demands to enter the chapter. Q.
Have you finished your time, and satisfied your master?
A. I have had the honour of performing a feat for the
honour of the craft, which will, I hope, entitle me to this
degree. Master of ceremonies repeats to Stokin, who re-
peats to the master, and he orders the candidate to be ad-
mitted. He advances, by eight quick and one slow, steps,
holding the poniard elevated, as if to strike. The ninth
step brings him to the altar, where he falls on his knees.
Master observes him, and says, " Wretch, what have you
done? Do you not know that by this rash act, you have
deprived me of the pleasure of devoting the villain to con-
dign punishment? Stokin, let him be put immediately to
death." At this word, all the brethren, falling on their
knees, intercede for the candidate, observing to the mas-
ter that his offence arose from zeal, and not from any in-
tention of depriving the master of the pleasure of punish-
ing the villain. This pacifies him, and he orders Stokin to
stop, and tell the candidate, "that he shall be pardoned
this second time, but beware of the third." Stokin takes
the head and poniard from the candidate, and places the
poniard at the foot, and the head at the top of the altar.
The candidate is still on his knees, and all the brethren
17
242 ELECTED KNIGHTS OF NINE.
standing round, as if to strike; — he takes the obligation.
" 1st, I do solemnly swear, in the presence of Almighty
God, that I will revenge the assassination of our worthy
master, Hiram Abiff, not only on the murderers, but also
on all who may betray the secrets of this degree; and fur-
thermore, that I will keep and protect this order with all
my might, and the brethren, in general, with all my power ;
and furthermore, that I will obey the decrees of the grand
council of princes, of Jerusalem ; and, if I violate this, my
obligation, I consent to be struck with the dreadful poniard
of vengeance, now presented to me, and to have my head
cut off, and stuck on the highest pole, or pinnacle, in the
eastern part of the world, as a monument of my villany !
Amen ! amen ! amen ! amen !
The master raises candidate and says :
"In the reign of Solomon, several of the workmen had
been guilty of some crime of an enormous nature, and made
their escape from. Jerusalem. A great assembly of masters
had sat in consultation on the best means of discovering
and apprehending them. Their deliberations were inter-
rupted by the entrance of a stranger, who demanded to
speak to the king in private. Upon being admitted, he
acquainted Solomon that he had discovered where Akirop,
one of the traitors, lay concealed : and offered to conduct
those whom the king should please to appoint, to go with
him. This being communicated to the brethren, one and
all requested to be partakers in the vengeance due to the
villain. Solomon checked their ardour, declaring that only
nine should undertake the task ; and to avoid giving of-
fence, ordered all their names to be put into an urn, and
that the first nine that should be drawn, should be the per-
sons to accompany the stranger.
" At break of day, Joabert, Stokin, and seven others,
conducted by the stranger, travelled onwards, through a
dreary country. On the way, Joabert found means to learn
from the stranger, that the villain they were in quest of,
had hidden himself in a cavern not far from the place
where they then were ; he soon found the cavern, and en-
tered it alone, where, by the light of the lamp, he dis-
covered the villain asleep, with a poniard at his feet. In-
flamed at the sight, and actuated by an impatient zeal, he
immediately seized the poniard, and stabbed him, first in
the head, and then in the heart : he had only time to cry,
ELECTED KNIGHTS OF NINE.
Vengeance is taken, and expired. When the other eight
arrived, and had refreshed themselves at the spring, Joa-
bert severed the head from the body, and, taking it in one
hand, and his poniard in the other, he, with his brethren,
returned to Jerusalem. Solomon was at first very much
offended that Joabert had put it out of his power to take
vengeance himself, in presence of, and as a warning to the
rest of the workmen to be faithful to their trust; but, by
proper intercession, was again reconciled.
" Joabert became highly favoured of Solomon, who con-
ferred upon him, and his eight companions, the title of
elected knights."
Signs, words, etc. — The sign given by two., is as follows.
viz. : one raises his poniard, and makes the motion of
striking the other, first in the head, and then in the heart.
The second claps his right hand first to his heart, and then
to his head, as if wounded. (See plate 27, fig. 6.)
The following method of giving the sign, is considered
by well-instructed Masons as more correct than the above.
Strike at the forehead with the poniard — the brother will
answer by carrying his hands to his forehead, as if to ex-
amine the supposed wound, plunge the poniard at the
breast, crying "Nekum" (i.e., vengeance) — the brother
replies by carrying his hand to his heart, saying " Necar."
Token. — The first clenches the fingers of his right hand,
at the same time elevating and extending his thumb ; the
second seizes that thumb with his right hand, and extends
the thumb of his own hand ; the eight fingers which are thus
closed, represent the eight companions of Joabert, and the
thumb which is extended, represents Joabert himself.
Pass-word. — In some lodges, the pass-word is " Bagul-
hal " ; in others, the words " Nekum "and " Joabert " are
used, and ofte.n " Abiram " and " Akirop."
Sacred Words. — In some lodges? " Nekum " and " Ne-
car " ; in others, " Bagulhal."
The chapter is closed by eight and one.
ELECTED GRAND MASTER,
Signs; Words, etc. — Place the point of the poniard under
your chin, and draw it downwards to the waist, as if in the
act of ripping open the body. The brother will answer by
giving the sign of the entered apprentice, with the fingers
clenched, and thumb extended.
244 ELECTED GRAND MASTER.
The following mode of giving the sign has been used in
some lodges, viz. :
Clench the fingers of the right hand, extend the thumb,
place it on the abdomen, move the hand upward to the
chin ; the motion of the thumb as it glides upward, is de-
signed to represent that of the knife with which the pen-
alty of this degree is to be executed. The answer is the
sign of the entered apprentice, the fist being clenched dur-
ing the motion. [See plate 28, fig. 1.]
Token. — Give the sign. One says " Zerbul," the other
replies, " Eleham."
Pass-word. — In some lodges, " Eliham," or "Eleham,"
in others, " Zerbal."
Sacred Words. — In some lodges, " Zerbal," in some,
" Beniah." in some " Benhakar," or " Bendaka," and in
others " Eleham."
SUBLIME KNIGHTS ELECTED.
Signs, words, etc. — Signs. — Cross the arms on the
stomach, the fingers clenched, and thumbs elevated. In
addition to this, in some chapters of this degree, the eyes
are raised to heaven, in giving the sign. [See plate 28,
fig. 2.]
Token. — That of the intimate secretary. In some chap-
ters, there is a second or responsive token, viz. : take the
right hand of the brother, and with the thumb strike thrice
on the last joint of the middle finger.
Pass-word. — Stolkin or Stokin. Some chapters use
" Emerh," or, more correctly, " Emeth." Others, " Am-
uriah."
Sacred word. — " Adonai."
GRAND MASTER ARCHITECT.
Sign. — Slide the right hand into the palm of the left,
pause a moment, clench the fingers of the right hand, ex-
tend the thumb, and with it make the motion of tracing a
plan in the palm of the left, directing your eyes to the
brother, as if drawing from his dictation. This sign is
varied in some chapters, by using the forefinger in place of
the thumb.
KNIGHTS OF THE NINTH ARCH. 245
Token. — Join right hand to the brother's left, interlacing
the fingers, place the left hand on your hip ; the brother
will do the same with his right hand. [See plate 28, fig. 3.]
Some give the following token, viz. : join right hands,
interlacing the three last fingers, and fixing them so as to
form a square ; place the left hand on your brother's
shoulder.
Pass-word. — " Rabacim," or, correctly, " Rab-banain."
Sacred word. — " Adonai."
KNIGHTS OF THE NINTH ARCH.
Signs, token, and words. — First sign. — That of admira-
tion— raise the hands to heaven, the hands inclined to the
right shoulder, one knee touching the ground. [See plate
28, fig. 4.]
Second sign. — That of adoration : fall on the knees.
Token. — Place your hands beneath your brother's arm-
pits as if to raise him up, and at the same time, repeat
the words, " Tob, Bauai, Amalabec." The brother returns
the token, saying, " Jubulum," or " Gibulum." The
Masonic translation of these words (Jubulum, or Gibulum)
is a " good Mason." Some of the " knowing ones " main-
tain that the words should be "Tub, Bahani, Hamal,
Abel," and " Zebulun."
Sacred word. — "Jehovah."
Some chapters of knights adopt the following signs,
token, and words.
First sign.— Fall on the left knee, with the right hand
behind the back. The answer to this (used as a token),
consists in raising the brother from the posture after the
first sign, by placing your hand behind his back.
Words. — " Gibulum Hamaluheek," which is translated,
" Gibulum is a good man."
Some chapters use the following as the pass-words :
Jod. — The beginning. Juheb. — Conceding.
Juho. — Existing. Adonai. — Lord.
Juh. — God. Elhannan. — Merciful.
Ehjeh. — I Am. Jobel. — Praising.
Elion. — Strong.
246 GRAND ELECT, PERFECT, AND SUBLIME MASON.
GRAND ELECT, PERFECT, AND SUBLIME MASON.
The following signs, words, etc., are more generally used
by perfect Masons in North America.
First sign. — Same as the due guard of a master Mason.
Second sign. — Bring your right hand to your left cheek,
extending it as though to guard that side of the face ; your
left is to support the right elbow ; apply the left hand in
the same manner to the right cheek, supporting the left
elbow with the right hand. It is pretended that Moses
placed himself in these attitudes when he saw the burning
bush.
Third sign. — Give the sign of admiration, and then place
three fingers of the right hand on the lips. [Plate 28,
fig. 5.]
First token. — Same as that of the entered apprentice.
Second token. — Same as the master's grip ; having given
it, say, " Can you go farther?" he will slip his hand above
your wrist, to the middle of the arm, and so to the elbow ;
he then puts his left hand to your shoulder, and presses
thrice.
Third token. — Seize each other's elbows with the left
hand, and put the right hand on each other's neck, as if
in the act of raising one up.
First pass-word. — " Shibboleth," repeated thrice.
Second pass-word. — " Heleniham."
Third pass-word. — " Mahak-makar-a-bak." This is trans-
lated Masonically, " God be praised, we have finished it."
First covered word. — " Gibulum."
Second covered word. — "Mahabin."
Third covered word. — " Adonai."
Grand word. — "Jehovah." This word is given by re-
peating alternately the names of the Hebrew letters used
in the word Jehovah, " Jod," "He," " Vau," "Ha,"
PHI BETA KAPPA.
I have for a long time been convinced of the worse than
useless character of this secret institution ; and have waited,
with no small degree of solicitude, for a suitable oppor-
tunity to declare all that I know about it to the world. By
doing this, I hope not to wound the feelings, or provoke the
resentment of any of the respected brethren of that fra-
ternity.
In this day of laudable excitement and anxious investiga-
tion into the nature and principles of secret societies, it is
my humble opinion there ought to be no concealment ; and
that the public good imperiously demands a fair and full
disclosure of the nature and principles of all secret socie-
ties, and that what is said and done under the cover of
darkness, should be openly proclaimed on the house-top.
If there be any good in them, it is but reasonable and just
that the whole community should share in the benefit : and
if there be any evil in them, surely the public ought to
know it, that they may be on their guard, and counteract
their deleterious effects. The holy religion which I believe
and profess, has no secrets, and requires none ; but rather
condemns the hidden works of darkness, and demands their
exposure.
But the reasons I give, which particularly induces me to
make these disclosures, are principally two; one is the
secret nature of the Phi Beta Kappa society, and the other
is its infidel motto.
If it should appear that these reasons are founded in
truth, it is presumed that no patriot, or Christian, can
conscientiously condemn me for making these disclosures.
Whatever may be the nature and strength of the
obligations imposed by the society, and ignorantly taken,
my obligations to my God and my country are para-
mount to all others, and from them I fear no con-
demnation. That the Phi Beta Kappa society is a
secret association, is well known to the public. It is a
species of Freemasonry, and bears a strong affinity to it ;
248 PHI BETA KAPPA.
and, for aught I know, may be a younger branch of the
same tenebrous family. If the opinion of Mr. Knapp, in
his late defence of Freemasonry, be correct, it is a branch
of the Illuminati, that spurious offspring of the celebrated
Weishaupt, which has corrupted the whole Masonic fra-
ternity. Of this, however, it is presumed the greater part
of its members have no suspicion. I had none, at the time
of my initiation, and I could heartily wish I had no more
reason for it now. Like Freemasonry, the Phi Beta Kappa
society has its secret obligation, sign, grip, word, and
jewel, by which its members are enabled to recognise each
other, in any company, and in any part of the world : and
though it has no bloody code, as I know of, with savage
penalties, and consequently none of those crimes which
blacken the institution of Freemasonry, yet, as a secret
society, it is as susceptible of being perverted to unholy
and dangerous purposes : and may, if continued un-
molested and unexposed, in process of time, become an in-
strument of great hazard to the community, and issue in
the overthrow of all our civil and religious institutions. Of
this there appears some danger : especially in the increas-
ing pomp and show attending its anniversaries. Formerly
it was confined to students in college ; but now it attracts
the attention of men of rank and influence in society ; and
some of its orators are selected from men of the first grade
for intellect and eloquence. And though hitherto it has
been confined to graduates, yet the time may soon come,
as it did with the Masonic fraternity, when it may be dis-
tinguished by the titles of Free and accepted Phibetians.
I trust there is no need of spending a moment of time in
pointing out to this enlightened community, the dangerous
nature of all secret associations, and the facility they afford
to selfish, ambitious and designing men to act wickedly;
and especially when united with wealth, talents, and in-
fluence ; and of these, I think I may safely say, that this
institution possesses as large a share as any other of equal
numbers.
The Phi Beta Kappa Society, like Freemasonry, is of
foreign manufacture ; and though it may be of later date,
it doubtless had a more respectable parentage. When and
where it originated, I never was informed ; nor have I at
present any means of ascertaining. It makes no preten-
sions, however, to a heavenly origin, or to an antediluvian
PHI BETA KAPPA. 249
or antecreation antiquity. From its nature and form, it
is presumed it must have commenced in some of the infidel
schools of Europe, in the seventeenth or eighteenth cen-
tury. It was imported into this country from France, in
the year 1776 ; and, as it is said by Thomas Jefferson, late
President of the United States. It was first established
at William and Mary's College, in Virginia. Upon the
decline, and, I believe, the extinction of that college, dur-
ing the revolutionary war, a charter, technically called an
Alpha, was obtained by the students of Yale College, where
it still flourishes. From thence it was imparted to Har-
vard and Dartmouth; and since that time, charters have
been granted to the students of Union College, in N.Y.,
and to Bowdoin, in Maine ; and, very recently, I under-
stand, to Brown University, in Providence, R.I. I know
of no other colleges in the United States, where the insti-
tution at present exists.
At the colleges, so far as I know, they are ostensibly con-
sidered as literary and honourable institutions, designed to
excite ambition, and to distinguish those who make the
greatest proficiency in their studies and were it not for
their secrecy, and the facility they afford for stratagem
and turmoil, they might possibly be considered as compara-
tively harmless, if not beneficial. At the same time, I can
perceive no necessity for secrecy, unless it be to cast around
them a shade of mystery, to make people wonder and stare.
It naturally excites the expectation of some valuable
secrets to be obtained, which uniformly end in disappoint-
ment. All the literary and honourable advantages it
affords, might as well be obtained without secrecy as with,
and the danger thence resulting, be avoided : and I cannot
but wonder why the authorities of our colleges allow of
their existence. Perhaps they have not yet felt the evils
to which they may give rise : and when they do, it may be
too late to prevent them. When the venerable Hancock
and Adams, in the view of a Phibetian procession, ex-
pressed to the president of Harvard their decided opposi-
tion to all secret societies whatever, he must have blushed,
even if he refused to take warning.
The way and manner in which this secret institution is
perpetuated at our colleges (and I know of no other places
where they exist and meet at societies), is this. Towards
the close, or during the last term of the college year, the
250 PHI BETA KAPPA.
members of the senior class, who belong to the society,
make a selection from the junior class of one third of its
numbers ; and their aim is, however much and frequently
they may be mistaken, to take those who are reputedly the
best scholars, and the most prominent members of the class.
They are privately informed of their election ; and at an
appointed time, are initiated into the society ; not, indeed,
naked and barefoot, hood-winked and cable-towed, but in
a more gentlemanly manner, where a promise or oath of
secrecy is first exacted of them. Whichever it be. it matters
nothing, since it is unlawfully exacted and foolishly made ;
and embrace things contrary to scripture and inconsistent
with our duty to God and our country. The presiding offi-
cer then gives a brief historical sketch of the institution to
the initiated, together with the sign, grii). and word, and
an explanation of the jewel, or medal, either of silver or
gold, which every initiate is required to procure for him-
self. This medal is sometimes worn in the bosom, sus-
pended by blue and pink ribbons round the neck ; but most
commonly on a watch-chain, in the form of a key. The
sign is given by placing the two forefingers of the right
hand so as to cover the left corner of the mouth ; draw them
across the chin. [See plate 29, fig. 1.] The grip is like
the common shaking of hands, only not interlocking the
thumbs ; and at the same time, gently pressing the wrist.
[See plate 29, fig. 2.] The medal is then explained, and the
meaning of the grand Greek capitals communicated to the
wondering expectants. This concludes the ceremony of
initiation into the society. The manner of introduction
may have been altered of late ; but this, according to the
best of my recollection, was the manner in which I was ini-
tiated, and helped to initiate others. The class now initi-
ated, soon become the seniors : and they in their turn, pro-
ceed with their juniors in the same manner, by which the
society is perpetuated. Thus one-third part, at least, of
all the graduates of the colleges, where the institution ex-
ists, and those which their seniors esteemed the first third
for talents and acquirements, belong to this secret society ;
and when their numbers shall be multiplied, and scattered
through every department of the community, what a vast
influence must they exert upon all the civil and religious
institutions of the nation ! If knowledge be power, and
PHi BETA KAITA.
251
union be strength, should any object ever unite their ener-
gies, with what tremendous force could they act.
The other reasons suggested, why I make these dis-
closures is the infidelity of the motto upon the medal, which
contains the grand secret, and gives name to the order. The
<f>. B. K. which stand prominent on the medal [see plate
29, fig. 3], are the initials of three Greek words, which,
when put together and translated into English, form a sen-
tence which contains the essence and sum of all infidelity.
Whether I am correct in this view of the subject, the reader
shall soon have the means of determining for himself.
When I was young and ardent in the pursuit of know-
ledge, and aspiring to the wonderful distinction a diploma
confers, the mysterious words, both in Greek and English,
had a most agreeable sound, which led me to overlook the
plain meaning of the sentence, and induced me to imagine
there was some wonderful and important secret in them.
Never, perhaps, did the blind candidate in Masonry look
with more raised expectation, for the sublime cabalistic
word, MAH-HAH-BONE, in the master's degree, or the grand
omninc word, JAH-BUH-LUN, in the royal arch, than I did
for the revelation of the mysterious and glaring Greek
capitals of the order ; and never was a poor Mason more
egregiously disappointed. I looked for something great,
but To, how little ! Though the words were in a learned
language, and had some sense and meaning in them, which
cannot be said of the masonic words just mentioned, yet
they contained in them the bitterness of wormwood and
gall. Upon mature reflection, I found in them the radical
principle of all infidelity ; and I believe many others have
discovered the same.
But I ought not to keep my readers any longer in sus-
pense. Attend, then, my friend, and learn the mighty
secret of the order, which has been so long hid from the
world. I have said that these letters are the initials of
three Greek words, which are these — <&i\ocro<j>ia Biov
Kr/3e/n'^T7;s in plain English, Philosophy is the governess,
rule, or guide of life. Yes, reader. Philosophy is the rule,
or guide of life! I had been taught from a child, and still
believe, that the bible is the rule or guide of life. But
here a vain, imported and infidel philosophy, is exalted into
the place of divine revelation, and that holy book, which
contains the words of eternal life, is superseded, and set
252 PHI BETA KAPPA.
aside. This is just what Hume, Voltaire, Tom Paine, and
the whole host of subordinate infidels, would have. Phil-
osophy, philosophy, has been the watchword of infidels in
every age ; and by its learned and enchanting sound, many
unwary youths, it is feared, have been led to reject the only
sure guide to heaven. Am I wrong in the interpretation
of this motto? I appeal with confidence to the initiated
themselves, and to the whole learned world, to show where
there is any mistake.
With this interpretation of the mysterious letters, the
whole inscription on the medal, perfectly accords. On the
opposite side [see plate 29, fig. 4], are the ornamented let-
ters S. P. ; the initials of the Latin words, Societas Phil-
osophia ; in English, Philosophical Society. Here phil-
osophy has the same meaning as before; a European,
French, or Germain philosophy, which is hostile to religion
and subversive of the gospel of Christ.
This is still further confirmed by the date of the estab-
lishment of the institution in America, which was Decem-
ber 5, 1776. This is the precise time when the arch infidel
Voltaire, with his associates in wickedness, were poisoning
the public mind with their infide.l philosophy, and sound-
ing through Europe and the world the blasphemous cry,
"Ecrasez I' in fame!" Crush the wretch! crush Christ!
crush his religion, and drive it from the earth. And this
is also the time when the half-demon, Weishaupt, was plot-
ting in his dark recesses the overthrow of every religion
and government throughout the world. His aim was to
demolish every altar and every throne ; dissolve all the ties
of social life, and bring the world back to a savage state,
and that by means of secret societies. And if it be a fact,
which I think cannot well be denied, that this institution
was imported from France, and planted in this country by
Thomas Jefferson, late president of the U. States, its in-
fidel character receives still further confirmation. For
whatever may have been the excellencies of that philosophic
statesman, no one, it is presumed, will be so unjust as to
charge him with being a Christian ; and surely no Christian
will consider it a matter of indifference whether the people
believe in one God, or twenty. The great men now men-
tioned, were all philosophers, high in rank and honour,
among the multitude of their brethren ; which can leave
PHI BETA KAPPA. 253
not the shadow of a doubt respecting the nature of that
philosophy, which is declared to be the " guide of life."
The whole interpretation, then, of the medal is this :
the4>. B. K. are the initials of the three Greek words, which
signify that " Philosophy is the rule, or guide of life."
The stars above the mysterious letters show the number of
the American colleges, where the institution now exists,
and the hand at the bottom directs our attention to them.
On the reverse, the leters P. S. signify a philosophical so-
ciety : and the date, December 5, 1776, denotes the time
when the institution was first established in this country.
I have no direct evidence that the Phi Beta Kappa So-
ciety has any conection either with Freemasonry or Illum-
inism, though from its striking resemblance to them, in
secrecy and character, the public have reason to suspect it
has ; and if so, the danger resulting from it, must be greatly
enhanced. In this day of investigation, when the hidden
things of darkness are coming to light, it is but reasonable
and proper that the whole arena of secret societies should
be laid open, and their claims to the public favour or repro-
bation, be freely and fully examined. If any shrink from
this, there will be good reason to relieve that everything
is not as it should be. " For every one that doeth evil,
hateth the light, neither cometh to the light, lest his deeds
should be reproved."
I hope it will be well understood by the reader, and by
all the members of the society, that I did not intend, nor
do I think I have impeached the characters or motives of
any individuals of the fraternity. It is easy to conceive
that an innocent person may become a member of a bad in-
stitution. On the contrary, so far as I know, they are all
high-minded and honourable men, and employing their
talents for the public good, in the various departments of
civil and religious society. Nor do I know that the infidel
character of the institution has ever infected the minds, or
perverted the principles of an individual brother, but that
it never will do so, is more than can be foreseen. My wish
is not to injure, much less to destroy the institution ; but
to purify it, and, if possible, render it more honourable and
useful. If its members would candidly examine into the
history, progress, and character of the institution, they
would probably discover things which they but little ex-
pected ; and if they could be persuaded to abandon their
254 PHI BETA KAPPA.
obligations and secrecies, as not many years since, they
were requested to do, and assume an American name, they
would effectually remove all ground for public suspicion,
and, at the same time, lose nothing of the literary and
honourable advantages they have so long enjoyed. That
they would speedily do this, or entirely abandon the insti-
tution, must be the ardent desire of every patriot and
Christian.
Of the sufficiency of the reasons above given, for making
these disclosures, the public must judge. To me, they are
satisfactory. As a believer in the truth and divinity of
the bible, I cannot but view with concern everything which
tends to weaken its authority, or lower its supremacy :
and, believing as I do, that all secret societies are not only
useless, but in a free government exceedingly dangerous,
and ought not to be countenanced, I feel as if I had dis-
charged a duty I owed to God and my country, and fear-
lessl^ submit the whole to the candour of this enlightened
community, and the disposal of Providence."
The New Temple Press, Norbury Crescent, London, S.W.1G, Gt. Britain
MANUAL OF FREEMASONRY.
Containing the First Three Degrees, the Royal
Arch and Knights Templar, the Degrees of Mark
Man, Mark Master, Architect. Grand Architect,
etc. By R. CARLILB.
Size 7 inches by 4 inches
Cat. No. 132
RITUAL AND ILLUSTRATIONS OF FREEMASONRY
Accompanied by very numerous Engravings, and
a Key to the Phi Beta Kappa.
Size 6J inches by 4 inches
Cat. No. 133
As well as the normal cloth edition, the above work is available bound
in leather pocket book style. There is no wording outside this volume,
which has the appearance of an ordinary pocket book.
FREEMASON'S OWN RITUAL.
Containing the Three Degrees, E.A., F.C., and
M.M., with Plans and Illustrations, together
with the Three Tracing Boards. By K. P
WENT.
Size 6i inches by 4 inches
Cat. No. 134
As well as the normal cloth edition, the above work is available bound
in leather pocket book style. There is no wording outside this volume,
which has the appearance of an ordinary pocket book.
See page 1 6 for prices.
The Brethren are requested to recommend this Text-
book.
TEXT BOOK OF FREEMASONRY.
A Complete Handbook of Instruction to All the
Workings in the Various Mysteries and Cere-
monies of Craft Masonry. Together with the
Ceremony of Exaltation in the Supreme Order
of the Holy Royal Arch.
1 The universal acceptance of this Textbook by the Brethren in
all parts of the world testifies to its continued usefulness as a
complete Manual for the First Three Degrees and the Holy Royal
Arch. In this volume is included all the Lectures in Full and Illus-
trations of the Tracing Boards, together with the Ceremony of
Installation of the W.M. and Officers of a Lodge, Charge and
Addresses.
INTELLIGIBLE TO THE CRAFT ONLY.
Seventh Edition Revised.
IN UNIVERSAL USE. 8i«e 6$ inches by 4 inches.
For a Waistcoat Pocket Handbook see page 4
Cat. No. 108
CpNTENTS.
Opening the Lodge in the First Degree.
Closing the Lodge Generally.
Opening the Lodge in the Second Degree.
Closing the Lodge in the Second Degree.
Opening the Lodge in the Third Degree.
Closing the Lodge in the Third Degree.
Ceremony of Initiation.
Explanation of the First Tracing Board.
First Lecture.
Questions before Passing.
Ceremony of Passing to the Second Degree.
Explanation of the Second Tracing Board.
Second Lecture.
Questions before being Raised.
Ceremony of Raising to the Third Degree.
Explanation of the Third Tracing Board.
Third Lecture.
To call the Lodge from Labour to Refreshment.
To call the Lodge from Refreshment to Labour.
Short Method of Raising and Reducing the Lodge.
General Rules for the Conduct of Masons.
Ceremony of Installation of the W.M. and Officers of the Lodge.
^ (Continued over.)
See page 16 for prices.
Opening a Royal Arch Chapter.
Ceremony of Exaltation in the Supreme Order of the Holy Roja)
Aroh.
Historical Address of the Third Chair.
Hymbolical Address of the Second Chair.
Mystical Address of the First Chair.
Passing the Veils.
Charge when the Chapter is Closed.
Waistcoat Pocket Edition
HANDBOOK OF INSTRUCTION IN CRAFT
MASONRY.
Containing the Full Workings of the Entered
Apprentice, Fellow-Craft and Master Mason's
Degrees. Folding Plates of the Three Tracing
Boards.
11 This small but clear type edition is eminently suitable for carry-
ing on the person for study and reference at odd moments. The
•ize and compactness allow of its insertion in the waistcoat pocket.
Size 3i inches by 2J inches.
Cat. No. 109
CONTENTS.
Opening the Lodge in the First Degree.
Closing the Lodge Generally.
Opening the Lodge in the Second Degree.
Closing the Lodge in the Second Degree.
Opening the Lodge in the Third Degree.
Closing the Lodge in the Third Degree.
Ceremony of Initiation.
Charge after Initiation.
Explanation of the First Tracing Board.
Questions before Passing.
Passing to the Second Degree.
Charge after the Passing.
Explanation of Second Tracing Board.
Questions before Raising.
Raising to the Third Degree.
Charge after the Raising.
Explanation of the Third Tracing Board.
Short Method of Raising and Reducing the Lodge.
To call the Lodge from Labour to Refreshment.
To call the Lodge from Refreshment to Labour.
The working i» uniform with that of the Text Book. For an Edi
tion containing the Three Lectures and Additional Ceremonies, »en
work entitled " Text Book of Freemasonry."
See page 16 for prices.
Waistcoat Pocket Edition
THE FREEMASON'S INSTRUCTOR.
A Masonic Text Book containing the Ceremonies
of Initiation, Passing and Raising. Together
with the Installation Ceremony and Addresses
to all the Officers on being Invested. Compiled
by a P.M.
Size 3£ inches by 2\ inches
Cat. No. 117
Waistcoat Pocket Edition
CEREMONIALS OF THE HOLY ROYAL ARCH.
» Containing the Opening and Closing of a Chap-
ter, the Exaltation, Addresses from the Chairs,
Charge, etc. With the Scripture Eeadings in
Fiill.
1 This small bat clear-type edition is eminently suitable for carry-
ing on the person for study and reference, Th*e size and compact
ness allow of its insertion in the waistcoat pocket.
Cat. No. Ill
CONTENTS.
Introductory Remarks.
Ceremony of Opening a Royal Arch Chapter
General Opening.
Prayer.
Ceremony of Closing the Chapter.
Ceremony of Exaltation.
Historical Address of the Third Chair.
Symbolical Address of the Second Chair.
Mystical Address of the First Chair.
Passing the Veils.
Charge given when me Chapter is Closed before the Companions
have separated.
INTELLIGIBLE TO THE CRAFT ONLY.
Size 3i inches by 2} inches.
See page 16 for prices.
Waistcoat Pocket Edition
HOLY ROYAL ARCH; RITUAL OF THE
CEREMONIES.
Dedicated to and used in the Grenadiers R.A.
Chapter of Instruction. With much Additional
Information. 116 pages. By A. HOLMES-
DALLIMORE.
Size 4 inches by 3 inches
CONTENTS.
Opening— Exaltation Ceremony— Historical Lecture— Symbolical
Lecture— Mystical Lecture— Risings— Closing— Dismissal Charge-
Grace — Questions and Answers. Installation of 1st P. ; 2nd P. ;
3rd p- Cat. No. 101
THE PRINCIPAL.
Full and Complete Guide to the Law, Procedure
and Etiquette of the Holy Royal Arch. By A.
HOLMES-DALLIMORE, P.M., P.Z.. L.R. (Eng-
land, Scotland and Ireland).
Size 7 inches by 4 inches
U A Manual of Reference and Instruction on- all R.A. Matters and
Status, from Exaltee to P.Z., together with Miscellanea and His-
toric Characters. Index of over 1,700 different references. (Work-
ing details excluded.)
H Many Master Masons have never heard of the Royal Arch and
what it means to them, and they have no doubt gathered that they
have gone through their Third Degree, and have therefore com-
pleted their status as a Master Mason. Probably no one will have
explained that it is an essential to their position.
1i Assuming that many an earnest brother would like to learn
something about it and how it affects him, let him see and prove
the matter for himself. Rule 1 of the Book of Constitutions
enacts :— " By the solemn act of Union between the Grand Lodges
of Free-Masons of England in December, 1813, it was ' declared
and pronounced that pure ancient Masonry consists of three de-
grees, and no more, viz., those of the Entered Apprentice, the
Fellow Craft, and the Master Mason, including the Supreme Order
of the Holy Royal Arch.' " By this the Master Mason will see
that the Supreme Order of the Holy Royal Arch is included in
the Third Degree. Cat No> 100
See page 16 for prices.
ENGRAVINGS OF THE THREE TRACING BOARDS.
Placed Side by Side on Limp Cloth Fold-in
Right and Left.
Siie when folded 6 inches by 4 inuhes.
Cat. No. 127
1 Handy in form and site for carrying: in th« pocket or for pur-
poses of instruction. The explanatory text in connection with these
Tracing Boards will be found in the Text Book of Freemasonry
advertised on page 3. Their study is a liberal education to a
Freemason.
ENGRAVINGS OF THE THREE TRACING BOARDS.
Large size, orinted on Stiff Paper suitable for
Framing ana Hanging in a Loage.
Size 18 inches by 12 inches
Cat. No. 128
THE ROYAL ARCH TRACING BOARD.
Uniform with the preceding.
Size 18 inches by 12 inches
Cat. No. 129
SCOTTISH FREEMASON'S COMPREHENSIVE
MONITOR.
Containing the Working of the E.A., F.C. and
M.M. Degrees, with the Three Lectures and the
Ceremonials of the Mark Degree and Installa-
tion of the R.W.M. and Office Bearers of a
Ix>dge. Illustrated with the Three Tracing
Boards.
1 The above is the only authentic Scottish Ritual, containing the
complete workings of the three Degrees in Craft Masonry, together
with the .Mark and Installation of the R.W.M. as universally worked
under the Grand Lodge of Scotland at home and abroad.
INTELLIGIBLE TO THE CRAFT ONLY.
Size 6i inches by 4 inches. Cat< NO> 114
Particulars of small Waistcoat Pocket Editions will be found
later in this list.
See page 16 for prices.
CONTENTS.
Opening the Lodge in the First Degree.
Closing the Lodge in the First Degree
Opening the Lodge in the Second Degree.
Closing the Lodge in the Second Degree.
Opening the Lodge in the Third Degree.
Closing the Lodge in the Third Degree.
Short Method of Raising the Lodge.
Short Method of Reducing the Lodge.
Calling the Brethren from Labour to Refreshment.
Calling the Brethren from Refreshment to Labour.
Ceremony of Initiation.
Explanation of the First Tracing Board.
First Lecture.
Questions before Passing to the Second Degree.
Ceremony of Passing to the Second Degree.
Explanation of the Second Tracing Board.
Second Lecture.
Questions which may be asked of Candidates before being Raised
Ceremony of Raising to the Third Degree.
Explanation of the Third Tracing Board.
Third Lecture.
The Ceremonial of the Mark.
Opening the Lodge in the Mark Degree.
Ceremony of Advancement — First Part.
Ceremony of Advancement — Second Part.
Closing the Lodge in the Mark Degree.
The Ceremony of the Installation of the Office-Bearers of a Lodge.
Installed Master's Degree.
Ceremony at a Board of Installed Masters.
*% The above work, on thin opaque paper, bound in leather pocket-
book style, reduces the bulk and weight. There is no wording out-
side this volume, which has the appearance o/ an ordinary pocket-
book.
Waistcoat Pocket Edition
SCOTTISH FREEMASONS' CRAFT RITUAL.
Containing the Ceremonies of the Three Degrees
and the Mark.
Cat. No. 115
1j A handy small pocket edition all contained in one volume and
strongly bound in blue cloth. It is the standard working uniform
with the " Scottish Monitor."
H For an edition issued in four separate parts, see later title,
" Scottish Freemason's Twentieth Century Book of Instruction."
The whole of the LECTURES of the Three Degrees in Scottish
Craft Masonry are obtainable in a email comoanion volume.
See page 16 for prices.
VEST POCKET EDITION I.V FOL'B SEPARATE PARTS.
SCOTTISH FREEMASON'S TWENTIETH CENTURY
BOOK OF INSTRUCTION.
Containing the Working of the E.A. F.C. and
M.M. Degrees, with the Ceremonies of the Mark
Degree. "Vest Pocket Edition" in four sep-
arate parts.
Cat. No. 118
1 Indispensable to young Masons. Each Degree printed and bound
separately, the four clearly printed books being enclosed in a
thumb case. On entering the E.A. Degree the first booklet can be
studied, for the F.C. the second booklet can be given, and fo on.
The working is uniform with the *' Scottish Monitor."
^ The whole of the Three Lectures in Scottish Craft Masonry »r«
obtainable in a companion volume.
Waistcoat Pocket Edition
THE LECTURES OF THE THREE DEGREES IN
SCOTTISH CRAFT MASONRY.
Complete and Unabridged, with the Scripture
references set out in full. Containing the Lec-
ture of the E.A. Degree in Seven Sections, of
the F.C. Degree in Five Sections, of the M.M.
Degree in Three Sections.
Cat. No. 117
Each Degree of Masonry contains a course of instruction (in
question and answer form), in which the Ceremonies, Traditions and
Moral Instruction appertaining to the Degree are set forth. This
arrangement is called a Lecture, each Lecture for the sake of con-
venience is divided into sections. The above pocket volume con-
tains the whole of the Sections and Lectures complete. Their study
is a necessity to all who would fully appreciate and understand the
Symbols and Meaning of Freemasonry.
See page 16 for prices.
CEREMONY OF INSTALLATION OF THE RIGHT
WORSHIPFUL MASTER (SCOTTISH WORKING}
AND OFFICE BEARERS OF A LODGE.
Complete Edition, with a Selection of Prayers,
Charges, over 100 Masonic Toasts, and other
Useful Matter.
Size 6£ inches by 4 inches
CONTENTS.
The Ceremony of the Installation of the Office-Bearera.
Installed Master's Degree.
Ceremony of Opening an Installed Master's Degree.
Ceremony at a Board of Installed Masters.
Charges and Prayers— The Masonic Calendar.
On the Examination of a Candidate — The Jewels.
Mason :o Toasts.
Uniform working with " Scottish Monitor."
Cat. No. 120
COMPLETE EDITION OF THE MARK DEGREE.
PERFECT CEREMONIALS OF THE SCOTTISH MARK
DEGREE.
Size G£ inches by 4 inches
Cat. No. 119
Standard Working.
CONTENTS.
Introductory and Historical Remarks.
The Officers of a Lodge.
Opening a Lodge in the Mark Degree.
Ceremony of Advancement — First Part.
Ceremony of Advancement — Second Part.
Closing a Lodge in the Mark Degree.
Charge which may be given to the Candidate.
Songs and Odes.
This working is uniform u*ith that contained in the " Scottish
Monitor."
See page 16 for prices.
10
TEXT BOOK OF ADVANCED FREEMASONRY.
Containing for the Self-Instruction of Candi-
dates, the Rituals of the Higher Degrees.
^ This volume, presented to the Masonic Brethren by the com-
piler, is intended to supply a want hitherto entirely unsupphed of
a complete handbook for the self-instruction of those Brethren de-
sirous of entering the Higher Degrees of Freemasonry. In per-
forming this self-imposed task it behoves the compiler to acknow-
ledge the aid he has received in the Historical and Explanatory
Remarks appended to the various Rituals, from the works of such
distinguished and erudite Brethren as Brothers Dr. Oliver, Findel,
C. T. McClenachan, U.S., Jeremiah Howe, and others.
INTELLIGIBLE TO THE CRAFT ONLY.
Sice 7 inches by 4} inches. Cat. No. 110
CONTENTS
1. Royal Ark Mariners.
2. The Mark Master's Degree.
3. The Holy Royal Arch.
4. Imperial, Ecclesiastical and Military Order of Knights of the
Red Cross of Rome and Constantine.
First Grade.— Form of Opening— Ceremony of Installation.—
Ceremony of Inaugurating and Dedicating a Conclave.— Cere-
mony of Closing. — Ceremony of Investiture of Officers.
Second Grade.— Ceremony of Consecration.— Closing of th«
Grand College.
Third Grade.— Presentation of M.P. Sov. Elect.
Ceremony of Enthronement of Sovereign.
General Grand Conclave.— Drill.
6. Knights Templar Degree.
Ceremony of Opening the Encampment.— Ceremony of Closing.—
Ceremony of Installation.— Part I.— Ceremony of Installation.
—Part II.— Charge.
6. Knight of the Rose Croix de Heredom.
Characteristics that may be adopted.
Officers of a Chapter.— Directions of the Arrangement of Cham-
bers, etc.
Ceremony of Opening the Conclave. — Ceremony of Reception.—
Second Point.— Third Point.— Ceremony of Closing the Con-
clave.— Form of Petition. — Form of Promise of Allegiance.
7. Monitory Instructions in the Thirtieth Degree, or Knight of
Kadosh.
Apartments, Furniture, and Decorations.
Officers and Dress. — Ceremony of Reception.
8. Monitory Instructions in the Thirty-First Degree, or Grand In-
spector Inquisitor Commander.
Decorations, Titles, Officers, Prerogatives.
Ceremony.
9. Monitory Instructions in the Thirty-Second Degree, or Sublime
Prince of the Royal Secret.
Argument.— Decorations.— Officers and Titles.— The Camp.—
Clothing. — Ceremony of Reception.
10. Monitory Instructions in the Thirty-Third Degree, or Sovereign
Grand Inspector General.
Decorations, etc.— Appendix to Rtntutps.
^ See page 16 for prices.
11
THE PERFECT CEREMONIES OF THE ANTIENT
AND HONOURABLE FRATERNITY OF ROYAL ARK
MARINERS.
The Complete Edition, containing the Cere-
monies of the Opening and Closing of a Lodge,
Ritual of the Elevation, Enthronement of a
Worshipful Commander Noah, Inauguration
and Dedication of a Lodge, Investiture of Offi-
cers, etc. Cat. No. 112
CONTENTS.
Introductory and Historical Remarks.
The Officers, Jewels, etc.
Ceremony of Opening a Royal Ark Lodge.
Ritual of the Elevation.
Ceremony of Closing a Royal Ark Lodge.
Leoture.
Ceremony of Enthronement of a Worshipful Commander Noah.
Address.
Ritual of the Ceremonial of the Inauguration and Dedication of a
Lodge.
Address.
Investiture of Offioera.
INTELLIGIBLE TO THE CRAFT ONLY.
Size 7$ incheH by 4i inches.
MASONIC LECTURES, ADDRESSES, ETC.
II By W. BRO. A. HOLMES-DALLIMORE (England,
Scotland and Ireland), P.M., L.R., P.Z. 175
II pages.
Size 7 inches by 5 inches
CONTENTS.
Jerusalem and its Three Temples. Affiliated Constitutions. Ad-
vice to the Master Mason. The Master Mason and the Royal Arch.
Vhe Royal Arch, Past and Present. The Four Principal Banners.
The Twelve Tribes. Signs of the Zodiac. The Seven Liberal Arts
and Sciences, Grammar, Rhetoric, Logic, Arithmetic, Geometry,
Music, and Astronomy. What is a Mason? — An After-dinner Re-
citation. The most Ancient Masonic Lodge. The most Ancient
Masonic Building. The Lodge of Sorrow or Funeral Service.
Labour and Refreshment — a Pleasant Trip. Masonic Music at the
Albert Hall.
Cat. No. 102
See page 16 for prices.
12
MASONIC SIDELINES.
Historical.
Symbolical.
Humorous.
By A. HOLMES-DALLIMGHE.
Size 1\ inches by 5 inches
Cat. No. 103
FREEMASONS' ALL IN ALL. THE MASTER.
A Manual of Reference and Instruction on Law,
Office and General Procedure. Constitutional.
Official. Miscellaneous. By A. HOLMES-DAI/LI-
MORE, of the Craft and Royal Arch of England,
Scotland and Ireland.
Size 7 inches by 5 inches
Cat. No. 103
HINTS ON MASONIC ETIQUETTE.
By R. H. GAYNOR. Suitable for all Freemasons,
but especially written for beginners and Young
Masons. A book which should be presented to
every Initiate on Joining.
Size 7| inches by 5 inches
CONTENTS.
Ideals. The Masonic Family. The Candidate. The Private
Member. Dress. How the Initiate should Dress. Etiquette in the
Lodge. Etiquette out of the Lodge. The Initiate at Dinner. Toasts.
What is Freemasonry ? Some Don'ts.
Cat. .No. 104
THE ORIGIN OF FREEMASONRY.
II The 1717 Theory Exploded. By BROTHER C. I.
II PATON.
Size 8h inches by 5£ inches
Cat. No. 126
See page 16 for prices.
13
AN ACCOUNT OF THE EARLY HISTORY OF FREE-
MASONRY IN ENGLAND.
With Illustrations of the Principles and Pre-
cepts Advocated by that Institution. By T. L.
Fox, P.M., P.Z., etc.
Size 7 inches by 5 inches
Cat. No. 125
THREE DISTINCT KNOCKS AT THE DOOR OF THE
MOST ANCIENT FREEMASONRY.
Size 7 inches by 5 inches
Cat. No. 131
BLEST BE THAT AGE.
Trio for Tenor, Baritone and Bass. Words from
Masonic Ritual. Music with Pf. Ace., by H.
BOND.
Cat. No. 123
MASONIC SONGS AND POEMS.
By Bards chiefly of the Nineteenth and Twen-
tieth Centuries (Words). Compiled by A. C.
STEPHEN.
Size 6£ inches by 4 inches
Cat. No. 124
H TJie majority of the poems in th« above fine collection can b«
sung to one of the many national tunes or popular melodies, and
for this purpose the tunes are indicated.
See page 16 for prices.
14
Thanks to recommendations amonjgt the Brethren
in years past the Textbooks here listed are now in
UNIVKBSAL use the world over. The frequent demand
for further issues tends to show that these vorks
meet inth the approval of authorities and that their
general acceptance is a sufficient guarantee of their
continual usefulness to Freemasons both old and
young.
In ordering please distinctly state the exact title
tnd edition required, and to avoid possible delay
cash to the value of the books should be sent with
<rder. together with allowance to cover postage.
Tylers and Secretaries of Lodges who wish to cir-
culate a number of copies should communicate with
the publixher*
All Rights Reserved.
See page 16 for prices.
15
PRICE LIST
Cat. Net By
No. Style Price Post
100 Cloth 12/6 13/6
101 Cloth 10/- 10/6
102 Cloth 12/6 13/6
103 Cloth 21/- 22/3
104 Cloth 8/6 9/6
105 Cloth .'. 127- 13/-
107 Cloth 12/6 13/-
107 Rexine 15/- 15/6
108 Cloth 15/- 16/-
108 Leather, Pocket Book Style 21/- 22/-
109 Limp Cloth 10/- 10/6
109 Limp Leather 12/6 13/-
110 Cloth 18/- 19/-
111 Limp Cloth 10?- 10/6
112 Cloth 7/6 8/3
114 Cloth is/- 16/-
114 Leather, Pocket Bqok Style 21/- 22/-
115 Cloth 10/- 10/6
117 Cloth 12/6 13/-
118 Each Part in Paper Covers 10/- 10/6
118 Each Part in Limp Cloth 15/- 15/6
119 Cloth 5/- 5/6
120 Cloth 61- 6/6
123 Paper 2?6 3/3
124 Cloth 10/6 11/6
125 Cloth 61- 6/9
125 Paper Covers 4/- 4/6
126 Boards 7/6 8/3
126 Paper Covers 4/6 5/3
127 Mounted on Cloth 4/- 4/6
128 Black and White, Set of 3 10/- 11/6
128 Effectively Coloured by Hand, Set of 3 30/- 31/6
129 Black and White 4/- 5/6
131 Cloth 5?- 5/6
131 Paper Covers 3/6 4/-
132 Cloth 16/- 17/-
133 Cloth IS/- 16/-
133 Leather, Pocket Book Style 21/- 22/-
134 Cloth 12/6 13/3
134 Leather, Pocket Book Style 21/- 21/9
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