The Mysteries of Free Masonry
by William Morgan · English · Gutenberg #18136 · 669,331 chars · public domain (US)
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Title: The Mysteries of Free Masonry
Author: William Morgan
Release date: April 9, 2006 [eBook #18136]
Most recently updated: December 13, 2020
Language: English
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| While there are many cases of inconsistent spelling, there |
| are a number of obvious typographical errors that have been |
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Price, One-Dollar
Morgan's Expose of Free Masonry.
As Written by Captain William Morgan
[Illustration]
Printed in U.S.A.
THE MYSTERIES OF FREEMASONRY
Containing All the Degrees of the Order Conferred in a Master's Lodge,
As Written by
CAPTAIN WILLIAM MORGAN.
All the Degrees Conferred in the Royal Arch Chapter and
Grand Encampment of Knights Templars--Knights
of the Red Cross--of the Christian Mark--and
of the Holy Sepulchre.
ALSO
The Eleven Ineffable Degrees Conferred in the Lodge of Perfection--and the
still higher degrees of Prince of Jerusalem--Knights of the East and
West--Venerable Grand Masters of Symbolic Lodges--Knights
and Adepts of the Eagle or Sun--Princes of the Royal
Secret--Sovereign Inspector General, etc.
Revised and Corrected to Correspond with the Most Approved
Forms and Ceremonies in the Various Lodges of Free-Masons
Throughout the United States.
By GEORGE R. CRAFTS,
Formerly Thrice Puissant Grand Master of Manitou Council, N.Y.
* * * * *
MORGAN'S EXPOSE OF FREEMASONRY.
CEREMONIES OF OPENING A LODGE OF ENTERED APPRENTICE MASONS.
One rap calls the Lodge to order; one calls up the Junior and Senior
Deacons; two raps call up the subordinate officers; and three, all the
members of the Lodge.
The Master having called the Lodge to order, and the officers all
seated, the Master says to the Junior Warden, "Brother Junior, are
they all Entered Apprentice Masons in the South?" He answers, "They
are, Worshipful." Master to the Senior Warden, "Brother Senior, are
they all Entered Apprentice Masons in the West?" He answers, "They
are, Worshipful." The Master then says, "They are in the East;" at the
same time he gives a rap with the common gavel, or mallet, which calls
up both Deacons. Master to Junior Deacon, "Attend to that part of your
duty, and inform the Tyler that we are about to open a Lodge of
Entered Apprentice Masons; and direct him to tyle accordingly." The
Tyler then steps to the door and gives three raps, which are answered
by three from without; the Junior Deacon then gives one, which is also
answered by the Tyler with one; the door is then partly opened, and
the Junior Deacon delivers his message and resumes his situation, and
says, "The door is tyled, Worshipful" (at the same time giving the
due-guard, which is never omitted when the Master is addressed). The
Master to the Junior Deacon, "By whom?" He answers, "By a Master Mason
without the door, armed with the proper implements of his office."
Master to the Junior Deacon, "His duty there?" He answers, "To keep
off all cowans and eave-droppers, see that none pass or repass without
permission from the Master." [Some say without permission from the
chair.] Master to Junior Deacon, "Brother Junior, your place in the
Lodge?" He answers, "At the right hand of the Senior Warden in the
West." Master to Junior Deacon, "Your business there, Brother Junior?"
He answers, "To wait on the Worshipful Master and Wardens, act as
their proxy in the active duties of the Lodge, and take charge of the
door." Master to Junior Deacon, "The Senior Deacon's place in the
Lodge?" He answers, "At the right hand of the Worshipful Master in the
East." [The Master, while asking the last question, gives two raps,
which call up all the subordinate officers.] Master to Senior Deacon,
"Your duty there, Brother Senior?" He answers, "To wait on the
Worshipful Master and Wardens, act as their proxy in the active duties
of the Lodge, attend to the preparation and introduction of
candidates--and welcome and clothe all visiting brethren." [i.e.,
furnish them with an apron.] Master to Senior Deacon, "The Secretary's
place in the Lodge, Brother Senior?" He answers, "At the left hand of
the Worshipful Master in the East." Master to the Secretary, "Your
duty there, Brother Secretary?" He answers, "The better to observe
the Worshipful Master's will and pleasure, record the proceedings of
the Lodge; transmit a copy of the same to the Grand Lodge, if
required; receive all moneys and money-bills from the hands of the
brethren, pay them over to the Treasurer, and take his receipt for the
same." The Master to the Secretary, "The Treasurer's place in the
Lodge?" He answers, "At the right hand of the Worshipful Master."
Master to the Treasurer, "Your duty there, Brother Treasurer?" He
answers, "Duly to observe the Worshipful Master's will and pleasure;
receive all moneys and money-bills from the hands of the Secretary;
keep a just and true account of the same; pay them out by order of the
Worshipful Master and consent of the brethren." The Master to the
Treasurer, "The Junior Warden's place in the Lodge, Brother
Treasurer?" He answers, "In the South, Worshipful." Master to Junior
Warden, "Your business there, Brother Junior?" He answers, "As the sun
in the South at high meridian, is the beauty and glory of the day, so
stands the Junior Warden in the South the better to observe the time;
call the crafts from labor to refreshment; superintend them during the
hours thereof; see that none convert the hours of refreshment into
that of intemperance or excess; and call them on again in due season,
that the Worshipful Master may have honor, and they pleasure and
profit thereby." Master to the Junior Warden, "The Senior Warden's
place in the Lodge?" He answers, "In the West, Worshipful." Master to
the Senior Warden, "Your duty there, Brother Senior?" He answers, "As
the sun sets in the West, to close the day, so stands the Senior
Warden in the West, to assist the Worshipful Master in opening his
Lodge; take care of the jewels and implements; see that none be lost;
pay the craft their wages, if any be due; and see that none go away
dissatisfied." Master to the Senior Warden, "The Master's place in the
Lodge?" He answers, "In the East, Worshipful." Master to the Senior
Warden, "His duty there?" He answers, "As the sun rises in the East to
open and adorn the day, so presides the Worshipful Master in the East
to open and adorn his Lodge; set his crafts to work with good and
wholesome laws, or cause the same to be done." The Master now gives
three raps, when all the brethren rise, and the Master, taking off his
hat, proceeds as follows: "In like manner so do I, strictly forbidding
all profane language, private committees, or any other disorderly
conduct whereby the peace and harmony of this Lodge may be interrupted
while engaged in its lawful pursuits, under no less penalty than the
by-laws, or such penalty as a majority of the brethren present may see
fit to inflict. Brethren, attend to giving the signs." [Here Lodges
differ very much. In some they declare the Lodge open, as follows,
before they give the sign.] The Master (all the brethren imitating
him) extends his left arm from his body, so as to form an angle of
about forty-five degrees, and holds his right hand traversely across
his left, the palms thereof one inch apart. This is called the first
sign of a Mason--is the sign of distress in this degree, and alludes
to the position a candidate's hands are placed in when he takes the
obligation of an Entered Apprentice Mason. The Master then draws his
right hand across his throat, the hand open, with the thumb next to
the throat, and drops it down by his side. This is called the
due-guard of an Entered Apprentice Mason (many call it the sign), and
alludes to the penalty of an obligation. The Master then declares the
Lodge opened in the following manner:--"I now declare the Lodge of
Entered Apprentice Masons duly opened for the dispatch of business."
The Senior Warden declares it to the Junior Warden, and he to the
brethren. "Come, brethren, let us pray."
PRAYER.--Most holy and glorious God! the great Architect of the
Universe: the giver of all good gifts and graces. Thou hast promised
that "Where two or three are gathered together in Thy name, Thou wilt
be in the midst of them, and bless them." In Thy name we assemble,
most humbly beseeching Thee to bless us in all our undertakings, that
we may know and serve Thee aright, and that all our actions may tend
to Thy glory, and our advancement in knowledge and virtue. And we
beseech Thee, O Lord God, to bless our present assembling; and to
illumine our minds through the influence of the Son of Righteousness,
that we may walk in the Light of Thy countenance; and when the trials
of our probationary state are over, be admitted into the temple not
made with hands, eternal in the heavens. Amen. So mote it be.
ANOTHER PRAYER.--Behold how good and how pleasant it is for brethren
to dwell together in unity! It is like the precious ointment upon the
head that ran down upon the beard, even Aaron's beard, that went down
to the skirts of his garments; as the dew of Hermon, and as the dew
that descended upon the mountain of Zion, for there the Lord commanded
the blessing, evermore. Amen. So mote it be. [This prayer is likewise
used on closing the Lodge.]
The Lodge being now open and ready to proceed to business, the Master
directs the Secretary to read the minutes of the last meeting, which
naturally brings to view the business of the present. If there are any
candidates to be brought forward, that is the first business attended
to.[1]
* * * * *
CEREMONIES OF THE ADMISSION AND INITIATION OF A CANDIDATE IN THE FIRST
DEGREE OF FREEMASONRY.
At the first regular communication after the candidate has petitioned
for admission, if no objection has been urged against him, the Lodge
proceeds to a ballot. One black ball will reject a candidate. The
boxes may be passed three times. The Deacons are the proper persons
to pass them; one of the boxes has black and white beans or balls in
it, the other empty; the one with the balls in it goes before and
furnishes each member with a black and white ball; the empty box
follows and receives them. There are two holes in the top of this box,
with a small tube in each, one of which is black, and the other white,
with a partition in the box. The members put both their balls into
this box as their feelings dictate; when the balls are received, the
box is presented to the Master, Senior, and Junior Wardens, who
pronounce clear or not clear, as the case may be. The ballot proving
clear, the candidate (if present) is conducted into a small
preparation room adjoining the Lodge; he is asked the following
questions, and gives the following answers. Senior Deacon to
candidate, "Do you sincerely declare, upon your honor before these
gentlemen, that, unbiassed by friends, uninfluenced by unworthy
motives, you freely and voluntarily offer yourself a candidate for the
mysteries of Masonry?" Candidate answers, "I do." Senior Deacon to
candidate, "Do you sincerely declare, upon your honor before these
gentlemen, that you are prompt to solicit the privileges of Masonry,
by a favorable opinion conceived of the institution, a desire of
knowledge, and a sincere wish of being serviceable to your
fellow-creatures?" Candidate answers, "I do." Senior Deacon to
candidate, "Do you sincerely declare, upon your honor before these
gentlemen, that you will cheerfully conform to all the ancient
established usages and customs of the fraternity?" Candidate answers,
"I do." After the above questions are proposed and answered, and the
result reported to the Master, he says, "Brethren, at the request of
Mr. A. B., he has been proposed and accepted in the regular form. I
therefore recommend him as a proper candidate for the Mysteries of
Masonry, and worthy to partake of the privileges of the fraternity;
and in consequence of a declaration of his intentions, voluntarily
made, I believe he will cheerfully conform to the rules of the Order."
The candidate, during the time, is divested of all his apparel (shirt
excepted), and furnished with a pair of drawers, kept in the Lodge for
the use of candidates; he is then blindfolded, his left foot bare, his
right in a slipper, his left breast and arm naked, and a rope, called
a cable-tow, 'round his neck and left arm (the rope is not put 'round
the arm in all Lodges) in which posture the candidate is conducted to
the door, where he is caused to give, or the conductor gives, three
distinct knocks, which are answered by three from within; the
conductor gives one more, which is also answered by one from within.
The door is then partly opened, and the Junior Deacon generally asks,
"Who comes there? Who comes there? Who comes there?" The conductor
_alias_ the Senior Deacon, answers, "A poor, blind candidate, who has
long been desirous of having and receiving a part of the rights and
benefits of this worshipful Lodge, dedicated (some say erected) to
God, and held forth to the holy order of St. John, as all true fellows
and brothers have done, who have gone this way before him." The Junior
Deacon then asks, "Is it of his own free will and accord he makes this
request? Is he duly and truly prepared? Worthy and well qualified? And
properly avouched for?" All of which being answered in the
affirmative, the Junior Deacon says to the Senior Deacon, "By what
further right does he expect to obtain this benefit?" The Senior
Deacon replies, "By being a man, free born, of lawful age, and under
the tongue of good report." The Junior Deacon then says, "Since this
is the case you will wait till the Worshipful Master in the East is
made acquainted with his request, and his answer returned." The Junior
Deacon repairs to the Master, when the same questions are asked, and
answers returned as at the door; after which the Master says, "Since
he comes endowed with all these necessary qualifications, let him
enter this worshipful Lodge in the name of the Lord, and take heed on
what he enters." The candidate then enters, the Junior Deacon at the
same time pressing his naked left breast with the point of the
compass, and asks the candidate, "Did you feel anything?" ANS.--"I
did." Junior Deacon to the candidate, "What was it?" ANS.--"A
torture." The Junior Deacon then says, "As this is a torture to your
flesh, so may it ever be to your mind and conscience, if ever you
should attempt to reveal the secrets of Masonry unlawfully." The
candidate is then conducted to the centre of the Lodge, where he and
the Senior Deacon kneel, and the Deacon says the following prayer:
"Vouchsafe Thine aid, Almighty Father of the Universe, to this, our
present convention; and grant that this candidate for Masonry may
dedicate and devote his life to Thy service, and become a true and
faithful brother among us! Endue him with a competency of Thy divine
wisdom, that by the secrets of our art, he may be the better enabled
to display the beauties of holiness, to the honor of Thy holy name. So
mote it be. Amen!"
The Master then asks the candidate, "In whom do you put your trust?"
The candidate answers, "In God." The Master then takes him by the
right hand, and says, "Since in God you put your trust, arise, follow
your leader, and fear no danger." The Senior Deacon then conducts the
candidate three times regularly around the Lodge and halts at the
Junior Warden in the South, where the same questions are asked, and
answers returned as at the door.
As the candidate and the conductor are going around the room, the
Master reads the following passage of Scripture, and takes the same
time to read it that they do to go around the Lodge three times.
"Behold how good and how pleasant it is for brethren to dwell together
in unity! It is like the precious ointment upon the head, that ran
down upon the beard, even Aaron's beard, that went down to the skirts
of his garment; as the dew of Hermon, and as the dew that descended
upon the mountains of Zion, for there the Lord commanded the blessing,
even life forevermore."
The candidate is then conducted to the Senior Warden in the West,
where the same Questions are asked, and answers returned as before;
from thence he is conducted to the Worshipful Master in the East,
where the same questions are asked, and answers returned as before.
The Master likewise demands of him from whence he came, and whither he
is traveling. The candidate answers, "From the West, and traveling to
the East." Master inquires, "Why do you leave the West and travel to
the East?" He answers, "In search of light." Master then says "Since
the candidate is traveling in search of light, you will please conduct
him back to the West from whence he came, and put him in the care of
the Senior Warden, who will teach him how to approach the East, the
place of light, by advancing upon one upright regular step, to the
first step, his feet forming the right angle of an oblong square, his
body erect at the altar before the Master, and place him in a proper
position to take upon himself the solemn oath or obligation of an
Entered Apprentice Mason." The Senior Warden receives the candidate,
and instructs him as directed. He first steps off with his left foot
and brings up the heel of the right into the hollow thereof; the heel
of the right foot against the ankle of the left, will, of course, form
the right angle of an oblong square; the candidate then kneels on his
left knee, and places his right foot so as to form a square with the
left, he turns his foot around until the ankle bone is as much in
front of him as the toes on the left; the candidate's left hand is
then put under the Holy Bible, square and compass, and the right hand
on them. This is the position in which a candidate is placed when he
takes upon him the oath or obligation of an Entered Apprentice Mason.
As soon as the candidate is placed in this position, the Worshipful
Master approaches him, and says, "Mr. A. B., you are now placed in a
proper position to take upon you the solemn oath or obligation of an
Entered Apprentice Mason,[2] which I assure you is neither to affect
your religion nor politics. If you are willing to take it, repeat your
name, and say after me:
"I, A. B., of my own free will and accord, in presence of Almighty
God, and this worshipful Lodge of Free and Accepted Masons, dedicated
to God, and held forth to the holy order of St. John, do hereby and
hereon most solemnly and sincerely promise and swear, that I will
always hail, ever conceal, and never reveal any part or parts, art or
arts, point or points of the secrets, arts and mysteries of ancient
Free Masonry, which I have received, am about to receive, or may
hereafter be instructed in, to any person or persons in the known
world, except it be a true and lawful brother Mason, or within the
body of a just and lawfully constituted Lodge of such, and not unto
him, nor unto them whom I shall hear so to be, but unto them only
after strict trial and due examination or lawful information.
Furthermore, do I promise and swear that I will not write, print,
stamp, stain, hew, cut, carve, indent, paint, or engrave it on
anything moveable or immoveable, under the whole canopy of heaven,
whereby, or whereon the least letter, figure, character, mark, stain,
shadow, or resemblance of the same may become legible or intelligible
to myself or any other person in the known world, whereby the secrets
of Masonry may be unlawfully obtained through my unworthiness. To all
which I do most solemnly and sincerely promise and swear, without the
least equivocation, mental reservation, or self-evasion of mind in me
whatever; $1$2: so help me God, and keep me steadfast in the true
performance of the same."
After the obligation, the Master addresses the candidate in the
following manner: "Brother, to you the secrets of Masonry are about to
be unveiled, and a brighter sun never shone lustre on your eyes; while
prostrate before this sacred altar, do you not shudder at every crime?
Have you not confidence in every virtue? May these thoughts ever
inspire you with the most noble sentiments; may you ever feel that
elevation of soul that shall scorn a dishonest act. Brother, what do
you most desire?" The candidate answers, "Light." Master to brethren,
"Brethren, stretch forth your hands and assist in bringing this
new-made brother from darkness to light." The members having formed a
circle round the candidate, the Master says, "And God said, Let there
be light, and there was light." At the same time, all the brethren
clap their hands and stamp on the floor with their right feet as heavy
as possible, the bandage dropping from the candidate's eyes at the
same instant, which, after having been so long blind, and full of
fearful apprehensions all the time, this great and sudden transition
from perfect darkness to a light brighter (if possible) than the
meridian sun in a midsummer day, sometimes produces an alarming
effect.
After the candidate is brought to light, the Master addresses him as
follows: "Brother, on being brought to light, you first discover three
great lights in Masonry by the assistance of three lesser; they are
thus explained: The three great lights in Masonry are the Holy Bible,
Square and Compass. The Holy Bible is given to us as a rule and guide
for our faith and practice; the Square, to square our actions, and the
Compass to keep us in due bounds with all mankind, but more especially
with the brethren. Three lesser lights are three burning tapers, or
candles placed on candlesticks (some say, or candles on pedestals),
they represent the Sun, Moon, and Master of the Lodge, and are thus
explained: As the sun rules the day, and the moon governs the night,
so ought the Worshipful Master, with equal regularity, to rule and
govern his Lodge, or cause the same to be done; you next discover me,
as Master of this Lodge, approaching you from the East upon the first
step of Masonry, under the sign and due-guard of an Entered Apprentice
Mason, as already revealed to you. This is the manner of giving them;
imitate me, as near as you can, keeping your position. First, step off
with your left foot, and bring the heel of the right into the hollow
thereof, so as to form a square." [This is the first step in Masonry.]
The following is the sign of an Entered Apprentice Mason, and is the
sign of distress in this degree; you are not to give it unless in
distress. [It is given by holding your two hands traversely across
each other, the right hand upwards, and one inch from the left.] The
following is the due-guard of an Entered Apprentice Mason. [This is
given by drawing your right hand across your throat, the thumb next to
your throat, your arm as high as the elbow, in a horizontal
position.] "Brother, I now present you my right hand, in token of
brotherly love and esteem, and with it the grip and name of the grip
of an Entered Apprentice Mason." The right hands are joined together,
as in shaking hands, and each sticks his thumb nail into the third
joint or upper end of the forefinger; the name of the grip is BOAZ,
and is to be given in the following manner and no other: The Master
gives the grip and word, and divides it for the instruction of the
candidate; the questions are as follows: The Master and candidate
holding each other by the grip as before described, the Master says,
"What is this?" Candidate--"A grip." Master "A grip of what?"
Candidate--"The grip of an Entered Apprentice Mason." Master--"Has it
a name?" Candidate--"It has." Master--"Will you give it to me?"
Candidate--"I did not so receive it, neither can I so impart it."
Master--"What will you do with it?" Candidate--"Letter it, or halve
it." Master--"Halve it and begin." Candidate--"You begin."
Master--"Begin you." Candidate--"BO." Master--"AZ." Candidate--"BOAZ."
Master says, "Right, Brother BOAZ, I greet you. It is the name of the
left hand pillar of the porch of King Solomon's Temple--arise, Brother
Boaz, and salute the Junior and Senior Wardens as such, and convince
them that you have been regularly initiated as an Entered Apprentice
Mason, and have got the sign, grip, and word." The Master returns to
his seat, while the Wardens are examining the candidate, and gets a
lamb-skin or white apron, presents it to the candidate and observes,
"Brother, I now present you with a lamb-skin, or white apron; it is an
emblem of innocence, and the badge of a Mason; it has been worn by
kings, princes, and potentates of the earth, who have never been
ashamed to wear it; it is more honorable than the diamonds of kings,
or pearls of princesses, when worthily worn; it is more ancient than
the Golden Fleece or Roman Eagle; more honorable than the Star and
Garter, or any other order that can be conferred upon you at this or
any other time, except it be in the body of a just and fully
constituted Lodge; you will carry it to the Senior Warden in the West,
who will teach you how to wear it as an Entered Apprentice Mason." The
Senior Warden ties the apron on, and turns up the flap, instead of
letting it fall down in front of the apron. This is the way Entered
Apprentice Masons wear, or ought to wear, their aprons until they are
advanced. The candidate is now conducted to the Master in the East,
who says, "Brother, as you are dressed, it is necessary you should
have tools to work with; I will now present you with the working tools
of an Entered Apprentice Mason, which are the twenty-four-inch gauge
and common gavel; they are thus explained: The twenty-four-inch gauge
is an instrument made use of by operative Masons to measure and lay
out their work, but we, as Free and Accepted Masons, make use of it
for the more noble and glorious purpose of dividing our time. The
twenty-four inches on the gauge are emblematical of the twenty-four
hours in the day, which we are taught to divide into three equal
parts, whereby we find eight hours for the service of God and a worthy
distressed brother; eight hours for our usual vocations; and eight for
refreshment and sleep; the common gavel is an instrument made use of
by operative Masons to break off the corners of rough stones, the
better to fit them for the builder's use; but we, as Free and Accepted
Masons, use it for the more noble and glorious purpose of divesting
our hearts and consciences of all the vices and superfluities of life,
thereby fitting our minds as living and lively stones for that
spiritual building, that house not made with hands, eternal in the
Heavens. I also present you with a new name; it is CAUTION; it teaches
you, as you are barely instructed in the rudiments of Masonry, that
you should be cautious over all your words and actions, particularly
when before the enemies of Masonry. I shall next present you with
three precious jewels, which are a LISTENING EAR, a SILENT TONGUE, and
a FAITHFUL HEART. A listening ear teaches you to listen to the
instructions of the Worshipful Master, but more especially that you
should listen to the cries of a worthy distressed brother. A silent
tongue teaches you to be silent while in the Lodge, that the peace and
harmony thereof may not be disturbed, but more especially that you
should be silent before the enemies of Masonry, that the craft may not
be brought into disrepute by your imprudence. A faithful heart teaches
you to be faithful to the instructions of the Worshipful Master at all
times, but more especially that you should be faithful, and keep and
conceal the secrets of Masonry, and those of a brother when given to
you in charge as such, that they may remain as secure and inviolable
in your breast as his own, before communicated to you. I further
present you with check-words two; their names are TRUTH and UNION, and
are thus explained: Truth is a divine attribute, and the foundation of
every virtue; to be good and true is the first lesson we are taught in
Masonry; on this theme we contemplate, and by its dictates endeavor to
regulate our conduct; hence, while influenced by this principle,
hypocrisy and deceit are unknown among us, sincerity and plain dealing
distinguish us, and the heart and tongue join in promoting each
other's welfare, and rejoicing in each other's prosperity. Union is
that kind of friendship which ought to appear conspicuous in every
Mason's conduct. It is so closely allied to the divine attribute,
truth, that he who enjoys the one is seldom destitute of the other.
Should interest, honor, prejudice, or human depravity ever induce you
to violate any part of the sacred trust we now repose in you, let
these two important words, at the earliest insinuation, teach you to
put on the check-line of truth, which will infallibly direct you to
pursue that straight and narrow path which ends in the full enjoyment
of the Grand Lodge above, where we shall all meet as Masons and
members of the same family, in peace, harmony, and love; where all
discord on account of politics, religion, or private opinion, shall be
unknown, and banished from within our walls.
"Brother, it has been a custom from time immemorial to demand, or ask
from a newly-made brother, something of a metallic kind, not so much
on account of its intrinsic value, but that it may be deposited in the
archives of the Lodge, as a memorial that you was herein made a Mason;
a small trifle will be sufficient--anything of a metallic kind will
do; if you have no money, anything of a metallic nature will be
sufficient; even a button will do." [The candidate says he has nothing
about him; it is known he has nothing.] "Search yourself," the Master
replies. He is assisted in searching--nothing is found. "Perhaps you
can borrow a trifle," says the Master. [He tries to borrow, none will
lend him; he proposes to go into the other room where his clothes are;
he is not permitted: if a stranger, he is very much embarrassed.]
Master to candidate, "Brother, let this ever be a striking lesson to
you, and teach you, if you should ever see a friend, but more
especially a brother, in a like penniless situation, to contribute as
liberally to his relief as his situation may require, and your
abilities will admit, without material injury to yourself or family."
Master to Senior Deacon, "You will conduct the candidate back from
whence he came, and invest him of what he has been divested, and let
him return for further instruction. A zealous attachment to these
principles will insure a public and private esteem. In the State, you
are to be a quiet and peaceable subject, true to your government, and
just to your country; you are not to countenance disloyalty, but
faithfully submit to legal authority, and conform with cheerfulness to
the government of the country in which you live. In your outward
demeanor be particularly careful to avoid censure or reproach.
Although your frequent appearance at our regular meetings is earnestly
solicited, yet it is not meant that Masonry should interfere with your
necessary vocations; for these are on no account to be neglected:
neither are you to suffer your zeal for the institution to lead you
into argument with those who, through ignorance, may ridicule it. At
your leisure hours, that you may improve in Masonic knowledge, you are
to converse with well-informed brethren, who will be always as ready
to give, as you will be to receive information. Finally, keep sacred
and inviolable the mysteries of the Order, as these are to distinguish
you from the rest of the community, and mark your consequence among
Masons. If, in the circle of your acquaintance, you find a person
desirous of being initiated into Masonry, be particularly attentive
not to commend him, unless you are convinced he will conform to our
rules; that the honor, glory, and reputation of the institution may be
firmly established, and the world at large convinced of its good
effects." Here the initiation ends, and the candidate is congratulated
by his Masonic friends.
After this, the business of the meeting proceeds according to the
by-laws or regulations of the Lodge. Before adjourning, it is a very
common practice to close a Lodge of Entered Apprentices, and open a
Lodge of Fellow Crafts, and close that, and open a Master Mason's
Lodge, all in the same evening.
* * * * *
CEREMONY OF CLOSING A LODGE OF ENTERED APPRENTICES.
A brother having made a motion that the Lodge be closed, it being
seconded and carried, the Master says to the Junior Deacon, "Brother
Junior [giving one rap, which calls up both Deacons], the first as
well as the last care of a Mason?" The Junior Deacon answers, "To see
the Lodge tyled, Worshipful." Master to the Junior Deacon, "Attend to
that part of your duty, and inform the Tyler that we are about to
close this Lodge of Entered Apprentice Masons, and direct him to tyle
accordingly." The Junior Deacon steps to the door and gives three
raps, which are answered by the Tyler with three more; the Junior
Deacon then gives one, which is also answered by the Tyler by one. The
Junior Deacon then opens the door, delivers his message, and resumes
his place in the Lodge, and says, "The door is tyled, Worshipful."
Master to Junior Deacon, "By whom?" ANS. "By a Master Mason without
the door, armed with the proper implements of his office." Master to
Junior Deacon, "His business there?" ANS. "To keep off all cowans and
eavesdroppers, and see that none pass or repass without permission
from the chair." Master to Junior Deacon, "Your duty there?" ANS. "To
wait on the Worshipful Master and Wardens, act as their proxy in the
active duties of the Lodge, and take care of the door." Master to
Junior Deacon, "The Senior Deacon's place in the Lodge?" ANS. "At the
right hand of the Worshipful Master in the East." Master to Senior
Deacon, "Your duty there, Brother Senior?" ANS. "To wait on the
Worshipful Master and Wardens, act as their proxy in the active duties
of the Lodge, attend to the preparation and introduction of
candidates; receive and clothe all visiting brethren." Master to the
Senior Deacon, "The Secretary's place in the Lodge?" ANS. "At your
left hand, Worshipful." Master to Secretary, "Your duty there, Brother
Secretary?" The Secretary replies, "Duly to observe the Master's will
and pleasure; record the proceedings of the Lodge; transmit a copy of
the same to the Grand Lodge, if required; receive all moneys and
money-bills from the hands of the brethren; pay them over to the
Treasurer, and take his receipt for the same." Master to the
Secretary, "The Treasurer's place in the Lodge?" ANS. "At the right
hand of the Worshipful Master." Master to Treasurer, "Your business
there, Brother Treasurer?" Treasurer answers, "Duly to observe the
Worshipful Master's will and pleasure; receive all moneys and
money-bills from the hands of the Secretary; keep a just and accurate
account of the same; pay them out by order of the Worshipful Master
and consent of the brethren." Master to the Treasurer, "The Junior
Warden's place in the Lodge?" ANS. "In the South, Worshipful." Master
to the Junior Warden, "Your business there, Brother Junior?" The
Junior Warden says, "As the sun in the South, at high meridian, is the
beauty and glory of the day, so stands the Junior Warden in the South
at high twelve, the better to observe the time, call the crafts from
labor to refreshment; superintend them during the hours thereof; see
that none convert the purposes of refreshment into that of excess or
intemperance; call them on again in due season; that the Worshipful
Master may have honor, and they pleasure and profit thereby." The
Master to the Junior Warden, "The Master's place in the Lodge?" ANS.
"In the East, Worshipful." Master to Junior Warden, "His duty there?"
ANS. "As the sun rises in the East to open and adorn the day, so
presides the Worshipful Master in the East, to open and adorn his
Lodge, set his crafts to work with good and wholesome laws, or cause
the same to be done." Master to the Junior Warden, "The Senior
Warden's place in the Lodge?" ANS. "In the West, Worshipful." Master
to the Senior Warden, "Your business there, Brother Senior?" The
Senior Warden replies, "As the sun sets in the West to close the day,
so stands the Senior Warden in the West to assist the Worshipful
Master in opening and closing the Lodge; take care of the jewels and
implements; see that none be lost; pay the craft their wages, if any
be due; and see that none go away dissatisfied." The Master now gives
three raps, when all the brethren rise, and the Master asks, "Are you
all satisfied?" They answer in the affirmative by giving the
due-guard. Should the Master discover that any declined giving it,
inquiry is immediately made why it is so; and if any member is
dissatisfied with any part of the proceedings, or with any brother,
the subject is immediately investigated. Master to the brethren,
"Attend to giving the signs; as I do, so do you give them downwards;"
[which is by giving the last in opening, first in closing. In closing,
on this degree, you first draw your right hand across your throat, as
hereinbefore described, and then hold your two hands over each other
as before described. This is the method pursued through all the
degrees; and when opening on any of the upper degrees, all the signs
of all the preceding degrees are given before you give the signs of
the degree on which you are opening.] This being done, the Master
proceeds, "I now declare this Lodge of Entered Apprentice Masons
regularly closed in due and ancient form. Brother Junior Warden,
please inform Brother Senior Warden, and request him to inform the
brethren that it is my will and pleasure that this Lodge of Entered
Apprentice Masons be now closed, and stand closed until our next
regular communication, unless a case or cases of emergency shall
require earlier convention, of which every member shall be notified;
during which time it is seriously hoped and expected that every
brother will demean himself as becomes a Free and Accepted Mason."
Junior Warden to Senior Warden, "Brother Senior, it is the Worshipful
Master's will and pleasure that this Lodge of Entered Apprentice
Masons be closed, and stand closed until our next regular
communication, unless a case or cases of emergency shall require
earlier convention, of which every brother shall be notified; during
which time it is seriously hoped and expected that every brother will
demean himself as becomes a Free and Accepted Mason." Senior Warden to
the brethren, "Brethren, you have heard the Worshipful Master's will
and pleasure as communicated to me by Brother Junior; so let it be
done." Master to the Junior Warden, "Brother Junior, how do Mason's
meet?" ANS. "On the level." Master to Senior Warden, "How do Masons
part?" ANS. "On the square." Master to the Junior and Senior Wardens,
"Since we meet on the level, Brother Junior, and part on the square,
Brother Senior, so let us ever meet and part in the name of the Lord."
Master to the brethren, "Brethren, let us pray."
"Supreme Architect of the Universe! Accept our humble praises for the
many mercies and blessings which Thy bounty has conferred upon us, and
especially for this friendly and social intercourse. Pardon, we
beseech Thee, whatever Thou hast seen amiss in us since we have been
together; and continue to us Thy presence, protection and blessing.
Make us sensible of the renewed obligations we are under to love Thee
supremely, and to be friendly to each other. May all our irregular
passions be subdued, and may we daily increase in faith, hope, and
charity; but more especially in that charity which is the bond of
peace, and perfection of every virtue. May we so practice Thy
precepts, that through the merits of the Redeemer we may finally
obtain Thy promises, and find an acceptance through the gates and into
the temple and city of our God. So mote it be. Amen."
It is often that the prayer is neglected and the following benediction
substituted: May the blessing of heaven rest upon us, and all regular
Masons! May brotherly love prevail, and every moral and social virtue
cement us. So mote it be. Amen.
After the prayer the following charge ought to be delivered, but it is
seldom attended to; in a majority of Lodges it is never attended to;
Master to brethren, "Brethren, we are now about to quit this sacred
retreat of friendship and virtue to mix again with the world. Amidst
its concerns and employments, forget not the duties which you have
heard so frequently inculcated, and so forcibly recommended in this
Lodge. Remember that around this altar you have promised to befriend
and relieve every brother who shall need your assistance. You have
promised in the most friendly manner to remind him of his errors and
aid a reformation. These generous principles are to extend further;
every human being has a claim upon your kind offices. Do good unto
all. Recommend it more 'especially to the household of the faithful.'
Finally, brethren, be ye all of one mind, live in peace, and may the
God of love and peace delight to dwell with and bless you."
In some Lodges, after the charge is delivered, the Master says,
"Brethren, form on the square." Then all the brethren form a circle,
and the Master, followed by every brother [except in using the words],
says, "And God said, Let there be light, and there was light." At the
same moment that the last of these words drops from the Master's lips,
every member stamps with his right foot on the floor, and at the same
instant brings his hands together with equal force, and in such
perfect unison with each other, that persons situated so as to hear it
would suppose it the precursor of some dreadful catastrophe. This is
called "THE SHOCK." The members of the Lodge then separate.
The above comprises all the secret forms and ceremonies in a Lodge of
Entered Apprentice Masons; but if the candidate would thoroughly
understand the whole, he must commit to memory the following
"Lecture." Very few do this except the officers of the Lodge. The
"Lecture" is nothing more nor less than a recapitulation of the
preceding ceremonies and forms by way of question and answer, in order
fully to explain the same. In fact, the ceremonies and forms
(masonically called the WORK) and Lecture are so much the same that he
who possesses a knowledge of the Lecture cannot be destitute of a
knowledge of what the ceremonies and forms are. The ceremonies used in
opening and closing are the same in all the degrees.
* * * * *
FIRST SECTION.
LECTURE ON THE FIRST DEGREE OF MASONRY.
Question--From whence came you as an Entered Apprentice Mason?
Answer--From the Holy Lodge of St. John at Jerusalem.
Q. What recommendations do you bring? A. Recommendations from the
Worshipful Master, Wardens, and brethren of that Right Worshipful
Lodge, who greet you.
Q. What comest thou hither to do? A. To learn to subdue my passions,
and improve myself in the secret arts and mysteries of Ancient
Freemasonry.
Q. You are a Mason, then, I presume? A. I am.
Q. How do you know that you are a Mason? A. By being often tried,
never denied, and willing to be tried again.
Q. How shall I know you to be a Mason? A. By certain signs, and a
token.
Q. What are signs? A. All right angles, horizontals and
perpendiculars.
Q. What is a token? A. A certain friendly and brotherly grip, whereby
one Mason may know another in the dark as well as in the light.
Q. Where were you first prepared to be a Mason? A. In my heart.
Q. Where secondly? A. In a room adjacent to the body of a just and
lawfully constituted Lodge of such.
Q. How were you prepared? A. By being divested of all metals, neither
naked nor clothed, barefoot nor shod, hoodwinked, with a cable-tow
about my neck, in which situation I was conducted to the door of the
Lodge.
Q. You being hoodwinked, how did you know it to be a door? A. By first
meeting with resistance, and afterwards gaining admission.
Q. How did you gain admission? A. By three distinct knocks from
without, answered by the same from within.
Q. What was said to you from within? A. Who comes there? Who comes
there? Who comes there?
Q. Your answer? A. A poor, blind candidate, who has long been desirous
of having and receiving a part of the rights and benefits of this
Worshipful Lodge, dedicated to God, and held forth to the Holy Order
of St. John, as all true fellows and brothers have done, who have gone
this way before me.
Q. What further was said to you from within? A. I was asked if it was
of my own free will and accord I made this request; if I was duly and
truly prepared, worthy and well qualified; all of which being answered
in the affirmative, I was asked by what further rights I expected to
obtain so great a favor or benefit.
Q. Your answer? A. By being a man, free-born, of lawful age, and well
recommended.
Q. What was then said to you? A. I was bid to wait till the Worshipful
Master in the East was made acquainted with my request and his answer
returned.
Q. After his answer was returned, what followed? A. I was caused to
enter the Lodge.
Q. How? A. On the point of some sharp instrument pressing my naked
left breast, in the name of the Lord.
Q. How were you then disposed of? A. I was conducted to the centre of
the Lodge, and there caused to kneel for the benefit of a prayer.
Q. After prayer, what was said to you? A. I was asked in whom I put my
trust.
Q. Your answer? A. God.
Q. What followed? A. The Worshipful Master took me by the right hand
and said, Since in God you put your trust, arise, follow your leader,
and fear no danger.
Q. How were you then disposed of? A. I was conducted three times
regularly around the Lodge, and halted at the Junior Warden in the
South, where the same questions were asked, and answers returned at
the door.
Q. How did the Junior Warden dispose of you? A. He ordered me to be
conducted to the Senior Warden in the West, where the same questions
were asked, and answers returned as before.
Q. How did the Senior Warden dispose of you? A. He ordered me to be
conducted to the Worshipful Master in the East, where the same
questions were asked, and answers returned as before, who likewise
demanded of me from whence I came, and whither I was traveling.
Q. Your answer? A. From the West, and traveling to the East.
Q. Why do you leave the West and travel to the East? A. In search of
light.
Q. How did the Worshipful Master then dispose of you? A. He ordered me
to be conducted back to the West, from whence I came, and put in care
of the Senior Warden, who taught me how to approach the East, the
place of light, by advancing upon one upright regular step to the
first step, my feet forming the right angle of an oblong square, my
body erect at the altar before the Worshipful Master.
Q. What did the Worshipful Master do with you? A. He made an Entered
Apprentice Mason of me.
Q. How? A. In due form.
Q. What was that due form? A. My left knee bare and bent, my right
forming a square, my left hand supporting the Holy Bible, Square and
Compass; I took upon me the solemn oath or obligation of an Entered
Apprentice Mason.
Q. After you had taken your obligation, what was said to you? A. I was
asked what I most desired.
Q. Your answer? A. Light.
Q. Was you immediately brought to light? A. I was.
Q. How? A. By the direction of the Master, and assistance of the
brethren.
Q. What did you first discover after being brought to light? A. Three
great lights in Masonry, by the assistance of three lesser.
Q. What were those three great lights in Masonry? A. The Holy Bible,
Square and Compass.
Q. How are they explained? A. The Holy Bible is given to us as a guide
for our faith and practice; the Square, to square our actions; and the
Compass to keep us in due bounds with all mankind, but more especially
with the brethren.
Q. What were those three lesser lights? A. Three burning tapers, or
candles on candlesticks.
Q. What do they represent? A. The Sun, Moon, and Master of the Lodge.
Q. How are they explained? A. As the Sun rules the day, and the Moon
governs the night, so ought the Worshipful Master to use his endeavors
to rule and govern his Lodge with equal regularity, or cause the same
to be done.
Q. What did you next discover? A. The Worshipful Master approaching me
from the East, under the sign and due-guard of an Entered Apprentice
Mason, who presented me with his right hand in token of brotherly love
and esteem, and proceeded to give me the grip and word of an Entered
Apprentice Mason, and bid me arise and salute the Junior and Senior
Wardens, and convince them that I had been regularly initiated as an
Entered Apprentice Mason, and was in possession of the sign, grip, and
word.
Q. What did you next discover? A. The Worshipful Master a second time
approaching me from the East, who presented me with a lamb-skin, or
white apron, which he said was an emblem of innocence, and the badge
of a Mason; that it had been worn by kings, princes, and potentates of
the earth, who had never been ashamed to wear it; that it was more
honorable than the diamonds of kings, or pearls of princesses, when
worthily worn; and more ancient than the Golden Fleece or Roman Eagle;
more honorable than the Star or Garter, or any other order that could
be conferred on me at that time, or any time thereafter, except it be
in the body of a just and lawfully constituted Lodge of Masons; and
bid me carry it to the Senior Warden in the West, who taught me how to
wear it as an Entered Apprentice Mason.
Q. What were you next presented with? A. The working tools of an
Entered Apprentice Mason.
Q. What were they? A. The twenty-four-inch gauge and common gavel.
Q. How were they explained? A. The twenty-four-inch gauge is an
instrument made use of by operative masons to measure and lay out
their work; but we, as Free and Accepted Masons, are taught to make
use of it for the more noble and glorious purpose of dividing our
time; the twenty-four inches on the gauge are emblematical of the
twenty-four hours in the day, which we are taught so divide into three
equal parts, whereby we find eight hours for the service of God and a
worthy distressed brother; eight hours for our usual vocation, and
eight hours for refreshment and sleep. The common gavel is an
instrument made use of by operative masons to break off the corners of
rough stones, the better to fit them for the builder's use; but we, as
Free and Accepted Masons, are taught to make use of it for the more
noble and glorious purpose of divesting our hearts and consciences of
all the vices and superfluities of life, thereby fitting our minds as
lively and living stone for that spiritual building, that house not
made with hands, eternal in the heavens.
Q. What was you next presented with? A. A new name.
Q. What was it? A. Caution.
Q. What does it teach? A. It teaches me, as I was barely instructed in
the rudiments of Masonry, that I should be cautious over all my words
and actions, especially when before its enemies.
Q. What were you next presented with? A. Three precious jewels.
Q. What were they? A. A listening ear, a silent tongue, and a faithful
heart.
Q. What do they teach? A. A listening ear teaches me to listen to the
instructions of the Worshipful Master, but more especially that I
should listen to the calls and cries of a worthy distressed brother. A
silent tongue teaches me to be silent in the Lodge, that the peace and
harmony thereof may not be disturbed; but more especially that I
should be silent when before the enemies of Masonry. A faithful heart,
that I should be faithful to the instructions of the Worshipful Master
at all times; but more especially that I should be faithful and keep
and conceal the secrets of Masonry, and those of a brother, when
delivered to me in charge as such, that they may remain as secure and
inviolable in my breast as in his own, before communicated to me.
Q. What was you next presented with? A. Check-words two.
Q. What were they? A. Truth and Union.
Q. How explained? A. Truth is a divine attribute, and the foundation
of every virtue. To be good and true are the first lessons we are
taught in Masonry. On this theme we contemplate, and by its dictates
endeavor to regulate our conduct; hence, while influenced by this
principle, hypocrisy and deceit are unknown amongst us; sincerity and
plain dealing distinguish us; and the heart and tongue join in
promoting each other's welfare, and rejoicing in each other's
prosperity.
Union is that kind of friendship that ought to appear conspicuous in
the conduct of every Mason. It is so closely allied to the divine
attribute, truth, that he who enjoys the one, is seldom destitute of
the other. Should interest, honor, prejudice, or human depravity ever
influence you to violate any part of the sacred trust we now repose in
you, let these two important words, at the earliest insinuation, teach
you to put on the check-line of truth, which will infallibly direct
you to pursue that straight and narrow path which ends in the full
enjoyment of the Grand Lodge above, where we shall all meet as Masons
and members of one family; where all discord on account of religion,
politics, or private opinion, shall be unknown and banished from
within our walls.
Q. What followed? A. The Worshipful Master in the East made a demand
of me of something of a metallic kind, which, he said, was not so much
on account of its intrinsic value, as that it might be deposited in
the archives of the Lodge as a memorial that I had herein been made a
Mason.
Q. How did the Worshipful Master then dispose of you? A. He ordered me
to be conducted out of the Lodge and invested of what I had been
divested, and return for further instruction.
Q. After you returned, how was you disposed of? A. I was conducted to
the northeast corner of the Lodge, and there caused to stand upright
like a man, my feet forming a square, and received a solemn
injunction, ever to walk and act uprightly before God and man, and in
addition thereto received too following charge. [For this charge see
pages 10-12.]
* * * * *
SECOND SECTION.
Question--Why was you divested of all metals when you was made a
Mason? Answer--Because Masonry regards no man on account of his
worldly wealth or honors; it is therefore the internal, and not the
external qualifications that recommend a man to Masons.
Q. A second reason? A. There was neither the sound of an axe, hammer,
or any other metal tool heard at the building of King Solomon's
Temple.
Q. How could so stupendous a fabric be erected without the sound of
axe, hammer, or any other metal tool? A. All the stones were hewed,
squared, and numbered in the quarries where they were raised, all the
timbers felled and prepared in the forests of Lebanon, and carried
down to Joppa on floats, and taken from thence up to Jerusalem and set
up with wooden mauls, prepared for that purpose; which, when
completed, every part thereof fitted with that exact nicety, that it
had more the resemblance of the handy workmanship of the Supreme
Architect of the Universe than of human hands.
Q. Why was you neither naked nor clothed? A. As I was an object of
distress at that time, it was to remind me, if ever I saw a friend,
more especially a brother, in a like distressed situation, that I
should contribute as liberally to his relief as his situation
required, and my abilities would admit, without material injury to
myself or family.
Q. Why was you neither barefoot nor shod? A. It was an ancient
Israelitish custom adopted among Masons; and we read in the Book of
Ruth concerning their mode and manner of changing and redeeming, and
to confirm all things, a brother plucked off his shoe and gave it to
his neighbor, and that was testimony in Israel. This, then, therefore,
we do in confirmation of a token, and as a pledge of our fidelity;
therefore signifying that we will renounce our own will in all things,
and become obedient to the laws of our ancient institutions.
Q. Why was you hoodwinked? A. That my heart might conceive before my
eyes beheld the beauties of Masonry.
Q. A second reason? A. As I was in darkness at that time, it was to
remind me that I should keep the whole world so respecting Masonry.
Q. Why had you a cable-tow about your neck? A. In case I had not
submitted to the manner and mode of my initiation, that I might have
been led out of the Lodge without seeing the form and beauties
thereof.
Q. Why did you give three distinct knocks at the door? A. To alarm the
Lodge, and let the Worshipful Master, Wardens and brethren know that a
poor blind candidate prayed admission.
Q. What do those three distinct knocks allude to? A. A certain passage
in Scripture wherein it says, "Ask and it shall be given, seek and ye
shall find, knock and it shall be opened unto you."
Q. How did you apply this to your then case in Masonry? A. I asked the
recommendation of a friend to become a Mason; I sought admission
through his recommendations and knocked, and the door of Masonry
opened unto me.
Q. Why was you caused to enter on the point of some sharp instrument
pressing your naked left breast in the name of the Lord? A. As this
was a torture to my flesh, so might the recollection of it ever be to
my flesh and conscience, if ever I attempted to reveal the secrets of
Masonry unlawfully.
Q. Why was you conducted to the centre of the Lodge, and there caused
to kneel for the benefit of a prayer? A. Before entering on this, or
any other great and important undertaking, it is highly necessary to
implore a blessing from Deity.
Q. Why was you asked in whom you put your trust? A. Agreeably to the
laws of our ancient institution, no Atheist could be made a Mason; it
was, therefore, necessary that I should believe in Deity; otherwise,
no oath or obligation could bind me.
Q. Why did the Worshipful Master take you by the right hand and bid
you rise, follow your leader, and fear no danger? A. As I was in
darkness at that time, and could neither forsee nor avoid danger, it
was to remind me that I was in the hands of an affectionate friend, in
whose fidelity I might with safety confide.
Q. Why was you conducted three times regularly round the Lodge? A.
That the Worshipful Master, Wardens and brethren might see that I was
duly and truly prepared.
Q. Why did you meet with those several obstructions on the way? A.
This, and every other Lodge is, or ought to be, a true representation
of King Solomon's Temple, which, when completed, had guards stationed
at the East, West, and South gates.
Q. Why had they guards stationed at those several gates? A. To prevent
any one from passing or repassing that was not duly qualified.
Q. Why did you kneel on your left knee and not on your right, or both?
A. The left side has ever been considered the weakest part of the
body; it was, therefore, to remind me that that part I was then taking
upon me was the weakest part of Masonry, it being that only of an
Entered Apprentice.
Q. Why was your right hand placed on the Holy Bible, Square and
Compass, and not your left, or both? A. The right hand has ever been
considered the seat of fidelity, and our ancient brethren worshipped
Deity under the name of FIDES, which has sometimes been represented by
two right hands joined together; at others, by two human figures
holding each other by the right hand; the right hand, therefore, we
use in this great and important undertaking, to signify, in the
strongest manner possible, the sincerity of our intentions in the
business we are engaged.
Q. Why did the Worshipful Master present you with a lamb-skin, or a
white apron? A. The lamb-skin has, in all ages, been deemed an emblem
of innocence; he, therefore, who wears the lamb-skin, as a badge of a
Mason, is thereby continually reminded of that purity of life and
rectitude of conduct, which is so essentially necessary to our gaining
admission into the Celestial Lodge above, where the Supreme Architect
of the Universe presides.
Q. Why did the Master make a demand of you of something of a metallic
nature? A. As I was in a poor and penniless situation at the time, it
was to remind me if ever I saw a friend, but more especially a
brother, in a like poor and penniless situation, that I should
contribute as liberally to his relief as my abilities would admit and
his situation required, without injuring myself or family.
Q. Why was you conducted to the northeast corner of the Lodge, and
there caused to stand upright, like a man, your feet forming a square,
receiving, at the same time, a solemn charge to walk and act uprightly
before God and man? A. The first stone in every Masonic edifice is, or
ought to be, placed at the northeast corner; that being the place
where an Entered Apprentice Mason receives his first instructions to
build his future Masonic edifice upon.
* * * * *
THIRD SECTION.
Question--We have been saying a good deal about a Lodge, I want to
know what constitutes a Lodge? Answer--A certain number of Free and
Accepted Masons, duly assembled in a room or place, with the Holy
Bible, Square and Compass, and other Masonic Implements, with a
charter from the Grand Lodge, empowering them to work.
Q. Where did our ancient brethren meet before Lodges were erected? A.
On the highest hills, and in the lowest vales.
Q. Why on the highest hills and in the lowest vales? A. The better to
guard against cowans and enemies either ascending or descending, that
the brethren might have timely notice of their approach, to prevent
being surprised.
Q. What is the form of your Lodge? A. An oblong square.
Q. How long? A. From East to West.
Q. How wide? A. Between North and South.
Q. How high? A. From the surface of the earth to the highest heavens.
Q. How deep? A. From the surface to the centre.
Q. What supports your Lodge? A. Three large columns or pillars.
Q. What are their names? A. Wisdom, Strength, and Beauty.
Q. Why so? A. It is necessary there should be wisdom to contrive,
strength to support, and beauty to adorn, all great and important
undertakings; but more especially this of ours.
Q. Has your Lodge any covering? A. It has; a clouded canopy, or
starry-decked heaven, where all good Masons hope to arrive.
Q. How do you hope to arrive there? A. By the assistance of Jacob's
ladder.
Q. How many principal rounds has it got? A. Three.
Q. What are their names? A. Faith, Hope, and Charity.
Q. What do they teach? A. Faith in God, hope in immortality, and
charity to all mankind.
Q. Has your Lodge any furniture? A. It has; the Holy Bible, Square,
and Compass.
Q. To whom do they belong? A. The Bible to God; the Square to the
Master; and the Compass to the Craft.
Q. How explained? A. The Bible to God, it being the inestimable gift
of God to man for his instruction, to guide him through the rugged
paths of life; the Square to the Master, it being the proper emblem
of his office: the Compass to the Craft; by a due attention to which
we are taught to limit our desires, curb our ambition, subdue our
irregular appetites, and keep our passions and prejudices in due
bounds with all mankind, but more especially with the brethren.
Q. Has your Lodge any ornaments? A. It has; the Mosaic, or checkered
pavement; the indented tressel; that beautiful tesselated border which
surrounds it, with the blazing star in the centre.
Q. What do they represent? A. The Mosaic, or checkered pavement,
represents this world; which, though checkered over with good and
evil, yet brethren may walk together thereon and not stumble; the
indented tressel, with the blazing star in the centre, the manifold
blessings and comforts with which we are surrounded in this life, but
more especially those which we hope to enjoy hereafter; the blazing
star, that prudence which ought to appear conspicuous in the conduct
of every Mason, but more especially commemorative of the star which
appeared in the East to guide the wise men to Bethlehem, to proclaim
the birth and the presence of the Son of God.
Q. Has your Lodge any lights? A. It has; three.
Q. How are they situated? A. East, West, and South.
Q. Has it none in the North? A. It has not.
Q. Why so? A. Because this and every other Lodge is, or ought to be, a
true representation of King Solomon's Temple, which was situated North
of the ecliptic; the Sun and Moon, therefore, darting their rays from
the South, no light was to be expected from the North; we, therefore,
Masonically, term the North a place of darkness.
Q. Has your Lodge any jewels? A. It has; six; three movable and three
immovable.
Q. What are the three movable jewels? A. The Square, Level, and Plumb.
Q. What do they teach? A. The Square, morality; the Level, equality;
and the Plumb, rectitude of life and conduct.
Q. What are the three immovable jewels? A. The rough Ashlar, the
perfect Ashlar, and the Tressel-Board.
Q. What are they? A. The rough Ashlar is a stone in its rough and
natural state; the perfect Ashlar is also a stone, made ready by the
working tools of the Fellow Craft to be adjusted in the building; and
the Tressle-Board is for the master workman to draw his plans and
designs upon.
Q. What do they represent? A. The rough Ashlar represents man in his
rude and imperfect state by nature; the perfect Ashlar also represents
man in that state of perfection to which we all hope to arrive, by
means of a virtuous life and education, our own endeavors, and the
blessing of God. In erecting our temporal building, we pursue the
plans and designs laid down by the master workman on his
Tressle-Board: but in erecting our spiritual building, we pursue the
plans and designs laid down by the Supreme Geometrician of the
Universe, in the Book of Life, which we, Masonically, term our
spiritual Tressle-Board.
Q. Who did you serve? A. My Master.
Q. How long? A. Six days.
Q. What did you serve him with? A. Freedom, Fervency, and Zeal.
Q. What do they represent? A. Chalk, Charcoal, and Earth.
Q. Why so? A. There is nothing freer than chalk, the slightest touch
of which leaves a trace behind; nothing more fervent than heated
charcoal; it will melt the most obdurate metals; nothing more zealous
than the earth to bring forth.
Q. How is your Lodge situated? A. Due East and West.
Q. Why so? A. Because the Sun rises in the East and sets in the West.
Q. A second reason? A. The gospel was first preached in the East and
is spreading to the West.
Q. A third reason? A. The liberal arts and sciences began in the East
and are extending to the West.
Q. A fourth reason? A. Because all the churches and chapels are, or
ought to be, so situated.
Q. Why are all churches and chapels so situated? A. Because King
Solomon's Temple was so situated.
Q. Why was King Solomon's Temple so situated? A. Because Moses, after
conducting the children of Israel through the Red Sea, by divine
command, erected a tabernacle to God, and placed it due East and West,
which was to commemorate, to the latest posterity, that miraculous
East wind that wrought their mighty deliverance; and this was an exact
model of Solomon's Temple; since which time, every well regulated and
governed Lodge is, or ought to be, so situated.
Q. To whom did our ancient brethren dedicate their Lodges? A. To King
Solomon.
Q. Why so? A. Because King Solomon was our most ancient Grand Master.
Q. To whom do modern Masons dedicate their Lodges? A. To St. John the
Baptist and St. John the Evangelist.
Q. Why so? A. Because they were the two most ancient Christian patrons
of Masonry; and, since their time, in every well-regulated and
governed Lodge there has been a certain point within a circle, which
circle is bounded on the East and the West by two perpendicular
parallel lines, representing the anniversary of St. John the Baptist
and St. John the Evangelist, who were two perfect parallels, as well
in Masonry as Christianity, on the vertex of which rests the Book of
the Holy Scriptures, supporting Jacob's Ladder, which is said to reach
the watery clouds, and, in passing round this circle, we naturally
touch on both these perpendicular parallel lines, as well as the Book
of the Holy Scriptures; and while a Mason keeps himself thus
circumscribed, he cannot materially err.
END OF THE LECTURE, AND OF THE FIRST DEGREE.
It is proper to add here that very few Masons ever learn the Lecture.
Of course, it is necessary that the officers of the Lodge should
understand their own particular part, and that is generally all they
learn.
* * * * *
THE SECOND OR FELLOW CRAFT MASON'S DEGREE.
This degree is usually called "passing." The ceremonies of opening and
closing the Lodge are precisely the same as in the first degree;
except two knocks are used in this degree, and the door is entered by
the benefit of a pass-word. It is SHIBBOLETH, and explained in the
Lecture. The candidate, as before, is taken into the preparation room
and prepared in the manner following: All his clothing taken off,
except his shirt; furnished with a pair of drawers; his right breast
bare; his left foot in a slipper; the right bare; a cable-tow twice
'round his neck; semi-hoodwinked; in which situation he is conducted
to the door of the Lodge, where he gives two knocks, when the Senior
Warden rises and says, "Worshipful, while we are peaceably at work on
the second degree of Masonry, under the influence of faith, hope, and
charity, the door of our Lodge is alarmed." Master to Junior Deacon,
"Brother Junior, inquire the cause of that alarm." [In many Lodges
they come to the door, knock, are answered by the Junior Deacon, and
come in without being noticed by the Senior Warden or Master.] The
Junior Deacon gives two raps on the inside of the door. The candidate
gives one without. It is answered by the Junior Deacon with one; when
the door is partly opened by the Junior Deacon, who inquires, "Who
comes here? Who comes here?" The Senior Deacon, who is, or ought to
be, the conductor, answers, "A worthy brother, who has been regularly
initiated as an Entered Apprentice Mason, served a proper time as
such, and now wishes for further light in Masonry, by being passed to
the degree of Fellow Craft." Junior Deacon to Senior Deacon, "Is it of
his own free will and accord he makes this request?" Senior Deacon
replies, "It is." Junior Deacon to Senior Deacon, "Is he duly and
truly prepared?" ANS. "He is." Junior Deacon to Senior Deacon, "Is he
worthy and well qualified?" ANS. "He is." Junior Deacon to Senior
Deacon, "Has he made suitable proficiency in the preceding degree?"
ANS. "He has." Junior Deacon to Senior Deacon, "By what further rights
does he expect to obtain this benefit?" ANS. "By the benefit of a
pass-word." Junior Deacon to Senior Deacon, "Has he a pass-word?" ANS.
"He has not, but I have it for him." Junior Deacon to Senior Deacon,
"Give it to me." The Senior Deacon whispers in the Junior Deacon's
ear, "SHIBBOLETH." The Junior Deacon says, "The pass is right; since
this is the case, you will wait until the Worshipful Master in the
East is made acquainted with his request, and his answer returned."
The Junior Deacon then repairs to the Master and gives two knocks, as
at the door, which are answered by two by the Master; when the same
questions are asked, and answers returned, as at the door. After
which, the Master says, "Since he comes endued with all these
necessary qualifications, let him enter this Worshipful Lodge in the
name of the Lord, and take heed on what he enters." He enters; the
angle of the Square is pressed hard against his naked right breast, at
which time the Junior Deacon says, "Brother, when you entered this
Lodge the first time, you entered on the point of the Compass pressing
your naked left breast, which was then explained to you. You now enter
it on the angle of the Square, pressing your naked right breast; which
is to teach you to act upon the square with all mankind, but more
especially with the brethren." The candidate is then conducted twice
regularly 'round the Lodge and halted at the Junior Warden in the
South, where he gives two raps, and is answered by two, when the same
questions are asked, and answers returned as at the door; from thence
he is conducted to the Senior Warden, where the same questions are
asked, and answers returned as before; he is then conducted to the
Master in the East, where the same questions are asked, and answers
returned as before; the Master likewise demands of him from whence he
came, and whither he was traveling; he answers, "From the West, and
traveling to the East." The Master says, "Why do you leave the West,
and travel to the East?" The candidate answers, "In search of more
light." The Master then says to the Senior Deacon, "Since this is the
case, you will please conduct the candidate back to the West, from
whence he came, and put him in the care of the Senior Warden, who will
teach him how to approach the East, 'the place of light,' by advancing
upon two upright regular steps to the second step (his heel is in the
hollow of the right foot in this degree), his feet forming the right
angle of an oblong square, and his body erect at the altar before the
Worshipful Master, and place him in a proper position to take the
solemn oath or obligation of a Fellow Craft Mason." The Master then
leaves his seat and approaches the kneeling candidate (the candidate
kneels on the right knee, the left forming a square; his left arm, as
far as the elbow, in a horizontal position, and the rest of the arm in
a vertical position, so as to form a square; his arm supported by the
Square held under his elbow), and says, "Brother, you are now placed
in a proper position to take on you the solemn oath or obligation of a
Fellow Craft Mason, which, I assure you, as before, is neither to
affect your religion nor politics; if you are willing to take it,
repeat your name, and say after me:
"I, A. B., of my own free will and accord, in the presence of
Almighty God, and this Worshipful Lodge of Fellow Craft Masons,
dedicated to God, and held forth to the Holy Order of St. John, do
hereby and hereon most solemnly and sincerely promise and swear,
in addition to my former obligation, that I will not give the
degree of a Fellow Craft Mason to any one of an inferior degree,
nor to any one being in the known world, except it be to a true
and lawful brother, or brethren Fellow Craft Masons, or within the
body of a just and lawfully constituted Lodge of such; and not
unto him nor unto them whom I shall hear so to be, but unto him
and them only whom I shall find so to be, after strict trial and
due examination, or lawful information. Furthermore, do I promise
and swear, that I will not wrong this Lodge, nor a brother of this
degree, to the value of two cents, knowingly, myself, nor suffer
it to be done by others, if in my power to prevent it.
Furthermore, do I promise and swear, that I will support the
Constitution of the Grand Lodge of the United States, and of the
Grand Lodge of this State, under which this Lodge is held, and
conform to all the by-laws, rules, and regulations of this, or any
other Lodge, of which I may at any time hereafter become a member,
as far as in my power. Furthermore, do I promise and swear, that I
will obey all regular signs and summons given, handed, sent, or
thrown to me by the hand of a brother Fellow Craft Mason, or from
the body of a just and lawfully constituted Lodge of such;
provided it be within the length of my cable-tow, or a square and
angle of my work. Furthermore, do I promise and swear, that I will
be aiding and assisting all poor and penniless brethren Fellow
Crafts, their widows and orphans, wheresoever disposed 'round the
globe, they applying to me as such, as far as in my power, without
injuring myself or family. To all which I do most solemnly and
sincerely promise and swear, without the least hesitation, mental
reservation, or self-evasion of mind in me whatever; binding
myself under no less penalty than to have my left breast torn
open, and my heart and vitals taken from thence and thrown over my
left shoulder, and carried into the valley of Jehosaphat, there to
become a prey to the wild beasts of the fields, and vultures of
the air, if ever I should prove wilfully guilty of violating any
part of this my solemn oath or obligation of a Fellow Craft Mason;
so keep me God, and keep me steadfast in the due performance of
the same."
The Master then says, "Detach your hands and kiss the book, which is
the Holy Bible, twice." The bandage is now (by one of the brethren)
dropped over the other eye, and the Master says, "Brother (at the same
time laying his hand on the top of the candidate's head), what do you
most desire?" The candidate answers, after his prompter, "More light."
The Master says, "Brethren, form on the square, and assist in bringing
our new-made brother from darkness to light; 'And God said, Let there
be light, and there was light.'" At this instant all the brethren clap
their hands, and stamp on the floor, as in the preceding degree. The
Master says to the candidate, "Brother, what do you discover different
from before?" The Master says, after a short pause, "You now discover
one point of the Compass elevated above the Square, which denotes
light in this degree; but as one is yet in obscurity, it is to remind
you that you are yet one material point in the dark respecting
Masonry." The Master steps off from the candidate three or four steps,
and says, "Brother, you now discover me as a Master of this Lodge,
approaching you from the East, under the sign and due-guard of a
Fellow Craft Mason; do as I do, as near as you can, keeping your
position." The sign is given by drawing your right hand flat, with the
palm of it next to your breast, across your breast, from the left to
the right side, with some quickness, and dropping it down by your
side; the due-guard is given by raising the left arm until that part
of it between the elbow and shoulder is perfectly horizontal, and
raising the rest of the arm in a vertical position, so that that part
of the arm below the elbow, and that part above it, forms a square;
this is called the due-guard of a Fellow Craft Mason. The two given
together are called the sign and due-guard of a Fellow Craft Mason,
and they are never given separate; they would not be recognized by a
Mason if given separately. The Master, by the time he gives his steps,
sign, and due-guard, arrives at the candidate, and says, "Brother, I
now present you with my right hand, in token of brotherly love and
confidence, and with it the pass-grip and word of a Fellow Craft
Mason." The pass, or more properly the pass-grip, is given by taking
each other by the right hand, as though going to shake hands, and each
putting his thumb between the fore and second finger, where they join
the hands, and pressing the thumb between the joints. This is the
pass-grip of a Fellow Craft Mason; the name of it is SHIBBOLETH. Its
origin will be explained in the Lecture; the pass-grip some give
without lettering or syllabling, and others give it in the same way
they do the real grip. The real grip of a Fellow Craft Mason is given
by putting the thumb on the joint of the second finger, where it joins
the hand, and crooking your thumb so that each can stick the nail of
his thumb into the joint of the other. This is the real grip of a
Fellow Craft Mason; the name of it is JACHIN; it is given in the
following manner: If you wish to examine a person, after having taken
each other by the grip, ask him, "What is this?" A. "A grip." Q. "A
grip of what?" A. "The grip of a Fellow Craft Mason." Q. "Has it a
name?" A. "It has." Q. "Will you give it to me?" A. "I did not so
receive it, neither can I so impart it." Q. "What will you do with
it?" A. "I'll letter it or halve it." Q. "Halve it, and you begin." A.
"No; begin you." Q. "You begin." A. "JA." Q. "CHIN." A. "JACHIN." Q.
"Right, Brother JACHIN, I greet you."
After the Master gives the candidate the pass-grip and grip, and their
names, he says, "Brother, you will rise and salute the Junior and
Senior Wardens as such, and convince them that you have been regularly
passed to the degree of a Fellow Craft Mason, and have got the sign
and pass-grip, real grip, and their names." [I do not here express it
as expressed in Lodges generally; the Master usually says you will
rise and salute the Wardens, &c., and convince them, &c., that you
have got the sign, pass-grip, and word. It is obviously wrong, because
the first thing he gives is the sign, then the due-guard, then the
pass-grip, and their names.] While the Wardens are examining the
candidate, the Master gets an apron, and returns to the candidate, and
says, "Brother, I now have the honor of presenting you with a
lamb-skin, or white apron, as before, which I hope you will continue
to wear, with honor to yourself, and satisfaction to the brethren; you
will please carry it to the Senior Warden in the West, who will teach
you how to wear it as a Fellow Craft Mason." The Senior Warden ties on
his apron, and turns up one corner of the lower end of the apron, and
tucks it under the apron string. The Senior Deacon then conducts his
pupil to the Master, who has by this time resumed his seat in the
East, where he has, or ought to have, the floor carpet to assist him
in his explanations. Master to the candidate, "Brother, as you are
dressed, it is necessary you should have tools to work with; I will,
therefore, present you with the tools of a Fellow Craft Mason. They
are the Plumb, Square, and Level. The Plumb is an instrument made use
of by operative masons to raise perpendiculars; the Square, to square
their work; and the Level, to lay horizontals; but we, as Free and
Accepted Masons, are taught to use them for more noble and glorious
purposes; the Plumb teaches us to walk uprightly, in our several
stations, before God and man; squaring our actions by the square of
virtue; and remembering that we are traveling on the level of time to
that 'undiscovered country, from whose bourne no traveler has
returned.' I further present you with three precious jewels; their
names are Faith, Hope, and Charity; they teach us to have faith in
God, hope in immortality, and charity to all mankind." The Master to
the Senior Deacon, "You will now conduct the candidate out of this
Lodge, and invest him with what he has been divested." After he is
clothed, and the necessary arrangements made for his reception, such
as placing the columns and floor carpet, if they have any, and the
candidate is reconducted back to the Lodge; as he enters the door, the
Senior Deacon observes, "We are now about to return to the middle
chamber of King Solomon's Temple." When within the door, the Senior
Deacon proceeds, "Brother, we have worked in speculative Masonry, but
our forefathers wrought both in speculative and operative Masonry.
They worked at the building of King Solomon's Temple, and many other
Masonic edifices; they wrought six days; they did not work on the
seventh, because in six days God created the heavens and the earth,
and rested on the seventh day. The seventh, therefore, our ancient
brethren consecrated as a day of rest; thereby enjoying more frequent
opportunities to contemplate the glorious works of creation, and to
adore their great Creator." Moving a step or two, the Senior Deacon
proceeds, "Brother, the first thing that attracts our attention are
two large columns, or pillars, one on the left hand, and the other on
the right; the name of the one on the left hand is BOAZ, and denotes
strength; the name of the one on the right hand is JACHIN, and denotes
establishment; they collectively allude to a passage in Scripture,
wherein God has declared in his word, 'In strength shall this house be
established.' These columns are eighteen cubits high, twelve in
circumference, and four in diameter; they are adorned with two large
chapiters, one on each, and these chapiters are ornamented with net
work, lily work, and pomegranates; they denote unity, peace, and
plenty. The net work, from its connection, denotes union; the lily
work, from its whiteness, purity and peace; and the pomegranate, from
the exuberance of its seed, denotes plenty. They also have two large
globes, or balls, one on each; these globes or balls contain, on their
convex surfaces, all the maps and charts of the celestial and
terrestrial bodies; they are said to be thus extensive to denote the
universality of Masonry, and that a Mason's charity ought to be
equally extensive. Their composition is molten, or cast brass; they
were cast on the banks of the river Jordan, in the clay-ground between
Succoth and Zaradatha, where King Solomon ordered these and all other
holy vessels to be cast; they were cast hollow; and were four inches,
or a hand's breadth thick; they were cast hollow, the better to
withstand inundations and conflagrations; they were the archives of
Masonry, and contained the constitution, rolls, and records." The
Senior Deacon having explained the columns, he passes between them,
advances a step or two, observing as he advances, "Brother, we will
pursue our travels; the next thing that we come to is a long, winding
staircase, with three, five, seven steps, or more. The three first
allude to the three principal supports in Masonry, viz., wisdom,
strength, and beauty; the five steps allude to the five orders in
architecture, and the five human senses; the five orders in
architecture are the Tuscan, Doric, Ionic, Corinthian, and Composite;
the five human senses are Hearing, Seeing, Feeling, Smelling, and
Tasting; the three first of which have ever been highly essential
among Masons: Hearing, to hear the word; Seeing, to see the sign; and
Feeling, to feel the grip, whereby one Mason may know another in the
dark as well as in the light. The seven steps allude to the seven
sabbatical years; seven years of famine; seven years in building the
temple; seven golden candlesticks; seven wonders of the world; seven
planets; but more especially the seven liberal arts and sciences,
which are Grammar, Rhetoric, Logic, Arithmetic, Geometry, Music, and
Astronomy; for this, and many other reasons, the number seven has ever
been held in high estimation among Masons." Advancing a few steps,
the Senior Deacon proceeds, "Brother, the next thing we come to is the
outer door of the middle chamber of King Solomon's Temple, which is
partly open, but closely tyled by the Junior Warden" [It is the Junior
Warden in the South who represents the Tyler at the outer door of the
middle chamber of King Solomon's Temple], who, on the approach of the
Senior Deacon and candidate, inquires, "Who comes here? Who comes
here?" The Senior Deacon answers, "A Fellow Craft Mason." Junior
Warden to Senior Deacon, "How do you expect to gain admission?" A. "By
a pass, and token of a pass." Junior Warden to Senior Deacon, "Will
you give them to me?" [The Senior Deacon, or the candidate (prompted
by him), gives them; this and many other tokens, or grips, are
frequently given by strangers when first introduced to each other. If
given to a Mason, he will immediately return it; they can be given in
any company unobserved, even by Masons, when shaking hands. A PASS,
AND TOKEN OF A PASS; the pass is the word SHIBBOLETH; the token, alias
the pass-grip, is given, as before described, by taking each other by
the right hand, as if shaking hands, and placing the thumb between the
forefinger and second finger, at the third joint, or where they join
the hand, and pressing it hard enough to attract attention. In the
Lecture it is called a token, but generally called the pass-grip. It
is an undeniable fact that Masons express themselves so differently,
when they mean the same thing, that they frequently wholly
misunderstand each other.]
After the Junior Warden has received the pass SHIBBOLETH, he inquires,
"What does it denote?" A. "Plenty." Junior Warden to Senior Deacon,
"Why so?" A. "From an ear of corn being placed at the water-ford."
Junior Warden to Senior Deacon, "Why was this pass instituted?" A. "In
consequence of a quarrel which had long existed between Jephthah,
Judge of Israel, and the Ephraimites, the latter of whom had long been
a stubborn, rebellious people, whom Jephthah had endeavored to subdue
by lenient measures, but to no effect. The Ephraimites being highly
incensed against Jephthah, for not being called to fight and share in
the rich spoils of the Ammonitish war, assembled a mighty army, and
passed over the river Jordan to give Jephthah battle; but he, being
apprised of their approach, called together the men of Israel, and
gave them battle, and put them to flight; and to make his victory more
complete, he ordered guards to be placed at the different passes on
the banks of the river Jordan, and commanded, if the Ephraimites
passed that way, that they should pronounce the word SHIBBOLETH; but
they, being of a different tribe, pronounced it SIBBOLETH, which
trifling defect proved them spies, and cost them their lives; and
there fell that day, at the different passes on the banks of the river
Jordan, forty and two thousand. This word was also used by our ancient
brethren to distinguish a friend from a foe, and has since been
adopted as a proper pass-word, to be given before entering any
well-regulated and governed Lodge of Fellow Craft Masons." Since this
is the case, you will pass on to the Senior Warden in the West for
further examination. As they approach the Senior Warden in the West,
the Senior Deacon says to the candidate, "Brother, the next thing we
come to is the inner door of the middle chamber of King Solomon's
Temple, which we find partly open, but more closely tyled by the
Senior Warden;" when the Senior Warden inquires, "Who comes here? Who
comes here?" The Senior Deacon answers, "A Fellow Craft Mason." Senior
Warden to Senior Deacon, "How do you expect to gain admission?" A. "By
the grip and word." The Senior Warden to the Senior Deacon, "Will you
give them to me?" They are then given as hereinbefore described. The
word is JACHIN. After they are given, the Senior Warden says, "They
are right; you can pass on to the Worshipful Master in the East." As
they approach the Master, he inquires, "Who comes here? Who comes
here?" Senior Deacon answers, "A Fellow Craft Mason." The Master then
says to the candidate, "Brother you have been admitted into the middle
chamber of King Solomon's Temple for the sake of the letter G. It
denotes Deity, before whom we all ought to bow with reverence,
worship, and adoration. It also denotes Geometry, the fifth science:
it being that on which this degree was principally founded. By
Geometry we may curiously trace nature through her various windings to
her most concealed recesses; by it we may discover the power, the
wisdom, and the goodness of the Grand Artificer of the Universe, and
view with delight the proportions which connect this vast machine; by
it we may discover how the planets move in their different orbits, and
demonstrate their various revolutions; by it we account for the return
of a season, and the variety of scenes which each season displays to
the discerning eye. Numberless worlds surround us, all formed by the
same Divine Architect, which roll through this vast expanse, and all
conducted by the same unerring law of nature. A survey of nature, and
the observations of her beautiful proportions, first determined man to
imitate the divine plan, and study symmetry and order. The architect
began to design; and the plans which he laid down, being improved by
experience and time, have produced works which are the admiration of
every age. The lapse of time, the ruthless hand of ignorance, and the
devastations of war, have laid waste and destroyed many valuable
monuments of antiquity, on which the utmost exertions of human genius
have been employed. Even the Temple of Solomon, so spacious and
magnificent, and constructed by so many celebrated artists, escaped
not the unsparing ravages of barbarous force. The ATTENTIVE EAR
received the sound from the INSTRUCTIVE TONGUE; and the mysteries of
Freemasonry are safely lodged in the repository of FAITHFUL BREASTS.
Tools and implements of architecture, and symbolic emblems, most
expressive, are selected by the fraternity to imprint on the mind wise
and serious truths; and thus, through a succession of ages, are
transmitted, unimpaired, the most excellent tenets of our
institution."
Here the labor ends of the Fellow Craft's degree. It will be observed
that the candidate has received, in this place, the second section of
the Lecture on this degree. This course is not generally pursued, but
it is much the most instructive method; and when it is omitted, I
generally conclude that it is for want of a knowledge of the Lecture.
Monitorial writers (who are by no means coeval with Masonry) all
write, or copy, very much after each other, and they have all inserted
in their books all those clauses of the several Lectures which are
not considered by the wise ones as tending to develop the secrets of
Masonry. In some instances, they change the phraseology a little; in
others, they are literal extracts from the Lectures. This, it is said,
is done to facilitate the progress of learners, or young Masons; when,
in fact, it has the contrary effect.
The following charge is, or ought to be, delivered to the candidate
after he has got through the ceremonies; but he is generally told, "It
is in the Monitor, and you can learn it at your leisure." "Brother,
being advanced to the second degree of Masonry, we congratulate you on
your preferment. The internal, and not the external, qualifications of
a man are what Masonry regards. As you increase in knowledge, you will
improve in social intercourse. It is unnecessary to recapitulate the
duties which, as a Mason, you are bound to discharge; or enlarge on
the necessity of a strict adherence to them, as your own experience
must have established their value. Our laws and regulations you are
strenuously to support; and be always ready to assist in seeing them
duly executed. You are not to palliate or aggravate the offences of
your brethren; but in the decision of every trespass against our
rules, you are to judge with candor, admonish with friendship, and
reprehend with justice. The study of the liberal arts, that valuable
branch of education, which tends so effectually to polish and adorn
the mind, is earnestly recommended to your consideration; especially
the science of Geometry, which is established as the basis of our art.
Geometry, or Masonry, originally synonymous terms, being of a divine
moral nature, is enriched with the most useful knowledge; while it
proves the wonderful properties of nature, it demonstrates the more
important truths of morality. Your past behavior and regular
deportment have merited the honor which we have now conferred, and, in
your new character, it is expected that you will conform to the
principles of the Order, by steadily persevering in the practice of
every commendable virtue. Such is the nature of your engagements as a
Fellow Craft, and to these duties you are bound by the most sacred
ties."
I will now proceed with the Lecture on this degree; it is divided into
two sections.
* * * * *
FIRST SECTION.
Question--Are you a Fellow Craft Mason? A. I am; try me.
Q. By what will you be tried? A. By the Square.
Q. Why by the Square? A. Because it is an emblem of virtue.
Q. What is a Square? A. An angle extending to ninety degrees, or the
fourth part of a circle.
Q. Where was you prepared to be made a Fellow Craft Mason? A. In a
room adjacent to the body of a just and lawfully constituted Lodge of
such, duly assembled in a room or place, representing the middle
chamber of King Solomon's Temple.
Q. How was you prepared? A. By being divested of all metals; neither
naked nor clothed; barefooted nor shod; hoodwinked; with a cable-tow
twice 'round my neck; in which situation I was conducted to the door
of the Lodge, where I gave two distinct knocks.
Q. What did those two distinct knocks allude to? A. To the second
degree in Masonry, it being that on which I was about to enter.
Q. What was said to you from within? A. Who comes there? Who comes
there?
Q. Your answer? A. A worthy brother, who has been regularly initiated
as an Entered Apprentice Mason; served a proper time as such; and now
wishes for further light in Masonry, by being passed to the degree of
a Fellow Craft.
Q. What was then said to you from within? A. I was asked if it was of
my own free will and accord I made this request; if I was duly and
truly prepared, worthy and well qualified; and had made suitable
proficiency in the preceding degree; all of which being answered in
the affirmative, I was asked by what further rights I expected to
obtain so great a benefit.
Q. Your answer? A. By the benefit of a pass-word.
Q. What is that pass-word? A. SHIBBOLETH.
Q. What further was said to you from within? A. I was bid to wait till
the Worshipful Master in the East was made acquainted with my request
and his answer returned.
Q. After his answer was returned, what followed? A. I was caused to
enter the Lodge.
Q. How did you enter? A. On the angle of the Square presented to my
naked right breast, in the name of the Lord.
Q. How were you then disposed of? A. I was conducted twice regularly
around the Lodge, and halted at the Junior Warden in the South, where
the same questions were asked, and answers returned as at the door.
Q. How did the Junior Warden dispose of you? A. He ordered me to be
conducted to the Senior Warden in the West, where the same questions
were asked, and answers returned as before.
Q. How did the Senior Warden dispose of you? A. He ordered me to be
conducted to the Worshipful Master in the East, where the same
questions were asked, and answers returned as before, who likewise
demanded of me from whence I came, and whither I was traveling.
Q. Your answer? A. From the West, and traveling to the East.
Q. Why do you leave the West and travel to the East? A. In search of
more light.
Q. How did the Worshipful Master then dispose of you? A. He ordered me
to be conducted back to the West, from whence I came, and put in care
of the Senior Warden who taught me how to approach the East, by
advancing upon two upright regular steps to the second step, my feet
forming the right angle of an oblong square, and my body erect; at the
altar before the Worshipful Master.
Q. What did the Worshipful Master do with you? A. He made a Fallow
Craft Mason of me.
Q. How? A. In due form.
Q. What was that due form? A. My right knee bare bent; my left knee
forming a square; my right hand on the Holy Bible, Square, and
Compass; my left arm forming an angle, supported by the Square, and my
hand in a vertical position; in which posture I took upon me the
solemn oath, or obligation, of a Fellow Craft Mason. [See pages 26 and
27 for obligation.]
Q. After your oath, or obligation, what was said to you? A. I was
asked what I most desired.
Q. Your answer? A. More light.
Q. On being brought to light, what did you discover different from
before? A. One point of the Compass elevated above the Square, which
denoted light in this degree; but as one point was yet in obscurity,
it was to remind me that I was yet one material point in the dark
respecting Masonry.
Q. What did you next discover? A. The Worshipful Master approaching me
from the East, under the sign and due-guard of a Fellow Craft Mason,
who presented me with his right hand in token of brotherly love and
confidence, and proceeded to give me the pass-grip and word of a
Fellow Craft Mason, and bid me arise and salute the Junior and Senior
Wardens, and convince them that I had been regularly passed to the
degree of a Fellow Craft, and had the sign, grip, and word of a Fellow
Craft Mason.
Q. What next did you discover? A. The Worshipful Master approaching me
a second time from the East, who presented me a lamb-skin, or white
apron, which, he said, he hoped I would continue to wear with honor to
myself and satisfaction and advantage to my brethren.
Q. What was you next presented with? A. The working tools of a Fellow
Craft Mason.
Q. What are they? A. The Plumb, Square, and Level.
Q. What do they teach? [I think this question ought to be, "How
explained?"] A. The Plumb is an instrument made use of by operative
Masons to raise perpendiculars; the Square, to square the work, and
the Level, to lay horizontals; but we, as Free and Accepted Masons,
are taught to make use of them for more noble and glorious purposes.
The Plumb admonishes us to walk uprightly, in our several stations,
before God and man; squaring our actions by the square of virtue; and
remembering that we are all traveling upon the level of time, to that
undiscovered country, from whose bourne no traveler returns.
Q. What was you next presented with? A. Three precious jewels.
Q. What were they? A. Faith, Hope, and Charity.
Q. What do they teach? A. Faith in God, hope in immortality, and
charity to all mankind.
Q. How was you then disposed of? A. I was conducted out of the Lodge,
and invested of what I had been divested.
* * * * *
SECOND SECTION.
Question--Have you ever worked as a Fellow Craft Mason? Answer--I
have, in speculative; but our forefathers wrought both in speculative
and operative Masonry.
Q. Where did they work? A. At the building of King Solomon's Temple,
and many other Masonic edifices.
Q. How long did they work? A. Six days.
Q. Did they not work on the Seventh? A. They did not.
Q. Why so? A. Because in six days God created the heavens and the
earth, and rested on the seventh day; the seventh day, therefore, our
ancient brethren consecrated as a day of rest from their labors;
thereby enjoying more frequent opportunities to contemplate the
glorious works of creation, and adore their great Creator.
Q. Did you ever return to the sanctum sanctorum, or holy of holies, of
King Solomon's Temple? A. I did.
Q. By what way? A. Through a long porch, or alley.
Q. Did anything particular strike your attention on your return? A.
There did; viz.: Two large columns, or pillars, one on the left hand,
and the other on the right.
Q. What was the name of the one on the left hand? A. BOAZ, to denote
strength.
Q. What was the name of the one on the right hand? A. JACHIN, denoting
establishment.
Q. What do they collectively allude to? A. A passage in Scripture,
wherein God has declared in his word, "In strength shall this house be
established."
Q. What were their dimensions? A. Eighteen cubits in height, twelve in
circumference, and four in diameter.
Q. Were they adorned with anything? A. They were; with two large
chapiters, one on each.
Q. Were they ornamented with anything? A. They were; with wreaths of
net work, lily work, and pomegranates.
Q. What do they denote? A. Unity, Peace, and Plenty.
Q. Why so? A. Net work, from its connection, denotes union; lily work,
from its whiteness and purity, denotes peace; and pomegranates, from
the exuberance of its seed, denotes plenty.
Q. Were those columns adorned with anything further? A. They were;
viz.: Two large globes, or balls, one on each.
Q. Did they contain anything? A. They did; viz.; All the maps and
charts of the celestial and terrestrial bodies.
Q. Why are they said to be so extensive? A. To denote the universality
of Masonry, and that a Mason's charity ought to be equally extensive.
Q. What was their composition? A. Molten, or cast brass.
Q. Who cast them? A. Our Grand Master, Hiram Abiff.
Q. Where were they cast? A. On the banks of the river Jordan, in the
clay ground between Succoth and Zaradatha, where King Solomon ordered
these and all other holy vessels to be cast.
Q. Were they cast solid or hollow? A. Hollow.
Q. What was their thickness? A. Four inches, or a hand's breadth.
Q. Why were they cast hollow? A. The better to withstand inundations
or conflagrations; were the archives of Masonry, and contained the
constitution, rolls, and records.
Q. What did you next come to? A. A long, winding staircase, with
three, five, seven steps, or more.
Q. What does the three steps allude to? A. The three principal
supports in Masonry, viz., Wisdom, Strength, and Beauty.
Q. What does the five steps allude to? A. The five orders in
architecture, and the five human senses.
Q. What are the five orders in architecture? A. The Tuscan, Doric,
Ionic, Corinthian, and Composite.
Q. What are the five human senses? A. Hearing, Seeing, Feeling,
Smelling, and Tasting; the first three of which have ever been deemed
highly essential among Masons: Hearing, to hear the word; Seeing, to
see the sign; and Feeling, to feel the grip, whereby one Mason may
know another in the dark as well as in the light.
Q. What does the seven steps allude to? A. The seven sabbatical years;
seven years of famine; seven years In building the temple; seven
golden candlesticks; seven wonders of the world; seven planets; but
more especially the seven liberal arts and sciences, which are
Grammar, Rhetoric, Logic, Arithmetic, Geometry, Music, and Astronomy;
for these, and many other reasons, the number seven has ever been held
in high estimation among Masons.
Q. What did you next come to? A. The outer door of the middle chamber
of King Solomon's Temple, which I found partly open, but closely tyled
by the Junior Warden.
Q. How did you gain admission? A. By a pass, and token of a pass.
Q. What was the name of the pass? A. SHIBBOLETH.
Q. What does it denote? A. Plenty.
Q. Why so? A. From an ear of corn being placed at the water-ford.
Q. Why was this pass instituted? A. In consequence of a quarrel which
had long existed between Jephthah, Judge of Israel, and the
Ephraimites, the latter of whom had long been a stubborn, rebellious
people, whom Jephthah had endeavored to subdue by lenient measures,
but to no effect. The Ephraimites being highly incensed against
Jephthah, for not being called to fight and share in the rich spoils
of the Ammonitish war, assembled a mighty army, and passed over the
river Jordan to give Jephthah battle; but he, being apprised of their
approach, called together the men of Israel, and gave them battle, and
put them to flight; and to make his victory more complete, he ordered
guards to be placed at the different passes on the banks of the river
Jordan, and commanded, if the Ephraimites passed that way, that they
should pronounce the word SHIBBOLETH; but they, being of a different
tribe, pronounced it SIBBOLETH, which trifling defect proved them
spies, and cost them their lives; and there fell that day, at the
different passes on the banks of the river Jordan, forty and two
thousand. This word was also used by our ancient brethren to
distinguish a friend from a foe, and has since been adopted as a
proper pass-word, to be given before entering any well-regulated and
governed Lodge of Fellow Craft Masons.
Q. What did you next discover? A. The inner door of the middle chamber
of King Solomon's Temple, which I found partly open, but closely tyled
by the Senior Warden.
Q. How did you gain admission? A. By the grip and word.
Q. How did the Senior Warden dispose of you? A. He ordered me to be
conducted to the Worshipful Master in the East, who informed me that I
had been admitted into the middle chamber of King Solomon's Temple for
the sake of the letter G.
Q. Does it denote anything? A. It does; DEITY--before whom we should
all bow with reverence, worship, and adoration. It also denotes
Geometry, the fifth science; it being that on which this degree was
principally founded.
Thus ends the second degree of Masonry.
* * * * *
THE THIRD, OR MASTER MASON'S DEGREE.
The traditional account of the death, several burials, and
resurrection of Hiram Abiff, the widow's son (as hereafter narrated),
admitted as facts, this degree is certainly very interesting. The
Bible informs us that there was a person of that name employed at the
building of King Solomon's Temple; but neither the Bible, the writings
of Josephus, nor any other writings, however ancient, of which I have
any knowledge, furnish any information respecting his death. It is
very singular that a man so celebrated as Hiram Abiff was, and arbiter
between Solomon, King of Israel, and Hiram, King of Tyre, universally
acknowledged as the third most distinguished man then living, and in
many respects, the greatest man in the world, should pass off the
stage of action, in the presence of King Solomon, three thousand,
three hundred grand overseers, and one hundred and fifty thousand
workmen, with whom he had spent a number of years, and neither King
Solomon, his bosom friend, nor any other among his numerous friends,
even recorded his death, or anything about him.
A person who has received the two preceding degrees, and wishes to be
raised to the sublime degree of a Master Mason, is (the Lodge being
opened as in the preceding degrees) conducted from the preparation
room to the door (the manner of preparing him is particularly
explained in the Lecture), where he gives three distinct knocks, when
the Senior Warden rises and says, "Worshipful, while we are peaceably
at work on the third degree of Masonry, under the influence of
humanity, brotherly love, and affection, the door of our Lodge appears
to be alarmed." The Master to the Junior Deacon, "Brother Junior,
inquire the cause of that alarm." The Junior Deacon then steps to the
door and answers the three knocks that have been given by three more
(the knocks are much louder than those given on any occasion, other
than that of the admission of candidates in the several degrees); one
knock is then given without, and answered by one from within, when the
door is partly opened, and the Junior Deacon asks, "Who comes there?
Who comes there? Who comes there?" The Senior Deacon answers, "A
worthy brother, who has been regularly initiated as an Entered
Apprentice Mason, passed to the degree of a Fellow Craft, and now
wishes for further light in Masonry, by being raised to the sublime
degree of a Master Mason." Junior Deacon to Senior Deacon, "Is it of
his own free will and accord he makes this request?" A. "It is."
Junior Deacon to Senior Deacon, "Is he worthy and well qualified?" A.
"He is." Junior Deacon to Senior Deacon, "Has he made suitable
proficiency in the preceding degree?" A. "He has." Junior Deacon to
Senior Deacon, "By what further rights does he expect to obtain this
benefit?" A. "By the benefit of a pass-word." Junior Deacon to Senior
Deacon, "Has he a pass-word?" A. "He has not, but I have it for him."
Junior Deacon to Senior Deacon, "Will you give it to me?" The Senior
Deacon then whispers in the ear of the Junior Deacon, "TUBAL CAIN."
Junior Deacon says, "The pass is right; since this is the case, you
will wait till the Worshipful Master be made acquainted with his
request, and his answer returned." The Junior Deacon then repairs to
the Master, and gives three knocks, as at the door; after answering
which, the same questions are asked and answers returned, as at the
door; when the Master says, "Since he comes endued with all these
necessary qualifications, let him enter this Worshipful Lodge in the
name of the Lord, and take heed on what he enters." The Junior Deacon
returns to the door and says, "Let him enter this Worshipful Lodge in
the name of the Lord, and take heed on what he enters." In entering,
both points of the Compass are pressed against his naked right and
left breasts, when the Junior Deacon stops the candidate and says,
"Brother, when you first entered this Lodge, you was received on the
point of the Compass pressing your naked left breast, which was then
explained to you; when you entered it the second time, you were
received on the angle of the Square, which was also explained to you;
on entering it now, you are received on the two extreme points of the
Compass pressing your naked right and left breasts, which are thus
explained: As the most vital points of man are contained between the
two breasts, so are the most valuable tenets of Masonry contained
between the two extreme points of the Compass, which are 'Virtue,
Morality, and Brotherly Love.'" The Senior Deacon then conducts the
candidate three times regularly around the Lodge. [I wish the reader
to observe, that on this, as well as every other degree, the Junior
Warden is the first of the three principal officers that the candidate
passes, traveling with the Sun, when he starts around the Lodge, and
as he passes the Junior Warden, Senior Warden, and Master, the first
time going around, they each give one rap; the second time, two raps;
and the third time, three raps. The number of raps given on those
occasions are the same as the number of the degree, except the first
degree, on which three are given, I always thought improperly.] During
the time the candidate is traveling around the room, the Master reads
the following passage of Scripture, the conductor and candidate
traveling, and the Master reading, so that the traveling and reading
terminates at the same time:
"Remember now thy Creator in the days of thy youth, while the evil
days come not, nor the years draw nigh, when thou shalt say, I
have no pleasure in them: while the Sun, or the Moon, or the Stars
be not darkened, nor the clouds return after the rain; in the day
when the keepers of the house shall tremble, and the strong men
shall bow themselves, and the grinders cease because they are few,
and those that look out of the windows be darkened, and the doors
shall be shut in the streets; when the sound of the grinding is
low, and he shall rise up at the voice of the bird, and all the
daughters of music shall be brought low. Also, when they shall be
afraid of that which is high, and fears shall be in the way, and
the almond tree shall flourish, and the grasshopper shall be a
burden, and desire shall fail, because man goeth to his long home,
and the mourners go about the streets. Or ever the silver cord be
loosed, or the golden bowl be broken, or the pitcher be broken at
the fountain, or the wheel at the cistern. Then shall the dust
return to the earth, as it was; and the spirit return unto God who
gave it."
The conductor and candidate halt at the Junior Warden in the South,
where the same questions are asked and answers returned, as at the
door; he is then conducted to the Senior Warden, where the same
questions are asked and answers returned as before; from thence he is
conducted to the Worshipful Master in the East, who asks the same
questions and receives the same answers as before; and who likewise
asks the candidate from whence he came, and whither he is traveling?
ANS. "From the West, and traveling to the East." Q. "Why do you leave
the West and travel to the East?" A. "In search of more light." The
Master then says to the Senior Deacon, "You will please conduct the
candidate back to the West, from whence he came, and put him in the
care of the Senior Warden, and request him to teach the candidate how
to approach the East, by advancing upon three upright regular steps to
the third step, his feet forming a square, his body erect at the altar
before the Worshipful Master, and place him in a proper position to
take upon him the solemn oath or obligation of a Master Mason." The
Master then comes to the candidate and says, "Brother, you are now
placed in a proper position (the Lecture explains it) to take upon you
the solemn oath or obligation of a Master Mason, which I assure you,
as before, is neither to affect your religion nor politics. If you are
willing to take it, repeat your name, and say after me:
"I, A. B., of my own free will and accord, in the presence of
Almighty God, and this Worshipful Lodge of Master Masons erected
to God, and dedicated to the Holy Order of St. John, do hereby and
hereon most solemnly and sincerely promise and swear, in addition
to my former obligations, that I will not give the degree of a
Master Mason to any one of an inferior degree, nor to any other
being in the known world, except it be to a true and lawful
brother, or brethren Master Masons, or within the body of a just
and lawfully constituted Lodge of such; and not unto him, nor unto
them, whom I shall hear so to be, but unto him and them only whom
I shall find so to be, after strict trial and due examination, or
lawful information received. Furthermore, do I promise and swear,
that I will not give the Master's word, which I shall hereafter
receive, neither in the Lodge, nor out of it, except it be on the
five points of fellowship, and then not above my breath.
Furthermore, do I promise and swear, that I will not give the
grand hailing sign of distress, except I am in real distress, or
for the benefit of the craft when at work; and should I ever see
that sign given, or the word accompanying it, and the person who
gave it appearing to be in distress, I will fly to his relief at
the risk of my life, should there be a greater probability of
saving his life than of losing my own. Furthermore, do I promise
and swear, that I will not wrong this Lodge, nor a brother of this
degree, to the value of one cent, knowingly, myself, nor suffer it
to be done by others, if in my power to prevent it. Furthermore,
do I promise and swear, that I will not be at the initiating,
passing, and raising a candidate at one communication, without a
regular dispensation from the Grand Lodge for the same.
Furthermore, do I promise and swear, that I will not be at the
initiating, passing, or raising a candidate in a clandestine
Lodge, I knowing it to be such. Furthermore, do I promise and
swear, that I will not be at the initiating of an old man in
dotage, a young man in nonage, an atheist, irreligious libertine,
idiot, madman, hermaphrodite, nor woman. Furthermore, do I promise
and swear, that I will not speak evil of a brother Master Mason,
neither behind his back, nor before his face, but will apprise him
of all approaching danger, if in my power. Furthermore, do I
promise and swear, that I will not violate the chastity of a
Master Mason's wife, mother, sister, or daughter, I knowing them
to be such, nor suffer it to be done by others, if in my power to
prevent it. Furthermore, do I promise and swear, that I will
support the constitution of the Grand Lodge of the State of ----,
under which this Lodge is held, and conform to all the by-laws,
rules, and regulations of this, or any other Lodge, of which I
may, at any time hereafter, become a member. Furthermore, do I
promise and swear, that I will obey all regular signs, summons, or
tokens given, handed, sent, or thrown to me from the hand of a
brother Master Mason, or from the body of a just and lawfully
constituted Lodge of such: provided it be within the length of my
cable-tow. Furthermore, do I promise and swear, that a Master
Mason's secrets, given to me in charge as such, and I knowing them
to be such, shall remain as secure and inviolable in my breast as
in his own, when communicated to me, murder and treason excepted;
and they left to my own election. Furthermore, do I promise and
swear, that I will go on a Master Mason's errand, whenever
required, even should I have to go barefoot and bareheaded, if
within the length of my cable-tow.[3] Furthermore, do I promise
and swear, that I will always remember a brother Master Mason when
on my knees, offering up my devotions to Almighty God.
Furthermore, do I promise and swear, that I will be aiding and
assisting all poor indigent Master Masons, their wives and
orphans, wheresoever disposed 'round the globe, as far as in my
power, without injuring myself or family materially. Furthermore,
do I promise and swear, that if any part of this my solemn oath or
obligation be omitted at this time, that I will hold myself
amenable thereto, whenever informed. To all which I do most
solemnly and sincerely promise and swear, with a fixed and steady
purpose of mind in me, to keep and perform the same, binding
myself under no less penalty than to have my body severed in two
in the midst, and divided to the North and South, my bowels burnt
to ashes in the centre, and the ashes scattered before the four
winds of heaven, that there might not the least tract or trace of
remembrance remain among men or Masons of so vile and perjured a
wretch as I should be, were I ever to prove wilfully guilty of
violating any part of this my solemn oath or obligation of a
Master Mason; so help me God, and keep me steadfast in the due
performance of the same."
The Master then asks the candidate, "What do you most desire?" The
candidate answers after his prompter, "More light." The bandage which
was tied 'round his head in the preparation room is, by one of the
brethren who stands behind him for that purpose, loosened and put over
both eyes, and he is immediately brought to light in the same manner
as in the preceding degree, except three stamps on the floor, and
three claps of the hands are given in this degree. On being brought to
light, the Master says to the candidate, "You first discover, as
before, three great lights in Masonry, by the assistance of three
lesser, with this difference, both points of the Compass are elevated
above the Square, which denotes to you that you are about to receive
all the light that can be conferred on you in a Mason's Lodge." The
Master steps back from the candidate and says, "Brother, you now
discover me as Master of this Lodge, approaching you from the East,
under the sign and due-guard of a Master Mason." The sign is given by
raising both hands and arms to the elbows perpendicularly, one on
either side of the head, the elbows forming a square. The words
accompanying this sign in case of distress are, "O Lord, my God, is
there no help for the widow's son?" As the last words drop from your
lips, you let your hands fall in that manner best calculated to
indicate solemnity. King Solomon is said to have made this exclamation
on the receipt of the information of the death of Hiram Abiff. Masons
are all charged never to give the words except in the dark, when the
sign cannot be seen. Here Masons differ very much; some contend that
Solomon gave this sign, and made this exclamation when informed of
Hiram's death, and work accordingly in their Lodges. Others say the
sign was given, and the exclamation made at the grave when Solomon
went there to raise Hiram, and, of course, they work accordingly; that
is to say, the Master who governs a Lodge holding the latter opinion,
gives the sign, &c., at the grave, when he goes to raise the body, and
vice versa. The due-guard is given by putting the right hand to the
left side of the bowels, the hand open, with the thumb next to the
belly, and drawing it across the belly and let it fall; this is done
tolerably quick. After the Master has given the sign and due-guard,
which does not take more than a minute, he says, "Brother, I now
present you with my right hand in token of brotherly love and
affection, and with it the pass-grip and word." The pass-grip is given
by pressing the thumb between the joints of the second and third
fingers, where they join the hand, and the word or name is TUBAL CAIN.
It is the pass-word to the Master's degree. The Master, after having
given the candidate the pass-grip and word, bids him rise and salute
the Junior and Senior Wardens, and convince them that he is an
obligated Master Mason, and is in possession of the pass-grip and
word. While the Wardens are examining the candidate, the Master
returns to the East and gets an apron, and as he returns to the
candidate, one of the Wardens (sometimes both) says to the Master,
"Worshipful, we are satisfied that Brother ---- is an obligated Master
Mason." The Master then says to the candidate, "Brother, I now have
the honor to present you with a lamb-skin, or white apron, as before,
which, I hope, you will continue to wear with credit to yourself, and
satisfaction and advantage to the brethren; you will please carry it
to the Senior Warden in the West, who will teach you how to wear it as
a Master Mason."
The Senior Warden ties on his apron, and lets the flap fall down
before in its natural and common situation.
The Master returns to his seat, and the candidate is conducted to him.
Master to candidate, "Brother, I perceive you are dressed; it is, of
course, necessary you should have tools to work with; I will now
present you with the working tools of a Master Mason, and explain
their uses to you. The working tools of a Master Mason are all the
implements of Masonry indiscriminately, but more especially the
Trowel. The Trowel is an instrument made use of by operative Masons to
spread the cement which unites a building into one common mass; but
we, as Free and Accepted Masons, are taught to make use of it for the
more noble and glorious purpose of spreading the cement of brotherly
love and affection; that cement which unites us into one sacred band
or society of friends and brothers, among whom no contention should
ever exist, but that noble contention, or rather emulation, of who can
best work, or best agree. I also present you with three precious
jewels; their names are Humanity, Friendship, and Brotherly Love.
Brother, you are not yet invested with all the secrets of this degree,
nor do I know whether you ever will, until I know how you withstand
the amazing trials and dangers that await you. You are now about to
travel to give us a specimen of your fortitude, perseverance, and
fidelity, in the preservation of what you have already received; fare
you well, and may the Lord be with you, and support you through your
trials and difficulties." [In some Lodges they make him pray before he
starts.] The candidate is then conducted out of the Lodge, clothed,
and returns; as he enters the door, his conductor says to him,
"Brother, we are now in a place representing the SANCTUM SANCTORUM, or
HOLY OF HOLIES, of King Solomon's Temple. It was the custom of our
Grand Master, Hiram Abiff, every day at high twelve, when the crafts
were from labor to refreshment, to enter into the sanctum sanctorum
and offer up his devotions to the ever living God. Let us, in
imitation of him, kneel and pray." They then kneel, and the conductor
says the following prayer:
"Thou, O God, knowest our downsitting and uprising, and
understandest our thoughts afar off; shield and defend us from the
evil intentions of our enemies, and support us under the trials
and afflictions we are destined to endure while traveling through
this vale of tears. Man that is born of a woman is of few days and
full of trouble. He cometh forth as a flower, and is cut down; he
fleeth also as a shadow, and continueth not. Seeing his days are
determined, the number of his months are with Thee: Thou hast
appointed his bounds that he cannot pass; turn from him, that he
may rest till he shall accomplish his day. For there is hope of a
tree, if it be cut down, that it will sprout again, and that the
tender branch thereof will not cease. But man dieth and wasteth
away; yea, man giveth up the ghost, and where is he? As the waters
fail from the sea, and flood decayeth and drieth up, so man lieth
down and riseth not up till the heavens shall be no more. Yet, O
Lord! have compassion on the children of Thy creation; administer
unto them comfort in time of trouble, and save them with an
everlasting salvation. Amen. So mote it be."
They then rise, and the conductor says to the candidate, "Brother, in
further imitation of our Grand Master, Hiram Abiff, let us retire at
the South gate." They then advance to the Junior Warden (who
represents JUBELA, one of the ruffians), who exclaims, "Who comes
here?" [The room is dark, or the candidate hoodwinked.] The conductor
answers, "Our Grand Master, Hiram Abiff." "Our Grand Master, Hiram
Abiff!" exclaims the ruffian, "he is the very man I wanted to see
(seizing the candidate by the throat at the same time, and jerking him
about with violence); give me the Master Mason's word, or I'll take
your life." The conductor replies, "I cannot give it now, but if you
will wait till the Grand Lodge assembles at Jerusalem, if you are
worthy, you shall then receive it, otherwise you cannot." The ruffian
then gives the candidate a blow with the twenty-four-inch gauge across
the throat, on which he fled to the West gate, where he was accosted
by the second ruffian, JUBELO, with more violence, and on his
refusing to comply with his request, he gave him a severe blow with
the Square across his breast; on which he attempted to make his escape
at the East gate, where he was accosted by the third ruffian, JUBELUM,
with still more violence, and refusing to comply with his request, the
ruffian gave him a violent blow with the common gavel on the forehead,
which brought him to the floor, on which one of them exclaimed, "What
shall we do, we have killed our Grand Master, Hiram Abiff?" Another
answers, "Let us carry him out at the East gate and bury him in the
rubbish till low twelve, and then meet and carry him a westerly course
and bury him." The candidate is then taken up in a blanket, on which
he fell, and carried to the West end of the Lodge, and covered up and
left; by this time the Master has resumed his seat (King Solomon is
supposed to arrive at the Temple at this juncture), and calls to
order, and asks the Senior Warden the cause of all that confusion; the
Senior Warden answers, "Our Grand Master, Hiram Abiff, is missing, and
there are no plans or designs laid down on the Tressle-Board for the
crafts to pursue their labor." The Master, alias King Solomon,
replies, "Our Grand Master missing; our Grand Master has always been
very punctual in his attendance; I fear he is indisposed; assemble the
crafts, and search in and about the Temple, and see if he can be
found." They all shuffle about the floor a while, when the Master
calls them to order, and asks the Senior Warden, "What success?" He
answers, "We cannot find our Grand Master, my Lord." The Master then
orders the Secretary to call the roll of workmen, and see whether any
of them are missing. The Secretary calls the roll, and says, "I have
called the roll, my Lord, and find that there are three missing, viz.:
JUBELA, JUBELO and JUBELUM." His Lordship then observes, "This brings
to my mind a circumstance that took place this morning--twelve Fellow
Crafts, clothed in white gloves and aprons, in token of their
innocence, came to me and confessed that they twelve, with three
others, had conspired to extort the Master Mason's word from their
Grand Master, Hiram Abiff, and in case of refusal to take his life;
they twelve had recanted, but feared the other three had been base
enough to carry their atrocious designs into execution." Solomon then
ordered twelve Fellow Crafts to be drawn from the bands of the
workmen, clothed in white aprons, in token of their Innocence, and
sent three East, three West, three North, and three South, in search
of the ruffians, and, if found, to bring them forward. Here the
members all shuffle about the floor awhile, and fall in with a reputed
traveler, and inquire of him if he had seen any traveling men that
way; he tells them that he had seen three that morning near the coast
of Joppa, who from their dress and appearance were Jews, and were
workmen from the Temple, inquiring for a passage to Ethiopia, but were
unable to obtain one, in consequence of an embargo which had recently
been laid on all the shipping, and had turned back into the country.
The Master now calls them to order again, and asks the Senior Warden,
"What success?" He answers by relating what had taken place. Solomon
observes, "I had this embargo laid to prevent the ruffians from making
their escape;" and adds, "you will go and search again, and search
till you find them, if possible; and if they are not found, the twelve
who confessed shall be considered as the reputed murderers, and suffer
accordingly." The members all start again, and shuffle about awhile,
until one of them, as if by accident, finds the body of Hiram Abiff,
alias the candidate and hails his traveling companions, who join him,
and while they are humming out something over the candidate, the three
reputed ruffians, who are seated in a private corner near the
candidate, are heard to exclaim in the following manner--first,
JUBELA, "O that my throat had been cut across, my tongue torn out, and
my body buried in the rough sands of the sea at low-water mark, where
the tide ebbs and flows twice in twenty-four hours, ere I had been
accessory to the death of so good a man as our Grand Master, Hiram
Abiff."
The second, JUBELO, "O that my left breast had been torn open, and my
heart and vitals taken from thence, and thrown over my left shoulder,
carried into the valley of Jehosaphat, and there to become a prey to
the wild beasts of the field, and vultures of the air, ere I had
conspired the death of so good a man as our Grand Master, Hiram
Abiff."
The third, JUBELUM, "O that my body had been severed in two in the
midst, and divided to the North and South, my bowels burnt to ashes in
the centre, and the ashes scattered by the four winds of heaven, that
there might not the least track or trace of remembrance remain among
men or Masons of so vile and perjured a wretch as I am. Ah, JUBELA and
JUBELO, it was I that struck him harder than you both--it was I that
gave him the fatal blow--it was I that killed him outright."
The three Fellow Crafts who had stood by the candidate all this time
listening to the ruffians, whose voices they recognized, says one to
the other, "What shall we do, there are three of them, and only three
of us?" "It is," said one in reply, "our cause is good, let us seize
them;" on which they rush forward, and carry them to the Master, to
whom they relate what had passed. The Master then addresses them in
the following manner (they in many Lodges kneel, or lie down, in token
of their guilt and penitence): "Well, JUBELA, what have you got to say
for yourself--guilty or not guilty?" A. "Guilty, my Lord." "JUBELO,
guilty or not guilty?" A. "Guilty, my Lord." "JUBELUM, guilty or not
guilty?" A. "Guilty, my Lord." The Master to the three Fellow Crafts
who took them, "Take them without the West gate of the Temple, and
have them executed according to the several imprecations of their own
mouths." They are then hurried off to the West end of the room. Here
this part of the farce ends. The Master then orders fifteen Fellow
Crafts to be elected from the bands of the workmen, and sent three
East, three West, three North, three South; and three in and about the
Temple, in search of their Grand Master, Hiram Abiff [In some Lodges
they only send twelve, when their own Lectures say fifteen were sent],
and charges them if they find the body, to examine carefully on and
about it for the Master's word, or a key to it. The three that
traveled a Westerly course come to the candidate and finger about him
a little, and are called to order by the Master, when they report that
they have found the grave of their Grand Master, Hiram Abiff, and, on
moving the earth till they came to the body, they involuntarily found
their hands raised in this position [showing it at the same time; it
is the due-guard of this degree], to guard their nostrils against the
offensive affluvia which arose from the grave; and that they had
searched carefully on and about the body for the Master's word, but
had not discovered anything but a faint resemblance of the letter G on
the left breast. The Master, on the receipt of this information
(raising himself), raises his hand three several times above his head
(as herein before described), and exclaims twice, "Nothing but a faint
resemblance of the letter G! that is not the Master's word, nor a key
to it, I fear the Master's word is forever lost!" [The third
exclamation is different from the others--attend to it; it has been
described in pages 40 and 41.] "Nothing but a faint resemblance of the
letter G! that is not the Master's word, nor a key to it." "O Lord, my
God, is there no help for the widow's son?" The Master then orders the
Junior Warden to summon a Lodge of Entered Apprentice Masons, and
repair to the grave to raise the body of their Grand Master, by the
Entered Apprentice's grip. They go to the candidate and take hold of
his forefinger and pull it, and return and tell the Master that they
could not raise him by the Entered Apprentice's grip; that the skin
cleaved from the bone. A Lodge of Fellow Crafts are then sent, who act
as before, except that they pull the candidate's second finger. The
Master then directs the Senior Warden [generally] to summon a Lodge of
Master Masons, and says, "I will go with them myself in person, and
try to raise the body by the Master's grip, or lion's paw." [Some say
by the strong grip, or the lion's paw.] They then all assemble around
the candidate, the Master having declared the first word spoken after
the body was raised, should be adopted as a substitute for the
Master's word, for the government of Master Mason's Lodges in all
future generations; he proceeds to raise the candidate, alias the
representative of the dead body of Hiram Abiff. He [the candidate] is
raised on what is called the five points of fellowship, which are foot
to foot, knee to knee, breast to breast, hand to back, and mouth to
ear. This is done by putting the inside of your right foot to the
inside of the right foot of the person to whom you are going to give
the word, the inside of your knee to his, laying your right breast
against his, your left hands on the back of each other, and your
mouths to each other's right ear [in which position you are alone
permitted to give the word], and whisper the word MAH-HAH-BONE. The
Master's grip is given by taking hold of each other's right hand, as
though you were going to shake hands, and sticking the nails of each
of your fingers into the joint of the other's wrist, where it unites
with the hand. In this position the candidate is raised, he keeping
his whole body stiff, as though dead. The Master, in raising him, is
assisted by some of the brethren, who take hold of the candidate by
the arms and shoulders. As soon as he is raised to his feet they step
back, and the Master whispers the word MAH-HAH-BONE in his ear, and
causes the candidate to repeat it, telling him at the same time that
he must never give it in any manner other than that in which he
receives it. He is also told that MAH-HAH-BONE signifies marrow in
the bone. They then separate, and the Master makes the following
explanation respecting the five points of fellowship. Master to
candidate, "Brother, foot to foot teaches you that you should,
whenever asked, go on a brother's errand, if within the length of your
cable-tow, even if you should have to go barefoot and bareheaded. Knee
to knee, that you should always remember a Master Mason in your
devotion to Almighty God. Breast to breast, that you should keep the
Master Mason's secrets, when given to you in charge as such, as secure
and inviolable in your breast, as they were in his own, before
communicated to you. Hand to back, that you should support a Master
Mason behind his back, as well as before his face. Mouth to ear, that
you should support his good name as well behind his back as before his
face."
After the candidate is through with what is called the work part, the
Master addresses him in the following manner: "Brother, you may
suppose from the manner you have been dealt with to-night, that we
have been fooling with you, or that we have treated you different from
others, but I assure you that is not the case. You have, this night,
represented one of the greatest men that ever lived, in the tragical
catastrophe of his death, burial, and resurrection; I mean Hiram
Abiff, the widow's son, who was slain by three ruffians at the
building of King Solomon's Temple, and who, in his inflexibility,
integrity, and fortitude, never was surpassed by man. The history of
that momentous event is thus related. Masonic tradition informs us
that at the building of King Solomon's Temple, fifteen Fellow Crafts
discovering that the Temple was almost finished, and not having the
Master Mason's word, became very impatient, and entered into a horrid
conspiracy to extort the Master Mason's word from their Grand Master,
Hiram Abiff, the first time they met him alone, or take his life, that
they might pass as Masters in other countries, and receive wages as
such; but before they could accomplish their designs, twelve of them
recanted, but the other three were base enough to carry their
atrocious designs into execution. Their names were JUBELA, JUBELO, and
JUBELUM.
"It was the custom of our Grand Master, Hiram Abiff, every day at high
twelve, when the crafts were from labor to refreshment, to enter into
the sanctum sanctorum, and offer his devotions to the ever living God,
and draw out his plans and designs on the Tressle-Board for the crafts
to pursue their labor. On a certain day (not named in any of our
traditional accounts), JUBELA, JUBELO and JUBELUM placed themselves at
the South, West, and East gates of the Temple, and Hiram having
finished his devotions and labor, attempted (as was his usual custom)
to retire at the South gate, where he was met by JUBELA, who demanded
of him the Master Mason's word (some say the secrets of a Master
Mason), and on his refusal to give it, JUBELA gave him a violent blow
with a twenty-four-inch gauge across the throat; on which Hiram fled
to the West gate, where he was accosted in the same manner by JUBELO,
but with more violence. Hiram told him that he could not give the word
then, because Solomon, King of Israel, Hiram, King of Tyre, and
himself had entered into a solemn league that the word never should be
given, unless they three were present; but if he would have patience
till the Grand Lodge assembled at Jerusalem, if he was then found
worthy he should then receive it, otherwise he could not; JUBELO
replied in a very peremptory manner, "If you do not give me the
Master's word, I'll take your life;" and on Hiram's refusing to give
it, JUBELO gave him a severe blow with the Square across the left
breast, on which he fled to the East gate, where he was accosted by
JUBELUM, in the same manner, but with still more violence. Here Hiram
reasoned as before; JUBELUM told him that he had heard his caviling
with JUBELA and JUBELO long enough, and that the Master's word had
been promised to him from time to time for a long time; that he was
still put off, and that the Temple was almost finished, and he was
determined to have the word or take his life. "I want it so that I may
be able to get wages as a Master Mason in any country to which I may
go for employ, after the Temple is finished, and that I may be able to
support my wife and children." Hiram persisting in his refusal, he
gave Hiram a violent blow with the gavel on the forehead, which felled
him to the floor and killed him; they took the body and carried it out
of the West gate, and buried it in the rubbish till low twelve at
night (which is twelve o'clock), when they three met agreeably to
appointment, and carried the body a westerly course, and buried it at
the brow of a hill, in a grave, dug due East and West, six feet
perpendicular, and made their escape. King Solomon coming up to the
Temple at low six in the morning (as was his usual custom), found the
crafts all in confusion, and on inquiring the cause, was informed that
their Grand Master, Hiram Abiff, was missing, and there was no plans
or designs laid down on the Tressle-Board, for the crafts to pursue
their labor. Solomon ordered search to be made inland about the Temple
for him; no discovery being made, he then ordered the Secretary to
call the roll of workmen to see if any were missing; it appearing that
there were three, viz.: JUBELA, JUBELO and JUBELUM, Solomon observed,
"This brings to my mind a circumstance that took place this morning.
Twelve Fellow Crafts came to me, dressed in white gloves and aprons,
in token of their innocence, and confessed that they twelve, with
three others, had conspired to extort the Master Mason's word from
their Grand Master, Hiram Abiff, and in case of his refusal to take
his life; they twelve had recanted, but feared the three others had
been base enough to carry their atrocious designs into execution."
Solomon immediately ordered twelve Fellow Crafts to be selected from
the bands of the workmen, clothed in white gloves and aprons, in token
of their innocence, and sent three East, three West, three North, and
three South, in search of the ruffians, and, if found, to bring them
up before him. The three that traveled a westerly course, coming near
the coast of Joppa, fell in with a wayfaring man, who informed them
that he had seen three men pass that way that morning, who, from their
appearance and dress, were workmen from the Temple, inquiring for a
passage to Ethiopia, but were unable to obtain one, in consequence of
an embargo which had recently been laid on all the shipping, and had
turned back into the country. After making further and more diligent
search, and making no further discovery, they returned to the Temple
and reported to Solomon the result of their pursuit and inquiries. On
which Solomon directed them to go again, and search until they found
their Grand Master, Hiram Abiff, if possible; and if he was not found,
the twelve who had confessed should be considered as the murderers,
and suffer accordingly.
They returned again in pursuit of the ruffians, and one of the three
that traveled a westerly course, being more weary than the rest, sat
down at the brow of a hill to rest and refresh himself; and, in
attempting to rise, caught hold of a sprig of cassia, which easily
gave, and excited his curiosity, and made him suspicious of a
deception; on which he hailed his companions, who immediately
assembled, and, on examination, found that the earth had been recently
moved; and on moving the rubbish, discovered the appearance of the
grave, and while they were confabulating about what measures to take,
they heard voices issuing from a cavern in the clefts of the rocks, on
which they immediately repaired to the place, where they heard the
voice of JUBELA exclaim: "O that my throat had been cut across, my
tongue torn out, and my body buried in the rough sands of the sea at
low-water mark, where the tide ebbs and flows twice in twenty-four
hours, ere I had been accessory to the death of so good a man as our
Grand Master, Hiram Abiff"--on which they distinctly heard the voice
of JUBELO exclaim, "O that my left breast had been torn open, and my
heart and vitals taken from thence, and thrown over my left shoulder,
carried into the valley of Jehosaphat, there to become a prey to the
wild beasts of the field, and vultures of the air, ere I had conspired
to take the life of so good a man as our Grand Master, Hiram
Abiff"--when they more distinctly heard the voice of JUBELUM exclaim,
"O that my body had been severed in two in the midst, and divided to
the North and the South, my bowels burnt to ashes in the centre, and
the ashes scattered by the four winds of heaven, that there might not
remain the least trace of remembrance among men or Masons of so vile
and perjured a wretch as I am, who wilfully took the life of so good a
man as our Grand Master, Hiram Abiff. Ah, JUBELA and JUBELO, it was I
that struck him harder than you both--it was I that gave him the fatal
blow--it was I that killed him outright!" on which they rushed
forward, seized, bound, and carried them before King Solomon, who,
after hearing the testimony of the three Fellow Crafts, and the three
ruffians having pleaded guilty, order them to be taken out at the West
gate of the Temple, and executed agreeably to the several imprecations
of their own mouths. King Solomon then ordered fifteen Fellow Crafts
to be elected from the bands of the workmen, clothed with white gloves
and aprons, in token of their innocence, and sent three East, three
West, three North, three South; and three in and about the Temple, in
search of the body of our Grand Master, Hiram Abiff; and the three
that traveled a westerly course found it under a sprig of cassia,
where a worthy brother sat down to rest and refresh himself; and on
removing the earth till they came to the coffin, they involuntarily
found their hands raised, as hereinbefore described, to guard their
nostrils against the offensive effluvia that 'rose from the grave. It
is also said that the body had lain there fourteen days; some say
fifteen.
The body was raised in the manner herein before described, carried up
to the Temple, and buried as explained in the closing clauses of the
Lecture. Not one-third part of the preceding history of this degree is
ever given to a candidate. A few general, desultory, unconnected
remarks are made to him, and he is generally referred to the manner of
raising, and to the Lecture, for information as to the particulars.
Here follows a charge which ought to be, and sometimes is, delivered
to the candidate after hearing the history of the degree.
* * * * *
AN ADDRESS TO BE DELIVERED TO THE CANDIDATE AFTER THE HISTORY HAS
BEEN GIVEN.
"Brother, your zeal for the institution of Masonry, the progress
you have made in the mystery, and your conformity to our
regulations, have pointed you out as a proper object of our favor
and esteem.
"You are bound by duty, honor, and gratitude to be faithful to
your trust; to support the dignity of your character on every
occasion; and to enforce, by precept and example, obedience to the
tenets of the Order.
"In the character of a Master Mason you are authorized to correct
the errors and irregularities of your uninformed brethren, and to
guard them against a breach of fidelity.
"To preserve the reputation of the fraternity unsullied, must be
your constant care, and for this purpose, it is your province to
recommend to your inferiors, obedience and submission; to your
equals, courtesy and affability; to your superiors, kindness and
condescension. Universal benevolence you are always to inculcate;
and, by the regularity of your own behavior, afford the best
example for the conduct of others less informed. The ancient
landmarks of the Order, entrusted to your care, you are carefully
to preserve; and never suffer them to be infringed, or countenance
a deviation from the established usages and customs of the
fraternity.
"Your virtue, honor, and reputation are concerned in supporting,
with dignity, the character you now bear. Let no motive,
therefore, make you swerve from your duty, violate your vow, or
betray your trust: but be true and faithful, and imitate the
example of that celebrated artist whom you this evening represent:
thus you will render yourself deserving the honor which we have
conferred, and merit the confidence that we have reposed."
Here follows the Lecture on this degree, which is divided into three
sections.
* * * * *
FIRST SECTION.
Question--Are you a Master Mason? Answer--I am; try me; disprove me if
you can.
Q. Where were you prepared to be made a Master Mason? A. In a room
adjacent to the body of a just and lawfully constituted Lodge of such,
duly assembled in a room, representing the SANCTUM SANCTORUM, or HOLY
OF HOLIES, of King Solomon's Temple.
Q. How were you prepared? A. By being divested of all metals; neither
naked nor clothed; barefooted nor shod; with a cable-tow three times
about my naked body; in which posture I was conducted to the door of
the Lodge, where I gave three distinct knocks.
Q. What did those three distinct knocks allude to? A. To the third
degree in Masonry; it being that on which I was about to enter.
Q. What was said to you from within? A. Who comes there? Who comes
there? Who comes there?
Q. Your answer? A. A worthy brother, who has been regularly initiated
as an Entered Apprentice Mason, passed to the degree of a Fellow
Craft, and now wishes for further light in Masonry, by being raised to
the sublime degree of a Master Mason.
Q. What further was said to you from within? A. I was asked if it was
of my own free will and accord I made this request; if I was duly and
truly prepared; worthy and well qualified; and had made suitable
proficiency in the preceding degree; all of which being answered in
the affirmative, I was asked by what further rights I expected to
obtain that benefit.
Q. Your answer? A. By the benefit of a pass-word.
Q. What was that pass-word? A. TUBAL CAIN.
Q. What was next said to you? A. I was bid to wait till the Worshipful
Master in the East was made acquainted with my request, and his answer
returned.
Q. After his answer was returned, what followed? A. I was caused to
enter the Lodge on the two extreme points of the Compass pressing my
right and left breasts, in the name of the Lord.
Q. How were you then disposed of? A. I was conducted three times
regularly around the Lodge and halted at the Junior Warden in the
South, where the same questions were asked and answers returned, as at
the door.
Q. How did the Junior Warden dispose of you? A. He ordered me to be
conducted to the Senior Warden in the West, where the same questions
were asked and answers returned as before.
Q. How did the Senior Warden dispose of you? A. He ordered me to be
conducted to the Worshipful Master in the East, where the same
questions were asked, and answers returned as before; who likewise
demanded of me from whence I came, and whither I was traveling.
Q. Your answer? A. From the West, and traveling to the East.
Q. Why do you leave the West and travel to the East? A. In search of
light.
Q. How did the Worshipful Master dispose of you? A. He ordered me to
be conducted back to the West, from whence I came, and put in care of
the Senior Warden, who taught me how to approach the East, by
advancing upon three upright regular steps to the third step, my feet
forming a square, and my body erect at the altar before the Worshipful
Master.
Q. What did the Worshipful Master do with you? A. He made an obligated
Master Mason of me.
Q. How? A. In due form.
Q. What was that due form? A. Both my knees bare bent, they forming a
square; both hands on the Holy Bible, Square, and Compass; in which
posture I took upon me the solemn oath or obligation of a true Master
Mason.
Q. After your obligation, what was said to you? A. What do you most
desire.
Q. Your answer? A. More light. [The bandage around the head is now
dropped over the eyes.]
Q. Did you receive light? A. I did.
Q. On being brought to light on this degree, what did you first
discover? A. Three great lights in Masonry, by the assistance of three
less, and both points of the Compass elevated above the Square, which
denoted to me that I had received, or was about to receive, all the
light that could be conferred on me in a Master's Lodge.
Q. What did you next discover? A. The Worshipful Master approaching me
from the East, under the sign and due-guard of a Master Mason, who
presented me with his right hand in token of brotherly love and
confidence, and proceeded to give me the pass-grip and word of a
Master Mason [the word is the name of the pass-grip], and bid me rise
and salute the Junior and Senior Wardens, and convince them that I was
an obligated Master Mason, and had the sign, pass-grip, and word
(TUBAL CAIN).
Q. What did you next discover? A. The Worshipful Master approaching me
a second time from the East, who presented me with a lamb-skin, or
white apron, which, he said, he hoped I would continue to wear with
honor to myself, and satisfaction and advantage to the brethren.
Q. What were you next presented with? A. The working tools of a Master
Mason.
Q. What are they? A. All the implements of Masonry indiscriminately,
but more especially the Trowel.
Q. How explained? A. The Trowel is an instrument made use of by
operative Masons to spread the cement which unites a building into one
common mass; but we, as Free and Accepted Masons, are taught to make
use of it for the more noble and glorious purposes of spreading the
cement of brotherly love and affection; that cement which unites us
into one sacred band, or society of brothers, among whom no contention
should ever exist, but that noble emulation of who can best work, or
best agree.
Q. What were you next presented with? A. Three precious jewels.
Q. What are they? A. Humanity, Friendship, and Brotherly Love.
Q. How were you then disposed of? A. I was conducted out of the Lodge,
and invested of what I had been divested, and returned again in due
season.
* * * * *
SECOND SECTION.
Question--Did you ever return to the SANCTUM SANCTORUM, or HOLY OF
HOLIES, of King Solomon's Temple? Answer--I did.
Q. Was there anything in particular took place on your return? A.
There was, viz., I was accosted by three ruffians, who demanded of me
the Master Mason's word.
Q. Did you ever give it to them? A. I did not, but bid them wait, with
time and patience, till the Grand Lodge assembled at Jerusalem, and
then, if they were found worthy, they should receive it, otherwise
they could not.
Q. In what manner was you accosted? A. In attempting to retire at the
South gate, I was accosted by one of them, who demanded of me the
Master Mason's word, and, on my refusing to comply with his request,
he gave me a blow with the twenty-four-inch gauge across my breast, on
which I fled to the West gate, where I was accosted by the second with
more violence, and, on my refusing to comply with his request, he gave
me a severe blow with the Square across my breast; on which I
attempted to make my escape at the East gate, where I was accosted by
the third with still more violence, and, on my refusing to comply with
his request, he gave me a violent blow with the common gavel on the
forehead, and brought me to the floor.
Q. Whom did you represent at that time? A. Our Grand Master, Hiram
Abiff, who was slain at the building of King Solomon's Temple.
Q. Was his death premeditated? A. It was--by fifteen Fellow Crafts,
who conspired to extort from him the Master Mason's word; twelve of
whom recanted, but the other three were base enough to carry their
atrocious designs into execution.
Q. What did they do with the body? A. They carried it out at the West
gate of the Temple, and buried it till low twelve at night, when they
three met agreeably to appointment, and carried it a westerly course
from the Temple, and buried it under the brow of a hill, in a grave
six feet, due East and West, six feet perpendicular, and made their
escape.
Q. What time was he slain? A. At high twelve at noon, when the crafts
were from labor to refreshment.
Q. How came he to be alone at that time? A. Because it was the usual
custom of our Grand Master, Hiram Abiff, every day at high twelve,
when the crafts were from labor to refreshment, to enter into the
SANCTUM SANCTORUM, or HOLY OF HOLIES, and offer up his adorations to
the ever-living God, and draw out his plans and designs on his
Tressle-Board, for the crafts to pursue their labor.
Q. At what time was he missing? A. At low six in the morning, when
King Solomon came up to the Temple, as usual, to view the work, and
found the crafts all in confusion; and, on inquiring the cause, he was
informed that their Grand Master, Hiram Abiff, was missing, and no
plans or designs were laid down on the Tressle-Board for the crafts to
pursue their labor.
Q. What observations did King Solomon make at that time? A. He
observed that our Grand Master, Hiram Abiff, had always been very
punctual in attending, and feared that he was indisposed, and ordered
search to be made in and about the Temple, to see if he could be
found.
Q. Search being made, and he not found, what further remarks did King
Solomon make? A. He observed he feared some fatal accident had
befallen our Grand Master, Hiram Abiff; that morning twelve Fellow
Crafts, clothed in white gloves and aprons, in token of their
innocence, had confessed that they twelve with three others, had
conspired to extort the Master Mason's word from their Grand Master,
Hiram Abiff, or take his life; that they twelve had recanted, but
feared the other three had been base enough to carry their atrocious
designs into execution.
Q. What followed? A. King Solomon ordered the roll of workmen to be
called, to see if there were any missing.
Q. The roll being called, were there any missing? A. There were three,
viz., JUBELA, JUBELO, and JUBELUM.
Q. Were the ruffians ever found? A. They were.
Q. How? A. By the wisdom of King Solomon, who ordered twelve Fellow
Crafts to be selected from the bands of the workmen, clothed in white
gloves and aprons, in token of their innocence, and sent three East,
three West, three North, and three South, in search of the ruffians,
and, if found, to bring them forward.
Q. What success? A. The three that traveled a westerly course from the
Temple, coming near the coast of Joppa, were informed by a wayfaring
man, that three men had been seen that way that morning, who, from
their appearance and dress, were workmen from the Temple, inquiring
for a passage to Ethiopia, but were unable to obtain one, in
consequence of an embargo which had recently been laid on all the
shipping, and had turned back into the country.
Q. What followed? A. King Solomon ordered them to go and search again,
and search till they were found, if possible; and if they were not
found, that the twelve who had confessed should be considered as the
reputed murderers, and suffer accordingly.
Q. What success? A. One of the three that traveled a westerly course
from the Temple, being more weary than the rest, sat down under the
brow of a hill to rest and refresh himself; and, in attempting to
rise, caught hold of a sprig of cassia, which easily gave way, and
excited his curiosity, and made him suspicious of a deception; on
which he hailed his companions, who immediately assembled, and, on
examination, found that the earth had recently been moved; and on
moving the rubbish, discovered the appearance of a grave, and while
they were confabulating about what measures to take, they heard voices
issuing from a cavern in the clefts of the rocks, on which they
immediately repaired to the place, where they heard the voice of
JUBELA exclaim: "O that my throat had been cut across, my tongue torn
out, and my body buried in the rough sands of the sea at low-water
mark, where the tide ebbs and flows twice in twenty-four hours, ere I
had been accessory to the death of so good a man as our Grand Master,
Hiram Abiff"--on which they distinctly heard the voice of JUBELO
exclaim, "O that my left breast had been torn open, and my heart and
vitals taken from thence, and thrown over my left shoulder, carried
into the valley of Jehosaphat, there to become a prey to the wild
beasts of the field, and vultures of the air, ere I had conspired to
take the life of so good a man as our Grand Master, Hiram Abiff"--when
they more distinctly heard the voice of JUBELUM exclaim, "O that my
body had been severed in two in the midst, and divided to the North
and the South, my bowels burnt to ashes in the centre, and the ashes
scattered by the four winds of heaven, that there might not remain
the least track or trace of remembrance among men or Masons of so vile
and perjured a wretch as I am, who wilfully took the life of so good a
man as our Grand Master, Hiram Abiff. Ah, JUBELA and JUBELO, it was I
that struck him harder than you both--it was I that gave him the fatal
blow--it was I that killed him outright!" on which they rushed
forward, seized, bound, and carried them up before King Solomon.
Q. What did King Solomon do with them? A. He ordered them to be
executed agreeably to the several imprecations of their own mouths.
Q. Was the body of our Grand Master, Hiram Abiff, ever found? A. It
was.
Q. How? A. By the wisdom of King Solomon, who ordered fifteen (in some
Lodges they say twelve) Fellow Crafts to be selected from the bands of
the workmen, and sent three East, three West, three North, and three
South; and three in and about the Temple, in search of the body.
Q. Where was it found? A. Under that sprig of cassia, where a worthy
brother sat down to rest and refresh himself.
Q. Was there anything particular took place on the discovery of the
body? A. There was, viz.: On removing the earth till they came to the
coffin, they involuntarily found their hands raised in this position
to guard their nostrils against the offensive effluvia that 'rose from
the grave.
Q. How long had the body lain there? A. Fourteen days.
Q. What did they do with the body? A. Raised it in a Masonic form, and
carried it up to the Temple for more decent interment.
Q. Where was it buried? A. Under the SANCTUM SANCTORUM, or HOLY OF
HOLIES, of King Solomon's Temple, over which they erected a marble
monument, with this inscription delineated thereon: A virgin weeping
over a broken column, with a book open before her; in her right hand a
sprig of cassia; in her left, an urn; Time standing behind her, with
his hands infolded in the ringlets of her hair.
Q. What do they denote? A. The weeping virgin denotes the unfinished
state of the Temple; the broken column, that one of the principal
supporters of Masonry had fallen; the open book before her, that his
memory was on perpetual record; the sprig of cassia, the timely
discovery of his grave; the urn in her left hand, that his ashes were
safely deposited under the SANCTUM SANCTORUM, or HOLY OF HOLIES, of
King Solomon's Temple; and Time standing behind her, with his hands
infolded in the ringlets of her hair, that time, patience, and
perseverance will accomplish all things.
* * * * *
THIRD SECTION.
Question--What does a Master's Lodge represent? Answer--The SANCTUM
SANCTORUM, or HOLY OF HOLIES, of King Solomon's Temple.
Q. How long was the Temple building? A. Seven years; during which it
rained not in the daytime, that the workmen might not be obstructed in
their labor.
Q. What supported the Temple? A. Fourteen hundred and fifty-three
columns, and two thousand, nine hundred and six pilasters, all hewn
from the finest Parian marble.
Q. What further supported it? A. Three grand columns, or pillars.
Q. What were they called? A. Wisdom, Strength, and Beauty.
Q. What did they represent? A. The pillar of Wisdom represented
Solomon, King of Israel, whose wisdom contrived the mighty fabric; the
pillar of Strength, Hiram, King of Tyre, who strengthened Solomon in
his glorious undertaking; the pillar of Beauty, Hiram Abiff, the
widow's son, whose cunning craft and curious workmanship beautified
and adorned the Temple.
Q. How many were there employed in the building of King Solomon's
Temple? A. Three Grand Masters; three thousand, three hundred Masters,
or overseers of the work; eighty thousand Fellow Crafts, and seventy
thousand Entered Apprentices; all those were classed and arranged in
such a manner, by the wisdom of Solomon, that neither envy, discord,
nor confusion were suffered to interrupt that universal peace and
tranquility that pervaded the work at that important period.
Q. How many constitutes an Entered Apprentice's Lodge? A. Seven; one
Master and six Entered Apprentices.
Q. Where did they usually meet? A. On the ground floor of King
Solomon's Temple.
Q. How many constitutes a Fellow Craft's Lodge? A. Five; two Masters
and three Fellow Crafts.
Q. Where did they usually meet? A. In the middle chamber of King
Solomon's Temple.
Q. How many constitutes a Master's Lodge? A. Three Master Masons.
Q. Where did they usually meet? A. In the SANCTUM SANCTORUM, or HOLY
OF HOLIES, of King Solomon's Temple.
Q. Have you any emblems on this degree? A. We have several, which are
divided into two classes.
Q. What are the first class? A. The pot of incense; the bee-hive; the
book of constitutions, guarded by the Tyler's sword; the sword,
pointing to a naked heart; the all-seeing eye; the anchor and ark; the
forty-seventh problem of Euclid; the hour-glass; the scythe; and the
three steps usually delineated on the Master's carpet, which are thus
explained: The pot of INCENSE is an emblem of a pure heart, which is
always an acceptable sacrifice to the Deity; and as this glows with
fervent heat, so should our hearts continually glow with gratitude to
the great and beneficent Author of our existence, for the manifold
blessings and comforts we enjoy. The BEE-HIVE is an emblem of
industry, and recommends the practice of that virtue to all created
beings, from the highest seraph in heaven to the lowest reptile of the
dust. It teaches us that as we came into the world rational and
intelligent beings, so we should ever be industrious ones; never
sitting down contented while our fellow-creatures around us are in
want, when it is in our power to relieve them, without inconvenience
to ourselves. When we take a survey of nature, we behold man, in his
infancy, more helpless and indigent than the brute creation; he lies
languishing for days, weeks, months, and years, totally incapable of
providing sustenance for himself; of guarding against the attacks of
the field, or sheltering himself from the inclemencies of the weather.
It might have pleased the great Creator of heaven and earth to have
made man independent of all other beings, but as independence is one
of the strongest bonds of society, mankind were made dependent on each
other for protection and security, as they thereby enjoy better
opportunities of fulfilling the duties of reciprocal love and
friendship. Thus was man formed for social and active life, the
noblest part of the work of God; and he, who will so demean himself as
not to be endeavoring to add to the common stock of knowledge and
understanding, may be deemed a DRONE in the HIVE of nature, a useless
member of society, and unworthy of our protection as Masons. The BOOK
OF CONSTITUTIONS, GUARDED BY THE TYLER'S SWORD, reminds us that we
should be ever watchful and guarded, in our thoughts, words, and
actions, and particularly when before the enemies of Masonry; ever
bearing in remembrance those truly masonic virtues, SILENCE and
CIRCUMSPECTION. The SWORD, POINTING TO A NAKED HEART, demonstrates
that justice will sooner or later overtake us; and, although our
thoughts, words, and actions may be hidden from the eyes of men, yet
that ALL-SEEING EYE, whom the SUN, MOON, and STARS obey, and under
whose watchful care even comets perform their stupendous revolutions,
pervades the inmost recesses of the human heart, and will reward us
according to our merits. The ANCHOR and ARK are emblems of a
well-grounded hope and well-spent life. They are emblematical of that
divine ARK which safely wafts us over this tempestuous sea of
troubles, and that ANCHOR which shall safely moor us in a peaceful
harbor, where the wicked cease from troubling, and the weary shall
find rest. The FORTY-SEVENTH PROBLEM OF EUCLID--this was an invention
of our ancient friend and brother, the great Pythagoras, who, in his
travels through Asia, Africa, and Europe, was initiated into several
orders of priesthood, and raised to the sublime degree of a Master
Mason.
This wise philosopher enriched his mind abundantly in a general
knowledge of things, and more especially in Geometry or Masonry; on
this subject he drew out many problems and theorems; and among the
most distinguished, he erected this, which, in the joy of his heart,
he called EUREKA, in the Grecian language signifying, I HAVE FOUND IT;
and upon the discovery of which he is said to have sacrificed a
hecatomb. It teaches Masons to be general lovers of the arts and
sciences. The HOUR-GLASS is an emblem of human life. Behold! how
swiftly the sands run, and how rapidly our lives are drawing to a
close. We cannot, without astonishment behold the little particles
which are contained in this machine; how they pass away almost
imperceptibly, and yet, to our surprise, in the short space of an hour
they are all exhausted.
Thus wastes man to-day; he puts forth the tender leaves of hope;
to-morrow, blossoms, and bears his blushing honors thick upon him; the
next day comes a frost, which nips the shoot, and when he thinks his
greatness is still ripening, he falls, like autumn leaves, to enrich
our mother earth. The SCYTHE is an emblem of time, which cuts the
brittle thread of life, and launches us into eternity. Behold! what
havoc the scythe of time makes among the human race; if, by chance,
we should escape the numerous evils incident to childhood and youth,
and, with health and vigor, arrive to the years of manhood, yet
withal, we must soon be cut down by the all-devouring scythe of time,
and be gathered into the land where our fathers had gone before us.
The THREE STEPS, usually delineated upon the Master's carpet, are
emblematical of the three principal stages of human life, viz.: Youth,
Manhood, and Age. In youth, as Entered Apprentices, we ought
industriously to occupy our minds in the attainment of useful
knowledge; in manhood, as Fellow Crafts, we should apply our knowledge
to the discharge of our respective duties to God, our neighbors, and
ourselves; so that in age, as Master Masons, we may enjoy the happy
reflections consequent on a well-spent life, and die in the hope of a
glorious immortality.
Q. What are the second class of emblems? A. The spade, coffin,
death-head, marrow bones, and sprig of cassia, which are thus
explained: The SPADE opens the vault to receive our bodies, where our
active limbs will soon moulder to dust. The COFFIN, DEATH-HEAD, and
MARROW BONES are emblematical of the death and burial of our Grand
Master, Hiram Abiff, and are worthy our serious attention. The SPRIG
OF CASSIA is emblematical of that immortal part of man which never
dies; and when the cold winter of death shall have passed, and the
bright summer's morn of the resurrection appears, the Son of
Righteousness shall descend, and send forth his angels to collect our
ransomed dust; then, if we are found worthy, by his pass-word we shall
enter into the Celestial Lodge above, where the Supreme Architect of
the Universe presides, where we shall see the King in the beauty of
holiness, and with him enter into an endless fraternity.
Here ends the first three degrees of Masonry, which constitutes a
Master Mason's Lodge. A Master Mason's Lodge and a Chapter of Royal
Arch Masons are two distinct bodies, wholly independent of each other.
The members of a Chapter are privileged to visit all Master Mason's
Lodges when they please; and may be, and often are, members of both at
the same time; and all the members of a Master Mason's Lodge who are
Royal Arch Masons, though not members of any Chapter, may visit any
Chapter. I wish the reader to understand that neither all Royal Arch
Masons nor Master Masons are members of either Lodge or Chapter; there
are tens of thousands who are not members, and scarcely ever attend,
although privileged to do so.
A very small proportion of Masons, comparatively speaking, ever
advance any further than the third degree, and consequently never get
the great word which was lost by Hiram's untimely death. Solomon, King
of Israel, Hiram, King of Tyre, and Hiram Abiff, the widow's son,
having sworn that they, nor either of them, would ever give the word,
except they three were present (and it is generally believed that
there was not another person in the world, at that time, that had it),
consequently the word was lost, and supposed to be forever; but the
sequel will show it was found, after a lapse of four hundred and
seventy years; notwithstanding, the word MAH-HAH-BONE, which was
substituted by Solomon, still continues to be used by Master Masons,
and no doubt will, as long as Masonry attracts the attention of men;
and the word which was lost is used in the Royal Arch Degree. What was
the word of the Royal Arch Degree before they found the Master's word,
which was lost at the death of Hiram Abiff, and was not found for four
hundred and seventy years? Were there any Royal Arch Masons before the
Master's word was found? I wish some masonic gentleman would solve
these two questions.
The ceremonies, histories, and the Lecture, in the preceding degree
are so similar that perhaps some one of the three might have been
dispensed with, and the subject well understood by most readers,
notwithstanding there is a small difference between the work and
history, and between the history and the Lecture.
I shall now proceed with the Mark Master's degree, which is the first
degree in the Chapter. The Mark Master's degree, the Past Master's,
and the Most Excellent Master's, are Lodges of Mark Master Masons,
Past Master, and Most Excellent Master; yet, although called Lodges,
they are called component parts of the Chapter. Ask a Mark Master
Mason if he belongs to the Chapter; he will tell you he does, but that
he has only been marked. It is not an uncommon thing, by any means,
for a Chapter to confer all four of the degrees in one night,
viz:--the Mark Master, Past Master, Most Excellent Master, and Royal
Arch degrees.
* * * * *
TEST-OATH AND WORD.
The following "test-oath and word" were invented and adopted by the
"Grand Lodge" of the State of New York, at their Session in June,
1827, for the purpose of guarding against BOOK Masons. They are given
in a Master's Lodge. They were obtained from a gentleman in high
standing in society, and among Masons, but a friend to Anti-Masonry.
He was a member of the "Grand Lodge," and present when they were
adopted.
A person wishing to be admitted into the Lodge, presents himself at
the door; the Tyler (or some brother from within) demands or asks, "Do
you wish to visit this Lodge?" The candidate for admission says, "If
thought worthy." TYLER--"By what are you recommended?" ANS.--"By
fidelity." TYLER says, "Prove that;" at the same time advances and
throws out his hand or arm to an angle of about forty-five degrees
obliquely forward, the hand open, and thumb upward. The candidate then
advances, and places the back of his LEFT HAND against the PALM of the
Tyler's RIGHT HAND--still extended puts his mouth to the Tyler's ear
and whispers, L-O-S, and pronounces LOS.
TEST-OATH.--"I, A. B., of my own free will and accord, in the
presence of Almighty God, solemnly and sincerely promise and swear
that I will not communicate the secret test-word, annexed to this
obligation, to any but a true and lawful Master Mason, and that in
the body of a lawful Lodge of such, in actual session, or at the
door of a Lodge, for the purpose of gaining admission; under the
penalty of being forever disgraced and dishonored as a man, and
despised, degraded, and expelled as a Mason."
* * * * *
FOURTH, OR MARK MASTER'S DEGREE.
CEREMONIES USED IN OPENING A LODGE OF MARK MASTER MASONS.
One rap calls the Lodge to order; one calls up the Junior and Senior
Deacons; two raps call up the subordinate officers; and three, all the
members of the Lodge. The Right Worshipful Master having called the
Lodge to order, and all being seated, the Right Worshipful Master says
to the Junior Warden, "Brother Junior, are they all Mark Master Masons
in the South?" Junior Warden answers, "They are, Right Worshipful." R.
W. M.--"I thank you, brother." R. W. M.--"Brother Senior, are they all
Mark Master Masons in the West?" Senior Warden--"They are, Right
Worshipful." R. W. M.--"They are in the East." At the same time gives
a rap with the mallet which calls up both Deacons. R. W. M.--"Brother
Junior, the first care of a Mason?" "To see the Lodge tyled, Right
Worshipful." R. W. M.--"Attend to that part of the duty, and inform
the Tyler that we are about to open a Lodge of Mark Master Masons, and
direct him to tyle accordingly." Junior Deacon steps to the door and
gives four raps, which are answered by four without by the Tyler; the
Junior Deacon then gives one, which is answered by the Tyler with one;
the door is then partly opened, and the Junior Deacon then delivers
his message and resumes his station, gives the due-guard of a Mark
Master Mason, and says, "The door is tyled, Right Worshipful." R. W.
M.--"By whom?" J. D.--"By a Mark Master Mason without the door, armed
with the proper implements of his office." R. W. M.--"His duty there?"
J. D.--"To keep off all cowans and eavesdroppers, see that none pass
or repass without permission from the Right Worshipful Master." R. W.
M.--"Brother Junior, your place in the Lodge?" J. D.--"At the right
hand of the Senior Warden in the West." R. W. M.--"Your business
there, Brother Junior?" J. D.--"To wait on the Right Worshipful Master
and Wardens, act as their proxy in the active duties of the Lodge, and
take care of the door." R. W. M.--"The Senior Deacon's place in the
Lodge?" J. D.--"At the right hand of the Worshipful Master in the
East." R. W. M.--"I thank you, brother." He then gives two raps with
the mallet, and the subordinate officers rise. R. W. M.--"Your duty
there, Brother Senior?" S. D.--"To wait on the Right Worshipful Master
and Wardens, act as their proxy in the active duties of the Lodge,
attend to the preparation and introduction of candidates, and welcome
and clothe all visiting brethren." R. W. M.--"The Secretary's place in
the Lodge, Brother Junior?" J. D.--"At the right hand of the
Worshipful Master in the East." R. W. M.--"I thank you, brother. Your
duty there, Brother Secretary?" Sec.--"The better to observe the Right
Worshipful Master's will and pleasure; record the proceedings of the
Lodge; transmit the same to the Grand Lodge, if required; receive all
monies and money-bills from the hands of the brethren, pay them over
to the Treasurer, and take his receipt for the same." R. W. M.--"The
Treasurer's place in the Lodge?" Sec.--"At the right hand of the Right
Worshipful Master." R. W. M.--"I thank you, brother. Your duty there,
Brother Treasurer?" Treasurer--"Duly to observe the Right Worshipful
Master's will and pleasure; receive all monies and money-bills from
the hands of the Secretary; give a receipt for the same; keep a just
and true account of the same; pay them out by order of the Right
Worshipful Master and consent of the brethren." R. W. M.--"The Junior
Overseer's place in the Lodge, Brother Treasurer?" Treas.--"At the
right hand of the Junior Warden in the South, Right Worshipful." R. W.
M.--"I thank you, brother. Your business there, Brother Junior
Overseer?" J. O.--"To inspect all material brought up for the building
of the Temple; approve or disapprove of the same; and, if approved,
pass it on to the Senior Overseer for further inspection." R. W.
M.--"The Senior Overseer's place in the Lodge?" J. O.--"At the right
hand of the Senior Warden in the West, Right Worshipful." R. W. M.--"I
thank you, brother. Your business there, Brother Senior Overseer?" S.
O.--"To inspect all materials brought up for the building of the
Temple; and, if approved, pass it on to the Master Overseer at the
East gate for further inspection." R. W. M.--"The Master Overseer's
place in the Lodge, Brother Senior Overseer?" S. O.--"At the right
hand of the Right Worshipful Master in the East." R. W. M.--"I thank
you, brother. Your business there, Brother Master Overseer?" M.
O.--"To assist in the inspection of all materials brought up for the
building of the Temple; and if disapproved, to call a council of my
brother Overseers." R. W. M.--"The Junior Warden's place in the Lodge,
Brother Master Overseer?" M. O.--"In the South, Right Worshipful." R.
W. M.--"I thank you, brother. Your business there, Brother Junior?" J.
W.--"As the sun in the South, at high meridian, is the beauty and
glory of the day, so stands the Junior Warden in the South, the better
to observe the time, call the crafts from labor to refreshment,
superintend them during the hours thereof, see that none convert the
hours of refreshment into that of intemperance or excess, and call
them on again in due season, that the Right Worshipful Master may have
honor, and they pleasure and profit thereby." R. W. M.--"The Senior
Warden's place in the Lodge?" J. W.--"In the West, Right Worshipful."
R. W. M.--"I thank you, brother. Your duty there, Brother Senior?" S.
W.--"As the sun sets in the West to close the day, so stands the
Senior Warden in the West, to assist the Right Worshipful in opening
and closing the Lodge; take care of the jewels and implements; see
that none be lost; pay the craft their wages, if any be due; and see
that none go away dissatisfied." R. W. M.--"The Master's place in the
Lodge?" S. W.--"In the East, Right Worshipful." R. W. M.--"His duty
there?" S. W.--"As the sun rises in the East to open and adorn the
day, so presides the Right Worshipful Master in the East to open and
adorn his Lodge, set his crafts to work, and govern them with good and
wholesome laws, or cause the same to be done." R. W. M.--"I thank you,
brother." Gives three raps with the mallet, which calls up all the
brethren, takes off his hat and says, "In like manner, so do I,
strictly prohibiting all profane language, private committees, or any
other disorderly conduct, whereby the peace and harmony of this Lodge
may be interrupted, while engaged in its lawful pursuits; under no
less penalty than the by-laws enjoin, or a majority of the brethren
present may see cause to inflict. Brethren, attend to giving the
signs." The Right Worshipful Master (all the brethren imitating him)
extends his left arm from his body, so as to form an angle of about
forty-five degrees, and holds his right hand transversely across his
left, the palms thereof about an inch apart. This is called the first
sign of a Mason--is the sign of distress in the first degree, and
alludes to the position a candidate's hands are placed when he takes
the obligation of an Entered Apprentice Mason; he then draws his right
hand across his throat, the hand open, with his thumb next his throat,
drops it down by his side. This is called the due-guard of an Entered
Apprentice Mason, and alludes to the penal part of the obligation.
Next he places the palm of his open right hand upon his left breast,
and, at the same time, throws up his left hand, and so extends his
left arm as to form a right angle; from the shoulder to the elbow it
is horizontal, from the elbow to the tip of the finger it is
perpendicular. This is the sign and due-guard of a Fellow Craft Mason,
and also alludes to the penal part of the obligation, which is
administered in this degree. After this, the Right Worshipful Master
draws his right hand across his bowels, with his hand open, and thumb
next his body, and drops it down by his side. This is the sign or
due-guard of a Master Mason, and, like the others, alludes to the
penalty of this degree. He then throws up the grand hailing sign of
distress; this is given by raising both hands and arms to the elbow,
perpendicularly, one on each side of the head, the elbows forming a
square, his arms then drop by his side; he then clutches the third and
little fingers of his right hand; with his thumb extended at the same
time, his middle and forefingers, brings up his hand in such a manner
as to have the side of the middle finger touch the rim of the right
ear, then lets it drop, and, as it falls, brings the outward side of
the little finger of the left hand across the wrist of the right, then
lets them fall by his sides. This is the sign or due-guard of a Mark
Master Mason, and also alludes to the penal part of the obligation in
this degree. Here it is proper to remark that in the opening of any
Lodge of Masons, they commence giving the signs of an Entered
Apprentice, and go through all the signs of the different degrees, in
regular gradation, until they arrive to the one which they are
opening, and commence at the sign of the degree in which they are at
work, and descend to the last when closing. After going through all
the signs, as before described, the Right Worshipful Master declares
the Lodge opened in the following manner: "I now declare this Lodge of
Mark Master Masons duly opened for the dispatch of business." The
Senior Warden declares it to the Junior Warden, and he to the
brethren. The Right Worshipful Master then repeats a charge:
"Wherefore, brethren, lay aside all malice and guile," &c., &c.
The Lodge being opened and ready for business, the Right Worshipful
Master directs the Secretary to read the minutes of the last meeting,
which generally brings to view the business of the present. If there
are any candidates to be brought forward, that is generally the first
business. A Master Mason, wishing for further light in Masonry, sends
a petition to the Chapter, and requests to be advanced to the honorary
degree of Mark Master Mason; if there is no serious objection to the
petition, it is entered on the minutes, and a committee of several
appointed to inquire into his character, and report to the next
regular communication: at that time, if the committee report in his
favor, and no serious objection is made against him otherwise, a
motion is made that the ballot pass; if carried, the Deacons pass the
ballot boxes; these boxes are the same as in the preceding degrees.
When the balls are received, the box is presented to the Right
Worshipful Master, Senior and Junior Wardens. R. W. M.--"Clear in the
West, Brother Senior?" S. W.--"Clear, Right Worshipful." R. W.
M.--"Clear in the South, Brother Junior?" J. W.--"Clear, Right
Worshipful." Right Worshipful Master says, "Clear in the East." This
being the case, the candidate is accepted; but if there is one black
ball in that end of the box which has the white tube, and the Senior
Warden pronouncing "Not clear," all stop, and inquiry is made, and the
ballot passes again; and, if blacked a third time, the candidate is
rejected. It being otherwise, the Senior Deacon, who is the
candidate's conductor, passes out of the Lodge into the adjoining
room, where the candidate is in waiting, and there the conductor is
furnished with a small oblong square, six inches long; the candidate
is presented with a large white marble keystone, weighing, probably,
twenty pounds, and is ordered, by his conductor, to take it by the
little end, between his first and second fingers and thumb of his
right hand. The door is then opened without ceremony, and they pass
directly to the Junior Overseer's station at the South gate, which is
nothing more than the Junior Warden's seat, and the conductor gives
four raps, with his block of timber, on a pedestal in front of the
Junior Overseer's station. J. O.--"Who comes here?" Cond.--"Two
brother Fellow Crafts, with materials for the Temple." J. O.--"Have
you a specimen of your labor?" Cond.--"I have." J. O.--"Present it."
The conductor then presents the piece of timber before described; the
Junior Overseer receives it, and applies a small trying square to its
different angles, and they agreeing with the angles of the square, he
says, "This is good work, square work, such work as we are authorized
to receive." Returns the block of timber, and turning his eye upon the
candidate, asks, "Who is this you have with you?" Cond.--"A brother
Fellow Craft." J. O.--"Have you a specimen of your labor?" Cand.--"I
have." J. O.--"Present it." The candidate then presents the keystone;
the Junior Overseer receives it, and applies his square to all its
angles, and they not agreeing with the angles of the square, he says,
"What have you here, brother? this is neither an oblong nor a square,
neither has it the regular mark of the craft upon it, but from its
singular form and beauty, I am unwilling to reject it; pass on to the
Senior Overseer at the West gate for further inspection." They then
pass on to the Senior Overseer's station at the West gate, which is
the Senior Warden's seat, and give four raps, as before, on the
pedestal which stands in front of the Senior Overseer. S. O.--"Who
comes here?" Cond.--"Two brother Fellow Crafts, with materials for the
Temple." S. O.--"Have you a specimen of your labor?" Cond.--"I have."
S. O.--"Present it." The conductor, as before, presents the block of
timber; the Senior Overseer applies his square to it, and finding it
agrees with the angles of his square, says, "This is good work, square
work, such work as we are authorized to receive; who is this you have
with you?" Cond.--"A brother Fellow Craft." S. O.--"Have you a
specimen of your labor?" Cand.--"I have." S. O.--"Present it." The
candidate then presents the keystone, and he applies it, but not
fitting, he says, "This is neither an oblong nor a square, neither has
it the regular mark of the craft upon it; it is a curious wrought
stone, and on account of its singular form and beauty, I am unwilling
to reject it; pass on to the Master Overseer at the East gate for
further inspection." They pass to to his station at the East gate, and
give four raps. M. O.--"Who comes here?" Cond.--"Two brethren, Fellow
Crafts, with their materials for the Temple." M. O.--"Have you a
specimen of your labor?" Cond.--"I have." M. O.--"Present it." The
conductor presents his billet of wood to him, applies his square to
it, and, like the other Overseers, says, "This is good work, square
work, such work as we are authorized to receive; who is this you have
with you?" Cond.--"A brother Fellow Craft." M. O.--"Have you a
specimen of your labor?" Cand.--"I have." M. O.--"Present it." [It
ought here to be remarked that when the candidate is presented with
the keystone, and takes it between his thumb and two fingers, it hangs
suspended by his side, and he is requested to carry his work plumb,
and the conductor taking good care to see that he does it, by the time
he arrives at the Master Overseer's station at the East gate, and when
the Master Overseer says "Present it," the candidate is extremely
willing to hand over the keystone to him for inspection; for, by this
time, it becomes very painful to hold any longer the stone which he
has in charge.] The Master Overseer having received the keystone, he
applies his square to the different angles of it, and, being found not
to be square, he, like the other Overseers, says, "This is neither an
oblong nor a square, neither has it the regular mark of the craft upon
it." He then looks sternly upon the candidate and demands, "Is this
your work?" Cand.--"It is not." M. O.--"Is this your mark?" Cand.--"It
is not." M. O.--"Where did you get it?" Cond.--"I picked it up in the
quarry." M. O.--"Picked it up in the quarry? this explains the matter;
what! been loitering away your time this whole week, and now brought
up another man's work to impose upon the Grand Overseers! this
deserves the severest punishment. [Motions the candidate to stand.]
Brother Junior and Senior Overseers, here is work brought up for
inspection which demands a council." The Junior, Senior, and Master
Overseers then assemble in council. M. O., presenting the stone--"Did
a Fellow Craft present this to you for inspection, Brother Junior?" J.
O.--"A Fellow Craft came to my office and presented this stone for
inspection; I examined it, and found it was neither an oblong nor a
square, neither, had it the regular mark of the craft upon it; but on
account of its singular form and beauty, I was unwilling to reject it,
and ordered it to the Senior Overseer at the West gate for further
inspection." M. O.--"Brother Senior, was this stone presented to you
for inspection?" S. O.--"It was; I know of no use for it in the
Temple; I tried it with the square, and observed it was neither an
oblong nor a square, neither had it the regular mark of the craft upon
it; but on account of its singular form and beauty, I was unwilling to
reject it, and, therefore, directed it to the Master Overseer at the
East gate for further inspection." M. O.--"It was also presented to me
for inspection, but I do not know of any use which it can be in the
building." S. O.--"I know of no use for it." J. O.--"I know of no use
for it." M. O.--"Brother Senior, what shall we do with it?" S.
O.--"Heave it over among the rubbish." The Master and Senior Overseers
then take the stone between them, and after waving it backward and
forward four times, they heave it over in such a manner that the one
letting go while the stone is arriving at the highest point, it brings
the stone in a quarterly direction over the other's left shoulder; the
Junior Overseer, being stationed in a suitable position, at this
moment receives the stone, and carries it away into the preparation
room. R. W. M.--"Brother Senior Warden, assemble the crafts to receive
wages." At this command the brethren all arise, and form a procession
single file; the candidate is placed at the head of the procession,
and when stationed, is told that "the last shall be first, and the
first last." The procession being formed, they commence singing the
following song: "Mark Masters all appear," &c., and, at the same time,
commence a circular march (against the course of the sun) around the
room, giving all the signs during their march, beginning with that of
Entered Apprentice, and ending at that of Mark Master. They are given
in the following manner: The first revolution each brother, when
opposite the Right Worshipful Master, gives the first sign in Masonry.
The second revolution, when opposite the Master, the second; and so
on, until they give all the signs to that of Mark Master. While the
ceremony is going on in the Lodge, the Senior Grand Warden procures a
sufficient number of cents and passes into the preparation room, and
opens a lattice window in the door whic
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