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A Ee Se ey , 
 
 ON 
 
 FREE MASONRY, 
 
 BY 
 
 a 
 
 CUMoe, DAVID BERNARD!" 
 ick NG iin 
 
 Revised Edition, with an Appendix 
 
 REVEALING THE <4 
 MYSTERIES OF OLv FELLOWSHIP. 
 A MEMBER OF" THE CRAFT. 
 
 Thirteenth Eidition. 
 
 
 
 DAYTON, OHIO: 
 PUBLISHED BY W. J. SHUEY. 
 a 
 1871. 
 

 
 
 
 
 
 A Sa24 
 
 Bb 
 
 a” & is 
 
 
 
 Entered according to Act of Congress, in the year 1858, by 
 VONNIEDA & SOWERS, 
 
 In the Clerk’s office of the District Court of the United States, for the 
 Southern District of Ohio. 
 
 
 
 801553 
 
 N 
 
 
 
PREFACE. 
 
 The execution of Masonic law in the abduction and 
 murder of Wm. Morgan, in the fall of 1826, for publish- 
 ing some of the secrets of the institution, brought about 
 a crisis in the history of Free Masonry which seriously 
 threatened, its very existence. The people of Western 
 New York, where Morgan lived, arose in their might, 
 aud resolved to spare neither labor nor means till the 
 murderers should be ferreted out and punished. But this 
 atempt only revealed to them the character of the secret 
 and formidable foe with which they had to deal. They 
 found that sheriffs, witnesses, jurors, and even judges 
 upon the bench, were bound by secret oaths which they 
 considered more sacred than their oaths of office,—to 
 espouse the cause of a brother Mason and defend him 
 whether right or wrong. (See the oath of the Royal 
 Arch.) Instead of disheartening, this only increased the 
 excitement in the public mind; but henceforth the oppo- 
 sition was directed against Masonry itself; the entire 
 overthrow of the institutton was resolved upon. Many 
 large conventions were held in different places, some of 
 them attended by no less than ten thousand persons, at 
 which the nature of the Masonic institution was thor- 
 oughly discussed, and its anti-social, anti-republican, and 
 anti-christian character fully ascertained, and fearlessly 
 proclaimed. Large numbers seceded from the institution, 
 and made a full revelation of its secrets so far as they 
 had advanced. Stirring addressess were delivered to 
 listening thousands, which together with other documents. 
 were printed and scattered broadcast through the land. 
 
 ili 
 
 A 
 
1V PREFACE. 
 
 Masonry felt the force of these open revelations of its true 
 character, and quailed before the swelling tide of opposi- 
 tion. Some Lodges and Chapters surrendered their char- 
 ters and disbanded, while many others that did not for- 
 mally dissolve, ceased to meet, and thousands of mem- 
 bers silently withdrew and never returned to the dark 
 chambers. 
 
 But the real Masons in heart, those who loved the in- 
 stitution for the very reasons for which it was hated by 
 others,— finding that it could not bear the light of open 
 discussion, silently withdrew from the contest, and fought 
 only under the cover of the darkness which is thestrength 
 of their cause. 
 
 Whether it was resolved by the “General Grand Royal 
 Arch Chapter,” and enjoined upon all the subordinate 
 Chapters and Lodges in the United States, to keep per- 
 fectly still for the time being, we cannot state; but we 
 have it in evidence as it was stated by a New York Mason, 
 who was conversing with an anti-Mason whom he mistook 
 for a member of the fraternity,— that it was their purpose 
 to keep perfectly quiet for about twenty years, until the 
 excitement about Morgan’s death should die away. The 
 “ slow progress made by Masonry for about twenty years 
 after that period, and the unusual activity of the members 
 of the fraternity during the last ten or twelve years, 
 would seem to verify the above statement. 
 
 In the year 1829, three years after the murder of Mor- 
 gan, Elder David Bernard, one among the first to secede 
 from the Masonic institution, collected all the most impor- 
 tant documents upon the subject produced by that period 
 of excitement, and published them in one volume, enti- 
 tled ‘“‘Light on Masonry.” This volume contained a 
 revelation of all, or nearly all the degrees of Masonry, a 
 minute history of the Morgan trials, proceedings of Con- 
 
PREFACE. v 
 
 ventions, Speeches, Addresses, shen and was, without 
 question, the most full and reliable exposition and dis- 
 cussion of Masonry ever given to the world. 
 
 The following is a revised edition of that work. It is 
 believed that the rapid strides made by the various modi- 
 fications of Masonry at the present time, and especially its 
 efforts to gain favor in community by creeping into the 
 Church of Christ, and entangling within its soul-destroy- 
 ing meshes the inexperienced who are ignorant of its 
 moral character,— call loudly for its republication. The 
 present publishers bear no ill-will to the members of the 
 Masonic fraternity ; they know that many honorable and 
 upright men have been led into the institution, who wish 
 in their hearts they were free from its chains; they know 
 also, that many respectable citizens, who have never em- 
 braced experimentally the consolations of Christianity, 
 feeling the need of something in which to trust, have 
 sought the protection of this “ancient and honorable or- 
 der,” as its friends term it. This is natural, and not to 
 be wondered at in fallen humanity. It is against the zn- 
 stitution itself that we object; and believing it to be andi- 
 christian in its character and tendency, we would, as 
 Christians, avail ourselves of the means within our reach 
 to enlighten our fellow men upon its real character. 
 
 Crepisiiiry or THE Reverations.—Are the revela- 
 tions of the secrets of Masonry as given in this work true 4 
 This is a very natural and proper inquiry, and may be 
 answered to the entire satisfaction of the candid reader. 
 It is not claimed that in every little particular the obliga- 
 tions, signs, pass-words, and lectures are now practiced 
 in the Lodges and Chapters precisely as herein given. In 
 the nature of things this would be impossible. Thirty 
 years’ time must necessarily make changes in every hu- 
 man institution,— especially in those things which are 
 
 ee ee ee fa es 
 
Vi - PREFACE. 
 
 preserved in the memory and pratice of the Lodges with- 
 out ever being committed to writing. Again, it is well 
 known that there is a difference of practice by the Lodges 
 in different sections. In some Lodges portions of the 
 Obligstions, Work or Lectures are omitted designedly, in 
 order to suit peculiar circumstances, while some changes 
 have crept in unavoidably. But none of these changes 
 are such as to effect in the least the real character of the 
 institution ; in all the essential features Masonry is the 
 same to-day that it was forty years ago. This is known 
 even to the uninitiated who have taken any pains to inform 
 themselves. The same humiliating rites of initiation — 
 being stripped and entering the Lodge-room half naked, 
 cable-towed and hood-winked, and being received upon 
 the sharp points of the compass or square ; the adminis- 
 tration of the oaths with their murderous and inhuman 
 penalties, —such as having the throat cut from ear to ear, 
 tongue torn out by the roots; heart torn out; the body 
 severed in the midst; the top of the skull smitten off, 
 and the brains exposed to the scorching rays of the sun ; 
 with other equally inhumane butcheries,— the oath and 
 promise to keep the secrets of a brother Mason, to espouse 
 his cause, and deliver him, whether right or wrong, as 
 it is insome degrees, the sacrilegious and profane use of 
 portions of the Holy Scriptures,—these things are to 
 this day known to be generally retained and practiced in 
 the regularly constituted Lodges of the order. 
 
 If asked how this is known to those outside of the 
 Lodge room, we answer,—It is known by facts which 
 have incidentally leaked out from “ green members ;” it 
 is known from the treatment received by Morgan, Ber- 
 nard, and others, from Masons, who call them “‘perjured,” 
 *‘ traitors,” &c., admitting thereby the correctness of their 
 revelations; it is known from the confessions of honest 
 
 
 
 
 
PREFACE. 4 vii 
 
 men who have renounced Masonry for the sake of Chris- 
 tianity. 
 
 We have as strong proofs of the substantial truthfulness 
 of the following pages as could be asked to establish any 
 thing by human testimony. It should be borne in mind, 
 that the revelations contained in this volume were read 
 to a convention of seceding Masons, endorsed by them, 
 and published by their authority. 
 
 Ata Convention held at Le Roy, N. Y., in February 
 1828, the first three degrees were read to the Covention, 
 whereupon the following resolution was unanimously 
 adopted and signed by all the delegates present, with the 
 degrees taken by each: 
 
 “ Resolved, That the book written by Capt. Wm. Mor- 
 gan, and published by Col. David C. Miller, entitled ‘Illus- , 
 trations of Masonry,’ is a fair and full exhibition of the 
 first three degrees of speculative Free Masonry; that we 
 solemnly and unequivocally testify to the above, we 
 cheerfully subscribe our names thereto.” 
 
 The next four degrees, including that of Royal Arch, 
 as they appear in this volume, were then read, and it was 
 unanimously resolved by all the Royal Arch Masons 
 present, ‘That the foregoing obligations are, according 
 to our best recollection, substantially true—and it was 
 then resolved by the Convention unanimously, that they 
 are neither legally, morally, or religiously binding; and 
 that they be published to the world.” 
 
 Other higher degrees were then read, and a similar reso- 
 lution was passed in relation to them. And then, in order 
 to insure a correct publication, the Convention appointed a 
 Committee of fifteen to prepare the degrees of Masonry 
 above that of Master for publication. The following 
 gentlemen composed said Committee: Elder David Ber- 
 nard, Elder John Stearns, Solomon Southwick, Rev. 
 
vill PREFACE. 
 
 Reuben Sanborn, David ©. Miller, John Hascall, Herbert 
 A. Read, Richard Hollister, Samuel D. Green, Oliver 
 Forward, Edward Giddins, Judge Hinman, Wm. Perry, 
 and W. W. Phelps. j 
 Perhaps no book, the Bible excepted, was ever gotten 
 up with greater care as to the substantial correctness of 
 its facts. The above named gentlemen were men of good 
 character, and some of them of high standing in society ; 
 three of them were ministers of the gospel, and a number 
 of them are still living. If further proof of the truthful- 
 ness of these revelations were necessary, it could be fur- 
 nished. But it is not necessary; he who would reject tes- 
 timony so strong and abundant is morally incapable of 
 being convinced of any historical fact by any reasonable 
 testimony. But from the part acted by Rev. David Ber- 
 nard in procuring the revelations of the secrets of Ma- 
 sonry, and his agency in publishing this work in its orig- 
 inal form, we will subjoin some testimonials to his char- 
 acter and standing, and his qualifications for such a work. 
 It will be recollected that Elder Bernard had taken fifteen 
 degrees in Masonry before he seceded. See the next In- 
 troduction to this work for an account of his experience 
 in Masonry, and his struggles with conscience while ad- 
 vancing deeper and deeper into the recesses of darkness 
 in “search of more light.” The following recommenda- 
 tions will show whether his testimony as to what he hag 
 seen and heard in the Lodges and Chapters is reliable: 
 The Baptist Church of Christ in Warsaw, Genesee Co., N. Y. 
 
 To tam CurisTiAN PuBLIO. 
 
 As Elder David Bernard is about publishing a book entitled “ Lieut 
 on Masonry,” which we deem highly important for the purity and ad- 
 vancement of the Redeemer’s kingdom ; and as we are sensible from the 
 
 ersecution he has already received, as well as from the nature of the sub- 
 ject, that many asperions will be thrown upon his character, to impede 
 the righteous influence which the truth should have upon the public mind; 
 we deem it our duty to state, that from the most highly accredited docu- 
 ments, we can vouch for the purity of his moral character from his in- 
 
 
 
 
 
PREFACE. ix 
 
 fancy to the time he professed Christianity—of his moral and Christian 
 conversation from this period, until he became a member of this church; 
 and that during nearly two years, he has been the regular and approved 
 pastor among us; that he is a minister of the Genesee Baptist Asso- 
 ciation in good standing; and we cheerfully and unanimously recommend 
 him as a man of strict integrity, unblemished moral character, and a 
 faithful servant of the Lord Jesus. 
 Executed by order and in presence of the church, 
 this fourteenth day of March, A. D., 1829. 
 JOHN TRUESDELL, Church Clerk, pro. tem. 
 cenit ANF HIBBARDS Deacons of the Church. 
 
 
 
 Resoxvtion of an Anti-Masonic Convention of Genesee county, held at 
 Bethany, July 23, 1828, in favor of this work. ‘“Wueruas the title and 
 prospectus of a book entitled ‘Ligut on Masonry,’ dc., d&c., has been 
 read to this convention—Therefore, Resolved, That for the advancement 
 of light and truth in the great and holy cause of Anti-Masonry, and for 
 the good of future generations, we deem it of the highest importance that 
 such a work be published; and from our knowledge of the talents, char- 
 acter, intelligence, and zeal, of Elder David Bernard, we believe him to 
 be eminently qualified for such an undertaking ; we therefore solicit him 
 to persevere in the work without delay, as such a work is worthy of the 
 patronage of the friends of liberty and religion throughout the whole 
 
 civilized world. 
 “ROBERT EARLL, jun., President. 
 “CEPHAS A. SMITH, Secretary.” 
 
 Resotution of the Anti-Masonic New York State Convention, held at 
 Utica, August 4, 1828, in favor of this work. ‘Wuerreas the title and 
 rospectus of a book entitled ‘Lieut on Masonry,’ c&e., &e., by Elder David 
 peiud, has been read tothe convention, and entertaining the fullest con- 
 fidence in the integrity, zeal, and ability, of the compiler, and being 
 deeply impressed with the importance of the proposed publication, to the 
 cause of truth and justice—Therefore, Resolved, That we recommend the 
 compiler to proceed without delay in the publication of his book ; and we 
 recommend it to the attention and patronage of all the friends of truth and 
 the cause of civil liberty throughout the world. 
 “JAMES HAWKS, President. 
 “THOS. 0. GREEN, 
 
 SETH A. ABBEY, Secretaries.” — 
 
 In addition to the above we add the testimony of John 
 Quincy Adams, Ex-President of the United States. The 
 extract is copied from his Address to the people of Mas- 
 sachusetts, in 18338, four years after the publication of 
 Bernard’s book. Mr. Adams says: 
 
 “To that book, and its author, permit me, my fellow citizens, while 
 recommending it to your perusal and meditation, to offer a tribute of re- 
 spect—a tribute the more richly deserved, for theslanders which Masonic 
 benevolence and charity have showered upon them. Elder David Bernard 
 was amuniszer of the Genesee Baptist Association of the State of New 
 
 
 
x PREFACE. 
 
 York. He was aman of good repute and of blameless life and conversa 
 tion. Like many others, he was ensnared into the taking of fifteen de- 
 
 grees of Masonry, aid was Intimate Secretary of the Lodge of Perfection. 
 # * * #* * # # # * 
 
 “To David Bernard, perhaps more than any other man, the world is in- 
 debted for the revelation of the most execrable mysteries of Masonry— 
 nor could he, as a minister of the Word of God, have performed a service - 
 to his country and fellow Christians, more suitable to his sacred functions. 
 It was principally by his exertions that the Le Roy Convention of seced- 
 ing Masons assembled and published the oaths, obligations and penalties 
 of the higher degrees of the order.” 
 
 The Rev. author of this work is still living, and we 
 had hoped to have received from his pen an Introduction 
 to the Revisep Eprrton, re-affirming his testimony and 
 endorsing the documents contained in this book. But 
 while he declines to aid us in this manner, his reply to 
 our request indicates his position, and must be equally 
 satisfactory to all who desire to know the truth of these 
 revelations. 
 
 ¢ Wuat I HAVE WRITTEN I HAVE wRITTEN,” is his most 
 emphatic asservation. ‘ In the nineteen states of our Union 
 where I have labored for truth and righteousness—for 
 mankind—for the Church, and for God—those who know 
 me, will need no repetition of my testimony: and those 
 who do not know me, should believe my word, because « 
 have written at the hazard of my reputation, and at the peril 
 of my life. And they should believe these revelations 
 because they have been attested by thousands of Free 
 Masons—have been proved true before Ecclesiastical Tri- 
 bunals, before Courts of Justice, and the Legislatures of 
 several States of this Government. I have given my testi- 
 mony once forall. Ihave nothing to add to it—I have 
 nothing to take from it. Neither have J any confession of 
 wrong to record, save my connection with the Masonic 
 institution. And now IJ am ready, as I always have been, 
 toseal the testimony I have given with my blood, should | 
 it please God to lay me upon that altar of righteousness. I 
 go tomy grave and to the Judgment, with the sweet as- 
 
 \ 
 
PREFACE. xi 
 
 surance that I havespoken the truth, testified in love and 
 performed the work faithfully, to which I was appointed by 
 my Savior and my God. I have no war with the ‘ Masonic 
 Fraternity.’ Indeed, I ‘owe no man any thing but love.’ 
 I have no disposition, therefore, to create another excite- 
 ment upon the subject of Free Masonry, nor to ‘ preach a 
 crusade’ against the Order. I would live and die in 
 peace with all mankind. But every Mason that reads my 
 book, knows that I have spoken and written the truth. 
 Thousands of the Order have purchased the work, and 
 many of them—if not all—use it as a text book to refresh 
 their memories in the mysteries of the Craft. Thus far, 
 therefore, they are my debtor. 
 
 ‘“¢ And Free Masonry is the same now, in the detter and 
 spirit—in its nature and tendencies-—in its objects and 
 aims, that it was when I published its secrets to the 
 world. The nature of the institution, and the fundament- 
 al laws of the Order, admit of no change. The old land- 
 marks of the Order must be preserved forever. And ad- 
 hering Masons of high standing have acknowledged to me 
 that‘no material change has occurred in the lectures or 
 workings of the Order.’ But those who are vainly curi- 
 ous, and are willing to commit their money, their wills and 
 their consciences to the keeping of an ‘ oath-bound,’ 
 ‘blood-stained,’ and ‘anti-christian’ institution, can do 
 so, if they will, and find when it is too late, the truth of 
 my word. As to the republication of my book, the re- 
 sponsibility must be entirely with you. I take no interest 
 in the matter whatever, except that which I feel for the 
 purity of the Church, and the salvation of my fellow men. 
 God bless you and them.” 
 
 The testimony of Elder Bernard, and all other seceding 
 Masons, the Order try to invalidate, because they once 
 
xil PREFACE. 
 
 swore to keep Mason’s secrets inviolate. But the great 
 poet of Nature hath said— 
 
 “Tt is a great sin to swear unto asin, 
 But a greater sin to keep a sinful oath.” 
 
 And God hath said: “If a soul swear, pronouncing 
 with his lips to do evil, or todo good, whatever it be 
 that aman shall pronounce with an oath, and it be hid 
 from him when he knoweth it, then he shall be guilty in 
 one of these. And it shall be that when he shall be guilty 
 in one of these things, that he shall confess that he hath 
 sinned in that thing.” 
 
 And again: ‘‘ He that covereth his sins, shall not pros- 
 per, but whoso confesseth and forsaketh them shall obtain 
 mercy.” 
 
 Once more: “ Have no fellowship with the unfruitful 
 works of darkness, but rather expose them.” 
 
 Now let the intelligent and candid reader judge wheth- 
 er the men who take upon themselves the oaths of Free 
 Masonry as revealed in this book, and feel bound by them, 
 are more worthy of confidence than those who having 
 been seduced by misrepresentation to receive them, feel 
 io absolve themselves from all fealty to the Order, and 
 warn their fellow men not to be deceived by the lying 
 imposture? 
 
 But, is it not true that Free Masonry involves some 
 “ good things ”—numbers in its Brotherhood some “ good 
 men” and is now apparently, at least, a ‘“ harmless in- 
 stitution?” All this can be said of the Church of Rome. 
 But does all this prove that those institutions are from 
 God? By no means. For— 
 
 ‘‘ The Devil can quote Scri ne to prove his purpose. 
 An evil cause producing holy witness, 
 Is like avillain with a mat ing cheek ; 
 A goodly apple, rotten at the heart. 
 O what a goodly outside falsehood hath !’ 
 
 But it is known tothe public generally, that Elder 
 
PREFACE. xii’ 
 
 Bernard has occupied an honorable standing in the 
 Church of God for more than thirty-five years. He has 
 been the beloved pastor of several of our most respectable 
 churches in the Baptist denomination. He is a Life 
 Member in, and a Life Director of, many of our Ameri- 
 can and State Societies for evangelizing the world. And 
 his labors as an Evangelist have been greatly owned and 
 blessed of God. And itis also known that his renunci- 
 ation and expose of Free Masonry has been approved by 
 many of the first men of our country. 
 
 Thirty years ago this book aided in checking the rising 
 tide of Masonic power and misrule. The dark waters 
 were rolled back, while peace and prosperity crowned our 
 nation. Butthe tide of sin and death is again returning. 
 Masonry is rising in every part of our country. Ministers 
 and laymen are led captive. The churches are troubled, 
 and Zion bleeds. The offices of honor, of trust, and of 
 power, are seized and held by Masons, Odd Fellows, and 
 Know Nothings, all over the land. Let the citizens of 
 this Government look to their liberties, before they are 
 lost ; and let the churches of God lift up the standard of 
 righteousness before inquity shall prove their ruin. 
 

 
i CONTENTS. 
 
 Introdwetading UGG. Aw esc letptelgiein a'alelelele sista vale stele e ciara ls cae 
 
 Higtory of Pree Miaeom nye ves 305 SVG bo cee bunt wtlow ge op sem whale 
 Ligut on Masonry. 
 
 Degree of Entered Aprrentice ..,.. she ain arse a KW orm ao 4 in a 
 
 Fellow Craft’s Degree.......--.- a eee Cette s Ne acini Sane sae » 
 
 Master Mason's ‘Wearee, . cicisas cs tice Gans Capa eanlecntren sage its 
 
 RevenatTions or Frez MAsSoNRY 
 
 Mark Master’s Degree......ccccear ses AES AACE ae Be alse ae 
 Past Master’s Degree.........2006-: ae aa asia Seo aye sie ne 4 
 Most Excellent Master’s Degree....-.......-.. opt eeeeeeneesees 
 Royal Arch Degree..........+. Rader Oech Cer Ore NOL ee boda Wee 
 Knights of the Red Cross..... See ee FS DREAM AS Lipo vind sot 
 Knight Templar and Knight of Malta.....-..-..... +0. seeeeees 
 Knights of the Christian Mark, and Guards of the Conclave...... 
 Knights of the Holy Sepulcher...... Mecister cise aint’ Poly riaietes ee 
 The Holy and Thrice Illustrious Order of the Cross......-..+. ote 
 Obligations of Thrice Illustrious Knights of the Cross ... ..... 
 Lopez OF PERFECTION: 
 Secret Master......ceesseeces we ceereseese sale e alee ie Bla ey 
 Perfect Master........+0¢ Misieivisrg iaisielele wie'ee 6 bie/s Uis's tise ot (15 
 THe OCTCEATY . 6s esc eee cece ssn Bes eG eae 
 Intendant of Buildings, or Master in Israel...............-- 
 Elected Knights of Nine...... Rasdewese sy coun Sea aR nell Ye 
 Grand Elected Master, or Illustrious Elected Fifteen........-.. .. 
 The Degree of Knights of the Ninth Arch.................... : 
 
 The Degree of Perfection, or Grand Elect Prefect and Sublime Mason 
 Srcrets or rae Loper or Perrrecrion. 
 Secret Master... 2. .cccs cess see eat es ae A a a eek HA he ke). 
 
 122 
 134 
 159 
 
 185 
 191 
 195 
 198 
 
 207 
 211 
 215 
 217 
 219 
 221 
 223 
 226 
 
XVI _ CONTENTS. 
 
 \ ® 
 DBP IEt PAB UE /aigints i in'v'i0 minis a s's 00 alse s leoos Dsisisleisie see socvcatesees 
 Intimate Secretary... ..cwsesscccces A Mpiainiaipinis/is be: o's 066 9ju ah 
 Mniehis of the Hast aud West. ii... is. sciaeeries os eos ecee sees 
 Knight of the Eagle, and Sovereign Prince of Rose Croix de Hero- 
 RIOR is seen wise sini nie Oe iate siete cisiaie ls sine ola eie Joe Sh8 aeeuoe Rice es 
 Grand Pontiff, or Sublime Scotch Macon bide kee vies Paap min» « 
 
 Venerable Grand Master of all Symbolic Lodges, Sovereign Princes 
 
 of Masonry, Master Advitiam, or Grand Pontiff........e.cceeee 
 The Key of Masonry. Philosophical Lodge. Knights Adepts of 
 
 the Eagle or Sun........ plait !sisielelelcialelaeieioles ealeisielsla’s Pisheleseiciele's 
 POM GHA OL WAGE. 5's 5 oc cigiss's s's00's «0 ob 6 Sleeve ee varevere (els? slaciaisie’s bi 
 Sketch of the Morgan Tragedy.......sseccsescocccecccsceccess 
 Anti-Masonie ‘ConvenGons. se... ccsccncsescvcssecccsdcceseses 
 Two Great Questions Answered......ccccsea’***eccestocccccces 
 A Candid Appeal to Professors of Religion, upon the subject of Free 
 
 Masonry .......see0% eee ee ee ecse eres veeresecoseeeeceesseues 
 An Address to all Honest Masons.......ssseee se eeeccsevesnsecs 
 Speoch of ‘TT. F. Talbot, sq... ....cccsscovccncnccvcccereceves 
 
 233 
 233 
 234 
 
 244 
 
 "256 
 
 209 
 
 261 
 287 
 305 
 311 
 321 
 
 331 
 348 
 401 
 
 Te 
 
 
 

 
 INTRODUCTION. 
 
 THE following documents are compiled with the design of 
 securing them from the grasp of Masonic power; advancing 
 the cause of truth and justice; preserving the rights and 
 libertiés of our country ; promoting the glory of the Redeem- 
 er’s kingdom ; and saving souls from destruction. 
 
 During several years the compiler was a member of the 
 Masonic fraternity. While he regarded the ceremonies of the 
 order with disgust, and its oaths with abhorrence, he supposed 
 that there existed principles.in the institution which were 
 pure and holy. Inthe peculiar providence of God, he was 
 led to investigate the subject; he found it wholly corrupt; its 
 morality, a shadow; its benevolence, selfishness; its religion, 
 infidelity; and that as asystem it was an engine of Satan, 
 calculated to enslave the children of men, and pour contempt 
 on the Most High. 
 
 From the unwearied exertions of the brotherhood to sup- 
 press the light and impede the progress of truth, in relation 
 to their outrages of September, 1826, and the revelations of 
 Free Masonry made by Capt. Morgan and ‘a Convention of 
 Seceding Masons, he has thought of no way in which he could 
 do so much for the advancement of the cause of liberty and 
 truth, as to embody in one volume all the documents pertain- 
 ing to the secrets of the institution; the recent violation of 
 our laws and liberties by the Masonic fraternity; the proceed- 
 ings of the Anti-Masonic conventions; essays ; orations; and 
 remarks on the principles of the order—all of which are emi- 
 nently calculated to give light on Masonry. He believes that 
 such a work is important, not only for the present crisis, but 
 for the benefit of posterity. He hopes it will receive that 
 
 2 
 
2 INTRODUCTION. 
 
 patronage to which it may be entitled. Should he, however, 
 after ‘“‘biding the pelting of the pitiless storm,” hear only mur- 
 murs of disapprobation from the world, even then he will be 
 cheered in the fulfillment of duty, by the “still small voice” 
 which whispers “ peace.” 
 
 In justice to myself, I cannot present this work to the pub- ° 
 
 lic, without a brief exhibition of the facts which have led to 
 its publication. 
 
 Soon after [ commenced the service of Christ, Free Mason- 
 ry was commended to my attention as an institution from 
 heaven; moral, benevolent, of great antiquity, the twin sister 
 of Christianity, possessing the patronage of the wise, the 
 great, and good, and highly important to the ministers of 
 the Lord Jesus. Wishing to avail myself of every auxiliary 
 in promoting the glory of God and the happiness of my fellow 
 men, I readily received the first three degrees. My disap- 
 pointment none can know, but those who have, in similar 
 circumstances, been Jed in the same path of folly and sin. I 
 silently retired from the institution, and for three years was 
 hardly known as a Mason. I was not, however, without my 
 reflections on the subject. I considered what I had taken 
 as frivolous and wicked; but was unwilling to believe that 
 there existed no substantial good in the order; and this ides 
 was strengthened from the fact that many of my friends of a 
 higher grade in Masonry taught me, that what I had received 
 was not the magnum bonum of the institution, but that this 
 was yet to be attained. Not being able to advocate its cause 
 from the knowledge I had derived of its principles, and sup- 
 posing that the obligations [ had received were morally bind- 
 ing, I could not say pro or con concerning it, without a 
 violation of my conscience. With these views I embraced an 
 offer to advance into the higher orders of mysticism, and 
 reached forward to attain the desired end. In the reception 
 of the Chaptoral degrees, my embarrassment increased. 
 When I came to the oath of a Royal Arch Mason, which 
 obligates to deliver a companion, “right or wrony,” I made a 
 
INTRODUCTION. . 3 
 
 full stop and objected to proceeding. I was then assured in 
 the most positive terms, that all would in the end be explain- 
 ed to my full satisfaction. But no such explanation took 
 place. Thought I—JIs this Free Masonry? Is this the 
 ancient and honorable institution patronized by thousands of 
 the great and good? Upon my suggesting some queries to a 
 Masonic friend, he gravely informed me that the first seven 
 degrees were founded on the Old Testament, and were but a 
 shadow of good things to come; that if I wished to arrive at 
 perfection, I must proceed to the stblime and ineffable de- 
 grees. These assurances, the awful oaths I had taken, with 
 their penalties, and the vengeance of this most powerful in- 
 stitution, combined to deter me from renouncing it as evil. 
 ’ After much deliberation, hoping to find something in the 
 higher orders to redeem the character of the institution in my 
 estimation, I entered the Lodge of Perfection and took the 
 ineffable degrees. 
 
 About this time I learned that William Morgan was writing 
 Masonry for publication. My informer was then a Baptist 
 minister in high standing, anda Royal Arch Mason. He 
 remarked that Morgan’s writing Masonry was the greatest 
 piece of depravity he ever knew; that some measures must 
 be taken to stop it; that he would be one of a number to put 
 him out of the way; that God looked upon the institution 
 with so much complacency, he would never bring the perpe- 
 trators to light; that there had already been two meetings on 
 the subject; and he expected there would be another on that 
 day; and finally attempted to justify his murder from Masonry 
 and the word of God! 
 
 This conversation took place in Covington, (where I then 
 lived,) five weeks before Morgan was murdered ; and should 
 at this early period have informed him of his danger, had I 
 not understood that he was on his guard and prepared for a 
 defense. 
 
 The next week I left home for my health, and was absent 
 some weeks. I returned on the 16th of September, and soon 
 
4 INTRODUCTION, 
 
 learned that Morgan was kidnapped and probably murdered | 
 I conversed with the Masons on the subject, and they justified 
 both his abduction and murder! I now read the first produc- 
 tion of Elder Stearns on Masonry with peculiar interest. I 
 also examined the Monitor and other Masonic writings, and 
 reflected deeply on the nature and tendency of the institution. 
 I compared the murder of Morgan and the conduct of the 
 fraternity in relation to his abduction with the oaths and 
 principles of the order, and became fully satisfied that to 
 continue longer in the insitution was not my duty. I ex- 
 pressed my opposition to its principles and the recent conduct 
 of the fraternity in a free and open manner, which caused 
 much excitement among the brotherhood. A meeting of the 
 
 Lodge in Covington was soon called, the object of which was _ 
 
 to concert measures for an agreement among the fraternity, 
 in what they should say in relation to their outrages, and to 
 attend to members who were disaffected with their proceedings. 
 I attended for the purpose of freeing my mind. When the 
 Lodge was duly opened and the subject introduced, I arose, 
 and in the most decisive manner disapproved the conduct of 
 the fraternity, in their violation of civil and moral law. The 
 meeting was long and horribly interesting! The true spirit of 
 the institution was peculiarly manifest, especially towards me. 
 For the introduction of Elder Stearns’ book, and the honest 
 expression of my sentiments, 1 was most shamefully abused. 
 The murder of Morgan was justified, and every thing said 
 that was calculated to harrow up the feelings of a patriot or 
 Christian. Elder A****,a Knight Templar, being present, 
 boldly, asserted “that if he should see any man writing 
 Masonry, he should consider it his duty to take measures to 
 stop him; that as cities and churches had their laws, with a 
 right to inflict their penalties, so Masons had their laws, with 
 the right to inflict the penalties to them ; and that the Lodge 
 was the place to try a Mason—that if Morgan had been writing 
 Masonry, and his throat cut from ear to ear, his tongue torn 
 ‘out by the roots, and his body buried beneath the rough sands 
 
INTRODUCTION. 3D 
 of the sea, at low water mark, where the tide ebbs and flows 
 twice in twenty-four hours, he could not complain in not 
 having justice done him! Amen, Amen, Amen, was the 
 audible response around the room. 
 
 At the next meeting of the Lodge, by request of the Master 
 I attended. Here a scene passed which language cannot 
 describe! Several hours were occupied in abusing and 
 making charges against me, the principal of which were, I ° 
 had spoken against the institution. Many questions were 
 asked and insults offered me. I told them frankly I had 
 spoken against the principles of the order; that the right of 
 opinion, the freedom of speech, and the liberty of the press, 
 were privileges given to me by God; purchased by the blood 
 of my fathers; that I had inhaled them with my first breath, 
 and I would only lose them with my last; that if they could 
 remove my objections to the institution, which I then exhibit- 
 éd, well — if not, they could expel me; but if they proceed- 
 ed to further abuses, they must suffer the consequences. My 
 objections were not removed; and I requested permission to 
 withdraw. Soon after I left them they expelled and imme- 
 diately commenced a most wicked persecution against me. 
 The professed ministers of Christ, infidels, and drunkards, 
 from Buffalo to Albany, were united to destroy my character ! 
 I was admonished by oral and epistolary communications to 
 be on my guard, to carry arms; and so great was my personal 
 danger, that my friends would not suffer me to ride alone 
 from one town to another.* Inshort, they “ opposed my in- 
 terest, deranged my business, pointed me out as an unworthy 
 and vicious vagabond, an object of contempt,” and “ trans- 
 ferred this character after me ;” and it would seem that they 
 intended to do it “during my natural life!” The united 
 
 
 
 * Let the reader remember that the compiler of this work renounced 
 Masonry in October, 1826 — was the first Mason who declared open hos- 
 tility to the institution subsequent to the abduction of Morgan ; and he 
 will not be surprised in learning that his life was in jeopardy. 
 
6 INTRODUCTION. 
 
 efforts of the fraternity to injure me, have, however, proved 
 unavailing. 
 
 I soon became convinced that the peace of society, the sal- 
 vation of my country, the present and eternal happiness of 
 my fellow men, and the Glory of God, required the destruc- 
 tion of the institution. To accomplish this, I was confident 
 but one effectual method could be adopted, and this was to 
 make a full disclosure of its secrets. To this end I then ex- 
 erted myself. After an interchange of minds with some of 
 the patriots of Batavia and Le Roy, a convention of Masons 
 opposed to the institution was called to meet on the 19th of 
 February, 1827. This convention was composed of about 
 forty, who after having deliberated upon the principles of the 
 order, and binding nature of its obligations, resolved to make 
 a revelation of its mysteries. They confirmed the “ Illustra- 
 tions” of William Morgan; published the oaths of twelve 
 degrees of a higher order; appointed a committee to prepare 
 all the degrees which could be obtained for the press; and 
 adjourned to meet on the 4th of July following. 
 
 The committee, with much labor and expense, had all the 
 
 degrees conferred in a Royal Arch Chapter, Encampment of 
 Knights Templars, and orders of the Holy Cross, ready, and 
 presented them to the convention on the 4th and 5th of July, 
 which declared them correct, and ordered them to be publish- 
 ed to the world. 
 ' he degrees of Mark, Past, and Most Excellent Masters, 
 were obtained from Mrs. Morgan, as written by her husband; 
 the Royal Arch, from an agent of the committee, (a Royal 
 Arch Mason,) as given by Jeremy L. Cross, the Grand Lectur- 
 er of the United States; and those of the Encampment and 
 Holy Cross, from a Knight of the Thrice Illustrious Order, as 
 transcribed from a copy as given the Hncampment at Le Roy, 
 by the Grand Commander at Utica. 
 
 In consequence of the zeal manifested by the fraternity to 
 stifle the excitement, I conceived that much good might be 
 done by a compilation of the most important documents in 
 
INTRODUCTION. 6 
 
 relation to the subject. By the advice of many friends, and 
 under the patronage of a county and State convention, I un- 
 dertook the work. 
 
 While preparing it for the press, I obtained from the highest 
 authority thirty-three of the sublime and ineffable degrees, all 
 of which I KNoW TO BE coRRECT, and I give them to the 
 world verbatim et literatim. 
 
 But am I justified in pursuing this course? Will the law 
 of God approve the violation of suchsolemn oaths? Passing 
 by the arguments which might be adduced from the fact that 
 the obligations were taken without a previous knowledge of 
 their character — the assurances that they were not to inter- 
 fere with my political or religious sentiments, when they are 
 diametrically opposite to both — that I swore fealty to a pro- 
 fessedly ancient, moral, benevolent, and righteous institution, 
 when it proves to be ‘‘ modern, corrupt, selfish, and unholy.” 
 I rest the question upon the principles of moral obligation by 
 which I expect to be judged, and by which I must stand or 
 fall. Are the oaths of Free Masonry, then, congenial with 
 the duties which I owe to God and my fellow men? If they 
 are, I most certainly am bound to keep them; if not, to 
 break them. By the principles of moral obligation [ am 
 required to promote God’s glory, and the best good of the 
 universe. My swearing to love God and my neighbor does 
 not enhance the obligation at all; for it says, “Thou shalt 
 love the Lord thy God with al/ thy heart, and with all thy soul, 
 and with all thy strength, and withal/ thy mind, and thy 
 neighbor as thyself.” It says this to the sinner and the saint 
 —to the man who has sworn and to him who has not sworn, 
 it is alike infinitely binding on all. It cannot be increased 
 nor diminished —it can require no more —it can receive no 
 less. If I swear to love God and keep his commandments, 
 the oath is binding, because moral obligation made these 
 requisitions before I took the oath, and the oath and moral 
 obligation are in perfect harmony. If I swear to violate the 
 command of God; for instance, to kill my neighbor, I am 
 
8 INTRODUCTION. i 
 
 bound to break my oath; for the Divine law says, “Thou 
 shalt not kill.” And my swearing to violate the command 
 does not, cannot, render the obligation void. Moral obliga- 
 tion requires me to keep such secrets and such only as are 
 calculated to promote God’s glory and the best good of com- 
 munity ; and my swearing does not affect the obligation at all. 
 It also requires me to reveal those secrets, the keeping of 
 which have a tendency to mar or prevent His glory and the 
 best good of my neighbor; and my swearing to keep them 
 does not, cannot, render the obligation void: for instance, if 
 I had sworn to keep secret the intention of a highwayman to 
 rob my neighbor’s house and murder his family; to keep secret a 
 plot against my country, the government of which is founded 
 upon the principles of truth and justice; to keep secret a 
 grand conspiracy formed by a powerful society, the object of 
 which was, like that of the Illuminati, to abolish government 
 and social order and extinguish Christianity — as the keeping 
 of these secrets would be prejudicial to the interests of my 
 neighbor, to the safety of my country, and the glory of God, 
 the principles of moral obligation would require me to reveal 
 them. If I had sworn to assist the robber, to unite in the 
 plot, or conspiracy, my refusing to act in either case, simply, 
 would not fulfill the duties which I should owe to my neigh- 
 bor, my country, or my God. So if I did not make known the 
 intention of the robber, expose the plot, or reveal the conspir- 
 acy, I should be guilty of a violation of moral obligation. 
 
 It will not be necessary here to inquire whether the oaths 
 to keep the secrets of a brother, with or without exception, 
 to deliver a companion “right or wrong,” to “take vengeance 
 on the traitors of Masonry,” to “ sacrifice all those who reveal 
 the secrets of the order,” are in harmony with the Divine law 
 — but whether the principles of moral obligation require the 
 keeping or revealing of Masonic secrets ? 
 
 Tt will readily be admitted that the existence of the institu- 
 tion depends upon the keeping of its secrets inviolate. It 
 will follow, then, that if the existence of the institution is 
 
INTRODUCTION. 9 
 
 necessary, or has a tendency to promote God’s glory and the 
 well being of society, the principles of moral obligation re- 
 quires me to keep its secrets, and by revealing them I am 
 guilty of moral perjury! And on the other hand, if the 
 institution is corrupt, has an evil tendency, is opposed to the 
 order and well being of society and the glory of God, Iam 
 under moral obligation to break my oaths, and reveal its seerets 
 to the world, that it may come to an end. My refusal to meet 
 with or support the institution, is not sufficient; I must re- 
 nounce fealty to the order, reveal its secrets, oppose its influ- 
 ence, and use my exertions to destroy it, or I am guilty of a 
 violation of moral obligation. 
 Let the reader carefully and thoroughly examine the follow- 
 ing documents and he will discover that Free Masonry, as a 
 system, is dark, unfruitful, selfish, demoralizing, blasphemous, 
 murderous, anti-republican, and anti-Christian — opposed to 
 the glory of God and the good of mankind; and hence that 
 the compiler in bursting asunder the bands of the fraternity 
 and publishing their secrets to the world, is doing no more 
 than is required by the principles of moral obligation—is but 
 fulfilling the duties which he owes to God and his fellow men. 
 ' Warsaw, April 1, 1829. _ Davip BERNARD. 
 

 
 HISTORY OF FREE MASONRY: 
 
 Being the substance of remarks made in the State Convention at 
 Albany, and reduced to form for the Anti-masonic Review 
 and Monthly Magazine. 
 
 BY HENRY DANA WARD, A. M. 
 
 THE early history of Free Masonry, like that of Rome, is 
 involved in obscurity. The conquerors of the world were not 
 satisfied with the plain truth of their national origin. To 
 have sprung from a band of lawless marauders, stained the 
 pride of the Caesars. They taught that the “ Hternal City” 
 was founded and first ruled by the son of Mars, whose name 
 was Romulus; who was taken to the gods in a tempest of 
 lightning, and became Juirinus, the patron saint of the hea- 
 then city, and one of the chief gods of Rome. This was lofty 
 and sonorous, and might be unexceptionable were it true. 
 
 Our modern power, which seeks with Roman ambition to 
 lord it over the whole habitable earth, also styles itself eter- 
 nal, as did Rome; deduces its origin from heaven ; claims an 
 inspired man for its lawgiver, and some mighty thing in the 
 nature of the philosopher’s stone for its secret—all which is 
 equally credible, and as well attested, as that Romulus was 
 nursed by a wolf, or Jupiter was a god that could save. And 
 these Masonic fables are likewise told to cover the meanness 
 of Free Masonry’s origin: for she too sprung from a confed- 
 eracy of lawless plunderers; and it mortifies the pride of the 
 High Priests, it tops the vanity of the Grand Masters, and it 
 makes the Prussian Sovereigns of Free Masonry to tremble 
 for the security of their thrones, to be told that their boasted 
 order sprung from the mire of the Rosicrucians, and spread 
 abroad over the face of the earth, from the licentious cupidity 
 of its speculative fathers; that Free Masonry originated with- 
 in the eighteenth century among men who sold Masonic char- 
 ters for an appearance of mystery, but in truth for money. 
 
 Stone masons, in common with twenty-nine other trades 
 and crafts, in the city of London, have been in the habit for 
 centuries, of meeting in club for the purpose of improving in 
 
HISTORY OF MASONRY. 11 
 
 the elements of their business, and of architecture. Hach 
 craft has its public hall, its admission fee, its coat of arms, 
 and its charity fund. The companies are given by name, in 
 the order of their rank, in Rees’ Cyclopedia, art. Company 
 And out of eighteen only whose form of government is par- 
 ticularly mentioned, sixteen are governed by a Master, two 
 Wardens, and a various number of assistants. So Free Mason 
 Lodges are governed; and the titles Worshipful and Most 
 Worshipful, now peculiar to Free Masonry, were common to 
 gentlemen of the sixteenth and seventeenth centuries, as 
 Esquire and Honorable at the present day. 
 
 The Lord Mayor of London, at his election, makes himself 
 free, that is, becomes a member of one of the twelve principal 
 societies, (if he were not 4 member of one of them before ;) 
 “for these twelve,” says the Cyclopedia, “are not only the 
 oldest but the richest; many of them having had the honor 
 of kings and princes to be their members, and the apartments 
 
 of their halls being fit to entertain a monarch.” But Masons 
 
 are not among the twelve first. Their rank is Hall, No. 31, 
 in Basinghall street; charter A. D. 1677, in the reign of 
 Charles II. 
 Some of these companies meet by prescriptive right. The 
 _ oldest charter is that of the Parish Clerks’, A. D. 1233, in 
 the reign of Henry III. The Bakers’, A. D. 1307, Edward 
 II. Five others were chartered in the fourteenth century ; 
 . eighteen in the fifteenth century; and some forty, and among 
 them the stone masons, in the seventeenth century. Masonic 
 historians claim the men for Free Masons, against whom a 
 statute was passed in the 25th year of the reign of Hdward 
 III.; and again, in the reign of Henry VI., forbidding them 
 to assemble in congregations or chapters. (See /ree Masonry’s 
 Lnbrary, p. 25. Hardie’s Monitor, p..20. Laurie's History 
 of Masonry, p. 94. Encyclopedia, Brittania, art. Masonry, 
 sec. 62. et. alias.) Now Hdward III. dealt with Hnglishmen 
 of that day, as George III. would have dealt with Ameri- 
 cans in his day—as if they were his slaves. A plague had 
 swept away a fearful portion of the English population ; and 
 the scarcity of laborers caused all classes of mechanics to de- 
 mand an increase of wages. Hdward had several castles and 
 magnificent edifices in building; and to make his money hold 
 out, must compel the masons and mechanics to work at the 
 old rates, ‘T'o effect this, he issued an ordinance and enforced 
 it by his sheriffs, who returned masons for the king’s build- 
 ings, as they are wont to return juror’s for the king’s courts. 
 
12 LIGHT ON MASONRY. 
 
 This was equally agreeable to the lords of Parliament as to 
 himself; and accordingly it was enacted, A. D. 1350, that “as 
 servants unwilling after the pestilence to serve without tak- 
 ing excessive wages, had been required to serve in their ac- 
 customed places at the rate they had received in the 20th 
 year of Edward IIT.; and as it is given to the king to un- 
 derstand in this present parliament, that the servants have 
 paid no regard to the said ordinance, but to their ease do with- 
 draw from the service of great men and others, unless they 
 have livery and wages to the double or trible of that they 
 were wont to take in the said 20th year, and before, to the 
 great damage of the great men, &c.; be ordained and estab- 
 lished the things underwritten. 
 
 Chap. 1. Fixes the day and year wages of farm servants. 
 
 Chap. 2. Fixes the price of threshing all sorts of grain, 
 by the quarter. 
 
 Chap. 3. Prescribes the wages of several sorts of artificers, 
 and laborers; among whom “ carpenters and masons” are par- 
 ticularly specified. 
 
 Chap. 4. Requires artificers to make oath that they will use 
 their craft as they had done in the 20th year of the same Hd- 
 ward IIT. 
 
 See Ruffhead’s English Statutes, vol. 1, p. 251. 
 
 Seventy-four years after the enactment of this statute, 
 which is plainly applicable only to handicraftsmen and serv- 
 ants, Henry VI., in parliment, at Westminster, ordained that 
 no confederacies and congregations shall be made by masons 
 in their general chapters and assemblies, whereby the good 
 course and effects of the statute of laborers (25th Edward IIT.) 
 are violated and broken in subversion of law; and if any be 
 they that cause such chapters and congregations to be assem- 
 bled and holden, shall be adjudged felons; (Che’s. 3. Just. 
 
 08. 
 ‘ The common pretence of Free Masons, that these statutes 
 were levelled particularly against their mystic order, by the 
 ignorance of bigoted priests, because the secret was not be- 
 trayed in the office of auricular confession, is too shallow after 
 once reading the statutes, to cover the nakedness of the false- 
 hood, or to conceal the evident duplicity of its first publish- 
 ers. But one thing these statutes conclusively show, with the 
 aid of Masonic historians, viz: That in the reign of Edward 
 III. and Henry VI. there were no Free Masons in England, 
 but stone masons, who metin general chapters, and assem- 
 blies, net t¢ cultivate the knowledge of a wonderful mystery, 
 
HISTORY OF MASONRY. 13 
 
 but to impede the execution of the laws, and to violate the 
 _ statutes of the country. 
 
 With this view faithful history concurs. That a society, 
 claiming the glories of Free Masonry, should have existed for 
 ages, unnoticed by any writer, noble or contemptible, foolish 
 or learned, is wholly incredible and unworthy of belief. To 
 say nothing of former centuries, but confining our attention 
 to the last three, the Puritans and the Presbyterians, the Ca- 
 balists and the Rosicrucians, the Gysies and the Necroman- 
 cers, the Alchymists and the Jesuits, are liberally and often 
 noticed by the various authors; but Free Masonry has not so 
 much as a name until the eighteenth century, when it is 
 frequently descanted upon, with an interest and copiousness 
 increasing to this day. To a sound historical scholar, this 
 fact is enough to overset the cob house of Masonic preten- 
 tions to antiquity, a fact which cannot be controverted, except 
 by miserable shifts not worth our notice. In the books of an 
 earlier date we read of the /raternitas lathomorum, or compa- 
 ny of brick layers; but it requires not a lawyer to discern 
 that these are the men against whom the statute of laborers 
 was directed, in the 25th year of Edward III., and are not 
 the men who have at this day in their Lodges the language of 
 Hiden, and the mysteries of the antediluvian world. This is 
 irresistible truth ; I challenge any man to turn its edge or 
 break its point, or to show one particle of evidence to the 
 contrary, except it proceed from the vainglorious boastings 
 of the mystic order itself, which is not evidence, the witness 
 being confessedly interested, and now stand publicly convicted 
 of shameless duplicity and of atrocious falsehood in its book 
 of constitutions, and its authorized publications. Of the 
 . same tenor is the fact that Papacy and Free Masonry cannot 
 dwell together in peace; but we hear not a word of their dis- 
 agreement until the eighteenth century. Certainly Papacy is 
 older than one hundred years; and if Free Masonry be much 
 above that, how did it previously escape a conflict which has 
 never ceased since it first commenced, A. D. 1730 to 1740? 
 The canons of the church require full and free confession to 
 the priests from every good Catholic. The oaths of Free 
 Masonry require absolute secrecy upon the transactions of the 
 brethren, and of the lodge-room, from every good Mason. 
 Now, these canons and oaths nowhere abide together without 
 discord, and a deprivation of church privileges, and they 
 could never harmonize for one moment. Therefore the time 
 when they first fell out and ccutradicted each other, must 
 
14 LIGHT ON MASONRY. 
 
 have been near the beginning of one or both of them. That 
 time is determined by the Pope’s bulls, A. D. 1738, and 1739. 
 Wring and twist you may, brother Mason, but there is no 
 escape; the date is correctly stated—seventeen hundred and 
 thirty-eight. (See Lawrie’s History of Masonry, p. 122. Ency. 
 Britt. art. Masonry, last ed.) 
 
 What has been said is proof, not only that the account 
 which Free Masonry gives of itself is erroneous, butis gross!y 
 erroneous; not only that the order was not organized by Solc- 
 mon, and patronized by St. John, but that it had no existenc’ 
 in the days of Edward III. and of Henry VI. of England 
 The question becomes interesting. Whence did it originate. 
 and who first promulgated its falsehoods ? 
 
 The Rosicrucian mania sprung up in Germany, A. D. 1616, 
 nearly. This puff of indefinable extravagance originated 
 from the writings of Andrea, a German, who amused 
 himself with tales of spiritual wonder, and of mystical glory, 
 asa literary hoax, in the style of Baron Monchausen’s won- 
 derful adventures, in his memoirs. The visionary minds of 
 that. day took Andrea’s work in earnest. They claimed for 
 the Rossy Cross philosophy in general, whatever is now par- 
 ticularly claimed for Free Masonry—a heavenly origin, 2 
 magic influence, a wonderful secret, and unbounded excel- 
 lence. The universal medicine and the philosopher’s stone, 
 were gravely professed for the glory of its mystical labora- 
 tory ; and to so great a pitch of extravagance did its vain 
 professors run, that modern Free Masons are sober men in the 
 comparison. ‘This folly was greatly admired in England, by 
 some men of a strange fancy, and of great learning; and by 
 others publicly professing the black art. Among the former, 
 the name of Elias Ashmole, the antiquary, stands conspicu- - 
 ous; and among the latter, William Lilly, the astrologer ; and 
 somewhere between them is Robert Fludd. This Ashmale is 
 greatly accounted of as a brother, by Masonic historians ; and 
 is the first accepted Mason, claimed by Professor Robison. 
 (See Proofs of a Conspiracy.) Ashmole himself says, “T 
 was elected in Mason’s Hall, Basinghall street, A. D. 1646.” 
 (See Biog. Britt.) This is the hall of the Stone Mason’s 
 Company, London; chartered A. D. 1677, thirty-one years 
 after Ashmole’s admission into its livery, and remaining to 
 this day as it ever has been, in the possession of Stone Ma- 
 sons, a company distinct from and independent of, the mod- 
 ern Free Masons; and it is evident that Ashmole was only 
 made free of the Mason’s company, as his friend Lilly was 
 
 
 
HISTORY OF MASONRY. 15 
 
 made free of the Salter’s company; and as the Lord Mayor is 
 usually made free of some one of the twelve principal com- 
 panies of tradesmen or mechanics, in the city of London; 
 and that Ashmole was not initiated, passed, and raised to the 
 sublime degree of a Master Mason, as ina modern Lodge 
 of Free Masons. Therefore the record must be wrong which 
 makes Ashmole a Free Mason of the modern type. But 
 Ashmole was made /ree of the Mason’s company, and was a 
 Rosicrucian, and a famous zealot for the philosopher’s stone, 
 which, in his own words, ‘is to convert the basest metals into 
 perfect gold and silver, and flints into rubies, sapphires, em- 
 eralds, and diamonds.” He further treats copiously upon 
 “vegetable, magical, and angelic stones, with which Adam 
 and the fathers before the flood, with Abraham, Moses, and 
 Solomon, doubtless wrought many wonders; yet the utmost 
 of their virtues they never understood.” (Biog. Britt.) 
 This Mr. Ashmole is honorably mentioned in the biographi- 
 cal dictionaries, and was a very learned man. He wrote a 
 tremendous folio history of the order of the Garter; and 
 founded the celebrated museum at Oxford. It is an undeni- 
 able fact, that the conceited mystery of the Rosicrucians, and 
 their vainglorious pretences to everything good and great, and 
 magical, or holy, are united with the emblems and working 
 tools of a handicraft Mason ; the trowel and level, square and 
 compasses, and leather apron, to form this lying wonder of the 
 nineteenth century, commonly called Free Masonry. This 
 union did not take place in one day, nor until the false 
 philosophy of the Rosicrucians fell into merited disgrace, and 
 the sect run out. Ashmole died A. D.. 1692, and with him 
 the last of the Rosy Cross philosophers; but the spirit of this 
 order, after lingering a few years among men of less note, 
 passed by a species of metempsychosis into a new body, the 
 company of handicraft Masons, with whom it first appears in 
 the early part of the eighteenth century. 
 
 At the time of Ashmole’s death, Sir Christopher Wren was 
 at the head of the English architects ; holding the office of a 
 Deputy Surveyor of the King’s buildings. In 1698, he was 
 made by William III, Surveyor General of the public works; 
 and in 1714 to 1718, for political considerations, he. was re- 
 moved from office by George I. All Masonic hostorians call 
 Wren, Deputy Grand Master, at the time when he was Deputy 
 Surveyor ; and Grand Master of the Free Masons, at the time 
 when he was Surveyor General to the throne. But in doing 
 this they make avery short rope to hang themselves; for by 
 
16 LIGHT ON MASONRY. 
 
 their own showing, the first Grand Lodge was formed A. D. 
 1717. Then how could Wren be Grand Master, A. D. 1698, 
 nineteen years before there was a Grand Lodge? (See any 
 Masonic history of the year 1717, Preston, Dermott, Lawrie, 
 et alias.) 
 
 During this period, the Rosicrucian pretensions were seek- 
 ing, like a troubled spirit, for some resting place. The age 
 was one of the most extravagant speculation ; and moved by 
 a strange desire of fame, and money, and convivialty, four 
 companies of stone masons, who were left of those who had 
 been associated in building the proud edifices of London, 
 after the fire of 1666, met, the Lodge that had worked on St. 
 Paul’s church being at the head, and formed the Grand Lodge 
 of London, in February, and elected their officers June 24, 
 1717. With a view to fill up their ranks and to increase their 
 importance, they voted to accept men of other trades and pro- 
 fessions, as members of the society. (See Preston, Lawrie, 
 Hardie, Tannehill, et alias; and particularly the Ahiman Rezon 
 of Lawrence Dermott, quoted in the 4th No. of the Anti- 
 Masonic Review, and Monthly Magazine. 
 
 Three years they struggled, accommodating the Rosicrucian 
 pretensions to the emblems of a handicraft Mason; and then, 
 in 1720, burnt their papers for the benefit of the mystery. 
 (See each of the above writers.) They give out that this bon- 
 fire was made ‘‘by some too scrupulous brethren,” who feared that 
 the secrets of Masonry would be exposed in the Book of Con- 
 stitutions about to be published. But the smoke of that fire 
 was not thick enough to envelope the origin of their mystic 
 order in impenetrable obscurity. No doubt they hoped by 
 burning their pretended parchments to destroy all evidence 
 disproving their claim to immemorial customs, and to impre- 
 seriptible rights; which claim was in a course of preparation 
 for the public, in the dreaded Book of Constitutions. 
 
 After three more years the dreaded volume came forth from 
 the hands of Anderson and Desaguilliers, or Desaguliers, and 
 blowed the first strain of Masonic vainglory, and unearthly 
 mystery, which is heard from any book, or printed treatise ! 
 Anderson and Desaguilliers, a Scotchman and a Frenchman, in 
 London, were the men who first published to the world the 
 high pretensions of Free Masonry—men of a low character and 
 of a base spirit; whose Book of Constitutions of Masonry, was 
 ushered from the press A. D. 1723, and is hardly older than 
 our grandfathers! For the mean repute of the men and of 
 their works, see Prof. Robinson's Proofs of a Conspiracy, p. p. 
 
 
 
= 
 
 HISTORY OF MASONRY. li 
 
 19 and 20, New York, edition; and Lawrie, p. 92. This 
 volume of mock constitutions is the basis of all Masonic 
 history; and its delusive statements have been servilely 
 copied, and greatly magnified, until the mystic wonder has 
 grown beyond the size and power of the fabled monsters of 
 antiquity. 
 
 Now the false spirit of the Rosy Cross philosophy was fair- 
 ly embodied with the emblems of a mechanic’s society, and 
 was brought forth by the Book of Constitutions in the form 
 of Free Masonry. From the time of its birth the lying won- 
 der began to run to and fro in the earth wherever British com: 
 merce could convey it; and charters for holding Masonic 
 Lodges, were everywhere sold at a cash price, and an annual 
 stipend by the Grand Lodge of London. To that Grand 
 Lodge the inhabitants of most parts of continental Europe, 
 of the Hast and West Indies, of Africa, and of America, paid 
 an anuual tribute for the right to confer the three degrees of 
 Morgan's Masonry! The date, and the Grand Master who 
 issued the warrant, are carefully recorded in Preston, Smith, 
 Lawrie, Tannehill, and others, for holding Lodes in all quar- 
 ters of the earth. A.D. 1729, Free Masonry was first intro- 
 duced into the Hast Indies ; 1730 the Grand Lodge of Ireland 
 was formed; 1731 a patent was sent from England to erect a 
 Lodge at the Hague; 1733 Free Masonry established itself 
 in North America, at Boston ; 1736 at Cape Coast, in Africa, 
 and at Geneva, in Europe; in Scotland the same year the first 
 Grand Master was elected; and so the triple-headed monster 
 went round the world, while in its deens. 
 
 The higher degrees began to be added in France; the first 
 notice of them is near A. D. 1740, in connection with the 
 enthusiastic and learned chevalier Ramsay. (See Robinson’s 
 Proofs of a Conspiracy.) They were received and modified 
 under the hand of Frederick of Prussia, and by the school 
 of Voltaire were introduced from France into the United . 
 States, through the channel of Jews, A. D. 1760, and after- 
 ward, (See the grand circular of the Sublime Sovereigns of 
 Masonry, A. M. Review, No. 4.) They first appear in a dis- 
 tinct shape in the United States A. D.1796 and 1797; and 
 already, in thirty years, the Grand High Priests, and Most 
 Excellent Kings, and General Grand Commanders of the 
 Order are as plenty as blackberries, and are in their own 
 estimation superior as an Order to the legal authorities of the 
 country. 
 
 3 
 
LIGHT ON MASONRY. 
 
 os 
 
 DEGREE OF ENTERED APPRENTICE, 
 
 *A DescripTion of the ceremonies used in opening a Lodge 
 of Entered Apprentice Masons; which is the same in all 
 the upper degrees, with the exception of the difference in 
 the signs, due-guards, grips, pass-grips, words and their 
 several names; all of which will be given and explained in 
 their proper places as the work progresses. 
 
 One rap calls the Lodge to order; one calls up the Junior 
 and Senior Deacons; two raps call up the subordinate offi- 
 cers; and three, all the members of the Lodge. 
 
 The Master having called the Lodge to order, and the offi- 
 cers all seated, the Master says to the Junior Warden, 
 ‘‘ Brother Junior, are they all Entered Apprentice Masons in 
 the south?” Ans. “They are, Worshipful.” Master of the 
 Senior Warden, “ Brother Senior, are they all Entered Ap- 
 prentice Masons in the west?” Ans. 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 re- 
 sumes his situation, and says, “The door is tyled Worship- 
 
 
 
 * The first three Degrees in Masonry here published, are as written by 
 Capt. William Morgan: and as conferred in the Lodges in the western 
 
 part of New York. 
 18 
 
ENTERED APPRENTICE. 19 
 
 ful,” (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?” Ans. “ By a Master Mason 
 without the door, armed with the proper implements of 
 his office.” Master to the Junior Deacon, “His duty 
 there?” Ans. ‘“ To keep off all cowans and eave-droppers, 
 see that none pass or repass without permission from the Mas- 
 ter.” [Some say without permission from the chair.] Master 
 to Junior Deacon, “ Brother Junior, your place in the Lodge?” 
 Ans. ‘ At the right hand of Senior Warden in the west.” 
 Master to the Junior Deacon, “ Your business there, Brother 
 Junior?’ Ans. ‘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?” Ans. ‘“ At the 
 right hand of the Worshipful Master in the east.” [The 
 Master, while asking the last question, gives two raps, which 
 call up the subordinate officers.] 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 in- 
 troduction 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?” Ans. ‘At the left hand of the Worshipful Mas- 
 ter in the east.’ Master to the Secretary, ‘‘ Your duty there 
 Brother Secretary?” Ans. ‘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 monies 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 Secre- 
 tary, “ The Treasurer’s place in the Lodge?” Ans. “At the 
 right hand of the Worshipful Master.” Master to Treasurer, 
 “ Your duty there, Brother Treasurer? Ans. ‘“ Duly to ob- 
 serve the Worshipful Master’s will and pleasure; receive all 
 
20 LIGHT ON MASONRY. 
 
 monies and money bills from the hands of the Seeretary , 
 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?” Ans. “In the south, 
 Worshipful.” Master to Junior Warden, “ Your business 
 there, Brother Junior?’ Ans. “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 Junior Warden, “The Senior Warden’s 
 place in the Lodge?” Ans. “In the west, Worshipful.” 
 Master to the Senior Warden, “ Your duty there, brother 
 Senior?” Ans. ‘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 dis- 
 satisfied.” Master to the Senior Warden, “The Master’s place 
 in the Lodge?” Ans. “In the east, Worshipful.” Master 
 to the Senior 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. 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, strict- 
 ly 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 bye-laws, or such 
 penalty as a majority of the brethren present may see fit to 
 
ENTERED APPRENTICE. oO} 
 
 inflict. Brethren, attend to giving the signs.” [Here Lodg- 
 es differ very much. In some they declare the Lodge open 
 as follows, Sefore they give the signs:] 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 ob- 
 ligation. (See obligation.) The Master then declares the 
 Lodge opened, in the following manner: ‘I now declare this 
 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.” One of the following prayers is used: 
 
 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 be- 
 seech thee, O Lord God, to bless our present assembling; and 
 to illumine our minds through the influence of the Sun of 
 Righteousness, that we may walk in the light of thy coun- 
 tenance; and when the trials of our probationary state are 
 over, be admitted into the temple not made with hands, eter- 
 nal in the heavens. Amen. So mote it be. 
 
 Another prayer, as often used at opening as closing. 
 Behold how good and pleasant it is for brethren to dwell 
 

 
 22 LIGHT ON MASONRY. 
 
 together in unity; it is like the precious ointment upon the 
 head that run down upon the beard, even Aaron’s beard, that 
 went down 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, evermore. Amen. 
 So mote it be. 
 
 The Lodge being now open and ready to proceed to busi- 
 ness, the Master directs the Secretary to read the minutes of 
 the last meeting, which naturally bring to view the business 
 of the present. 
 
 {f there are any candidates to be brought forward, that will 
 be the first business attended to. I will, therefore, proceed 
 with a description of the ceremonies used in the admission and 
 initiation of a candidate in the first degree of Masonry. 
 
 A person wishing to become a Mason must get some one 
 who is a Mason to present his petition to a lodge, when, if 
 there are no serious objections, it will be entered on the min- 
 utes, and a committee of two or three appointed to inquire in- 
 to his character, and report to the next regular communica- 
 tion. The following is the form of a petition used by a can- 
 didate; but a worthy candidate will not be rejected for the 
 want of formality in his petition. 
 
 To the Worshipful Master Wardens and Brethren of Lodge 
 No. —, of Free and Accepted Masons. 
 
 The subscriber, residing in , of lawful age, and by 
 occupation a , begs leave to state that unbiased by 
 friends, and uninfluenced by mercenary motives, he freely and 
 voluntarily offers himself a candidate for the mysteries of 
 Masonry, and that he is prompt to solicit this privilege by a 
 favorable opinion conceived of the institution, a desire of 
 knowledge, and a sincere wish of being serviceable to his fel- 
 low creatures. Should his petition be granted, he will cheer- 
 fully conform to all the ancient and established usages and 
 customs of the fraternity. (Signed) A. B. 
 
 At the next regular communication, (if no very Serious ob- 
 jection appears against the candidate,) the ballot-boxes will 
 
 
 
 
 
ENTERED APPRENTICE. De 
 
 be passed. One black ball will reject a candidate. The box- 
 es 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 balls in 
 it goes before, and furnishes each member with a black or 
 white ball; the empty box follows and receives them. There 
 are two holes in the top of his box with a small tube (gener- 
 ally) in each, one of which is black, and the other white, with 
 a partition in the box. The members put both their balls in- 
 to this box as their feelings dictate; when the balls are re- 
 ceived, 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, 
 where he is asked the following questions, and gives the fol- 
 lowing answers. Senior Deacon to Candidate, ‘Do you sin- 
 cerely declare upon your honor before these gentlemen, that, 
 unbiased by friends, uninfluenced by unworthy motives, you 
 freely and voluntarily offer yourself a candidate for the mys- 
 teries of Masonry? Ans. “Ido.” Senior Deacon to Can- 
 didate, “Do you sincerely declare, upon your honor before 
 these gentlemen, that you are prompt to solicit the privi- 
 leges 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?” Ans. “TI 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?” Ans. “Ido.” 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 regular form. I therefore 
 recommend him as a proper candidate for the mysteries of 
 
 
 
 * The reader will here learn one reason why those whoenter a Lodge, 
 never come out, until they have taken a degree. The Candidate is made 
 to promise upon his honor that he will “conform to all the ancient es- 
 tablished usages and customs of the fraternity ;’ hence let him be ever 
 
24 LIGHT ON MASONRY. 
 
 Masonry, and worthy to partake of the privileges of the fra- 
 ternity ; and in consequence of a declaration of his inten- 
 tions 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 Ledge for the use of can- ~ 
 didates ; the candidate 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 around 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 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 conduc- 
 tor, alias 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, 
 “Ts 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 to Senior Deacon; “By 
 what further rights does he expect to obtain this benefit?” 
 Ans. ‘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, 
 
 
 
 so much opposed to the ceremonies of initiation, or the oath of the de- 
 gree, he cannot go back, for he feels bound by his promise. Should he, 
 however, feel constrained to violate his word, the persuasions, and, if 
 anni the threats of the master and brethren compel him to go for- 
 ward. 
 
ENTERED APPRENTICE. 25 
 
 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 candi- 
 date, ‘what is it?” Ans. “A torture.” The Junior Dea- 
 con then says, “as this is a torture to your flesh, so may it 
 ever be to your mind and conscience, if ever you should at- 
 tempt to reveal the secrets of Masonry unlawfully.” The 
 candidate is then conducted to the center 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?” Ans. “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 
 round the Lodge, and halts at the Junior Warden in the 
 south, where the same questions are asked and answers re- 
 turned as at the door. 
 
 As the candidate and the conductor are passing round the 
 room the Master reads the following passage of Scripture, 
 and takes the same time to read it that they do to go round 
 the Lodge three times: 
 
 “Behold how good and how pleasant it is for brethren to 
 
26 LIGHT ON MASONRY. 
 
 dwell together in unié,! 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 bless- 
 ing, even life forever more.” 
 
 The candidate is then conducted to the Senior Warden in 
 the west, where the same questions are asked and answers re- 
 turned as before. From thence he is conducted to the Worship- 
 ful Master in the east, where the same questions are asked 
 and answers returned as before. The Master likewise de- 
 mands of him, from whence he came and whither he was trav- 
 eling. The candidate answers, ‘ From the west and traveling 
 to the east.” Master inquires: ‘‘ Why do you leave the west 
 and travel to the east?” Ans. ‘In search of light.” “Mas- 
 ter 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 War- 
 den, 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 him the solemn oath or obliga- 
 tion of an Entered Apprentice Mason.” The Senior Warden 
 receives the candidate and instructs him as directed. He 
 first steps off with the 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 round 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 com- 
 pass, and the right hand on them. This is the position in 
 which the candidate is placed when he takes upon him the 
 oath or obligation of an Entered Apprentice Mason. As soon 
 
ENTERED APPRENTICE. 27 
 
 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,f which I as- 
 gure you is neither to affect your religion nor politics; if you 
 are willing to take it, repeat your name and say after me;” 
 {and although many have refused to take any kind of an ob- 
 ligation, and begged for the privilege of retiring, yet none 
 have made their escape; they have been either coerced, or 
 persuaded to submit. There are thousands who have never 
 returned to the Lodge after they are initiated.] The follow- 
 ing oblijation is then administered: 
 
 “J, A. B., of my own free will and accord, in presence of 
 Almighty God and this worshipful Lodge of Free and Ac- 
 cepted 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 [ shall hear 
 so to be, but unto him and them only whom I shall find so to 
 be, after strict trial and due examination or lawful informa- 
 tion. 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, 
 
 
 
 +In many lodges this is put in the form of a question, thus: “ Are you 
 willing to take an obligation upon you that does not effect your politics 
 or religion?’ The promise “to conform,” made before entering the Lodge, 
 the “assurance that the oath is not to intefere with their political or relig- 
 ious principles,” and the manner the obligation is administered,—only 
 two or three words being repeated at a time, consequently not fully un- 
 derstood ; are among the reasons which have led many great and good 
 men to take oaths incompatible with the laws of God and our country. 
 
28 LIGHT ON MASONRY. 
 
 figure, character, mark, stain, shadow, or resemblance of the 
 same may become legible or intelligible to myself or any oth- 
 er person in the known world, whereby the secrets of Mason- 
 ry may be unlawfully obtained through my unworthiness. To 
 all of which I do most solemnly and sincerely promise and 
 swear, without the least equivocation, mental reservation, or 
 self evasion of mind in me whatever; binding myself under 
 no less penalty, than to have my throat cut across, my tongue 
 torn out by the roots, and my body buried in the rough sands 
 of the sea at low-water mark, where the tide and’ ebb flows 
 twice in twenty-four hours; so help me God, and keep me 
 steadfast in the due performance of the same.f 
 
 After the obligation the Master addresses the candidate in 
 the following manner: “ Brother, to you the secrets of Mason- 
 ry are about unyailed, 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?” Ans. “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 foot as heavily as possible, the bandage dropping 
 from the candidate’s eyes at the same instant, which, after 
 
 
 
 + It is frequently said by Masons that the “ penalties of masonic oaths 
 are nothing ; that no one is bound to inflict them, and that if Morgan was 
 put to death by Masons, it was not done in conformity to masonic law.” 
 But if one part of the oath is nothing another part is nothing by the same 
 rule. Any Mason, therefore, is at liberty to reveal masonry without ex- 
 ' posing himself any more than he would if the oath was never adminis- 
 . tered. But if the penalties are not to be inflicted, why did they kill Mor- 
 ' gan—and why is a Mason sworn that he will “use his most decided en- 
 deavors, by the blessing of God, to bring such person (the person who 
 violates masonic law) to the most strict and conDIGN PUNISHMENT agreeable 
 to the ancient rules and usages of the fraternity ? 
 
ENTERED APPRENTICE. 29 
 
 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 ina mid summer day, somtimes produces an alarming 
 effect. I once knewa man to faint on being brought to light; 
 and his recovery was quite doubtful for some time; however, 
 he did come to, but he never returned to the Lodge again. I 
 have often conversed with him on the subject, he is yet living, 
 and will give a certificate in support of the above statement 
 at any time if requested. 
 
 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. The 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 
 
 
 
 *The Holy Bible is here said to be given to Masons as a rule and guide 
 for their faith and practice. But I would ask, if Free Masonry is the 
 same among all nations, (as is declared by the masonic writers,) Loi this 
 is possible, when it is a well known fact, that but a small part of the hu- 
 man family are in possession of, or know anything about, the Bible? 
 And if the Bible is received by Masons as a rule of faith and practice, 
 why do they use a square and compass? Is not the Bible sufficient ? 
 
 The truth is, masonry is not the same among all nations, only in sore 
 respects, and these are, the fundamental principles of the order. The 
 appendages of the Institution differ according to the peculiar feelings 
 and sentiments of the people among whom it exists. Hence in America, 
 in a religious point of view, it has existed with difficulty : Masonic 
 writers have been ata loss what to say on the subject, and in their ex- 
 tremity, one has called it “religion,” another the “‘hand-maid of religion,” 
 a third the “ twin-sister of Christianity,” and a fourth that it was simply 
 an institution of “morality and benevolence.” To please the Christian 
 the Bible is introduced,—to satisfy the infidel, the square and compass 
 are added; the name of Christ is expunged from passages quoted, and 
 the work of the Holy Ghost rejected, and all done in such a manner, that 
 but few see the foul and monstrous imposition. 
 
30 LIGHT ON MASONRY. 
 
 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. (The sign and due-guard 
 has been explained.) This is the manner of giving them. 
 Imitate me as near as you can, keeping your postion. 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 de- 
 gree; 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 follow- 
 ing 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 Aprrentice 
 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 fore finger; the name of the grip is Boaz, 
 and is to be given in the following manner and no other; the 
 Master first gives the grip and word, and divides it for the in- 
 struction of the candidate ; the questions are asfollows: The 
 Master and candidate holding each other by the grip as before 
 described, the Master says, “‘ What is this?” Ans. “A grip.” 
 Q.“ A grip of what?” Ans. “The grip of an Entered 
 Apprentice Mason.” @Q. “ Hasit a name?” Ans. “It has,” 
 Q. “ Will you give itto me?” Ans. “I did not so receive it, 
 neither canI so impart it.” @. ‘“ What will you do with it?” 
 Ans. “ Letter it or halve it.” @Q. “Halve it and begin.” 
 Ans. “You begin.” @Q. “Begin you.” Ans. “BO.” Q. 
 “AZ.” Ans.“ BOAZ.” Master says, “ Right, brother Boaz, 
 
 
 
ENTERED APPRENTICE. 31 
 
 I greet you. Itis 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 examin- 
 ing the candidate, and gets a lamb-skin or white apron, pre- 
 sents it to the canditate 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 dia- 
 dems 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 top 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, 
 us 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 opera- 
 tive 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, anda worthy distressed brother; eight hours for our 
 
 / 
 
32. LIGHT ON MASONRY. 
 
 usual vocations; 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, use it for the more noble and glorious purpose of di- 
 vesting our hearts and consciences of all the vices and super- 
 fluities 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.* TI 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 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 in his own, 
 before communicated to you. I further present you with 
 
 
 
 * Let it nolonger besaid, that “ Masonry is nota religious Institution.” 
 - But while we assert that itinculcates a system of religion, we affirm that 
 it is not the religion of Jesus. There are in the world many religions, 
 but all are false save one, and that is, of the Bible. Any system which 
 professedly teaches a way to Heaven, isa system of metaeion but that 
 which points out _a path, without a crucified Savior and the sanctifying 
 influences of the Holy Comforter, is not only false, but in direct hostility 
 to the true God, and the souls of men! Such a religious system is that 
 of Masonry. 
 
 ‘A. 
 
ENTERED APPRENTICE. ah 
 
 check words two; their names are TRUTH and UNION, and are 
 thus explained. Truth is a divine attribute, and the founda- 
 tion 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 joinin promoting each other’s 
 welfare, and rejoicing in each other’s properity. 
 
 “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, preju- 
 dice, or human depravity, ever induce you to violate any part 
 of the sacred trust we now repose in you, let these two im- 
 portant 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 in 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 
 metalic 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 metalic kind will do; 
 if you have no money, any thing of a metalic 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 pro- 
 poses to go into the other room where his clothes are ; he is 
 
 4 
 
SA LIGHT ON MASONRY, 
 
 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 pennyless situation, to 
 contribute as liberally to his relief as his situation may re- 
 quire, 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 fur- 
 ther instruction. A zealous attachment to these principles 
 
 ‘will ensure public and private esteem. In the State, you are 
 
 to be aquiet and peaceable subject, true to your government 
 and just to your country ; you are not to countenance disloyal- 
 ty, but faithfully submit to legal authority, and conform with 
 cheerfulness to the government of the country in which you 
 live. In your outward deméanor be particularly careful to 
 avoid censure or reproach. Although your frequent appear- 
 ance 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 myste- 
 ries 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 de- 
 sirous of being initiated into Masonry, be particularly atten- 
 tive 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.” 
 
 The work of the evening being over, I will proceed to give 
 a description of the manner of closing the Lodge. Itisa 
 
ENTERED APPRENTICE. 35 
 
 very common practice in Lodges 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. , 
 
 Some brother generally makes a motion that the Lodge be 
 closed ; it being seconded and carried :— 
 
 The Master 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?” Ans. “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 tyle accordingly.” The Junior Deacon steps to 
 the door and gives three raps, which are answered by the 
 Tyler withthree more; the Junior Deacon then gives one, 
 which isalso answered by the Tyler by one. The Junior 
 Teacon then opens the door, delivers his message, and re- 
 sumes 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 eaves- 
 droppers, and see that none pass or repass without permission 
 from the chair.””. Master to Junior Deacon, “Your place in 
 the Lodge, Junior?”’ Ans. “At the right hand of the Senior 
 Warden in the west.” 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 charge of the door.” Master to the 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 
 
36 LIGHT ON MASONRY. 
 
 Secretary's place in the Lodge?” Ans. “ At your left hand, 
 Worshipful.” Master to Secretary, ‘Your duty there, brother 
 Secretary?” Ans. “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 monies 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?” Ans. “ Duly to observe the Worship- 
 ful Master’s will and pleasure; receive all monies and money 
 bills from the hands of the Secretary; keep a just and ac- 
 curate 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?” Ans. “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 Junicr 
 Warden, [I wish the reader to take particular notice, that iz 
 closing the Lodge, the Master asks the Junior Warden as 
 follows: —‘“‘ The Master’s place in the Lodge?” and in open- 
 ing he asks the Senior Warden the same question,] ‘“ The 
 Master’s place in the Lodge?” Ans. “In the east, Worship- 
 ful.” 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 Ledge; set his crafts to work with good and wholesome 
 laws, or cause the same to be done.’”’ Master to Junior War- 
 
 
 
ENTERED. APPRENTICE. OT ° 
 
 den, ‘“ The Senior Warden’s place in the Lodge?” Ans. “In 
 the west, Worshipful.” Master to Senior Warden, “ Your 
 business there, brother Senior?” Ans. “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 paocbeatiss 8, 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 open- 
 ing, first in closing. In closing, on this degree, you first 
 draw your right hand across your throat, as herein before de- 
 scribed, 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 ancientform. 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 
 Masons be now closed, and stand closed until our next regu- 
 lar 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 expect- 
 ed 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 pleas- 
 
38 LIGHT ON MASONRY. 
 
 ure 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 de- 
 mean 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 Masons meet?” 
 Ans. “Qn the level.’ Master to Senior Warden, “How do 
 Masons part?” Ans. “On the square.” Master tothe 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 partin the name of the Lord.” Here follows a 
 prayer, sometimes used. 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 con- 
 tinue 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, andinto the temple and 
 city. of our God. So mote it be. Amen.” 
 
 A Benediction, oftener-used at closing, than the preceding prayer. 
 
 “ May the blessings of Heaven rest upon us, and all regu- 
 lar Masons! May brotherly love prevail, and every moral 
 and social virtue cement us. So mote it be. Amen.” 
 
' ENTERED APPRENTICE. 39 
 
 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 me 
 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, breth- 
 ren, 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 syuare.”’ When all the breth- 
 ren 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 mem- 
 ber stamps with his right foot on the floor, and at the same 
 instant bring their hands tagether 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 dread- 
 ful catastrophe. This is called “the shock.” 
 
 Having described all-the ceremonies and forms appertaining 
 to the opening of a Lodge of Entered Apprentice Masons ; 
 setting them to work; initiating a candidate, and closing a 
 Lodge ; I will now proceed give a leeture on this degree. It 
 is divided into three sections. The lecture is nothing more 
 or less than a recapitulation of the preceding cermonies and 
 forms by way of question and answer, and fully explains the 
 same. In fact, the ceremonies and forms (generally Masonic- 
 
40 LIGHT ON MASONRY. 
 
 ally called the work,) and lecture are so much the same that 
 he who possesses a knowledge of the lectures cannot be des- 
 titute of a knowledge of what the ceremonies and forms are. 
 As the ceremonies used in opening and closing are the same 
 in all the degrees, it is thought best to give the whole one 
 insertion ; it being the sincere wish of the writer, that every 
 reader should perfectly understand all the formulas of the 
 whole Masonic fabric, as he then will thereby be able to form 
 correct opinions of the propriety or impropriety, advantages - 
 or disadvantages of the same. 
 
 First Section of the Lecture on the First Degree of Masonry. 
 
 Q@. From whence came you as an Entered Apprentice 
 Mason? 
 
 A. From the holy Lodge of St. John at Jerusalem. 
 
 QY. What recommendations do you bring? 
 
 A. Recommendations from the Worshipful Master, War- 
 dens and Brethren of that Right Worshipful Lodge, whom 
 greet you. 
 
 Y. What comest thou hither to do? 
 
 A. To learn to subdue my passions, and improve myself 
 in the secret arts and mysteries of ancient Free Masonry. 
 
 Q. You are a Mason, then, I presume? A. I am. 
 
 Q. How do you know that you area 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 was you first prepared to be a Mason? 
 
 A, In my heart. 
 
 Q. Where secondly? 
 
ENTERED APPRENTICE. 4} 
 
 A. Inaroom adjacent to the body of a just and lawfully 
 constituted Lodge of such. 
 
 Q. How was 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 hood-winked how did you know it to me a 
 door? — 
 
 A. By first meeting with resistance and afterward 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. ; 
 
 @. 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 affirm- 
 ative, I was asked by what further rights I expected to obtain 
 so great a favor or benefit. 
 
 Q. Your answer? A. By being aman, 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 re- 
 turned. 
 
 * Three miles long. 
 
42 LIGHT ON MASONRY. 
 
 Q. After his answer 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. 
 
 @. How was you then disposed of? 
 
 A. I was conducted to the center of the Lodge and there 
 caused to kneel for the benefit of a prayer. [See 
 page 25. ] 
 
 @. After prayer what was said to you? 
 
 A. I was asked in whom I put my trust. 
 
 Q. Your answer? A. In 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 was 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 War- 
 den 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 
 . Your answer? 
 
 . From the west and traveling to the east? 
 
 . Why do you leave the west and travel to tne east? 
 
 . In search of light. 
 
 . How did the Worshipful Master then dispose of you? 
 . He ordered me to be conducted back to the west from 
 
 ROR OhRO 
 
 a ge ~ 
 
ENTERED APPRENTICE. ? 43 
 
 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. me 
 
 Q. What did the Worshipful Master do with you? 
 
 A. He made an Entered Apprentice Mason of me. 
 
 Q. How? A. In due form. 
 
 Y. What was that due form ? 
 
 A. My left knee bare bent, my right forming a square; 
 my left. hand supporting the Holy Bible, Square and Com- 
 pass; I took upon me the solemn oath or obligation of an En- 
 tered Apprentice Mason. [See page 27.] 
 
 Q. After you had taken your obligation what was said to 
 you? 
 
 A, I was ee what I most desired. 
 
 Q. Your answer? A. Light. 
 
 Q. Was you immediately brought to slight? 
 
 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 usin due bounds with all mankind, but 
 . more especially with the brethren. 
 
 @. What were those three lesser lights? 
 
 A, Three burning tapers, or candles on candle-sticks. 
 Q. What do they represent? — 
 
 A. The Sun, Moon, and Master of the Lodge. 
 
44 LIGHT ON MASONRY. 
 
 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 Ma- 
 son, who presented me-with his right hand in token of broth- 
 erly 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 Ma- 
 son, 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 lambskin 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 diadems of 
 kings, or pearls of princesses, when worthily worn; and more 
 ancient than the Golden Fleece, or Roman Eagle, more hon- 
 orable than the star or garter, or any other order that could be 
 conferred upon 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. 
 . What was you next presented with? 
 
 . The working tools of an Entered Apprentice Mason. 
 
 . What were they ? 
 
 . The twenty-four inch gauge and common gavel. 
 
 . How were they 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 are taught to make use of it 
 
 a) 
 
 A 
 Q 
 A 
 Q 
 
 pa 
 
 
 
ENTERED APPRENTICE. 45 
 
 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 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 stones for that spiritual 
 building, that house not made with hands, eternal in the 
 heavens. 
 
 Q. What was you next presented with ? 
 
 A, New name. 
 
 Y. What was that? A. Caution. 
 
 Q. What does it teach ? 
 
 A. It teaches me as I was barely instructed in the rudi- 
 ments of Masonry, that I should be cautious over all my 
 words and actions, especially when before its enemies. 
 
 @. What was you next presented with ? 
 
 A. Three precious jewels. 
 
 QY. What were they? 
 
 A. A listening ear, a silent tongue and a faithful 
 heart. 
 
 @. What do they teach? 
 
 A. A listening ear teaches me to listen to the instruction of 
 the Worshipful Master, but more especially that I should lis- 
 ten 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 
 
 t 
 
46 LIGHT ON MASONRY. 
 
 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 in- 
 violable in my breast as in his own, before communicated to 
 me. is 
 
 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 un- 
 known amongst us; sincerity and plain dealing distin- 
 guishes us; and the heart and tongue join in promoting 
 each others welfare, and rejoicing in each others prosperity. 
 
 Union is that kind of friendship that ought to appear con: 
 spicuous 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 strait 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 metalic 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 therein been made a Mason. 
 
 
 
ENTERED APPRENTICE. 47 
 
 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 returned for fur- 
 ther instructions. 
 
 Q. After you returned how was you disposed of? 
 
 A, I was conducted to the north east corner of the Lodge, 
 and there caused to stand upright like a man, my feet forming 
 a square, and received a solemn injunction, ever to walk and 
 act uprightly before God and man, and in addition thereto re- 
 ceived the following charge. [For this charge see page 33. ] 
 
 SECOND SECTION. 
 
 Q. Why was you divested of all metals when you was made 
 a Mason? 
 
 A. Because Masonry regards no man on account of his 
 wordly wealth or honors; it is therefore the internal, and 
 not the external qualification that recommends a man to 
 Masons. 
 
 Q. A second reason ? 
 
 A, There was neither the sound of an ax, hammer, or any 
 other metal to be heard at the building of king Solomon’s 
 ‘temple. 
 
 QY. How could so stupendous a fabric be erected without 
 the sound of ax, 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 malls, prepared for that purpose; which, 
 when completed, every part thereof fitted with that exact 
 nicety, that it had more the resemblance of the handy work- 
 manship 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 
 
48 ‘ LIGHT ON MASONRY. 
 
 remind me, if ever I saw a friend, more especially a brother, 
 in a like distressed situation, that I should contribute as lib- 
 erally 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 conform 
 all things, a brother plucked off his shoe and gave it to his 
 neighbor, and that was testimony in Israel. This then, there- 
 fore, we do in confirmation of a token, and asa pledge of our 
 fidelity ; thereby 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 hood-winked ? 
 
 A, That my heart might conceive before my eyes beheld 
 the beauties of Masonry. 
 
 Y. 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-Two about your neck ? 
 
 A. In case I had not submitted to the manner and mode 
 of my initiation that I might have been led outof 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 recommendations of a friend to be- 
 come a Mason; I sought admission through his recommen- 
 
 
 
ENTERED. APPRENTICE. 49 
 
 dations and knocked, and the door of, Masonry openedunto 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 forture, to my flesh, so might the. recollec- 
 tion of it ever be to my, flesh and; conscience; if ever I. at- 
 tempted to reveal the secrets of, Masonry unlawfully, 
 
 Q. Why was you conducted to the. center.of., the. Lodge 
 and there caused to kneel for the benefit of.a prayer? 
 
 A, Before entering on.this,.or;.any; other, great and. im- 
 portant undertaking, it.is highly. necessary:to implore a. bless- 
 ing from Deity.. 
 
 Q. Why. was you, asked :in.whom you, put-your trust? 
 
 A. Agreeable,.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? _ baie 
 
 A. As I was. in. darkness at, that.time.and, could, neither 
 foresee, nor avoid. danger, it was,to, remind..me,that I was in 
 the hands of an affectionate, friend,. in whose. fidelity I might 
 with safety confide, ' 
 
 @. 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 .com- 
 pleted, had guards stationed at the east, west, and south gates. 
 
 @. Why had they guards stationed at those several gates? 
 
 A. To prevent any one, from passing, or repassing that was, 
 uot duly qualified. 
 
 5 
 
50 LIGHT ON MASONRY. 
 
 @. Why did you kneel on your left knee and net un 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 a Page 
 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 worshiped Deity under the 
 names of FIpES; 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 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 for some- 
 thing of a metalic nature ? 
 
 A. As I was in a poor and pennyless situation at the time, 
 it was to remind me if ever I saw a friend, but more especially 
 a brother, in the like poor and pennyless situation, that I 
 should contribute as liberally to his relief as my abilities 
 would admit and his situation required, without injuring my- 
 self 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? 
 
 
 
ENTERED APPRENTICE. 51 
 
 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 SHOTION. 
 
 Q. We have been saying a good deal about a Lodge; I 
 want to know what constitutes a Lodge? 
 
 A. 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 
 frcm 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. 
 
 . What is the form of your Lodge? 
 
 . An oblong square. 
 
 . How long? A. From east to west. 
 
 . How wide? A. Between north and south. 
 
 . How high ? 
 
 From the surface of the earth to the sakes heavens. 
 How deep? A. From the surface to the centre. 
 
 What supports your Lodge? 
 
 . Three large columns or pillars. 
 
 . What are their names? 
 
 . Wisdom, Strength, and Beauty. 
 
 . Why so? 
 
 . Itis necessary there should be Wisdom to contrive, 
 Strength to support, and Beauty to adorn all great and im- 
 portant 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. 
 
 ROoEOEOODOEOOOLS 
 
52 LIGHT ON MASONRY. 
 
 . How do you hope to arrive there ? 
 
 . By the assistance of Jacob's ladder, a 
 
 How many principal 3 rounds has it got? A, Three, 
 
 . What are their names ? 
 
 . Faith, Hope, and Charity. 
 
 : What do they teach? 
 
 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 whois do they belong? 
 
 A. The Bible to God; the Square to the Master ; and the 
 Compass to the Oraft. 
 
 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 at- 
 tention to which, we are taught to limit our desires, curb our 
 ambition, subdue our irregular appetites, and keep our pas- 
 sions ed 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 chequered pavement; the indent- 
 ed tassel ; that beautiful tesselated border which surrounds it, 
 with the Waitag star in the centre. 
 
 Q. What do they represent ?. 
 
 A, The Mosaic or chequered pavement, represents this 
 world, which, though chequered over with good and evil, yet 
 brethren may walk together thereon and not stumble. The 
 
 =o BOD RO 
 
 
 
 . * The ladder which Jacob saw, undoubtedly # resented the way of life 
 and salvation through our Lord Jesus Christ. e,rounds in that ladder: 
 the several steps He took in;the great work of es at The angels 
 of God are sent forth, through this medium, to minister unto them who 
 shall be the heirs of salvation; and not upon ‘the principles of faith, hope, 
 and charity, which are graces wrought i in the hearts of christians by the 
 ‘Holy Spirit. 
 
 
 
ENTERED APPRENTICE. 53 
 
 indented tassel, with the blazing star in the centre, the mani- 
 fold 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, es more 
 especially commemorative of the star which eae in the 
 east, to guide the wise men to Bethlehem, to proclaim the birth 
 and the presence of the Son of God. 
 
 . Has your Lodge any lights? A. It has ; three. 
 
 . How are they situated? 
 
 . East, West, and South. 
 
 . Has it none in the North? A. It has not. 
 
 . Why s0? 
 
 . Because this and every other Lodge i is, or ought to be, 
 a true representation of king Solomon’s temple, which was 
 situated north from 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 fkues, 
 
 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 Tressle- 
 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 
 ranking tools of a Fellow Craft, to be adjusted in the build- 
 ing; and the Tressle-Board is for the master workman to draw 
 his plans and designs upon. 
 
 Q What do they represent? 
 
 BRODROD 
 
7 
 
 54 LIGHT ON MASONRY. 
 
 A. The rough Ashlar represents man in his rude and im- 
 perfect 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. 
 Whom did you serve? A. My Master. 
 
 . How long? A. Six days. 
 
 . What did you serve him with? 
 
 Freedom, Fervency, and Zeal. 
 
 . What do they represent ? 
 
 . Chalk, Charcoal, and Earth. 
 
 . Why so? 
 
 . 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. 
 
 Y. Why so? 
 
 A. Because the sun rises in the east and setsin the west. 
 
 @. A second reason ? 
 
 A, The gospel was first preached in the east, and is spread- 
 ing 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 ? 
 
 RORDELOOO 
 
 
 
ENTERED APPRENTICE. 55 
 
 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 com- 
 memorate, 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 regu- 
 lated and governed Lodge, there has been a certain point 
 within a circle, which circle is bounded on the eastand the west 
 by two perpendicular parallel lines, representing the anniver- 
 sary 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 to 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 material- 
 ly err. 
 
 Thus ends the first degree in Masonry ; and the reader, who 
 has read and paid attention to it, knows more of Masonry 
 than any Entered Apprentice in Christendom, and more of 
 this degree than one hundredth part of the Master Masons, 
 or even Royal Arch Masons; for very few ever attempt to 
 learn the lectures, or even the obligations. They merely 
 
56 ‘LIGHT ON. MASONRY. 
 
 receive the degrees, and there stop, with the exception of a 
 few who are fascinated’ with the idea of holding an office: 
 they sometimes endeavor to qualify themselves to discharge 
 the duties which devolve: on.them ‘in their respective offices. 
 The offices of Secretary: and Treasurer, are‘by some consid- 
 ered the most:important in the Lodge, particularly where there 
 is much business ‘done, 
 
 es 
 
 FELLOW CRAFTS DEGREE, 
 
 I will now introduce the reader'to the second degree of 
 Masonry. Itis generally called passing, as will be seen in 
 the lecture. I shall omit the ceremonies of opening and 
 closing, as they 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 Shiboleth. It will . 
 be 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-hood-winked ; 
 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.” Mas- 
 ter to Junior Deacon, “Brother J unior, 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 con- 
 ductor, answers, “ A worthy brother, who has been regularly 
 
 ft 
 
 
 
FELLOW GRAFT. ay 
 
 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 Dea- 
 con to Senior Deacon, “ Is it of his:own Freewill and accord 
 he makes this request?” Ans. “Itis.” 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. ‘“Hehas.” (Very few know any more 
 than they did the night they ‘were initiated ; have not heard 
 the obligation repeated, nor one section of the ‘lecture; and, 
 in fact, a ‘very small portion of the Masons ever learn either.) 
 Junior Deacon to Senior Deacon, “ By what further right 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 hasnot, but Lhaveit forhim.” ‘Junior Dea- 
 con to Senior Deacon, “Give it: tome?’ ‘The Senior Dea- 
 con whispers in the Junior Deacon’s ‘ear, “ Shiboleth.” 
 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 quali- 
 fications, 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 ition the angle of the square. 
 pressing your naked right breast; which is to teach you to 
 act upon the square with all fear’, but more “pearl 
 
 
 
58 LIGHT ON MASONRY. 
 
 with the brethren.’”’ The candidate is then conducted twice 
 regularly around 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, aa 
 at the door. From thence he is conducted to the Senior 
 Warden, where the same questions are asked and answers re- 
 turned 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?” Ans. “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 under 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 on 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 ob- 
 ligation of a Fellow Craft Mason.” The Master then leaves 
 his seat, and approaches the kneeling candidate (the candi- 
 date kneels on the right knee, the left forming a square; his 
 left arm as far as the elbowin 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 [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: 
 “J, A B, of my own free will and accord, in the presence 
 of Almighty God, and this Worshipful Lodge of Fellow Craft 
 | Masons, dedivated to God, and held forth to the holy order of 
 
 
 
 
 
FELLOW CRAFT. 59 
 
 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 other 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 law- 
 fully 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 exami- 
 nation, 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 the bye-laws, rules and regulations of this, or 
 any other Lodge, of which I may, at any time hereafter, become 
 a member, as farasin 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-two, or square and angle of my work. Further- 
 more, do I promise and swear, that I will be aiding and assist- 
 ing all poor and pennyless 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 
 inj uring myself or family. To all which I domost solemnly and 
 sincerely promise and swear without the least hesitation, mental 
 reservation or self-evasion of mind in me whatever ; Heo 
 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 field, and 
 vultures of the air, if ever I should prove willfully guilty of 
 
cia 
 
 60 LIGHT ON MASONRY. 
 
 violating any part of this my solemn oath or obligation of a 
 
 Fellow Craft Mason; so help me God, and keep me steadfast in 
 
 ‘the due elosamcs of the same.” “ 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, “ Brethern, 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 obscu- 
 rity, it is to remind you that yea 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 asa 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 po- 
 sition.” 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 yourside. The due-guard is given by raising the left 
 arm until that partof it between the elbow and shoulder is 
 perfectly horizontal, and raising the rest of the arm in a ver- 
 tical 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 separately ; they would not be recognized by a Ma- 
 son, if given separately. The Master, by the time he gives his 
 steps, sign, and due-guard, arrives at the candidate, and says, 
 
 
 
FELLOW ORAFT. 61 
 
 ‘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 hand, 
 and pressing the thumb between. the joints. This is the 
 pass-grip of a Fellow Craft Mason. The name of itis Shi- 
 boleth. 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 crook- 
 ing 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; itis 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?” Ans. “A grip.” Ques. “A grip of what? Ans. 
 “The grip of a Fellow Craft Mason.” Ques. “Has it a 
 name?” Ans. “Tthas.” Ques. “ Will-you give it to me?” 
 Ans. “T did not so receive it, neither can I so impart it.” 
 Ques. “ What will you do with it?” Ans. “T’ll letter it or 
 halve it.” Ques. “ Halve it, and you begin?" Ans. “No; 
 begin you.” Ques. “You begin?” Ans. “JA.” Ques. 
 “CHIN?” Ans. “JAQHIN.” Ques. “Right, brother 
 Jachin, I greet you.” he ‘ 
 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, and real 
 stp, and their names. [TI do not here express it as expressed 
 in Lodges generally. The Master generally says, “ You will 
 arise and salute the Wardens, &c., and convince them, &c. 
 that you have got the sign, pass-crip and word’ fe i oie 
 
 / 
 
62 LIGHT ON MASONRY. 
 
 ously 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 cor- 
 ner of the lower end of the apron, and tucks it under the 
 apron string. The Senior Deacon then conducts his pupil te 
 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 that 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 pre- 
 sent 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 di- 
 vested.” After he is clothed and the necessary arrange- 
 ments made for his reception, such as placing the columns 
 and floor carpet, if they have any, the candidate is reconduct- 
 ed back to the Lodge. Ashe enters the door, the Senior 
 
 
 

 
 FELLOW CRAFT. 63 
 
 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, there- 
 fore, our ancient brethren consecrated as a day of rest; there- 
 by 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: ‘“ Broth- 
 er, the first thing that attracts our attention, are two large 
 columns, or pillars; one on the left hand, and the other ou 
 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 al- 
 lude to a passage in scripture, where God has declared in his 
 word, ‘In strength shall this house be established.” These 
 colums 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, de- 
 notes union; the lily work, from its whiteness, purity and 
 peace; and the pomegranates, 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 de- 
 note 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 Jor- 
 dan, in the clay ground between Succoth and Zaradatha, 
 where king Solomon ordered these and all other holy vessels 
 
64 LIGHT. ON. MASONRY. 
 
 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 
 archiyes of Masonry, and contained the constitution, rolls, 
 and records.” The Senior Deacon having explained the col- 
 umns, he passes. between. them.and advances. a step. or. two, 
 observing as he advances, ‘‘ Brother, we: will. pursue our. trav- 
 els, The next thing that we. come to is, a long, winding stair- 
 case, with three, five, seven;steps or,more. The three first al- 
 lude to the three principal supports.of Masonry, viz; wisdom, 
 strength, and, beauty.. The. five steps allude to the. five or- 
 ders in architecture, and the fiye human senses,. The five or- 
 ders 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 tothe seven. sabbatical 
 years; seven. years .of. famine, ;,seyen; years in; building the. 
 temple ;. seven. golden candlesticks; seven, wonders. of. the 
 world; seven.planets:; but more especially, the,several liberal 
 arts and sciences, which . are, grammar, rhetoric, logic, arith. 
 metic, Pomme, music, and; wa gh For this, and many 
 ce unagene. among, Merona? stot nent a. pears Ty the 
 Senior Deacon proceeds, ‘‘ Brother, the next,thing we come to.is. 
 the outer door.of the middle chamber ofking Solomon’s temple, 
 which is partly. open, but. closely: tyled. by the Junior, War- 
 den.” Itis 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 Dea- 
 con 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?” Ans. By. a pass, and token of a pass.” 
 
 
 
FELLOW CRAFT. 65 
 
 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 Ma- 
 sons, 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 fore finger 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 
 ealled the pass-grip. Itisan 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? Ans. “ Plenty.” Jun- 
 ior Warden to Senior Déacon, “Why so?” Ans. “From 
 an ear of corn being placed at the water-ford.” Junior 
 Warden to Senior Deacon, “ Why was this pass instituted ?” 
 Ans. “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 peo- 
 ple, 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 Jeph- 
 thah 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 Ephraim- 
 ites passed that way, that they should pronounce the word 
 Shibboleth ; but they, being of a different tribe, pronounced 
 
 6 
 
66 LIGHT ON MASONRY. 
 
 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 thou- 
 sand. This word was also used by ourancient brethren to 
 distinguish a friend from a foe, and has since been adopted 
 as a proper pass-word, 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, ‘ Broth- 
 er, 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? Ans. “By the grip and word.” The Senior 
 Warden tc 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 candi- 
 date, ‘‘ 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 prin- 
 cipally founded. By geometry, we may curiously trace na- 
 ture through her various windings to her most concealed re- 
 cesses: 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 the various revolutions: by it, we 
 
 
 
FELLOW CRAFT. 67 
 
 account for the return of a season, and the variety of scenes 
 which each season displays to the discerning eye. Number- 
 less worlds surround us, all formed by the same Divine Ar- 
 chitect, 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 deter- 
 mined man to imitate the divine plan, and study symy ¥~~ 
 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 val- 
 uable 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 Free Masonry aro 
 safely lodged in the repository of faithful breasts. Tools, ané 
 implements of architecture, and symbolic emblems, most ex- 
 pressive, 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 ends the work part 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 in- 
 structive 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 insert- | 
 ed in their books, all those clauses of the several lectures 
 which are not considered by the wise ones as tending to de- 
 velope the secrets of Masonry. In some instances, they 
 change tke phraseology a little; in others, they are literal — 
 
68 LIGHT ON MASONRY. 
 
 extracts from the lectures. This, it is said, is done to facili- 
 tate the progress of learners, or young Masons; when, in 
 fact, it has the contrary effect. All lecture teachers, (and 
 there are many traveling about the country, with recom- 
 mendations from some of their distinguished brethren,) 
 when they come to any of those clauses, will say to their 
 pupils, ‘I have not committed that, it is in the Monitor; you 
 can learn it at your leisure.” ‘This course of procedure sub- 
 jects the learner to the necessity of making his own questions, 
 and of course, answering monitorially, whether the extracts 
 from the lectures are literal or not. Again, there is nota 
 perfect sameness in all the Monitors, or they could not all 
 get copy-rights; hence the great diversity in the lectures as 
 well as the work. The following charge is, or ought to be deliv- 
 ered 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 pre- 
 ferment. Thé 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 un- 
 ‘necessary to récapitulate 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 estab- 
 lished their value. Our laws and regulations you are strenu- 
 ously 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 tres- 
 pass 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 adivine moral nature, is enriched with the most useful 
 
 
 
MASTER MASON. 69 
 
 % 
 
 knowledge ; while it proves the wonderful properties of na- 
 ture, 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 char- 
 acter, itis 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 engage- 
 ments as a Fellow Craft, and to these duties you are bound by 
 the most sacred ties.” 
 
 Here follows what is called the Lecture, which is divided 
 into two parts, and is in form like that given in the preced- 
 ing degree. It being but a recapitulation of the work and 
 history of the degree, it can be of but little interest to the 
 general reader, we will save the room it would occupy for 
 something better. 
 
 THE THIRD, OR MASTER MASONS 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 in- 
 teresting. 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, an 
 arbiter between Solomon, king of Israel, and Hiram, king of 
 Tyre, universally acknowledged as the third most distinguish- 
 ed man then living, and, in many respects, the greatest man 
 in the world, should pass off the stage of action, in the pres- 
 ence 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 numer- 
 ' 2us friends, even recorded his death or any thing about him. 
 A person who has received the two preceding degrees, and 
 
70 LIGHT ON MASONRY. 
 
 wishes to be raised to the sublime degree of a Master Mason, 
 is (the Lodge being opened as in the preceding degrees,) con- 
 ducted from the preparation room to the door, (the manner 
 of preparaing him is particularly explained in the lecture,*) 
 where he gives three distinct knocks, when the Senior War- 
 den 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 Ap- 
 prentice 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?” Ans. “It 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 degrees?” Ans. “ He 
 has.” Junior Deacon to Senior Deacon, “ By what further 
 
 
 
 * As the lecture will be omitted in this publication, it may be necessary 
 to give the reader a na fae! the preparation room, where the candidate 
 is prepared. in the following manner. The Junior and, Senior Deacons 
 strip him naked ; he is then furnished with an old pair of drawers, which 
 are tied or buttoned just above the hips, and both legs of them are rolled 
 just above the knees. His shirt is then put over his head, and slipped 
 down around his body, and is partly covered by his drawers ; the sleeves 
 and collar hang dangling behind over the waistband of the drawers; a 
 rope or cable-tow,is put three times around his body ; the parts below 
 the knees and from the middle of the body up, are entirely naked, except. 
 a bandage over the eyes. 
 
 
 
’ 
 
 MASTER MASON. Te 
 
 night does he expect to obtain this benefit?” Ans. “ By the 
 benefit of a pass-word.” Junior Deacon to Senior Deacon, 
 “ Has hea pass-word?” Ans. “ He has not, but I have got 
 it for him.” The Junior Deacon to Senior Deacon, “ Will 
 you give it to me?” The Senior Deacon then whispers in the 
 ear of 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 was 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 parts of man are contain- 
 ed between the two breasts, so are the most valuable tenets of 
 Masonry contained between the two extreme points of the 
 eompass, which are virtue, morality, and brotherly love.’” 
 The Senior Deacon then conducts the candidate three times 
 regularly round 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, travelling with the sun, when he starts round the 
 Lodge ; and as he passes the Junior Warden, Senior Warden, 
 
72 LIGHT ON MASONRY. 
 
 and Master, the first time going round 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 in the first. degree, 
 on which three are given, I always thought improperly.) 
 During the time the candidate is traveling round the room, 
 the Master reads the following passage of scripture, the con 
 
 ductor 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 burthen, 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 bow! 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 in the west, 
 where the same questions are asked and answers returned, as 
 before ; from thence he is conducted to the Worshipful Master 
 in the east, who asks the same questions and receives the same 
 answers, as before ; and who likewise asks the candidate, from 
 whence he came, and whither heis traveling? A. “From 
 
 
 
MASTER MASON. %3 
 
 the west, and traveling to the east.” @. “ Why do you leave 
 the west, and travel to the east?’ A. “In search of more 
 light.” The Master then says to the Senior Deacon, “ You 
 will please conduct the candidate back to the west, from 
 whence he came, and put him in care of the Senior Warden, 
 and request him to teach the candidate how to approach the 
 east, by advancing upon the 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 be- 
 fore, is neither to affect your religion nor politics, If you 
 are willing to take it, repeat your name, and say after me: 
 “JT, 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 
 Mason, or within the body of a just and lawfully constituted 
 Lodge of such; and not unto him, nor unto them, whom I 
 shall hear so to be, but unto him and them only whom I shall 
 find to be so after strict trial and due examination, or lawful 
 information receiyed, 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 
 
74 LIGHT ON MASONRY. 
 
 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 proba- 
 bility of saving his life than of losing my own. Further- 
 more, do I promise and swear thatI 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 can- 
 didate 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 non-age, 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 apprize 
 him of all approaching danger if inmy 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.f 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 con- 
 form to all the by-laws, rules, and regulations of this or any 
 
 
 
 
 
 *Masonry professes to bring men to heaven, and yet it denies sts bless- 
 ings to a large majority of the human family. All the fair part of crea- 
 ' tion, together with the old, young and poor, are exempted. Hv»w unlike 
 
 the glorious gospel of the Son of God! In this there is no restriction of 
 _persons ; the high and low, rich and poor, bond and free, male and 
 female, are all one in Christ Jesus. 
 
 +I ask the candid reader if this is morality or benevolence? If a 
 Mason was sworn not to violate the chastity of any woman, it would 
 have more the appearance of virtuous principle. But would a Mason’s 
 oath restrain a man, who would be guilty of such crimes? If Masonry 
 inculcated the true principles of morality the fruit would be manifest. 
 I have been acquainted with many Masons, but never knew one made bet- 
 ier by Masonry ; but on the contrary, numbers, who, througk its demoral- 
 izing influence have been rendered worthless. 
 
 
 
MASTER MASON. 75 
 
 other Lodge of which I may at any time hereafter become a 
 member. Furthermore, doI 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 fromthe body of a just and lawfully constituted 
 Lodge of such, provided it be within the length of my cable- 
 tow. Furthermore, doI 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, mur- 
 der and treason excepted, and they left to my own election. 
 Furthermore, do I promise and swear that I will go ona 
 Master Mason’s errand, whenever required, even should I 
 have to go barefoot, and bareheaded, if within the length of 
 my cable-tow.* 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. Further- 
 more, do I promise and swear that I will be aiding and assist- 
 ing 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 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, witha 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 track or trace of remembrance remain among 
 men or Masons of so vile and perjured a wretch as I should 
 
 
 
 * Literally a rope several yards in length, but mystically three miles : so 
 that a Master Mason must go on a brother Master Mason’s errand when- 
 ever required, the distance of three miles; should he have to go barefoot 
 
 a bareheaded. In the degrees of Knighthood the distance is forty 
 miles, y 
 
i LIGHT ON MASONRY. 
 
 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 pompter, ‘“‘ More 
 light.” The bandage which was tied round his head in the 
 preparation room, is, by one of the brethren who stands be- 
 hind him for that purpose, loosed 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 youare 
 about to receive all the light that can be conferred on youina 
 Master’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 asquare. The words ac- 
 companying this sign in case of distress, are, “OQ 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 cal- 
 eulated 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 
 
 
 
' MASTER MASON. vive 
 
 governs a Lodge, holding the latter opinion, gives the sign, 
 &¢., 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 giving 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, “ Wor- 
 shipful, we are satisfied that Br. , is an obligated Mas- 
 ter 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 con- 
 tinue to wear with credit to yourself, and satisfaction and ad- 
 vantage to the brethren; you will please carry it to the Senior 
 Warden in the west, who will teach you how to wear it as a 
 Master Mason.” “ 
 
 The Senior Warden ties on 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 con- 
 ducted 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 
 
 
 
738 LIGHT ON MASONRY. ! 
 
 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 te 
 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 be- 
 fore he starts.] The candidate is then conducted out of the 
 Lodge, clothed, and returns. As he enters the door, his con- 
 ductor says to him, “ Brother, we are now in a place repre- 
 senting 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 down sitting and up rising, and understandest 
 
 
 
 * At this point Mr. Avery Allyn says: “I have seen candidates here 
 make great contortions in derision and mockery, to turn the solemnity. 
 of prayer into ridicule, and the Master of the Lodge, who was a profess- 
 ing Christian, stand indifferently for five minutes, and look on, and fre- 
 oy shake his sides in silent laughter, to see how admirably the can- 
 
 idate performed his part of the ceremony.” 
 
 
 
— 
 
 MASTER MASON. 79 
 
 our thoughts afar off; shield and defend us from the evil in- 
 tentions 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 ishe? 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 ; ad- 
 minister 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 ruf- 
 fians, ) who exclaims, ‘‘ Who comes here?” [The room is 
 dark, or the candidate hood-winked.] 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 Mas- 
 ter 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 guage 
 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 refusal to comply with his request, he gave him a 
 
80 LIGHT ON MASONRY. 
 
 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, Jubelwm, 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 
 upand 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 seeif he can be found.” They all 
 shuffle about the floor awhile, when the Master calls them to 
 order, and asks the Senior Warden, “ What success?” He an- 
 swers, ‘“ 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 Jube- 
 lum.” 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 
 
 
 
MASTER MASON. 81 
 
 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 
 Orafts to be drawn from the bands of workmen, clothed in 
 white gloves and aprons, in token of their innocence, and 
 sent, three east, three west, three north, and three south, in 
 search of the ruffians, and if found, to bring them forward. 
 Here the 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 re- 
 cently been laid on all the shipping, and had turned back into 
 the country. 
 
 The Mastcr 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 em- 
 bargo 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, 
 “OQ 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 ‘accessary to the death of so good 
 aman as our Grand Master Hiram Abiff. ” 
 
 The sezond, Jubelo, “O that my left breast had been torn 
 
 7 
 
82 LIGHT ON MASONRY. 
 
 open, and my heart and vitals taken from thence, and thrown 
 over my left shoulder, and carried into the valley of Jehosha- 
 phat, and there to become avprey 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 menor Masons, of 
 so vile and perjured a wretch asTam. Ah, Jubelaand 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 adresses them in:the fol- 
 lowing 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?” 
 Ans, “Guilty, my Lord.” “ Jubelo, guilty or not guilty?” 
 Ans. “Guilty, my Lord.” “Jubelum, guilty or not guilty?” 
 Ans. ‘Guilty, my Lord.” The Master to the three Fellow 
 Crafts, who took them, “Take t. em 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 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 gay fifteen were 
 
 
 
MASTER MASON. 83 
 
 sent, | and charges them if they find the body to examine care- 
 fully on and aboutit for the Master’s word or 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 
 to the body, they involuntarily found their hands raised in this 
 position, [showing itatthe same time; it is the due-guard of 
 this degree, ] to guard their nostrils against the offensive efluvia 
 which arose from the grave, and that they had searched carefully 
 on and about the body for the Master’s word, but had not dis- 
 covered anything but a faint resemblance of the letter G on 
 the left breast. The Master, on the receipt of this informa- 
 tion (raising himself,) raises his hands 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 page 76.) ‘Nothing but a faint resemblance of the letter 
 G! that is not the Master’s word, nor a key toit. 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 En- 
 tered Apprentice Masons, and repair to the grave to raise the 
 body of their Grand Master, by the Entered Apprentice’s 
 grip. They go tothe candidate and take hold of his fore 
 finger and pull it; 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 they pull the candidate’s sec- 
 ond finger. The Master then directs the Senior Warden 
 [generally] to summon a Lodge of Master Mason’s and says, 
 “Twill 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 allassemble round the can- 
 didate, the Master having declared the first word spoken after 
 
St “LIGHT ON MASONRY. 
 
 the body was raised, should be adopted asa substitute for the 
 Master’s word, for the government of Master Mason’s Lodgesin 
 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 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 explana- 
 tion, 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 al- 
 ways 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 se- 
 cure and inviolable in your breast, as they were in his own, 
 
 
 
MASTER MASON. 85 
 
 before communicated to you. Hand to back, that youshould 
 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 catas- 
 trophe 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 inflexi- 
 _ bility, 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 haying 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 execu- 
 tion. Their names were Jubela, Jubelo and Jubelum. 
 
 “Tt was the custom of our Grand Master, Hiram Abiff, 
 every day at hich 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 la- 
 bor. 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 
 
86 LIGHT ON MASONRY. 
 
 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 guage across the throat; on which Hiram fied 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 unles¢ 
 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 fin- 
 ished, and he was determined to have the word or take his life. 
 “T want it so that I may be able to get wages asa 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 agreeable 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 
 
 
 
MASTER MASON. 87 
 
 temple at low six in the morning (as was his usual custom), 
 found the crafts allin confusion ; and on inquiring the cause, 
 was informed that their Grand Master Hiram Abiff, was miss- 
 
 g,and there were ho plans and designs laid down on the 
 iressle-board for the crafts to pursue their labor. Solomon or- 
 dered search to bé made in and 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 ap- 
 pearing that there were three,*viz: Jubela Jubelo, and Jube- 
 lum, Solomon observed, “This brings to my mind a circum- 
 étance 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 
 other three had been base enough to carry their atrocious de- 
 signs into execution.” Solomon immediately ordered twelve 
 Fellow Crafts to be sélected from’ the bands of the workmen, 
 clothed in white gloves and aprons in token of their inno- 
 cence, 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 way-faring man 
 who informed them that he had seen three men pass that way 
 that morning, who from their appearance and dress were work- 
 men 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 pur- 
 suit and inquiries ; on which Solomon directed them to go again 
 and searcb until they found their Grand Master, ifath ADEE, 
 if possible, and if he was not found, the twelve who had confessed, 
 should be considered as the murderers, and suffer accordingly. 
 
§8 LIGHT ON MASONRY. 
 
 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 exam- 
 ination, found that the earth had been recently removed; 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 Jehoshaphat, there to become a prey to the wild 
 beasts of the field and the vultures of the air, ere I had con- 
 spired 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 center, 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, xho, after 
 
 
 
MASTER , MASON, 89 
 
 hearing the testimony of the three Fellow Crafts and the 
 three ruffians having plead guilty, ordered 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 selected from the 
 hands 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, wherea 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 herein- 
 before described, to guard their nostrils against the offensive 
 effuyia 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, 
 and 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, de- - 
 
 livered 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 fuith- 
 ful 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. 
 
90 LIGHT ON MASONRY. 
 
 ‘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 
 vrovince to recommend to your inferiors, obedience and sub- 
 mission; to your equals, courtesy and affability ; to your su- 
 periors, 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 oth- 
 ers less informed. The ancient land marks 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 sup- 
 porting, 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, but as it is for the most part, a rehearsal 
 of the degree, we omit it. 
 
 The three first degrees of Masonry, which constitute a 
 Master Mason’s Lodge, end here. A Master Mason’s Lodge 
 and a Chapter of Royal Arch Masons, are two distinct bod- 
 ies, wholly independent of each other. The members of a 
 Chapter are privileged to visit all Master Masons’ 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 
 
 
 
MASTER MASON. 91 
 
 tens of thousands who are not members, and scarcely ever 
 attend, although privileged to do so. . 
 
 A very small proportion of Masons, comparatively speak- 
 ing, ever advance any further than the third degree, and con- 
 sequently 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 neither of them, would ever give the word, except 
 they three were present, (and itis 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 con- 
 tinues 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 Mas- 
 ter’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. 
 
 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 Ex- 
 cellent 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.* 
 
 
 
 * The following questions are often put to test. the orthodoxy of Master 
 Masons, when visiting a strange Lodge. Q. Fromwhat? By what? On 
 
92 LIGHT ON MASONRY. 
 
 TEST-OATH AND WORD 
 
 The following ‘ Zest-Oath and Word” were invented and 
 adopted by the “‘Granp Loper” 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.” yler says, ‘‘ Prove that;” at the same time ad- 
 vances 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 8, 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 admis- 
 sion ;—under penalty. of being forever disgraced and dis- 
 honored as a man, and despised, degraded, and expelled as a 
 Mason.” 
 
 
 
 what? and to what was you raised to the sublime degree of a Master 
 Mason? A. I was raised froma dead level, by a lion’s grip, on the five 
 points of fellowship, to a living perpendicular.—Allyn. 
 
 * This word is an inversion of SOL, the Sun, and is very applicable as 
 a Masonic test ; the light of Masonry being fast retrograding towards its 
 native darkness. 
 
 
 
‘ A REVELATION 
 
 OF 
 
 FREE MASONRY, 
 
 As published to the world by a Convention of Seceding Masons, held at 
 Le Roy, Genesee county, fe York, on the 4th and 5th of J uly, 1828: 
 containing a true and genuine development of the mode of initiation, 
 and also of the several lectures of the following degrees, to-wit: In 
 the Chapter, Mark Master, Past Master, Most Excellent Master, and 
 Royal Arch. ‘ 
 
 In the Encampment, Knight of the Red Cross, Knight Templar, Knight 
 of Malta, Knight of the Christian Mark, and Guards of the Conclave, 
 and Knights of the Holy Sepulchre. 
 
 In the Ancient Council of the Trinity, denominated the Holy and Thrice 
 
 Illustrious Order of the Cross, the Illustrious, Most Illustrious, and 
 Thrice Illustrious degrees 
 
 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 Wor- 
 shipful Master having called the Lodge to order, and all being 
 seated, the Right Worshipful Master says to the Junior War- 
 den, “ 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 gee the 
 Lodge tyled’ Right Worshipful.” R. W. M. “Attend to that 
 
 a3 
 
94 LIGHT ON MASONRY. 
 
 part of your 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?” Junior Deacon, “By a Mark Master Mason with- 
 out the door, armed with the proper implements of his office.”’ 
 R. W. M. “ His duty there?” J. D. “ To keep off all cowans 
 and eaves-droppers, see that none pass or repass without per- . 
 mission from the R. W. M.” R. W. M. “Brother Junior, 
 your place in the Lodge?” J.D. “Atthe right hand of the 
 Senior Warden in the west.” R. W.M. “ Your business 
 there, Brother Junior?” J.D. “To wait on the R. W. M. 
 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?” S&S. D. “At the right hand of 
 the Right 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?” 8S. D. “To wait on the R. W. M. 
 and Wardens, act as their proxy in the active duties of the 
 Lodge, attend to the preparation and introduction of candi- 
 dates, and welcome and clothe all visiting brethren.” BR. W. 
 M. “ The Secretary’s place in the Lodge, Brother Junior?” 
 J.D. “At the left hand of the Right Worshipful Master in 
 the east.” R.W.M. “I thank you, Brother. Your duty 
 there, Brother Secretary?’’ Secretary, “The better to ob- 
 serve the R. W. Master’s will and pleasure; record the pro- 
 eecdings 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 
 
 
 
MARK MASTER'S DEGREE. ; 95 
 
 place in the Lodge?” Sec. “At the right hand of the R. W. 
 M.” R.W.M. “I thank you, Brother. Your duty there, 
 Brother Treasurer?” Treasurer, “ Duly to observe the R. 
 W. 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 R. W. M. 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 War- 
 den in the south, Right Worshipful.” R.W.M. “TI thank 
 you, Brother. Your business there, Brother Junior Over- 
 seer?” J. Overseer, ‘‘ To inspect all materials brought up 
 for the building of the temple ; approve or disapprove of the 
 same; and if approved, pass it to the Senior Overseer for 
 further inspection.” R. W. M. “ The Senior Overseer’s place 
 inthe Lodge?” J. Overseer, “‘At the right hand of the 
 Senior Warden in the west, R. Worshipful.” R. W. M. “I 
 thank you, Brother. Your business there, Brother Senior 
 Overseer?” Senior Overseer, “To inspect all materials 
 
 
 
 * Boppesing that in the United States, there are 500,000 Entered Ap- 
 prentice, 400,000 Master, and 200,000 Royal Arch Masons ; also, 10,000 
 Knights ; and that they all paid the usual fees for the degrees ; the amount 
 would be the enormous sum of 11,250,000 dollars ; the yearly interest of 
 which, at 7 per cent. is 787,00 dollars ; which sum, (allowing 100 
 dollars to each individual,) would support 7,875 persons. F 
 
 _ Now Task, do Masons by their charities, support this number of poor 
 in the United States? Do they support one tenth part of that number ? 
 Supposing they do, is it necessary to give 10 or 50 dollars for the privilege 
 of contributing 1, 5, or 50 dollars masonically ? Must the privilege of 
 being a charitable man be bought with gold 7? How many there are who 
 have rendered themselves incompetent to bestow charities, by their pay- 
 ing for, and attendance on Masonic secrets and ceremonies! If all the 
 money paid for the degrees of Masonry, was applied to charitable pur- 
 poses, the subject would appear differently; but it is principally devoted 
 to the erection of Masonic temples, support of the Grand Lodges, and for 
 refreshment for the crafts; and I think I may add, for their support in 
 “kidnapping and murder.” 
 
 ( 1f I had not been informed, from what I believe to be good : rj 
 that the Grand Lodge of this State, had recently, since the iNadeies & 
 Morgan, appropriated 5000 dollars to the wants of the crafts, and had put 
 that sum into the hands of a “ committee,” to be disposed of by fl as 
 their judgment should dictate, having reference to the kidnap ers and 
 murderers of Capt. Morgan. I should not have added the last shag ) 
 
96 LIGHT ON MASONRY. 
 
 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?” Senior Overseer, ‘‘At the 
 right hand of the Right Worshipful Master in the east.” R. 
 W. M. “TI thank you, Brother. Your business there, Brother 
 Master Overseer?’ Master Overseer, “To assist in the in- 
 spection 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. Overseer, ‘In the 
 south, R. W.”) R.W.M. “I thank you, Brother. Your 
 business there, Brother Junior?” J. Warden, “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 Craft from labor to refreshment ; 
 superintend them during the hours thereof; see that none 
 convert the hours of refreshment into that of intemperance, - 
 or excess ; and call them on again in due season, that the R. 
 W. M. 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.’ BR. W. M. “T thank 
 you, Brother. Your duty there, Brother Senior?” Senior 
 Warden, “‘As the sun sets in the west to close the day, so 
 stands the Senior Warden in the west, to assist the Right 
 Worshipful Master in opening and closing the Lodge; take 
 care of the jewels and implements; see that none be lost; pay 
 the Craft their wages if any be due; and sce that none go 
 away dissatisfied.” BR. W.M. “The Master’s place in the 
 Lodge?” §. W. “In the east, R. Worshipfal.’ R. W. M. 
 ‘His duty there?” 8S. W. “As the sun rises in the east to 
 open and adorn the day, so presides the R. W. M. in the east, 
 to open and adorn his Lodge; set his Craft to work, and gov- 
 ern them with good and wholesome laws, or cause the same 
 to be done.” R. W. M. “Ithank you, Brother.” Gives 
 three raps with the mallet, which call up all the brethren, 
 
 
 
MARK MASTER'S DEGREE. 97 
 
 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 R. W. M. (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 to 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 aright 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 
 obligations which is administered in this degree. After this, 
 the R. W. M. draws his right hand across his bowels, with his 
 hand open, and the thumb next to 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 de- 
 gree. 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 
 clenches the third and little fingers of his right hand, with 
 his thumb extends, at the same time, his middle and fore 
 fingers, ‘brings up his hand in such a manner as to have the 
 8 
 
98 LIGHT ON MASONRY. 
 
 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 above described, the R. W. M. de- 
 clares 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 R. W. M. 
 then repeats.a charge: ‘‘ Wherefore, brethren, lay aside all 
 malice and guile,” &c., &c. (Monitor, page 76.) : 
 
 The Lodge being opened and ready for. business, the R. W. 
 M. directs: the Secretary to read the minutes of the last meet- 
 ing, 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 peti- 
 tion, itis 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 re- 
 port in his favor, and no serious. objection is. made against 
 him otherwise, a motion is made that the ballot pass; if car- 
 ried, the Deacons pass the ballot boxes: these boxes are the 
 same asin the preceding degrees. When the balls are re- 
 ceived, the box is presented to the Right Worshipful Master, 
 Senior and Junior Wardens. R. W. M. ‘“ Clear in the west, 
 
 
 
MARK MASTER'S DEGREE. 99 
 
 Brother Senior?” S. W. “Clear, R: W.” RB. W. M. “Clear 
 in the south, Brother Junior?” J. W. “Clear, Right’ Wor- 
 shipful.” RB. W. M: 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 in- 
 quiry 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 asmall 
 oblong square, six inches long. The candidate is presented 
 with a large white marble key stone, 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 righthand. The door is then opened without ceremo- 
 ny, and they pass directly to the Junior Overseer’s station at 
 the south gate which is nothing more than the Junior War- 
 den’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?” Conductor, “ Two 
 Brother Fellow Crafts, with materials for the temple.” J. QO. 
 _ “Have you a specimen of your labor?’? Conductor, “I 
 have.” J.O.“Presentit.” The Conductor then presents the 
 piece of timber before described; the Junior Overseer re- 
 ceives 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?” Conductor, “A Brother Fellow Craft.” J. 
 O. “ Have you a specimen of your labor?” Can. “T have.” 
 J.O. “Present it.” The candidate then presents the key 
 stone. 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?” 
 
100 LIGHT ON MASONRY. 
 
 This is neither an oblong nora 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?” Con. “Two Brother Fellow 
 Crafts, with materials for the temple.” S.O. “Have you a 
 specimen of your labor?” (Con. “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?” Oon. “A Brother Fellow 
 Craft.” 8.0.‘ Have you aspecimen of your labor?”’ Can. 
 “Thave.” 8. 0.‘ Present it.” The candidate then presents 
 the key stone, 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; itis 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 his station at the east 
 gate and give four raps. Master Overseer, “‘ Who comes 
 here?” Conductor, “Two Brethren Fellow Crafts, with their 
 materials for the temple.” M. Overseer, “Have you a speci- 
 men of. your labor?’’ Con. “I have.” M. Overseer, “ Pre- 
 sent it.”” The conductor presents his billet of wood to him, 
 and he 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?” Con- 
 ductor, ‘“‘ A Brother Fellow Craft.” M. Overseer, ‘ Have you 
 a specimen of your labor?”’ Can. “TI have.” M. O. “ Pre- 
 sent it.” (It ought here to be remarked, that when the can- 
 didate is presented with the key stone, and takes it between 
 his thumb and two fingers, it hangs suspended by his side, 
 
 
 
MARK MASTER'S DEGREE. 101 
 
 and he is requested to carry his work plumb; and the con- 
 ductor 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 “ presentit,” the candidate is 
 extremely willing to hand over the key stone to him for in- 
 spection; for by this time it becomes very painful to hold any 
 longer the stone which he has in charge.) The Master Over- 
 seer having received the key stone, 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, 
 “Ts this your work?” Can. “Itis not.” M. Overseer, “Is 
 this your mark?” Can. “Itis not.” M.O. “ Where did 
 you getit?” Can. “TI picked it up in the quarry.” M. O. 
 “Picked it upin 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 aside.) Brothers 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: Overseer, presenting 
 the stone, “Did a Fellow Craft present this to you for in- 
 spection, Brother Junior?” J. Overseer, “ 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, 
 nor 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. Overseer, “Brother Senior, was 
 this stone presented to you forinspection?” Senior Overseer, 
 “Tt 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 unwill- 
 
102 -LIGHT ON MASONRY. 
 
 ing to reject it, and therefore directed it to the Master Over- 
 seer at the east: gate, for further inspection.” M. Overseer, 
 “Tt was.also presented to me for inspection, but I do not 
 know of any use which it can be.in the building.” Senior 
 Overseer, “I know of no use fort.” Junior Overseer, “1 
 know of no use for it.” M. Overseer, “‘ Brother Senior, what 
 shall we do with it?” §..Overseer, “‘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 Craft to receive wages.” 
 At this command.the brethren all arise, and form a procession 
 single file; the candidate-is placed atthe head of the proces- 
 sion, and when stationed, is told, that “the last.shall be first, 
 and. the first, last.” The procession being formed, they com- 
 mence singing the following song: ‘Mark Masters all ap- 
 pear,” &c., (see Monitor, page 82,) 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, be- 
 ginning 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 R. W. M. 
 gives the first sign in Masonry; the second revolution, when 
 opposite the Master, the second; and:so on, until they give 
 all the signs to:'that of Mark Master. 
 
 While the ceremony is going on in ‘the Lodge, the Senior 
 Grand Warden procures.a sufficient number of cents and 
 passes into the preparation room, and opens a lattice window 
 in the door which communicates to the Lodge room, and 
 when the craftsmen arrive to the Mark Master Mason’s sign, 
 each one. of them, in their last .revolution, puts his hand 
 
 
 
MARK MASTER'S DEGREE. 103 
 
 through the window in the door and gives a token, (this is 
 given by shutting the third and little fingers, extending the 
 fore and middle fingers, and placing the thumb over them in 
 a suitable manner to receive'a penny, or cent;) and receives 
 a penny, or cent, from'the 8. G. W. Matters are so timed in 
 the march, that when they come to that part of the song 
 which says, ‘caution them to beware of the right hand,” it 
 comes the turn of the candidate to put his hand through the 
 aperture of the door, and receive his penny; but not being 
 able to give the token, he is detected as an impostor, and the 
 S. G. W. instead of giving him his penny, seizes him by the 
 hand and draws his arm full length through the door, and 
 holds him securely, exclaiming, at the same time, “an impos- 
 tor! an impostor!’ Others who are in the room with the 8. 
 G. W. cry out, “Chop off his hand! chop off his hand.” 
 At this moment, the conductor steps to the candidate and in- 
 tereedes warmly in his behalf. Con. ‘Spare him! spare 
 him!” 8. G. Warden. “He is an impostor. He has at- 
 tempted to receive wages without being able to give the token. 
 The penalty must be inflicted. Con. “He isa brother Fel- 
 low Craft, and on condition that you will release him, I will 
 be responsible that he shall ‘be taken before the Right 
 Worshipful Master, where all the cireumstances shall be made 
 known; and, if he condems him, I will see that the penalty 
 is inflicted.” §.G. Warden. “On these conditions, I re- 
 lease him.” The candidate is released, and taken before the 
 R. W. Master. Con. “This young Fellow Craft has brought 
 up work for inspection which was not his own, and has at- 
 tempted to recéive wages for it. He was detected at the 
 Senior Grand Warden’s apartment ‘as an impostor, and I be- 
 came responsible, on condition of his release, that he should 
 appear before the R. W., and if, after:a:fair trial, you should 
 pronounce him guilty, that I should see the penalty of an 
 impostor inflicted upon him.” R. W. M. “Brother Junior 
 Overseer, did this man bring up work to your station for in- 
 spection?” J. Overseer. “He did. I inspected it, and 
 
104 LIGHT ON MASONRY. 
 
 observed that it was neither an oblong nor a square, neither 
 had it the regular mark of the craft upon it; but, on account 
 of its singular form and beauty, I was unwilling to reject it ; 
 therefore, I ordered it passed over to the Senior Overseer’s 
 station at the west gate for further inspection.” R. W. M. 
 ‘‘ Brother Senior Overseer, did this young man bring up work 
 to you for inspection?” 8. O.. ‘He did; and I, for similar 
 reasons offered by brother Junior Overseer, was unwilling to 
 reject it, and ordered it passed on to the Master Overseer at the 
 east gate, for further inspection.” R. W. M. “ Brother 
 Master Overseer, did this young man bring up work to you 
 for inspection?” ‘“ He did. I inspected the work, and observed 
 that it was neither an oblong nor a square, neither had it the 
 regular mark of the craft upon it. I then asked him if it 
 was his work. He admitted that it was not. I asked him 
 where he got it. He said he picked it up in the quarry. I 
 rebuked him severely for his attempt to impose upon the 
 Grand Overseers, and for loitering away his time and then 
 bringing up another man’s work for inspection. I then called 
 a council of my brother Overseers, and we, knowing no use 
 for the work, hove it over among the rubbish.” R. W. M. 
 “Senior Grand Warden, did the young man attempt to re- 
 ceive wages at your apartment?’ 8S. G. W. “He did, and 
 I detected him as an impostor, and was about to inflict the 
 penalty, but the conductor becoming responsible, that, if I 
 would release him, he would see the impostor taken before the 
 R. W. and, if found guilty, that the penalty should be in- 
 flicted, I released him.” R. W. M. “Young man, it appears 
 that you have been loitering away your time this whole week, 
 and have now brought up another man’s work for inspection, 
 to impose upon the Grand Overseers; and what is more, you 
 have attempted to receive wages for labor which you never 
 performed. Conduct like this deserves prompt punishment. 
 The penalty of an impostor is that of having his right hand 
 chopped off.- This young man appears as though he deserved 
 a better fate, and as though he might be serviceable in the 
 
 
 
 
 
MARK MASTER'S DEGREE. 105 
 
 building of the temple. Are youa Fellow Craft? Can. “I 
 am.” R. W. M. “Can you give us any proof of it?” Can- 
 didate gives the sign of a Fellow Craft. R. W. M. 
 He is a Fellow Oraft. ‘Have you ever been instructed 
 how to receive wages?” Candidate. “I have not.” R. 
 W. M. “This serves ina measure to mitigate his crime. 
 If you are instructed how to receive wages, will you do better 
 in future, and never again attempt to impose on the Grand 
 Overseers, and, above all, never attempt to receive wages for 
 labor which you never performed?” Candidate. “TI will.” 
 R. W. M. “The penalty is remitted.” The candidate is 
 then taken into the preparation room, and divested of all his 
 outward apparel, and all money and valuables ; his breast bare, 
 and a cable-tow four times around his body: in which condi- 
 tion he is conducted to the door, when the conductor gives 
 four distinct knocks, upon the hearing of which, the Senior 
 Warden says to the R. W. “While we are peaceably at work 
 on the fourth degree of Masonry, the door of our lodge © 
 appears to be alarmed.” R. W. M. “Brother Junior, see 
 the cause of that alarm.” The J. W. then steps to the door 
 and answers the alarm by four knocks, the conductor and 
 himself each giving another. The door is then partly opened, 
 and the Junior Warden then asks, ‘“‘ Who comes there?’ 
 Conductor. ‘A worthy brother, who has been regularly in- 
 itiated as an Kntered Apprentice, served a proper timeas such ; 
 passed to the degree of a Fellow Craft; raised to the sublime 
 degree of a Master Mason; and now wishes further light in 
 Masonry, by being advanced to the more honorable degree of 
 Mark Master Mason.” J. W. “Is it of his own free will 
 and accord he makes this request?’ Conductor. “It is.” 
 J. W. “Is he duly and truly prepared?” Conductor. “He 
 is.” J. W. ‘Has he wrought in the quarry, and exhibited 
 specimens of his skill in the preceding degrees? Conductor. 
 “He has.” J. W. “ By what further right, or benefit, does he 
 expect to obtain this favor?” Con. ‘By benefit of a pass 
 word.” J. W. “Hashea pass word?” Con. ‘He has not, but 
 
106 LIGHT ON MASONRY. 
 
 I have it for him.” J. W. “Give it me.” Conductor whispers 
 in his ear, “JOPPA.” J. W. ‘The pass word is right. 
 You will let him wait until R. W. M. is made acquainted with 
 his request, and his answer returned.” The Junior Warden 
 returns him to the R. W. M. where the same questions are 
 asked and answers returned as at the door. The R. W. M. 
 then says, “Since -he comes endowed with the necessary 
 qualifications, let him enter in the name of the Lord, and 
 take heed on what he enters. (Previous to the candidate’s 
 entering, one of the brethren who is best qualified for the 
 station, is'selected and furnished with an engraving chisel and 
 mallet, and placed near the door, so that when the candidate 
 enters, itis on the edge an engraving chisel, under the pres- 
 sure of the mallet. As this is the business of no particular 
 officer, we have, for convenience, styled him executioner.) 
 “Brother, it becomes my duty to put a mark on you, and 
 such a one, too, as you will probably carry to your grave.” 
 Places the edge of the chisel near his left breast:and makes 
 several motions with the mallet, as though he-was about: to 
 strike upon the head of the chisel. Executioner. ‘This is 
 a painful undertaking; I do not feel able to: perform it. R. W. 
 (turning to the R.W. M.) this task is too painful; I feel that 
 I cannot perform it; I wish the R. W.would select some other 
 brother to perform it in my stead.” R.W.M. “I know the task 
 is unpleasant, anda painful one; but as you have undertaken 
 to perform it, unless some other brother will volunteer his ser- 
 vice, and take your ‘place, you must proceed.” Executioner. 
 “ Brother, (calling the name,) will you volunteer your service, 
 and take my place?” Brother. “TI cannot consent to do it;” 
 (after several solicitationsand refusals.) Executioner. R. W., 
 no brother feels willing to volunteer his services, and I declare 
 I feel unwilling and unable to perform it.” R. W. M. “As 
 no brother feels disposed to take your station, it becomes your 
 duty to perform it yourself.” Executioner (taking his sta- 
 tion), “ Brethren, support the candidate ; (several take hold 
 of the candidate.) Brother, (naming some physician, or sur- 
 
 
 
MARK MASTER'S DEGREE. 107 
 
 geon,) will you assist?” Doctor (stepping up). ‘Brethren, 
 it becomes necessary that we havea bowl, or ‘some other 
 vessel, to receive the blood. A bowl is presented, having the 
 appearance of blood upon it, and is held in a suitable position 
 to. receive the blood. The surgeon places his fingers on the 
 left breast of the candidate, and gives counsel: where it would 
 be advisable to inflict the wound. The executioner then pla- 
 ces the edge of the chisel near the spot, and draws-back the 
 mallet, and while making several false motions, says, ‘‘ Opera- 
 tive Masons make use of the engraving chisel and mallet to 
 cut, hew, carve, and indent their.work; but we,-as Free and 
 and Accepted Masons, make use of them for.a more noble 
 and glorious purpose; — we use them to cut, hew, carve, and 
 indent the mind;’’. giving, at the instant the last word is pro- 
 nounced, a severe blow with the mallet upon the -head.of the 
 - ehisel, without the least injury to the.candidate.* The c¢an- 
 didate is then conducted four times around:the Lodge, and 
 each time, as he: passes the station. of the Master, Senior, and 
 Junivr Wardens, they each give one loud rap with their © 
 mallet. The Master, in the mean time, reads the following 
 passages of Scripture — Psalm exviii. 22: “The stone which 
 the builders refused is become the head stone of the corner.” 
 Matt. xxi. 42: “Did ye never read:the Scriptures, the stone 
 which the builders rejected, the same is become. the head of 
 the corner?” Luke xx. 17: “ What is this, then, that is 
 written: The stone which ‘the builders rejected, the same is 
 become the head of the corner?” Activ: 11. “Thisis the 
 stone which was set at naught by you builders, which. is be- 
 come the head of the corner.” The reading of them:is so 
 timed, as to be completed. just.as the, candidate arrives at the 
 
 
 
 _ * This is supposed to be the most, interesting part of the degree; and 
 is made so, by the pains taken to frighten the candidate. If the floor, 
 bowl, chisel, and mallet-are bespattered with blood or something which 
 tesembles it, and the ‘executioner’ acts his part well, the candidate 
 must necessarily feel very uneasy during the ceremony. This generally 
 Sives great satisfaction to the brotherhood, and-is often the subject of thect 
 secret discourse for weeks afterwards, 
 
ote 
 
 108 LIGHT ON MASONRY. 
 
 Junior Warden’s post. Here he stops, and the same ques- 
 tions are asked and answers returned, as atthe door; the same 
 passes at the Senior Warden and Master, who orders the can- 
 didate to be conducted back to the Senior Warden in the 
 west, by him to be taught to approach the east by four up- 
 right regular steps, his feet forming a square, and body erect 
 at the altar. The candidate then kneels and receives the ob- 
 ligation as follows: 
 
 “J, A B, of my own free will and accord, in presence of 
 Almighty God, and this Right Worshipful Lodge of Mark 
 Master Masons, do hereby and hereon, in addition to my for- 
 mer obligations, most solemnly and sincerely promise and 
 swear, that I will not give the degree of a Mark Master Ma- 
 son to any one of an inferior degree, nor to any other person 
 in the known world, except it be toa true and lawful brother, 
 or brethren of this degree; and not untothem, 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 in- 
 formation given: Furthermore, do I promise and swear, that I 
 
 _ will support the constitution of the General Grand Royal Arch 
 
 Chapter of the United States of America, also the Grand 
 Royal Arch Chapter of this State, under which this Lodge is 
 held, and conform to all the by-laws, rules, and regulations of 
 this or any other Lodge of Mark Master Masons, of which I 
 may at any time hereafter become a member: Furthermore, do 
 I promise and swear, that I will obey all the regular signs and 
 summons given, handed, sent, or thrown to me from the hand 
 of a brother Mark Master Mason, or from the body of a just and 
 legally constituted Lodge of such, provided it be within the 
 length of my cable-tow: Furthermore, do I promise and 
 swear, that I will not wrong this Lodge, or a brother of this 
 degree, to the value of his wages, (or one penny) myself, 
 knowingly, nor suffer it to be done by others if in my power 
 to prevent it: Furthermore, do I promise and swear, that I 
 will not sell, swap, barter, orexchange my mark which I shall 
 hereafter choose, nor send it a second time to pledge until it 
 
 
 
MARK MASTER'S DEGREE 109 
 
 is lawfully redeemed from the first: Furthermore, do I prom- 
 ise and swear, that I will receive a brother's mark when offered 
 to me requesting a favor, and grant him his request if in my 
 power; andif itis not in my power to grant his request, I 
 will return him his mark with the value thereof, which is 
 half a shekel of silver, or a quarter of a dollar. To all of 
 which I do most solemnly and sincerely promise and swear, 
 with a fixed and steady purpose of mind in me, to keep and 
 perform the same, binding myself under no less penalty, than 
 to have my right ear smote off, that I may forever be unable 
 to hear the word, and my right hand chopped off, as the pen- 
 alty of an impostor, if I should ever prove willfully guilty 
 of violating any part of this my solemn oath, or obligation, 
 of a Mark Master Mason. So help me God, and make me stead- 
 fast to keep and perform the same.” ‘Detach your hand and 
 kiss the book.” 
 
 The Master then prodypces the same key stone, concerning 
 which so much has already been said; and says to the candi- 
 date, “ We read in a passage of Scripture, Rev. ii. 17: To 
 him that overcometh will I give to eat of the hidden manna, 
 and will give him a white stone, and in the stone a new name 
 written, which no man knoweth save him that receiveth it.” 
 He then presents the stone to the candidate and says, “I 
 now present you with a white stone, on which is written a 
 new name; we give the words that form this circle; (the let- 
 ters are so engraved on the stone as to form a circle:) the 
 initials are H. T. W.S. 8S. T: K.S. Hiram Tyran, Widow’s 
 Son, Sent To King Solomon. These placed in this form were 
 the mark of our Grand Master, Hiram Abiff. At present they 
 are used as the general mark of this degree, and in the cen- 
 ter of them each brother places his own individual mark.” 
 The stone is then removed and the candidate still remains on 
 his knees at the altar. The Master then takes the jewel con- 
 taining his mark from his neck, and presents it to the candi- 
 date—requests of him some favor, such as the loan of five, 
 ten, or twenty dollars. The candidate having left all his 
 
110 LIGHT GN MASONRY. 
 
 money and valuables in the preparation room, answers, “1 
 cannot do it; I have no money about me;” and offers to re- 
 turn the mark to the Master, but he refuses to take it, and 
 says to the candidate, ‘‘ Have you not just sworn that you 
 will receive a brother Mark Master's mark when offered to 
 you, requesting a favor, and if not in your power to grant 
 the favor you would return him his mark with the value of 
 it?, Is this.the way you mind your obligations? Here I:pre- 
 sented my mark with a request for a small favor; you say you 
 cannot grant it, and offer to return my mark alone? Where 
 is the quarter of a dollar you have sworn to return with it?” 
 The: candidate, much embarrassed, answers, ‘I cannot do 
 even that. Ihave no money about me. It was all taken 
 from.me.in the. preparation room.” The Master asks, “Are 
 you quite sure you have none?’ Candidate answers, “I am; 
 it is allin the other room.” Master. ‘You have not exam- 
 ined ; perhaps some friend has, in pity to your destitute situa- 
 tion, supplied you with that amount unknown to yourself: 
 feel in all your pockets, and if you find, after a thorough 
 search, that'you really have none, we shall have less reason 
 to think that you meant willfully to violate your obligation.” 
 The candidate examines his. pockets and finds.a quarter of a 
 dollar; which some brother had slily placed there. This adds 
 nota little to his embarrassment. He protests he had no in- 
 tention of concealing it; really supposed he had none about 
 him, and hands it-to the Master with his mark. The Master 
 receives it and says to the candidate, ‘ Brother, let this scene 
 be a striking lesson to you. ‘Should you ever hereafter have 
 a mark presented to you by a worthy brother, asking a favor, 
 before you deny him, make diligent search, and be quite sure 
 of your inability to serve him; perhaps you will then find, as 
 in the present instance, that some unknown person has. be. 
 friended you, and you are really ina better situation than 
 you think yourself.” The candidate then rises and is: made 
 acquainted. with the grips, words, and. signs of this degree. 
 The: pass-grip of this degree is made by extending the right 
 
 
 
MARK MASTER’S DEGREE. 111 
 
 arms and clasping the fingers of the right hands, asone would 
 naturally do to assist another up a.steep ascent. The pass- 
 word is “Joppa,” The real grip is made by locking the lit- 
 tle fingers of the right. hand, bringing the knuckles together, 
 placing the ends of the thumbs against each other. The 
 word is, ‘“ Mark well.” The signs have been described. After 
 the grips, words, and signs are given and explained, (see lec- 
 tures,) the Master says, ‘Brother, I. now present: you with 
 the tools of a Mark Master, (here he points them out:in the 
 carpet, or in the chart,) which are the chisel and mallet. They 
 are thus explained: The chisel morally demonstrates. the ad- 
 vantages. of discipline and education; the mind, like the 
 diamond in its original state, is rude and unpolished, but as 
 the effect of the chisel on the external coat, soon. presents. to 
 view the latent beauties of the diamond, so education dis- 
 covers the latent beauties of the mind; and draws.them forth 
 to range the large field of matter and space, to display. the 
 summit of human knowledge, our duty to God. and. man, 
 The mallet morally teaches to correct irregularities, and to 
 reduce man to a proper level; so that. by quiet: deportment, 
 he may, in the school of discipline, learn to be content. What 
 the mallet is to the workmen, enlightened reason is to the pas- 
 sions; it curbs ambition, it depresses envy, it moderates 
 anger, and it encourages good dispositions, whence arises 
 among good Masons that comely order, 
 
 “Which nothing earthly gives, or can destroy, 
 The soul’s calm sunshine, and the heartfelt joy.” 
 
 The W. Master then delivers the following charge to the 
 candidate, which completes the ceremony of advancement to 
 this degree. (For the charge see Monitor.) 
 
 CEREMONY OF CLOSING A LODGE OF MARK MASONS. 
 The Worshipful, Master says, ‘Brother Junior Warden, 
 assemble the brethren, and form a procession for the purpose 
 of closing. the Lodge.’ The brethren then assemble and 
 commence:a circular march, singing the song, ‘“ Mark Masters 
 all appear,” (see Webb’s Monitor, page 82,) with the same 
 
112 LIGHT ON MASONRY. 
 
 ceremony as described in another part of this degree. After 
 the song is completed, the brethren compare the wages they 
 have received, and finding that all have received alike, (one 
 penny or cent,) they begin to murmur among themselves, 
 some pretending to think they ought to have more, as they 
 have done all the labor. They finally throw down their 
 wages upon the altar, declaring if they cannot be dealt justly 
 with, they will have none. The Worshipful Master calls to 
 _ order, and demands the cause of the confusion. Some brother 
 answers, ‘ Worshipful, we are not satisfied with the manner 
 of paying the workmen; for we find those who have done 
 nothing, and even the candidate just received, is paid just 
 as much as we, who have borne the heat and burden of the 
 day. Master says, “It is perfectly right.” Brother. “It 
 cannot be right—it is very unreasonable.” Master. “ Hear 
 what the law says on this subject.’”’ He then reads the follow- 
 ing parable, Mat. xx. 1—16: “For the kingdom of heaven is 
 like unto a man that is a householder, which went out early 
 in the morning to hire laborers into his vineyard. And when 
 he had agreed with the laborers for a penny a day, he sent 
 them into his vineyard. And he went out about the third 
 hour, and saw others standing idle in the market-place, and 
 said unto them, Go ye also into the vineyard; and whatso- 
 ever is right, I will give you. And they went their way. 
 Again he went out about the sixth and ninth hour and did 
 likewise. And about the eleventh hour he went out, and 
 found others standing idle, and saith unto them, Why stand 
 ye here all the day idle? They say unto him, because no man 
 hath hired us. He saith unto them, Go ye also into the vine- 
 yard ; and whatsoever is right that shall ye receive. So when 
 even was come, the lord of the vineyard said unto his stew- 
 ard, call the laborers, and give them tkeir hire, beginning 
 from the last unto the first. And when they came that were 
 hired about the eleventh hour, they received every man a 
 penny. But when the first came, they supposed that they 
 should have received more: and they likewise received every 
 
 
 
PAST MASTER'S DEGREE. 113 
 
 man a penny. And when they had received it, they mur- 
 mured against the good man of the house, saying, These last 
 have wrought but one hour, and thou hast made them equal 
 unto us, which have borne the burden and heat of the day. 
 But he answered one of them, and said, Friend, I do thee no 
 wrong: didst thou not agree with me for a penny? Take 
 that thine is, and go thy way: I will give unto this last even 
 as unto thee. Is it not lawful for me to do what I will with 
 mine own? Is thine eye evil because Tam good? So the 
 last shall be first, and the first last: for many be called, but 
 few chosen.” (We leave it for the public to judge, with what 
 consistency king Solomon in his day, could introduce a pas- 
 sage of the New Testament, written long after, to settle a 
 dispute arising among his workmen. They will observe that 
 many passages of the New Testament are introduced in this 
 and the following degrees, pretended to have been organized 
 at the building of the temple. We make no comments.) 
 The brethren then declare themselves satisfied; the signs are 
 given from Mark Master down to the Entered Apprentice, 
 and the Master declares the lodge closed. 
 
 
 
 THE PAST MASTER'S DEGREE, 
 
 This degree is very simple, although Monitor writers say 
 much about it. It is necessary that a Master Mason should 
 take this degree, before he can, constitutionally, preside over 
 a Lodge of Master Masons, as Master of it; and when a Master 
 Mason is elected Master of a Lodge, who has not previously 
 received the Past Master’s degree, it is then conferred upon 
 him, often without any other ceremonies than that of ad- 
 ministering the obligation. ! 
 
 This Lodge is opened and closed, in the same manner that 
 the Lodges of the first three degrees are. The candidate 
 petitions, and is ballotted for in in the same manner, but he 
 is received into the Lodge in a very different manner. He iz 
 conducted into the Lodge without any previous preparation, 
 
 9 
 
114 LIGHT ON MASONRY. 
 
 when the presiding officer rises and says, “‘ Brethren, it is in- 
 convenient for me to serve you any longer as master of this 
 Lodge. I wish you would select some other brother for that 
 purpose.” The candidate is nominated, the usual forms of 
 ballotting for officers are. then dispensed with, and a vote of 
 the Lodge is taken by yeas and nays. The candidate is elect- 
 ed, and generally refuses to. serve, but he is, eventually, pre- 
 vailed on to accept; whereupon the presiding officer ad- 
 dresses the Master elect in the words following, viz: ‘Brother, 
 previous to your investiture, itis necessary that you assent to 
 those ancient, charges and regulations, which point out the 
 duty of a Master of a Lodge. 
 
 1. You agree to be a good man, and true, and strictly to © 
 
 obey the moral law. 
 
 2, You agree to be a peaceable subject, and cheerfully to 
 conform to the laws of the country in which you reside. 
 
 3. You promise not.to be concerned ia any plots or conspira- 
 cies against government; but patiently to submit to the de- 
 cisions of the supreme legislature. 
 
 4, You agree to pay a proper respect to the civil magistrate, 
 to work diligently, live creditably, and act honorably by all 
 men. 
 
 5. You agree to hold in veneration the original rules and 
 patrons of Masonry, and their regular successors, supreme 
 and subordinate, according to their stations, and to submit 
 to the awards and resolutions of your brethren, when con- 
 vened, in every case. consistent with the constitution of the 
 order. 
 
 6. You agree to avoid private piques and quarrels, and to 
 guard against intemperance and excess. 
 
 7. You agree to be cautious in carriage and behavior, cau- 
 tious to your brethren, and faithful to your Lodge. 
 
 8, You promise to respect genuine brethren, and discounte- 
 nance impostors, and all dissenters from the original plan of 
 Masonry. 
 
 9. You agree to promote the general good of society, to 
 
 
 
“PAST MASTER’S DEGREE. 115 
 
 cultivate the social virtues, and to propagate the knowledge 
 of the arts. 
 
 10. You promise to pay homage to the Grand Master, for 
 the time being, and to his officer when duly installed; strictly 
 to conform to every edict of the Grand Lodge or general as- 
 sembly of Masons, that is not subversive of the principles and 
 ground work of Masonry. 
 
 11. You admit that it is not in the power of any man, or 
 body of men, to make innovations in the body of Masonry. 
 
 12. You promise a regular attendance on the committees 
 and communications of the Grand Lodge, on receiving pro- 
 per notice, and to pay attention to all the duties of Masonry 
 on convenient occasions. 
 
 13. You admit that no new Lodge can be formed without 
 permission of the Grand Lodge, and that no countenance be 
 given to any irregular Lodge, or to any person clandestinely 
 initiated therein, being contrary to the ancient charges of the 
 order. 
 
 14. You admit that no person can be regularly made a Ma 
 son in, or admitted a member of any regular Lodge, withow 
 previous notice, and due inquiry into his character. 
 
 15. You agree that no visitors shall be received in your 
 Lodge without due examination, and producing proper vouch- 
 ers of their having been initiated into a regular Lodge.” 
 
 The presiding officer then asks the Master elect, (candidate) 
 the following question; which he must answer in the affirma- 
 tive. @Q. “Do you submit to these charges and promise to 
 support these regulations, as Masters have done, in all ages 
 before you?” A. “TI do,” The presiding officer thenlad- 
 dresses him. “ Brother A. B., in consequence of your cheer- 
 ful conformity to the charges and regulations of the order, 
 you are now to be installed Master of this degree; in full 
 confidence of your care, skill and capacity to govern the same. 
 But previous to your investiture, it is necessary you should 
 take upon yourself the solemn oath, or obligation, appertain- 
 ing to this degree. If you are willing to take it upon you, 
 
116 LIGHT ON MASONRY. 
 
 you will please tu kneel before the altar, when you shall re- 
 ceive the same.’ (Here Lodges differ very materially, but 
 this is the most prevalent mode of proceeding.) The candi- 
 date then kneels on both knees, lays both hands on the Holy 
 Bible, Square and Compass, and takes the following oath or 
 obligation : ea 
 
 “T, A B, of my own free will and accord, in presence of 
 Almighty God, and this Worshipful Lodge of Past Master 
 Masons, do hereby and hereon, most solemnly and sincerely 
 promise and swear, in addition to my former obligations, that 
 I will not give the degree of Past Master Mason, or any of 
 the secrets pertaining thereto, to any one of an inferior de- 
 gree, nor to any person in the known world; except it be to 
 a true and lawful brother or brethren, Past Master Masons, or 
 within the body of a just and lawfully constituted Lodge of 
 such; and not unto him or them whom I shall hear so to be, 
 but unto him and them only, whom I shall find so to be, after 
 strict trial and examination, or lawful information. Further- 
 more, do | promise and swear, that I will obey all regular 
 signs and summons, sent, thrown, handed, or given from the 
 hand of a brother of this degree; or from the body of a just 
 and lawfully constituted Lodge of Past Masters, provided it 
 be within the length of my cable-tow. Furthermore, do I 
 promise and swear, that I will support the constitution of the 
 General Grand Royal Arch Chapter of the United States of 
 America, also that of the Grand Chapter of the State of 
 under which this Lodge is held, and conform to all the by- 
 laws, rules, and regulations, of this or any other Lodge, of 
 which I may at any time hereafter become a member, so far 
 as in my power. Furthermore, do I promise and swear, that 
 I will not assist, or be present at the conferring of this degree 
 upon any person, who has not, to the best of my knowledge 
 and belief regularly received the degrees of Entered Aprgn- 
 tice, Fellow Craft, Master Mason and Mark Master, or been 
 clected Master of a regular Lodge of Master Masons. Fur- 
 thermore, do T promise and swear, that I will aid and assist 
 
 
 
 
 
PAST MASTER'S DEGREE. 117 
 
 all poor and indigent Past Master Masons, their widows and 
 orphans, wherever dispersed round the globe, they applying 
 to me as such and [I finding them worthy, so far as in my 
 power, without material injury to myself or family. Further- | 
 more, do I promise and swear, that the secrets of a brother 
 of this degree, delivered to me in charge as such, shall remain 
 as secure and inviolable in my breast, as they were in his own, 
 before communicated to me; murder and treason exeepted, 
 and those left to my own election. Furthermore, do I prom- 
 ise 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 otfers, if in my power to prevent 
 it. Furthermore, do I promise and swear, that I will not gov- 
 ern this Lodge, nor any other over which I may be called to 
 preside, in a haughty, arbitrary, or impious manner; but will 
 at all times, use my utmost endeavors to preserve peace and 
 harmony among the brethren. Furthermore, do I promise 
 and swear, that I will never open a Lodge of Master Masons, 
 unless'there be present three regular Master Masons, besides 
 the Tyler, nor close the same, without giving a lecture, or 
 some section, or part of a lecture, for the instruction of the 
 Lodge. Furthermore, that I will not, knowingly, set in any 
 Lodge where any one presides, who has not received the de- 
 gree of Past Master. (This last point is, in many Lodges, 
 entirely omitted. In some, the two last.) All which, I do 
 most solemnly and sincerely promise and swear, with a fixed 
 and steady purpose of mind, to keep and perform the same ; 
 binding myself under no less penalty, than to have my tongue 
 split from tip to root; that I might forever thereafter, be un- 
 able to pronounce the word, if ever I should prove wilfully 
 guilty of violating any part of this, my solemn oath, or ob-- 
 ligation, of a Past Master Mason. So help me God and make 
 me steadfast to keep and perform the same. ” 
 
 The obligation being administered, the candidate rises,* 
 
 ——ee 
 
 * In some Lodges the Master takes the candidate by the Master’s ori 
 and savs, “ Brother, you will please rise,” assisting ar sla 
 
118 LIGHT ON MASONRY. 
 
 and the Master proceeds to give the sign, word, and grip of 
 this degree, as follows: The sign (sometimes called the due- 
 guard,) is given by laying the edge of the thumb of the right 
 hand in a vertical position, on the centre of the mouth, high 
 enough to touch the upper lip. The word is given by taking 
 each other by the Master’s grip, and pulling the insides of 
 their feet together, when the Master whispers the word, 
 Giblem,* in the ear of the candidate. Then they clap their 
 left hand on each other’s right arm, between the wrist and 
 elbow, disengaging, (at the same moment,) their right hand 
 from the Master's grip; they each seize the left arm of the 
 other with their right hands, between the wrist and elbow, and, 
 (almost at the same instant,) yielding their left hand hold on 
 each other’s right arm, and moving their left hands witha 
 brisk motion, they clasp each other’s right arm with their left 
 hands above the elbow, pressing their finger nails hard 
 against the arms: as they shift their hands from place to 
 place, the Master says, (in union with these movements,) 
 “From grips to spans, and from spans to grips, a twofold 
 cord is strong, but a threefold cord is not easily broken.” 
 The Master then conducts the candidate to the chair, and as 
 he ascends the steps, the Master says, ‘‘ Brother, I now have 
 the pleasure of conducting you into the oriental chair of king 
 Solomon ;” places a large cocked hat on his head, and comes 
 down to the front of the newly installed Master, and addresses 
 him as follows: —‘‘ Worshipful Brother, I now present you 
 with the furniture and various implements of our profession ; 
 they are emblematical of our conduct in life, and will now be 
 enumerated and explained as presented.” 
 
 “The Holy Writings, that great light in Masonry, will guide 
 you to all truth; it will direct your path to the temple of 
 happiness, and point out to you the whole duty of man. The 
 
 
 
 *There is much diversity of opinion, among Masons, respecting this 
 word, some insist that Giblem is the right word ; others, that Gibelum is 
 the right word :— the latter word was rejected beeause it was used by 
 « Jachin and Boaz.” 
 
 
 
PAST MASTER’S DEGREE. 119 
 
 Square teaches.to regulate our actions by rule and line, 
 and to harmonize our conduct by the principles of morality 
 and, virtue. The. Compass teaches to limit our desires in 
 every station; thus rising to eminence by merit, we may live 
 respected, and die regretted. The ule directs, that we 
 should punctually observe our duty; press forward in the path 
 of virtue, and, neither inclining to the right or to the left, 
 in all our actions have eternity in view. The Line teaches the 
 criterion of moral rectitude; to avoid dissimulation in conversa- 
 tion and action, and to direct our steps to the path that leads 
 to immortality. The Book of Constitutions you are to search 
 at all times, cause it to be readin your Lodge, that none may 
 pretend ignorance of the excellent precepts it enjoins. Last- 
 ly, you receive in charge the by-laws of your Lodge which 
 you are to see carefully and punctually executed. 
 
 “J will also present you with the mallet: itis an emblem of 
 power. One stroke of the mallet calls to order, and calls up 
 the Junior and Senior Deacons; two strokes call up all the 
 subordinate officers; and three the whole Lodge.” The fol- 
 lowing charge is then delivered to the newly installed Master, 
 (alias, candidate,) by the former Master: 
 
 “Worshipful Master, being appointed Master of this Lodge, 
 you cannot be insensible of the obligations which devolve on 
 you, as their head; nor of your responsibility for the faithful 
 discharge of the important duties annexed to your appoint- 
 ment. The honor, usefulness, and reputation of your Lodge, 
 will materially depend on the skill and assidtity with which 
 you manage its concerns ; while the happiness of its members 
 will be greatly promoted, in proportion to the zeal and ability 
 with which you propagate the genuine principles of our in- 
 stitution. For a pattern of information, consider the lumi- 
 nary of nature; which, rising in the east, regularly diffuses 
 light and lustre to all within its circle. In like manner, it 
 is your province to spread and communicate light and instruc- 
 tion to the brethren of your Lodge, forcibly impress upon 
 them the dignity and high importance of Masonry, and se- 
 
120 LIGHT ON MASONRY. 
 
 riously admonish them never to disgrace it, charge them tu 
 practice out of the Lodge, those duties which they have been 
 taught in it; and, by amiable, discreet, and virtuous conduct, 
 to convince mankind of the goodness of the institution; so 
 that when any one is said to be a member of it, the world 
 may know that he is one to whom the burdened heart may pour 
 out its sorrows—to whom distress may prefer its suit—whose 
 hand is guided by justice, and his heart expanded by benevo- 
 lence. Inshort, by a diligent observance of the by-laws of 
 your Lodge, the constitution of Masonry, and above all, the 
 Holy Scriptures, which are given as a rule and guide of your 
 faith, you will be enabled to acquit yourself with honor and 
 reputation, and lay up a crown of rejoicing, which shall con- 
 tinue when time shall be no more.” ** The Master then says 
 to the newly installed Master, “i now leave you to the gov- 
 ernment of your Lodge.” He then retires to a seat, and after 
 a moment or two, rises and addresses the candidate, (now in 
 the chair as Master,) ‘“‘ Worshipful Master, in consequence of 
 my resignation, and the election of a new Master, the seats 
 of the Wardens have become vacant. It is necessary you 
 should have Wardens to assist you in the government of your 
 Lodge. The constitution requires us to elect our officers by 
 ballot, but it is common, on occasions of this kind, to dispense 
 with those formalities, and elect by ayes and noes; I move 
 that we do so on the present occasion.” The question is tried 
 and carried in the affirmative. 
 
 The Master has a right to nominate one candidate for office, 
 and the brethren one. Here a scene of confusion takes place, 
 which is not easily described. The newly installed Worship- 
 fulis made the butt for every worthy brother to exercise his 
 wit upon. Half a dozen are up ata time, soliciting the Mas- 
 ter to nominate them for Wardens, urging their several claims 
 and decrying the merits of others with much zeal; others cry- 
 ing out,—“ Order, Worshipful! keep order!’ Others pro- 
 
 
 
 * This charge is frequently omitted, when conferring the degree on a 
 zandidate ; but never, when really installing a Master of a Lodge. 
 
 t 
 
 
 
PAST MASTER'S DEGREE. 121 
 
 pose to dance, and réquest the Master to sing for them. 
 Others whistle, or sing, or jump about the room; or scuffle, 
 and knock down chairs or benches. One proposes to call 
 from labor to refreshment; another compliments the Worship- 
 ful Master on his dignified appearance, and knocks off his hat 
 or pulls it down over his face. Another informs him that a 
 lady wishes to enter. If the Master calls to order, every one 
 obeys the signal with the utmost promptness, and drops upon 
 the nearest seat. The next instant, before the Master can 
 atter a word, all are on their feet again, and as noisy as ever: 
 finally, a nominal election is effected, and some prudent mem- 
 ber, tired of such ridiculous confusion, moves that the Lodge 
 be closed; which being done, the poor, (and if a stranger,) 
 much embarrassed candidate, has his big hat taken from him, 
 and is reduced to the ranks; but, for his consolation, the 
 Worshipful Master informs him that the preceding scene, not- 
 withstanding its apparent confusion, is designed to convey 
 to him, in a striking manner, the important lesson, never to 
 solicit, or accept any office, or station, for which he does not 
 know himself amply qualified. 
 
 The LECTURE on the fifth, or Past Master’s degree, is di. 
 vided into five sections. The first section treats of the man- 
 ner of constituting a Lodge of Master Masons. The second, 
 treats of the ceremony of installation, including the manner 
 of receiving candidates to this degree, as given above. The 
 third, treats of the ceremonies observed at laying the foundation 
 stones of public structures. The fourth section, of the cere- 
 mony observed at the dedication of Masonic Halls. The 
 fifth, of the ceremony observed at funerals, according to an- 
 cient custom, with the service used on the occasion. All the 
 sections of this lecture are printed in full in Webb’s Monitor, 
 from the 83d to the 125th page; except such part of the sec- 
 ond as relates to the induction of candidates, and the cere- 
 mony of opening and closing. 
 
 Tt ought to be here remarked, that the statement above is 
 strictly correct. It includes all the ceromonies ever used in 
 
122 LIGHT ON MASONRY. 
 
 .conferring the degree of Past Master; but the ceremonies are 
 more frequently shortened by the omission of some part of 
 them. The presenting of the “various implements of the 
 profession,” and their explanations, are often dispensed with ; 
 and still more often, the charge. By comparing this with the 
 2d section as described by Webb, the reader can see the whole 
 ceremony of installing officers on all occasions. 
 
 
 
 MOST EXCELLENT MASTER'S DEGREE. 
 A description of the ceremonies used in opening a Lodge of 
 Most Kacellent Masters. 
 
 The lodge being called to order, the Most Excellent Mas- 
 ter says, ‘Brother Junior, are they all Most Excellent Mas- 
 ters in the south?” J. Warden. ‘They are, Most Hxcel- 
 lent.” Most Excellent Master. ‘“ Brother Senior, are they 
 all Most Excellent Masters in the west?” S. W. ‘ They 
 are, Most Excellent.” Most Excellent Master. ‘They are 
 in the east; (gives one rap, which calls up both Deacons.) 
 Brother Junior Deacon, the first care of a Mason?” J. D. 
 ‘To see the door tyled, Most Excellent.” M. EH. M. “ At- 
 tend to that part of your duty, and inform the Tyler that we 
 are about to open this Lodge of Most Excellent Masters, and 
 direct him to tyle accordingly.” J. D. steps to the door and 
 gives six knocks, which the Tyler answers with six more:— 
 J. D. gives one more, which the Tyler answers with one; — the 
 door is then partly opened, when the Junior Deacon informs 
 the Tyler that a Lodge of Most Excellent Masters is about to 
 be opened, and tells him to tyle accordingly; and then returns 
 to his place in the Lodge, and says, ‘‘ Most Excellent Master, 
 the Lodge is tyled.” M. E. M. By whom?” J. D. “By a Most 
 Exceilent Master Mason without the door, armed with the prop- 
 er implements of his office.” M. HE. M. “ His duty there?” J. 
 
 
 
 * «Be ye not called Rabbi; (which is Master :) for one is your Master. 
 even Christ, and all ye are brethren.” Matt. xxiii. 8. Do ministers of 
 the gospel, who are ‘* Most Worshipful” and Most Excellent Masters,” 
 dbey this command? 
 
 
 
MOST EXCELLENT MASTER’S DEGREE. 123 
 \ 
 D. “To keep off all cowans and eaves-droppers; and see 
 
 that none pass and repass, without permission from the chair.” 
 M. E. M. “Your place in the Lodge, brother Junior?” J. 
 D. “At the right hand of the Senior Warden in the west, 
 Most Excellent.” M. H. M. “Your duty there, brother 
 Junior?’ J.D. “To wait on the Most Excellent Master 
 and Wardens, act as their proxy in the active duties of the 
 Lodge, and take charge of the door.’ M. EH. M. “The 
 Senior Deacon’s place in the Lodge?” J.D. “At the 
 right hand of the Most Excellent Master in the east.” M. 
 HE. M. “I thank you, brother. “Your duty in the east, brother 
 Senior?” §. Deacon. ‘To wait on the Most Excellent 
 Master and Wardens; act as their proxy in the active duties 
 of the Lodge ; attend to the preparation and introduction of 
 candidates; and receive and welcome all visiting brethren.” 
 M. HE. M. “The Secretary’s place in the Lodge, brother 
 Senior?” §S. D. ‘At the left hand of the Most Excellent 
 Master in the east.’ M. E. M. “I thank youn, brother. 
 “ Your business there, brother Secretary?” Sec. “The better 
 to observe the Most Excellent Master’s will and pleasure; 
 record the proceedings of the Lodge, and transmit a copy 
 of the same to the Grand Chapter, if required; receive all 
 monies and money bills from the hands of the brethren; 
 pay them over to the Treasurer, and take his receipt for the 
 same.’ M. HE, M. “The Treasurer’s place in the Lodge?” 
 Sec. “At your right hand, Most Excellent.” M. E.M. “I 
 thank you, brother. Your duty there, brother Treasurer?” 
 Treas. ‘“ The better to observe the Most Excellent Master’s 
 will and pleasure; receive all monies and money bills from 
 the hands of the Secretary; keep a just and true account of 
 the same; pay them out by the order of the Most Excellent 
 Master, and consent of the brethren.” M. E. M. “The 
 Junior Warden’s place in the Lodge?” Treas. “In the 
 south, Most Excellent.” M.E: M. “I thank you, brother.” 
 ‘Your business in the south, brother Junior?” J. W. “As 
 the sun in the south, at high meridian, is the beauty and glory 
 
 \ 
 
124 LIGHT ON MASONRY. 
 
 of the sui ; so stands the Junior Warden in the south, the bets 
 ter to observe the time of high twelve; call the eraft from la- 
 bor to refreshment; superintend them during the hours 
 thereof; see that none convert the hours of refreshment into 
 that of intemperance, or excess; call them again in due sea- 
 son; that the Most Excellent Master may have honor, and 
 they profit thereby.” M. E. M. “The Senior Warden’s 
 place in the Lodge?” J. W. “In the west, Most Excellent.” 
 M. i. M. “I thank you, brother.” “Your duty in the 
 _west, brother Senior?” 8. W. “As the sun sets in the west, 
 to close the day; so stands the Senior Warden in the west, to 
 assist the Most Excellent Master in the opening of his Lodge; 
 take care of the jewels and implements; see that none be 
 lost, pay the craft their wages, if any be due; and see that 
 none go away dissatisfied.” M. KH. M. “The Most Excel- 
 lent Masters’s place in the Lodge?” S. W. “In the east, Most 
 Excellent.” M. E. M “His duty in the east, brother Senior ?” 
 S. W. “As the sun rises in the east to open and adorn the day, 
 so presides the Most Excellent Master in the east, to open 
 and adorn his Lodge; to set his craft to work ; govern them 
 with good and wholesome laws, or cause the same to be done.” 
 (In some Lodges the foregoing ceremonies are omitted.) M. 
 E. M. “Brother Senior Warden, assemble the brethren round 
 the altar for the purpose of opening this Lodge of Most Ex- 
 cellent Master Masons. 8. W. “Brethren, please assemble 
 round the altar for the purpose of opening this Lodge of Most 
 Excellent Master Masons.” In pursuance of this request, the 
 brethren assemble round the altar, and form a circle, and stand 
 a such a position as to touch each other, leaving a space for 
 »e Most Excellent Master. They then all kneel on their left 
 >. -e, and join hands, each giving his right hand brother his left 
 1-ud, and his left hand brother his right hand; their left 
 arms uppermost, and their heads inclining downward: all being 
 thus situated, the Most Excellent Master reads tke following 
 portion of Scripture: Psalm xxiv.—* The earth is the Lord’s, 
 and the fullness thereof; the world, and they that dwell 
 
 
 
 
 
MOST EXCELLENT MASTER’S DEGREE. 125 
 
 therein. For he hath founded it upon the seas, and estab- 
 lished it upon the floods. Who shall ascend into the hill of 
 the Lord? and who shall stand in his holy place? He that 
 hath clean hands, and a pure heart; who hath not lifted up 
 his soul unto vanity, nor sworn deceitfully. He shall receive 
 the blessing from the Lord, and righteousness from the God 
 of his salvation. This is the generation of them that seek 
 him, that seek thy face, O Jacob. Selah. Lift up your heads, 
 O ye gates; and be ye lifted up, ye everlasting doors; and 
 the King of glory shall come in. Who is this King of 
 glory? The Lord, strong and mighty; the Lord mighty in 
 battle. Lift up your heads, O ye gates; even lift them up, 
 ye everlasting doors; and the King of glory shall come in. 
 Who is this King of glory? The Lord of hosts; he is the 
 King of glory. Selah.” The reading being ended, the Most 
 Excellent Master then kneels, joins hands with the others, 
 which closes the circle. They all lift their hands, as joined to- 
 gether, up and down six times, keeping time with the words as 
 the Most Excellent Master repeats them, one, two three; one, — 
 twothree. This is masonically called balancing. They thenrise, 
 disengage their hands, and lift them up above their heads with 
 a moderate, and somewhat graceful motion; cast up their eyes, 
 turning, at the same time, to the right, they extend their 
 arms and then suffer them to fall loose and nerveless against 
 their sides. This sign is said by Masons, to represent the 
 sign of astonishment, made by the Queen of Sheba, on first 
 viewing Solomon’s temple. The Most Excellent Master now 
 resumes his seat, and says, ‘‘ Brethren, attend to giving the 
 signs.” -The Most Excellent Master then gives all the signs 
 from an Entered Apprentice Mason, up to the degree of Most 
 Hixcellent Master; in which they all join and imitate him. 
 M. E. M. “Brother Senior Warden, you will please to inform 
 brother Junior, and request him to inform the brethren, that 
 it is my will and pleasure that this Lodge of Most Excellent 
 Master Masons be now opened for despatch of business, 
 strictly forbidding all private committees, or profane language, 
 
126 LIGHT ON MASONRY. 
 
 whereby the harmony of the same may be interrupted, while 
 engaged in their lawful pursuits, under no less penalty than 
 the by-laws enjoin, or a majority of the brethren may see 
 cause to inflict.” Senior Warden, “ Brother Junior, it is the 
 will and pleasure of the Most Excellent Master, that this 
 Lodge of Most Excellent Master Masons be now opened for 
 despatch of business, strictly prohibiting all private com- 
 tittees, or profane language, whereby the harmony of the 
 same may be interrupted, while engaged in their lawful pur- 
 suits, under no less penalty than the by-laws enjoin, or a ma- 
 jority of the brethren may see cause to inflict.” J. W. 
 “Brethren, you have heard the Most Excellent Master’s will 
 and pleasure, as communicated to me by brother Senior — so 
 let it be done,” 
 
 CEREMONIES OF INITIATION. 
 
 The Lodge being now opened, and ready for the reception 
 of candidates, the Senior Deacon repairs to the preparation 
 room, where the candidate is in waiting, takes off his coat, 
 puts a cable-tow six times around his body, and in this situa- 
 tion, conducts him to the door of. the Lodge; against which 
 he gives six distinct knocks, which are answered by the ‘same 
 number, by the Junior Deacon from within. The Senior 
 Deacon then gives one knock, and the Junior Deacon 
 answers by giving one more. ‘The door is then partly opened 
 by the Junior Deacon, who says, “ Who comes there?” 
 Senior Deacon. ‘A worthy brother, who has been regularly 
 initiated asan Entered Apprentice Mason; passed to the de- 
 gree of Fellow Craft; raised to the sublime degree of Master 
 Mason; advanced to the honorary degree of a Mark Master 
 Mason ; presided in the chair as Past Master; and now wish- 
 es for further light in Masonry, by being received and acknowl- 
 edged as a Most Excellent Master.” Junior Deacon. “Is it 
 of his own free will and accord he makes this request?” Senior 
 Deacon, ‘Itis.” J. Deacon. “Is he duly and truly pre- 
 pared? §S. Deacon. Heis. J. Deacon. “Is he worthy and 
 
 te ee 
 
 ee ee ee ED Sot ee er 
 
 i 
 i 
 ’ 
 
 
 
MOST EXCELLENT MASTER'S DEGREE. 127 
 
 well qualified?’ S. D. “He is.’ J. D. “Has he made 
 suitable proficiency in the preceding degrees?” 8. D. “ He 
 has.” J. D. “By what further right, or benefit does he 
 expect to obtain this favor?” S. D. “ By the benefit of a 
 pass-word.” J. D. “Has he a pass-word?” 8S. D. “ He 
 has not, but I have it for him.” J. D. “ Will you give it to 
 me?” §. D. whispers in the ear of the Junior Deacon the 
 word, “RABBONI.” (In many Lodges, the Past Master’s 
 word ‘“GIBLEM,” is used as a pass-word for this degree, and 
 the word, “‘ Rabboni,” as the real word.) J. D. ‘The word 
 is right; since this is the case you will wait until the Most 
 Excellent Master in the east, is made acquainted with your re- 
 quest, and his answer returned.” J. Deacon repairs to the 
 Most Excellent Master in the east, and gives six raps, as at 
 the door. M. EH. M. “ Who comeshere?” J.D. <A worthy 
 brother, who has been regularly initiated as an Entered Ap- 
 prentice Mason; passed to the degree of Fellow Craft; raised 
 to the sublime degree of a Master Mason; advanced to the 
 honorary degree of Mark Master Mason; presided in the 
 chair as Past Master; and now wishes for further light in 
 Masonry, by being received and acknowledged as a Most Hx- 
 cellent Master.” M.E.M. “Is it of his own free will and 
 choice he makes this request?” J.D. ‘“Itis.” M. HE. M. 
 “Ts he duly and truly prepared?” J. D. “He is.” M. HE. M. 
 “Ts he worthy and well qualified?” J. D. “He is.” M. HE. M. 
 “ Has he made suitable proficiency in the preceding degrees?” 
 J.D. “He has.” M. E. M. “ By what further right, or 
 benefit, does he expect to obtain this favor?” J.D. “ By 
 the benefit of a pass word.” M. EH. M. “Has he a pass 
 word?” J.D. “He has not, but I have it for him.” M. 
 KE. M. “Will you give it to me?” J. Deacon whispers, in 
 the ear of the Most Exeellent Master, the word, “RAB- 
 BONI.” M.E. M. “The pass is right; since he comes en- 
 dowed with all these necessary qualifications, let him enter 
 this Lodge of Most Excellent Masters, in the name of 
 the Lord.” The candidate is then conducted six times round 
 
128 LIGHT ON MASONRY. 
 
 the Lodge, by the Senior Deacon, moving with the sun. The 
 first time they pass round the Lodge, when opposite the Jun- 
 ior Warden, he gives one blow with the gavel; when opposite 
 the Senior Warden he does the same; and likewise when op- 
 posite the Most Excellent Master. The second time round, 
 each gives two blows, the third, three; and so on, until they 
 arrive to six. During this time the Most Excellent Master 
 reads the following passage of Scripture:— Psalm exxii. “I 
 was glad when they said unto me, Let us go into the house of 
 the Lord. Our feet shall stand within thy gates, O Jerusa- 
 lem. Jerusalem is builded asa city. that is compact together: 
 Whither the tribes go up, the tribes of the Lord, unto the 
 testimony of Israel, to give thanks unto the name of the 
 Lord. Hor there are set thrones of judgment, the thrones of 
 the House of David. Pray for the peace of Jerusalem: they 
 ‘shall prosper that love thee. Peace be within thy walls, and 
 prosperity within thy palaces. For my brethren and compan- 
 ions’ sakes, I will now say, Peace be within thee. Because 
 of the house of the Lord, our God, I will seek thy good.” 
 The reading of the foregoing is so timed as not to be fully 
 ended until the Senior Deacon and candidate have performed 
 the sixth revolution. Immediately after this the Senior Dea- 
 con and candidate arrive at the Junior Warden’s station in the 
 south, when the same questions are asked and same answers 
 returned, as at the door; (who comes here?” &.) The Jun- 
 ior Warden then directs the candidate to pass on to the Senior 
 Warden in the west, for further examination ; where the same 
 questions are asked and answers returned, as before. The 
 Senior Warden directs him to be conducted to the right 
 Worshipful Master in the east, for further examination. The 
 R. W. Master asks the same questions and receives the same 
 answers as before. He then says, “Please to conduct the 
 candidate back to the west from whence he came, and put him 
 in the care of the Senior Warden, and request him to teach 
 the candidate how to approach the east, by advancing upon 
 six upright regular steps to the sixth step, and place him in 
 
 
 
MOST EXCELLENT MASTER’S DEGREE. 125 
 
 & proper position to take upon him the solemn, oath, or obli- 
 gation, of a Most Excellent Master Mason.” The candidate 
 is conducted back to the west, and put in care of the Senior 
 Warden, who informs him how to approach the east, as di- 
 rected by the Most Excellent Master. The candidate kneels 
 on both knees, and places both hands on the leaves of an 
 open Bible, square and compass. The Most Excellent Mas- 
 ter now comes forward, and says, “Brother, you are now 
 placed in a proper position to take upon you the solemn oath, 
 or obligation, of a Most Excellent Master Mason; which I 
 assure you, as before, is neither to affect your religion, or 
 politics. If you are willing to take it, repeat your name, and 
 say after me.” The following obligation is then admin- 
 istered: 
 
 “T, A B, of my own free will and accord, in presence of 
 Almighty God and this Lodge of Most Excellent Master Ma- 
 sons, do hereby and hereon, in addition to my former obliga- 
 tions, most solemnly and sincerely promise and swear, that I 
 will not give the degree of a Most Excellent Master to any 
 of an inferior degree, nor to any other person or persons, in 
 the known world, except it be toa true and lawful brother or 
 brethren of this degree, and within the body of a just and 
 lawfully constituted Lodge of such; and not unto him nor 
 them whom I shall hear so to be, but unto him and them only 
 whom [I shall find so to be, after strict trial and due examina- 
 tion, or lawful information. Furthermore, do I promise and 
 swear, that I will obey all regular signs and summons, ‘given, 
 handed, sent, or thrown to me from a brother of this degree. 
 or from the body of a just and lawfully constituted Lodge of 
 such, provided it be within the length of my cable-tow, if in 
 my power. Furthermore, do I promise and swear, that I 
 will support the constitution of the General Grand Roya: 
 Arch Chapter of the United States of America; also the 
 Grand Royal Arch Chapter of the State of : 
 under which this Lodge is held, and conform to all the by- 
 laws, rules and regulations of this, or any other Lodge, of 
 
 10 
 
 
 
 
 
130 LIGHT ON MASONRY. 
 
 which I may at any time hereafter become a member. Fur- 
 thermore, do I promise and swear, that [ will aid and assist all 
 poor and indigent brethren of this degree, their widows and: 
 orphans, wheresover dispersed around the globe, as far as in 
 my power, without injuring myself or family. Furthermore, 
 do I promise and swear, that the secrets of a brother of this 
 degree, given to me in charge as such, and I knowing them to 
 _ be such, shall remain as secret and inviolable in my breast as 
 his own, murder and treason excepted, and the same left to 
 my own free will and choice. Furthermore, do I promise 
 and swear, that I will not wrong this Lodge of Most Exeel- 
 lent Master Masons, nor a brother of this degree, to the value 
 of any thing, knowingly, myself, nor suffer it to be done by 
 others, if in my power to prevent it; but will give due and 
 timely notice of all approaches of danger, if in my power. 
 Furthermore, do I prom’se and swear, that I will dispense 
 light and knowledge to all ignorant and uninformed brethren, 
 at all times, as far as in my power, without material injury to 
 myself or family. To all which, I do most solemnly swear, with 
 a fixed and. steady purpose of mind in me, to keep and per- 
 form the same; binding myself, under no less penalty than 
 to have my breast torn open, and my heart and vitals taken 
 from thence, and exposed to rot on the dunghill, if ever I 
 violate any part.of this my solemn oath, or obligation, of a 
 Most Excellent Master Mason: so-help:me God, and keep me 
 steadfast in the due performance of the:same.” “Detach your 
 hands and kiss the book.” 
 
 The candidate is now requested: to rise, and the Most Ex- 
 cellent Master gives him the sign, grip, and word appertain- 
 ing to this degree. The sign is given by placing your hands 
 one on each breast, the fingers meeting in the center of the 
 body, and jerking them apart as though you were trying to 
 tear open your breast: it alludes to the penalty of the’ obli- 
 gation. The grip.is given by taking each other by the right 
 hand, and clasping them so that each compress the third finger 
 of the other with his thumb. (If one hand’ is large and the 
 
 
 
MOST EXCELLENT MASTER'S DEGREE. 131 
 
 other small, they cannot both give the grip at the same time.) 
 It is called the grip of all grips, because it is said to cover all _ 
 the preceding grips. The Most Excellent holds the candidate 
 by the hand, and puts the inside of his right foot to the in- 
 side of the candidate’s right foot, and whispers in his ear, 
 “RABBONI.” In some Lodges the word is not given in a 
 whisper, but in a low voice. After these ceremonies are over 
 and the members seated, some noise is intentionally made by 
 shuffling the feet. 
 
 M. E. M. “ Brother Senior, what is the cause of this confu- 
 sion?” §. W. “Is not this the day set apart for the celebra- 
 tion of the cape-stone, Most Hxcellent?” M. HE. M. “I will 
 ask Brother Secretary. Brother Secretary, is this the day set 
 apart for the celebration of the cape-stone?’’ Secretary, 
 (looking in his book,) “It is, Most Excellent.” M. E. M. 
 ‘“‘ Brother Senior Warden, assemble the brethren, and form a 
 procession, for the purpose of celebrating the cape-stone.” 
 The brethren then assemble, (the candidate stands aside, not 
 joining in the procession,) form a procession double file, and 
 march six times round the Lodge, against the course of the 
 sun, singing the following song, and giving all the signs from 
 an Entered Apprentice to that of Most Excellent Master. 
 When opposite the Most Excellent Master, the first time they 
 march round the Lodge, each member gives the first sign of 
 an Entered Apprentice, and preserves it until he nearly arrives 
 opposite the Most Excellent a second time, then gives the sec- 
 ond sign, and continues it in the same’ manner, and so of all 
 others, up to that of this degree, saying, 
 
 “« All hail to the morning, that bids us rejoice : 
 The temple’s completed, exalt high each voice. 
 The cape-stone is finished — our labor is o’er, 
 The sound of the gavel shall hail us no more. 
 
 ‘To the power Almighty, who ever has guided 
 The tribes of old Israel, exalting their fame;  - 
 To Him, who hath governed our hearts undivided, 
 Let’s send forth our vows to praise his great name. 
 
 “Companions, assemble on this joyful day, 
 (The occasion is glorious,) the key-stone to lay ; 
 
132 - LIGHT ON MASONRY. 
 
 Fulfilled is the promise, by the Anotent of Days, 
 To bring forth the cape-stone with shouting and praise. 
 
 (The key-stone is now produced and laid on the altar.} 
 
 “There is no more occasion for level or plumb-line, 
 For trowel or gavel, for compass or square: * 
 Our works are completed, the ark safely seated, + 
 
 And we shall be greeted as workmen most rare. 
 
 “« Names, those that are worthy our tribes, who have shared 
 And proved themselves faithful, shall meet their reward : 
 Their virtue and knowledge, industry and skill, | 
 Have our approbation — have gained our good will. 
 
 «We accept and receive themt Most Excellent Masters ; 
 Trusted with honor and power to preside 
 Among worthy craftsmen, where’er assembled, 
 The knowledge of Masons to spread far and wide. 
 
 « ALMIGHTY JEHOVAH,|| descend now and fill 
 This Lodge with thy glory, our hearts with good will: 
 Preside at our meeting, assist us to find 
 True pleasure in teaching good will to mankind. 
 
 “Thy wisdom inspired the great institution ; 
 hy strength shall support it till nature expire :— 
 And when the creation shall fall into ruin, 
 Its beauty shall rise through the mist of the fire.” § 
 
 _ The members now all join hands, as in opening ; and while 
 
 in this attitude, the Most Excellent reads the following pas- 
 sage of Scripture: —2 Chron. vii. 1-4. ‘Now when Solomon 
 had made an end of praying, the fire came down from heaven, 
 and consumed the burnt-offering and the sacrifices; and the 
 glory of the Lord filled the house. And the priests could not 
 enter into the house of the Lord, because the glory of the 
 
 *Here the brethren divest themselves of their jewels, sashes, aprons, de. 
 
 + The ark, which had been carried by two brethren in the procession, is 
 here placed on the altar. 
 
 ¢ At these words the candidate is received into the procession. 
 
 || Here all kneel in a circle round the altar. ; 
 
 § At the time the ark is placed on the altar, there is also placed on it a 
 pot of incense, to which fire is communicated by the Most Excellent Mas- 
 ter, just as the last line of the song is sung : this pot to contain incense, is 
 sometimes an elegant silver urn ; but if the Lodge is too poor to afford that, _ 
 a common tea-pot, with spout and handle broken off, answers every pur- 
 pose — for incense some pieces of paper are dipped in spirits of turpentine. 
 
 | 
 
 
 
MOST EXCELLENT MASTER'S DEGREE. 133 
 
 Lord had filled the Lord’s house. And when all the children 
 of Israel saw how the fire came down, and the glory of the 
 Lord upon the house, they bowed themselves with their faces 
 to the ground upon the pavement, and worshiped and praised 
 the Lord, saying, FOR HE IS GOOD,* FOR HIS MERCY 
 ENDURETH FOREVER.” The members now balance six 
 times, as before, in opening, rise and balance six times more, 
 disengaging themselves from each other, and take their seats. 
 The Most Excellent Master then delivers the following charge 
 to the candidate : . 
 
 “‘ BROTHER, your admittance to this degree of Masonry, is 
 a proof of the good opinion the brethren of this Lodge en- 
 tertain of your Masonic abilities. Let this consideration in- 
 duce you to be careful of forfeiting, by misconduct and inat- 
 tention to our rules, that esteem which has raised you to the 
 rank you now possess. 
 
 “It is one of your great duties, asa Most Excellent Master, 
 to dispense light and truth to the uninformed Mason ; and I 
 need not remind you of the impossibility of complying with 
 this obligation without possessing an accurate acquaintance 
 with the lectures of each degree. 
 
 “Tf you are not already completely conversant in all the 
 degrees heretofore conferred on you, remember, that an in- 
 dulgence, prompted by the belief that you will apply yourself 
 with double diligence to make yourself so, has induced the 
 brethren to accept you. 
 
 ‘“‘Let it, therefore, be your unremitting study to acquire 
 such a degree of knowledge and information as shall enable 
 you to discharge with propriety the various duties incumbent 
 on you, and to preserve unsullied the title now conferred up- 
 on you of a Most Excellent Master.” 
 
 After this a motion is made, by some of the members, to: 
 close the Lodge. This motion being accepted and received, 
 
 
 
 * At the word “for He is good,” the Most Excellent Master, who is 
 High Priest of the Chapter, kneels and joins hands with the rest ; they all 
 then repeat in concert the words, ‘For he is good, for his mercy endureth 
 for ever, ’ six times, each time bowing their heads low towards the floor. 
 
134 LIGHT ON MASONRY. 
 
 the Most Excellent says, ‘Brother Junior Warden, you 
 will please assemble the brethren round the altar, for the 
 purpose of closing this Lodge of Most Excellent Masters.” 
 The brethren immediately assemble round the altar in a circle, 
 and kneel on the right knee, put their left arms over and join 
 hands, as before. While kneeling in this position, the Most 
 Excellent reads the following Psalm: Psalm cxxxiv. ‘“ Be- 
 hold, bless ye the Lord, all ye servants of the Lord, which by 
 night stand in the house of the Lord. Lift up your hands 
 in the sanctuary, and bless the Lord. The Lord that made 
 heaven and earth bless thee out of Zion.” The Most Excel- 
 lent then closes the circle as in opening, when they balance 
 six times, rise and balance six times more, disengage their 
 hands, and give all the signs downwards, and declares the 
 Lodge closed. 
 
 ROYAL ARCH DEGREE, 
 
 All legally constituted bodies of Royal Arch Masons are 
 called Chapters, as regular bodies of Masons of the preceding 
 degrees are called Lodges. All the degrees from Mark Mas- 
 ter to Royal Arch, are given under the sanction of Royal 
 Arch Chapters. A person making application to a Chapter 
 for admission, is understood as applying for all the degrees, 
 unless he states in his application the particular degree or 
 degrees he wishes to receive. If you ask a Mark Master if 
 he belongs to a Chapter, he will answer yes, but has only been 
 marked. If a person make application for all the degrees, 
 and wishes to receive them all at one time, he is frequently 
 balloted for only on the mark degree, it being understood, 
 that if accepted on that, he is to receive the whole. The 
 members of Chapters who have received all the degrees, style 
 each other companions; if they have not received the Royal 
 Arch degree, brothers. It is a point of the Royal Arch de- 
 gree ‘not to assist, or be present, at the conferring of this 
 degree upon more or less than three candidates at one time.” 
 If there are not three candidates present, one or two co apan- 
 
 
 
| 
 ROYAL ARCH DEGREE. £35 
 
 tons, as the ease may be, volunteer to represent candidates so 
 as to make the requisite number, or a team as it is technically 
 styled, and accompany the candidate or candidates through 
 all the stages of exaltation. Every Chapter must consist of a 
 High Priest, King, Scribe, Captain of the Host, Principal 
 Sojourner, Royal Arch Captain, Three Grand Masters of the 
 Vails, Treasurer, Secretary, and as many members as may be 
 found convenient for working to advantage. In the Lodges 
 for conferring the preparatory degrees, the High Priest pre- 
 sides as Master; the King as Senior Warden; the Scribe as 
 Junior Warden; the Captain of the Host as Marshal, or Mas- — 
 ter of ceremonies; the Principal Sojourner as Senior Deacon; 
 the Royal Arch Captain as Junior Deacon; the Master of the 
 first, second and third Vails as Junior, Senior and Master 
 Overseers; the Treasurer, Secretary and Tyler as officers of 
 corresponding rank. The Chapter is authorized to confer the 
 degrees by a charter, or warrant from some Grand Chapter. 
 The members being assembled, the High Priest calls to 
 order and demands of the Royal Arch Captain if all present 
 are R. A. Masons. The Royal Arch Captain ascertains and 
 answers in the affirmative. The High Priest then directs him 
 to cause the Tyler to be stationed, which being done, the 
 High Priest says, ‘‘ Companions Royal Arch Masons, you will 
 please to clothe, and arrange yourselves for the purpose of 
 opening the Chapter.” The furniture of the Chapter is then 
 arranged, the companions clothed with scarlet sashes and 
 aprons, and the officers invested with the proper insignia of 
 their respective offices, and repair to their proper stations. 
 The High Priest then demands whether the Chapter is tyled, 
 and is answered the same as in a Lodge. The stations and 
 duties of the officers are then recited, (see lecture, sec. Ist). 
 After the duties of the officers are recited, the High Priest 
 directs the Captain of the Host to assemble the companions 
 at the altar. The companions form a circle about the altar, 
 all kneeling on the right knee, with their arms crossed, right 
 arm uppermost and hands joined, leaving a space for the 
 
136 LIGHT ON MASONRY. 
 
 High Priest, who reads the following passage of Scripture, 2d 
 Thess. iii. 6-18. “Now we command you, brethren, that ye 
 withdraw yourselves from every brother that walketh disor- 
 derly, and not after the tradition that ye have received of us, 
 for yourselves know, how ye ought to follow us, for we be- 
 haved not ourselves disorderly among you, neither did we eat 
 any man’s bread for nought, but wrought with labor and 
 travail night and day, that we might not be chargeable to any 
 of you; not because we have not power, but to make ourselves 
 an ensample unto you to follow us. For even when we were 
 with you, this we commanded you, that if any man would not 
 work, neither should he eat. For we hear that there are 
 some, which walk among you disorderly, working not at all, _ 
 but are busy-bodies. Now them that are such, we command 
 and exhort, that with quietness they work and eat their own 
 bread. But ye, brethren, be not weary in well doing. And 
 if any man obey not our word, note that man and have no 
 company with him, that he may be ashamed. Yet count him — 
 not as an enemy but admonish him asa brother. Now the 
 Lord of peace himself, give you peace always. The salutation 
 of Paul, with mine own hand, which is the token, so I write.” 
 ( The reader is requested to compare this with the Scripture ; 
 he will observe that the name of the Savior is intentionally 
 left out.) The High Priest then takes his place in the circle. 
 The whole circle then balance with their arms three times 
 three, that is, they raise their arms and let them fall upon 
 their knees three times in concert, after a short pause three 
 times more, and after another pause three times more. Then 
 all break into squads of three, and raise the living arch. This 
 is done by each companion’s taking his left wrist in his right 
 hand, and with their left hands, the three grasp each other’s 
 right wrists, and raise them above their heads. This consti- 
 tutes the living arch, under which the Grand Omnific Royal 
 Arch word must be given, but it must also be given by three 
 times three. Im opening the Chapter this is done in the fol- 
 lowing manner. After the three have joined hands they re- 
 
 
 
ROYAL ARCH DEGREE. " 17 
 
 peat shvsas tines in concert, and at the close of each line raise 
 them above their heads, and say, ‘‘ As we three did agree, the 
 sacred word to keep,” ‘‘ And as we three did agree, the sacred 
 word to search,” “So we three do agree, to raise this Royal 
 Arch.” At the close of the last line they keep their hands 
 raised, while they incline their heads under them, and the 
 first whispers in the ear of the second the syllable J A H, 
 the second to the third B U H, and third to the first L U N. 
 The second then commences, and it goes round again in the 
 ‘same manner, and then the third; so that each companion 
 pronounces each syllable of the word.* They then separate, 
 each repairing to his station, and the High Priest declares 
 the Chapter opened. t 
 
 The LECTURE of the ROYAL ARCH degree is divided 
 into two sections. The first section designates the appella- 
 tion, number and station of the several officers, and points out 
 the purpose and duty of their respective stations. 
 
 Question. Are youa Royal Arch Mason? Answer. I am 
 that Tam.t @. How shall I know you tobe a R. A. Mason? 
 A. By three times three. @. Where was you madea R. A. 
 Mason? A. In a just and legally constituted Chapter of R. 
 A. Masons, consisting of Most Excellent, High Priest, King, 
 and Scribe, Captain of the Host, Principal Sojourner, Royal 
 Arch Captain, and the Three Grand Masters of the Vails, as- 
 sembled in a room or place representing the tabernacle erect- 
 ed by our ancient brethren, near the ruins of king Solomon’s 
 temple. @. Where is the High Priest stationed, and what 
 
 
 
 * There is a great difference in the manner of giving the R. A. word in 
 the different Chapters. Sometimes it is given at the opening as above 
 stated, sometimes they commence with the word GOD, each one pronounc- 
 ing a letter of it in succession, until they have each pronounced every 
 letter of the word, then the word JEHOVAH, a syllable at a time, and 
 then the word JAHBUHLUN, as described. There are also Chapters in 
 which the.Jlatter word is not known, and there are others in which the 
 word is not given at all at opening. 
 
 + “I am raat I am,” is one of the peculiar names of Deity, and to use 
 it as above, is, to say the least, taking the name of God in vain! How 
 must the humble disciple of Jesus feel when constrained thus to answer 
 the question: Are you a Royal Arch Mason ? 
 
 93 
 
138 LIGHT ON MASONRY. 
 
 are his duties? A. He is stationed in the sanctum sanctorum. 
 His duty with the King and Scribe, to sit in the Grand Coun- 
 cil, to form plans and give directions to the workmen. Q. 
 The King’s station and duty? A. At the right hand of the 
 High Priest; to aid him by his advice and counsel, and in his 
 absence to preside. Q. The Scribe’s station and duty? A. 
 At the left hand of the High Priest; to assist him and the 
 King in the discharge of their duties, and to preside in their 
 absence. @Q. The Captain of the Host’s station and duty? 
 A, At the right hand of the Grand Council, and to receive 
 their orders, and see them duly executed. @Q. The Principal 
 Sojourner’s station and duty? A. At the left hand of the 
 Grand Council; to bring the blind by a way that they know 
 not, and lead them in paths they have not known; to make 
 darkness light before them, and crooked things strait. @Q. The 
 Royal Arch Captain’s station and duty? A. At the inner 
 Vail, or entrance of the sanctum sanctorum; to guard the 
 same, and see that none pass but such as are duly qualified, 
 and have the proper pass words and signets of truth. @Q. 
 What is the color of his banner? A. White, andis emblem- 
 atical of that purity of heart and rectitude of conduct, which 
 is essential to obtain admission into the divine sanctum sanc- 
 torum above. @Q. The stations and duties of the three Grand 
 Masters of the Vails? A. At the entrance of their respect- 
 ive Vails; to guard the same and see that none pass but such 
 as are duly qualified and in possession of the proper pass 
 words and tokens. @. What are the colors of their banners? 
 A, That of the third, scarlet, which is emblematical of fer- 
 vency and zeal, and the appropriate color of the Royal Arch 
 Degree. It admonishes us to be fervent in the exercise of 
 our devotions to God, and zealous in our endeavors to pro- 
 mote the happiness of men. Of the second, purple, which 
 being produced bya due mixture of blue and searlet, the for- 
 mer of which is the characteristic color of the symbolic, or 
 three first degrees, and the latter, that of the Royal Arch de- 
 gree,is an emblem of union, and is the characteristic color 
 
 
 
ROYAL ARCH DEGREE. 139 
 
 of the intermediate degrees. It teaches us to cultivate and 
 improve that spirit of harmony between the brethren of the 
 symbolic degrees, and the companions of the sublime de- 
 grees, which should ever distinguish the members of a society 
 founded upon the principles of everlasting truth and univer- 
 sal philanthropy. Of the first, blue, the peculiar color of the 
 three ancient or symbolical degrees. It isan emblem of uni- 
 versal friendship and benevolence, and instructs us that in 
 the mind of a Mason, those virtues should be as expansive as 
 the blue arch of heaven itself. @. The Treasurer’s station 
 and duty? A. At the right hand of the Captain of the Host; 
 his duty to. keep a just and regular account of all the prop- 
 erty and funds of the Chapter placed in his hands, and ex- 
 hibit them to the Chapter when called upon for that purpose. 
 Q@. The Secretary’s place in the Chapter? A. At the left of 
 the principal Sojourner; his duty to issue the orders and no- 
 tifications of his superior officers, record the proceedings of 
 the Chapter proper to be written, to receive all monies due to 
 the Chapter, and pay them over to the Treasurer. Q. Tyler’s 
 place and duty? A. His station is at the outer avenue of 
 the Chapter; his duty to guard against the approach of cow- 
 ans and eaves-droppers, and suffer none to pass or repass, but 
 such as are duly qualified. The second section describes the 
 method of exaltation to this sublime degree, as follows: ‘“Com- 
 panion, youinformed me at the commencement of this lecture, 
 that you was made a R. A. Mason in a just and legally con- 
 stituted Chapter of Royal Arch Masons.” 
 
 Q@. Where was you prepared to be made a R. A. Mason? 
 A. In aroom adjacent to the Chapter. @. How was you 
 prepared? A. In a company of three, I was hoodwinked, 
 with a cable-tow seven times around our bodies; in which con- 
 dition we were conducted to the door of a Chapter, and caused 
 to give seven distinct knocks, which were answered by a like 
 number from within, and we were asked, ‘“‘ Who comes there?” 
 @. Your answer? A. Three brethren, who have been regu- 
 larly initiated as Entered Apprentices, passed to the degree 
 
140 LIGHT ON MASONRY. 
 
 of Fellow Craft, raised to the sublime degree of Master Ma- 
 son, advanced to the more honorable degree of Mark Mas- 
 ter, presided as Masters in the chair, accepted and received 
 as Most Excellent Masters, and now wish for further light in 
 Masonry, by being exalted to the more sublime degree of 
 Royal Arch Masons. @. What was then said to you? A. 
 We were asked if we were duly and truly prepared, worthy 
 and well qualified, had made suitable proficiency in the pre- 
 ceding degrees, and were properly avouched for. All of which, 
 being answered in the affirmative, we were asked by what 
 further right or benefit we expected to obtain this favor? Q. 
 Your answer? A. By the benefit of a pass word. @. Had 
 you that pass word? A. We had not, but our conductor 
 gave it for us. @. What was thensaidto you? A. We were 
 directed to wait with patience, till the Grand Council could be 
 informed of our request, and their pleasure known. Q. What 
 answer was returned? A. Let them enter under a living 
 arch, and remember to stoop low, for he that humbleth himself 
 shall be exalted. @. Did you pass under a living arch? A. 
 We did. @. How were you then disposed of? A. We 
 were conducted to the altar, caused to kneel and take upon 
 ourselves the solemn oath, or obligation, of a Royal Arch 
 Mason. @. Have you that obligation. A.I have. @Q. 
 Will you give it me? 
 
 A. I, A B, of my own free will and accord, in the presence 
 of Almighty God, and this Chapter of R. A. Masons, erected 
 to God, and dedicated to the holy order of St. John,* do 
 hereby and hereon, most solemnly and sincerely promise and 
 swear, in addition to my former obligations, that I will not 
 give the degree of Royal Arch Mason to any one of an infe- 
 ricr degree, nor to any other being in the known world, ex- 
 cept it be to a true and lawful companion Royal Arch Mason. 
 within the body of a just and legally constituted Chapter of 
 such, and not unto him or unto them whom I shall hear so to 
 
 
 
 * Or as it is at this time given in some Chapters, to the honor of our 
 ancient patron Zerubbabel.” 
 
 
 
ROYAL ARCH DEGREE. 141 
 
 be, but unto him or them whom I shall find so to be, after 
 strict trial, due examination or legal information received. 
 Furthermore, do I promise and swear, that I will not give the 
 Grand Omnific Royal Arch word, which I shall hereafter re- 
 ceive, neither in the Chapter nor out of it, except there be 
 present two companions Royal Arch Masons, who, with my- 
 self, make three, and then by three times three, under a liv- 
 ing arch not above my breath. Furthermore, that I will not 
 reveal the ineffable characters belonging to this degree, or re- 
 tain the key to them in my possession, but destroy it, when- 
 ever it comes to my sight. Furthermore, do I promise and 
 swear, that I will not wrong this Chapter, nora companion of 
 this degree, to the value of any thing knowingly myself, or 
 suffer it to be done by others, if in my power to prevent it. 
 Furthermore, do I promise and swear, that I will not be at the 
 exaltation of a candidate to this degree, at a clandestine 
 Chapter, I knowing it to be such. Furthermore, do I prom- 
 ise and swear, that I will not assist or be present at the exalt- 
 ation of a candidate to this degree, who has not regularly 
 received the degrees of Entered Apprentice, Fellow Craft, 
 Master Mason, Mark Master, Past Master, Most Excellent 
 Master, to the best of my knoweledge and belief. Further- 
 more, that I will not assist or see more or less than three can- 
 didates exalted at one and the same time. Furthermore, that I 
 will not assist or be present at the forming or opening of a 
 Royal Arch Chapter, unless there be present nine regular 
 Royal Arch Masons. Furthermore, do I promise, and swear, 
 that I will not speak evil of a companion Royal Arch Mason, 
 neither behind his back nor before his face, but will apprise 
 him of approaching danger if in my power. Furthermore, 
 do I promise and swear, that I will not strike a companion 
 R, A. Mason in anger, so as to draw his blood. Furthermore, 
 do I promise and swear, that I will support the constitution 
 of the General Grand Royal Arch Chapter of the United 
 States of America, also the constitution of the Grand Royal 
 Arch Chapter of the State under which this Chapter is held, 
 
142 LIGHT ON MASONRY. 
 
 and conform to all the by-laws, rules, and regulations of this, 
 or any other Chapter of which I may hereafter become a 
 member. Furthermore, do 1 promise and swear, that I will 
 obey all regular signs, summons, or tokens, given, handed, 
 sent or thrown to me, from the hand of a companion Royal 
 Arch Mason, or from the body of a just and lawfully consti- 
 tuted Chapter of such, provided it be within the length of my 
 cable-tow. Furthermore, do I promise and swear, that I will 
 aid and assist a companion R. A. Mason, when engaged in 
 any difficulty; and espouse his cause, so far as to extricate 
 him from the same, if in my power, whether he be right 
 or wrong. Also, that I will promote a companion R. A. Ma- 
 son’s political preferment in preference to another of equal 
 qualifications.* Furthermore, do I promise and swear, that a 
 companion R. A. Mason’s secrets, given me in charge as such, 
 I knowing them to be such, shall remain as secure and invio- 
 lable in my breast as his own, murder and treason not ex- 
 cepted.| Furthermore, do I promise and swear, that I will be 
 aiding and assisting all poor and indigent R. A. Masons, their 
 widows and orphans, wherever dispersed around the globe, so 
 far asin my power, without material injury to myself or 
 family. All which I most solemnly and sincerely promise 
 and swear, with a firm, steadfast resolution, to perform the 
 same, without any equivocation, mental reservation or self- 
 evasion of mind in me whatever; binding myself under no 
 less penalty, than that of having my skull smote off, and my 
 brains exposed to the scorching rays of the sun, should I ever 
 knowingly, or wilfully violate or transgress any part of this, 
 my solemn oath, or obligation, of a Royal Arch Mason. So 
 help me God, and keep me steadfast in the performance of 
 the same. 
 
 
 
 * This clause is sometimes made a distinct point im the obligatiow in 
 the following form, viz: Furthermore, do I promise and swear, that I will 
 vote for a companion R. A. Mason, before any other of equal qualifica- 
 tions ; and in some Chapters both are left out of the obligation. 
 
 +In some Chapters this is administered: All the secrets of acompanion 
 ‘without exception. 
 
 
 
ROYAL ARCH DEGREE. 143 
 
 Q. After receiving the obligation what was said to you? 
 A. We were told that we were now obligated and received as 
 R. A. Masons, but as this degree was infinitely more impor- 
 tant than any of the preceding, it was necessary for us to 
 pass through many trials, and to travel in rough and rugged 
 ways to prove our fidelity, before we could be entrusted with 
 the more important secrets of this degree. We were further 
 told, that although we could not discover the path we were to 
 travel, we were under the direction of a faithful guide, who 
 would “bring the blind by a way they knew not, and lead 
 them in paths they had not known; who would make dark- 
 ness light before them, and crooked things straight; who 
 would do these things, and not forsake them.” (See Isa. xlii. 
 16.) @. What followed? A. We were caused to travel 
 three times round the room, when we were again conducted 
 to the altar, caused to kneel and attend to the following prayer: 
 (See this prayer, Monitor, p. 134.) ‘Supreme Architect of uni- 
 versal nature, who, by thine Almighty Word, didst speak into 
 being the stupendous arch of heaven! And for the instruc- 
 tion and pleasure of thy rational creatures, didst adorn us 
 with greater and lesser lights, thereby magnifying thy power, 
 and endearing thy goodness unto the sons of men: We 
 humbly adore and. worship thine unspeakable perfection ! 
 We bless thee, that, when. man had fallen from his innocence 
 and happiness, thou didst leave him the power of reasoning, 
 and capacity of improvement and pleasure.* We thank thee, 
 that amidst the pains and calamities of our present state, so 
 many means of refreshment and satisfaction are reserved to 
 us, while traveling the rugged path of life; especially would 
 we at this time, render thee our thanksgiving and praise for 
 the institution, as members of which we are, at this time, as- 
 sembled, and for all the pleasures we have derived from it. 
 
 
 
 La 
 *If Masonry were congenial to Christianity, this prayer would read 
 very differently ; it would read thus : —“ We bless thee, that, when man 
 had fallen from his innocence and happiness,” thou didst send thine only 
 Son, the Lord Jesus Christ, to make a propitiation for our sins ;— to reno- 
 vate our hearts and save us from the wrath to come. 
 
144 ' LIGHT, ON MASONRY. 
 
 We thank thee, that the few here assembled before thee, have 
 been favored with new inducements, and been laid under new 
 and stronger obligations of virtue and holiness.* May these 
 obligations, O blessed Father! have their full effect upon us. 
 Teach us, we pray thee, the true reverence of thy great, 
 mighty, and terrible name. Inspire us with a firm and un- 
 shaken resolution in our virtuous pursuits. Give us grace 
 diligently to search thy word in the book of nature, wherein 
 the duties of our high vocation are inculeated with divine 
 authority.f May the solemnity of the ceremonies of our in- 
 stitution be duly impressed on our minds, and have a happy 
 and lasting effect on our lives! O thou, who didst aforetime 
 appear unto thy servant Moses in a flame of fire out of the 
 midst of a bush, enkindle, we beseech thee, in each of our 
 hearts, a flame of devotion to thee, of love to each other, and 
 of charity to all mankind! May all thy miracles and mighty 
 works, fill us with thy dread, and thy goodness impress us 
 with alove of thy holy name! May Holiness to the Lord, 
 be engraven upon all our thoughts, words, and actions! 
 May the incense of piety ascend continually unto thee, 
 from the altar of our hearts, and burn day and night, as 
 a sacrifice of sweet smelling savor, well pleasing unto thee! 
 And since sin has destroyed within us the first temple of pu- 
 rity and innocence, may thy heavenly grace guide and assist 
 us in rebuilding a second temple of reformation, and may the 
 glory of this latter house be greater than the glory of the 
 former! Amen, so mote it be.” 
 
 @. After the prayer what followed? A. We were again 
 caused to travel three times around the room, during which 
 the following passage of Scripture was read, and we were shown 
 a representation of the bush that burned and was not con- 
 sumed. Hxodus iii. 1—6. “Now Moses kept the flock of 
 
 * 
 
 
 
 _ * How stupid must be that man, who supposes that his moral obliga- 
 tions can be increased by the taking of Masonic oaths ? 
 
 tHere, again, we see the cloven foot of the institution! The Bible is 
 rejected, and the “book of nature” is received as the rule of faith and 
 practice, 
 
 
 
ROYAL ARCH DEGREE. 145 
 
 Jethro, his father-in-law, the priest of Midian; and he led 
 the flock to the backside of the desert, and came to the mount- 
 ain of God, even to Horeb. And the angel of the Lord 
 appeared unto him in aflame of fire out of the midst of a 
 bush; and he looked, and behold the bush burned with fire, 
 and the bush was not consumed. And Moses said, I will now 
 turn aside, and see this great sight, why this bush is not 
 burned. And when the Lord saw that he turned aside to 
 see, God called unto him out of the midst of the bush, and 
 said, Moses, Moses. And he said, Heream I. And he said, 
 draw not nigh hither: put off thy shoes from off thy feet; 
 for the place whereon thou standest is holy ground. More- 
 over he said, I am the God of thy father, the God of Abra- 
 ham, the God of Isaac, and the God of Jacob. And Moses 
 hid his face, for he was afraid to look upon God.” Q. What 
 followed? A. We again traveled while the following passage 
 was read. 2 Chron. xxxvi. 11—20. “‘Zedekiah was one and 
 twenty years old when he began to reign, and reigned eleven 
 years in Jerusalem. And he did that which was evil in the 
 sight of the Lord his God, and humbled not himself before 
 Jeremiah the prophet speaking from the mouth of the Lord. 
 _ And he also rebelled against king Nebuchadnezzar, and he 
 stiffened his neck, and hardened his heart from turning unto 
 the Lord God of Israel. Moreover, all the chief of the priests 
 and the people, transgressed very much after all the abomina- 
 tions of the heathen ; and polluted the house of the Lord 
 which he had hallowed in Jerusalem. And the Lord God of 
 their fathers sent to them by his messengers, rising up betimes 
 and sending; because he had compassion on his people, and 
 on his dwelling place. But they mocked the messengers of 
 God, and despised his words, and misused his prophets, until 
 the wrath of the Lord arose against his people, till there was 
 no remedy. ‘Therefore he brought upon him the king of the 
 Chaldees, who slew their young -men with the sword in the 
 house of their sanctuary, and had no compassion on young 
 men or maidens, old men, or him that stooped for age; he 
 fas 
 
146 LIGHT ON MASONRY. 
 
 gave them all into his hand. All the vessels of the house of 
 God, great and small, and the treasures of the house of the 
 Lord, and the treasures of the king, and of his princes; all 
 these he brought to Babylon. And they burnt the house of 
 God, and brake down the wall of Jerusalem, and burnt all 
 the palaces thereof with fire, and destroyed all the goodly 
 vessels thereof. And them that had escaped from the sword, 
 carried he away to Babylon; where they were servants to him 
 and his sons, until the reign of the kingdom of Persia.” At 
 the close of this there was a representation of the destruction 
 of Jerusalem by Nebuchadnezzar, and the carrying captive 
 of the children of Israel to Babylon. We were seized, bound 
 in chains, and confined in a dungeon. 
 
 Q. What followed? A. We heard rejoicing, as of good 
 news; and the proclamation of Cyrus, king of Persia, was 
 read in our hearing. Hzra, i. 1—3: “Now in the first year 
 of Cyrus, king of Persia, the Lord stirred up the spirit of 
 Cyrus, king of Persia, that he made a proclamation through- 
 out all his kingdom, and put it also in writing, saying: Thus 
 saith Cyrus, king of Persia, the Lord God of heaven hath 
 given me all the kingdoms of the earth, and he hath charged 
 me to build him an house at Jerusalem, which is in Judah. 
 Who is there among you of all his people? His God be witb 
 him, and let him go up to Jerusalem, which is in Judah, and 
 build the house of the Lord God of Israel, which isin Jeru- 
 salem.” @Q. What was then said to you? A. We were un- 
 bound and requested to go up to Jerusalem to assist in re- 
 building the temple, but objected, as we had no pass by which 
 to make ourselves known to our brethren. Q. What followed? 
 A. The third chapter of Exodus, 13 and 14 verses, were read 
 to us: ‘And Moses said unto God, Behold! when I come 
 unto the children of Israel, and shall say unto them, the God 
 of your fathers hath sent me unto you, and they shall say 
 to me, what is his name? what shall I say to them? And 
 God said unto Moses, I AM THAT I AM: And thus thou 
 shalt say unto the children of Israel, I AM hath sent me 
 
 
 
ROYAL ARCH DEGREE. 147 
 
 unto you. We were directed to use the words, “ I am that I 
 am,” a8 a pass word. @Q. What followed? A. We arose to 
 go up to Jerusalem, and traveled over hills and valleys, rough 
 and rugged ways, for many days; during which time, as we 
 stopped occasionally to rest and refresh ourselves, the follow- 
 ing passages from the Psalms, were read in our hearing for 
 our consolation and encouragement: [Psalms cxli, cxlii, 
 exliii.] 
 
 Psalm exli.— Lord, I ery unto thee: make haste unto me; 
 give ear unto my voice. Let my prayer be set forth before thee, 
 as incense: and the lifting up of hands, as the evening sacri- 
 fice. Set a watch, O Lord, before my mouth; keep the door 
 of my lips. Incline not my heart to any evil thing, to prac- 
 tice wicked works with men that work iniquity. Let the 
 righteous smite me; it shall be a kindness: and let him re- 
 prove me; it shall be an excellent oil. Mine eyes are unto 
 thee, O God the Lord}; in thee is my trust; leave not my soul 
 destitute. Keep me from the snare which they have laid for 
 for me, and the gins of the workers of inquity. Let the 
 wicked fall into their own nets, whilst that I withal escape.” 
 
 Psalm exliii—*I cried unto the Lord with my voice; with 
 my voice unto the Lord did I make my supplication. I poured 
 out my complaint before him ; I showed before him my trouble. 
 When my spirit was overwhelmed within me, then thou knew- 
 est my path. In the way wherein I walked, have they privily 
 laid a snare forme. I looked on my right hand, and beheld, 
 but there was no man that would know me; refuge failed me: 
 no man cared for my soul. I cried unto thee, O Lord; I 
 said, Thou art my refuge and my portion in the land of the 
 living. Attend unto my cry, for Iam brought very low; de- 
 liver me from my persecutors; for they are stronger than I. 
 Bring my soul out of prison, that I may praise thy name.” 
 
 Psalm exliii— Hear my prayer, O Lord, give ear to my 
 supplications: in thy faithfulness answer me, and in thy 
 righteousness. And enter not into judgment with thy Ser- 
 vant: for in thy sight shall no man living be justified. For 
 
f- 
 148 LIGHT ON MASONRY. 
 
 the enemy hath persecuted my soul; he hath made me to 
 dwell in darkness. Therefore is my spirit overwhelmed within 
 me; my heart within me is desolate. Hear me speedily, O 
 Lord: my spirit faileth, hide not thy face from me, lest I be 
 like unto them that go down into the pit. Cause me to hear 
 thy loving kindness in the morning; for in thee do I trust: 
 cause me to know the way wherein I should walk, for I lift 
 up my soul unto thee. Bring my soul out of trouble, and of 
 thy mercy cut off mine enemies: for I am thine servant.” 
 
 At length we arrived at Jerusalem, and presented ourselves 
 at the first Vail of the Tabernacle. 
 
 Q. What was there said to you? A. The Master of the 
 First Vail demanded of us, ‘Who comes there? who dares 
 approach this outer Vail of our sacred Tabernacle? who 
 comes here?” @. Your answer? A. Three weary travelers 
 from Babylon. They demanded of us who we were and what 
 were our intentions. @. Your answer? A. We are your 
 own brethren and kindred, of the tribe of Benjamin; we are 
 the descendants of those noble families of Giblimites, who 
 wrought so hard at the building of the first temple, were 
 present at its destruction by Nebuchadnezzar, by him carried 
 away captive to Babylon, where we remained servants to him 
 and his sons, till the first year of Cyrus, king of Persia, by 
 whose order we were liberated, and are now returned to assist 
 in rebuilding the house of the Lord, without expectation of 
 fee or reward. @. What further was demanded of you? A. 
 The pass word, “Iam that Iam.” After giving which, the 
 Master of the Vail, assured of his full confidence in us as 
 worthy brethren, commended us for our zeal, and gave us the 
 token and words to enable us to pass the second Vail. Q. 
 What are they? A. The token is an imitation of that which 
 Moses was commanded to exhibit to the children of Israel, 
 casting his rod upon the ground it became a serpent, and put- 
 ting forth his hand and taking it again by the tail, it became 
 arodin his hand. The words are these, “Shem, Ham, and 
 Japhet.” @. What followed? A. We were conducted to the © 
 
 
 
ROYAL ARCH DEGREE. 149 
 
 Second Vail, where the same questions were asked and an- 
 swers returned as before, with the addition of the pass words 
 and token given at the first Vail. @. What followed? A. The 
 Master of the Second Vail told us that we must be true and 
 lawful brethren to pass thus far, but further we could not go 
 without his pass and token, which he accordingly gave to us. 
 Q. What are they? A. The words are Shem, Japheth, and 
 Adoniram ; the token is putting the hand in the bosom, pluck- 
 ing it out again, in imitation of the second sign which Moses 
 was directed to make to the Israelites, when putting his hand 
 into his bosom and taking it out again, it became as leprous as 
 snow. @. Howwere you then disposed of? A. We were con- 
 ducted onwards to the Third Vail, when the same questions 
 were asked and answers returned as before, with the addition 
 of the token and words last received. Q@. What followed? A. 
 The Master of the Third Vail then gave us the sign, words, 
 and signet, to enable us to pass the Fourth Vail, to the pres- 
 ence of the Grand Council. @. What are the words, sign 
 and signet? A. The words are Japheth, Shem, and Noah; 
 the sign, pouring water upon the ground, in imitation of Mo- 
 ses, who poured water upon the ground and it became blood ; 
 the signet is called the signet of truth, and is Zerubbabel. It 
 alludes to this passage, “In that day, I will take thee, O 
 Zerubbabel, my servant, the son of Shealtiel, and will make thee 
 as a signet; for [have chosen thee.” (See Haggai ch. ii, v. 23) 
 Q. What followed? A. We then passed to the Fourth 
 Vail, where, after answering the same questions, and giving 
 the sign, words and signet, last received, we were admitted to 
 the presence of the Grand Council, where the High Priest 
 made the same demands as were made at the Vails, and re- 
 ceived the same answers. @. What did the High Priest fur- 
 ther demand of you? A. The signs from Entered Appren- 
 tice to Most Excellent Master in succession. @. What did 
 he then say to you? A. He said we were truly three worthy 
 Most Excellent Masters, commended us for our zeal and dis- 
 interestedness, and asked what part of the work we were 
 
150 LIGHT ON MASONRY. 
 
 willing to undertake. @Q. Your answer? A. That we were 
 willing to undertake any service, however servile or danger- 
 ous, for the sake of forwarding so great and noble an under- 
 taking. @. What followed? A. We were then furnished 
 with a pickax, spade and crow, and were directed to repair to 
 the N. W. corner of the ruins of the old temple, and com- 
 mence removing the rubbish, to lay the foundation of the 
 new, and to observe and preserve every thing of importance 
 and report to the Grand Council. We accordingly repaired 
 to the place, and after laboring several days, we discovered 
 what seemed a rock, but on striking it with the crow, it gave 
 a hollow sound, and upon closer examination, we discovered 
 in itan iron ring, by help of which we succeeded in re- 
 moving it from its place, when we found it to be the key-stone 
 of an arch, and through the aperture there appeared to be an 
 immense vault curiously arched. We then took the stone 
 and repaired to the Grand Council, and presented it for their 
 inspection. @. What did the Grand Council then say to you? 
 A. They told us the stone contained the mark of our ancient 
 Grand Master, Hiram Abiff; that it was truly a fortunate 
 discovery, and that without doubt the vault contained things 
 of the utmost consequence to the craft. They then directed 
 us to repair again to the place, and continue our researches 
 Q. What followed? A. We returned again to the place, and 
 agreed that one of our number should descend by means of a 
 rope, the middle of which was fixed firmly around his body, 
 and if he wished to descend, he was to pull the rope in his 
 right hand, if to ascend, that in his left. He accordingly de- 
 scended, and in groping about, he found what appeared to be 
 some ancient jewels, but the air becoming offensive, he pulled 
 the rope in his left hand, and was immediately drawn out. 
 We then repaired to the Grand Council, made our report, 
 and presented the articles found, which they pronounced the 
 jewels of our three ancient Grand Masters, Solomon, Hiram, 
 and Hiram Abiff. They commended us highly for our zeal 
 and fidelity, assured us that it was a fortunate discovery, that 
 
 
 
ROYAL ARCH DEGREE. 151 
 
 {t would probably lead to still more important ones, and that 
 our disinterested perseverance should not go unrewarded. 
 They directed us to repair again to the place, and make what 
 further discoveries lay in our power. Y. What followed? A. 
 We again returned to the place, and let down one of our com- 
 panions, as before. The sun having now reached its meridian 
 height, darted its rays to the inmost recesses of the vault, and 
 enabled him to discover a small chest, or box, curiously 
 wrought; but the air becoming exceedingly offensive, he gave 
 the sign and was immediately drawn out. We immediately re- 
 paired to the Grand Council, and presented our discovery. 
 On examination the Grand Council pronounced it to be the 
 ark of the covenant, which was deposited in the vault by our 
 ancient Grand Master for safe keeping. On inspecting it 
 more closely, they found a key with which they opened it. 
 The High Priest then took from it a book, which he opened, 
 and read as follows; (Gen. i. 1—3.) “In the beginning 
 God created the heavens and the earth. And the earth was 
 without form and void; and darkness was upon the face of 
 the deep: and the Spirit of God moved upon the face of the 
 waters. And God said, Let there be light and there was 
 light.” [Deut. xxxi. 24—26.] “And it came to pass when 
 Moses had made an end of writing the words of this law in a 
 book, until they were finished, that Moses commanded the 
 Levites which bare the ark of the covenant of the Lord, say- 
 ing, Take this book of the law and put it in the side of the 
 ark of the covenant of the Lord your God, that it may be 
 there for a witness against thee.” [Ex. xxv. 21] “And 
 thou shalt put the mercy-seat above, upon the ark, and in 
 the ark thou shalt put the testimony that I shall give thee.” 
 He then declared it to be the book of the law; upon which 
 the Grand Council, in an-ecstasy of joy, exclaimed three 
 times, ‘‘ Long lost, now found, Holiness to the Lord;” at the 
 same time drawing their hands across their foreheads. 
 
 Q. What further was found in the ark? A. A small vessel 
 containing a substance, which, after the Council had examined, 
 
 
 
 
 
Ie LIGHT ON MASONRY. 
 
 and the High Priest again read from the book of the law, 
 [Ex. xvi, 32-34,] he pronounced to be manna. “And Moses 
 said, this is the thing which the Lord commandeth: fill an 
 omer of the manna to be kept for your generations, that they 
 may see the bread wherewith I have fed you in the wilderness, 
 when I brought you forth from the land of Egypt. And 
 Moses said unto Aaron, take a pot and put an omer full of 
 manna therein, and lay it up before the Lord, to be kept for 
 your generations. As the Lord commanded Moses, so Aaron 
 laid it up before the testimony, to be kept fora token.” The 
 High Priest then took a rod from the ark, which after he had 
 read the following passage, [ Numb. xvii. 10,] “And the Lord 
 said unto Moses, bring Aaron’s rod again before the testimony to 
 be kept for a token,” he pronounced to be Aaron’s rod, which 
 budded and blossomed as the rose. @. Was there any thing 
 further found in the ark? A. There was a key to the ineffa- 
 ble characters belonging to this degree, as follows: 
 
 re beginning at top of this diagram at the left hand 
 
 angle ; 
 ABCDEFGHIJ KLMNOPQRSTUVWXYZ 
 
 JJULLLAISOBCE TANT VV<<AA>> 
 The upper left hand angle without a dot is A, the same with 
 a dot is B, &e. 
 
 Q. What further was said to you? A. The High Priest 
 read the following passage: (Exodus vi. 2,3,) “And God 
 spake unto Moses, and said unto him, I am the Lord, and I 
 appeared unto Abraham, unto Isaac, and unto Jacob, by the 
 name of God Almighty, but by my name Jehovah was I not 
 known to them.” He then informed us that the name of 
 Deity the divine Logos, or word, to which reference is had in 
 Johni. 1,5. ‘In the beginning was the word, and the word 
 was with God, and the word was God; the same was in the 
 beginning with God: all things were made by him, and with- 
 out him was not any thing made that was made: In him was 
 life, and the life was the light of men: And the light shineth 
 
 
 
ROYAL ARCH DEGREE. 153 
 
 in darkness, and the darkness comprehendeth it not.” That 
 this Logos or word, was anciently written only in these sacred 
 characters, and thus preserved from one generation to another. 
 That this was the true Masonic word, which was lost in the 
 death of Hiram Abiff, and was restored at the rebuilding of 
 the temple, in the manner we had at that time assisted to 
 represent. @. What followed? 4. We were reminded of 
 the manner in which we had sworn to give the R. A. word; 
 were instructed in the manner and finally invested with the 
 all-important word in due form. @. What isthe Grand 
 Royal Arch word? A. JAH-BUH-LUN.* @Q. How is it to 
 be given? A. Under a living arch by three times three, in 
 low breath, (see description of opening a Chapter.) @. 
 What followed? .A. We were presented with the signs be- 
 longing to this degree. @. Will you give me those signs? 
 Answered by giving the signs, thus: Raise the right hand 
 to the forehead, the hand and arm horizontal; thumb towards 
 the forehead, draw it briskly across the forehead, and drop it 
 perpendicularly by the side. This constitutes the due guard 
 of this degree, and refers to the penalty of the obligation. 
 The grand sign is made by locking the fingers of both hands 
 together, and carrying them to the top of the head, the palms 
 upward, alluding to the manner in which the brother who de- 
 scended into the vault, and found the ark, found his hands 
 involuntarily placed to protect his head from the potent rays 
 of the meridian sun. %. What followed? A. The High 
 Priest then placed crowns upon our heads, and told us that we 
 were now invested with all the important secrets of this degree, 
 and crowned and received as worthy companions Royal Arch 
 Masons. He then gives the charge, (see Masonic Chart, page 
 113, or Webh’s Monitor, 149.) 
 
 The second section of the lecture on this Hearac states 
 minutely the ceremonies and forms of exaltation, (as the con- 
 ferring of this degree is styled,) but there seems to be some 
 
 
 
 * This question and answer do not belong to the lecture, but are in- 
 sorted ta show the word plainly and unencumbered with ceremonies. 
 
154. LIGHT ON MASONRY. 
 
 parts which require explanation. The Principal Sojourner 
 conducts the candidate, and is considered as representing 
 Moses conducting the children of Israel through the wilder- 
 ness. He is usually dressed to represent an old man, bowed 
 with age, with a mask on his face, and long beard hanging 
 down upon his breast; is introduced to the candidate in the 
 preparation room by the name of Moses. On entering the 
 Chapter, the candidates are received under a “living arch;”’ 
 that is, the companions arrange themselves in a line on each 
 side of the door, and each joins hands with the one opposite 
 to himself. The candidates entering, the conductor says, 
 “ stoop low, brothers! we are about to enter the arches; re- 
 member that he that humbleth himself, shall be exalted: stoop 
 low, brothers, stoop low!” The candidates seldom pass the 
 first pair of bands, or, in other words, the first arch, without 
 being so far humbled as to be very glad to support themselves 
 on all fours. Their progress may well be imagined to be 
 very slow; for, in addition to their humble posture, they are 
 obliged to support on their backs, the whole weight of the 
 living arches above. (Who would not go slow?) The con- 
 ductor to encourage them, calls out occasionally, ‘stoop low, 
 brothers, stoop low!’’ If they go too slow to suit the com- 
 panions, it is not unusual for some one to apply a sharp point 
 to their bodies, to urge them on; the points of the pasteboard 
 crown answer quite well for this purpose. After they have 
 endured this humiliating exercise as long as suits the conven- 
 ience of the companions, (and if they are not reduced to a 
 more humble posture than all fours, they come off well,) they 
 pass from under the living arches. Surely, after this, they 
 must stay humbled for life. The candidates next receive the 
 obligation, travel the room, attend the prayer, travel again, 
 and are shown arepresentation of the Lord appearing to 
 Moses from the burning bush. This last is done in various 
 ways. Sometimes an earthen pot is filled with earth, and 
 green bushes set around the edge of it, and a candle in the 
 
 centre; and sometimes a stool is provided with holes about the 
 4 
 
 
 
ROYAL ARCH DEGREE. 155 
 
 edge, in which bushes are placed, and a bundle of rags or tow, 
 saturated with oil of turpentine, placed in the centre, to 
 which fire is communicated. Sometimes a large bush is sus- 
 pended from the ceiling, around the stem of which tow is 
 wound wet with oil of turpentine. In whatever way the bush is 
 prepared, when the words are read, “He looked, and behold, 
 the bush burned with fire,” &c., the bandage is removed from 
 tne eyes of the candidates, and they see the fire in the bush,* 
 and at the words, “ Draw not nigh hither; put off thy shoes,” 
 &e, the shoes of the candidates are taken off, and they remain in 
 the same situation while the rest of the passage is read to the 
 words, “ And Moses hid his face; for he was afraid to look 
 upon God.” The bandage is then replaced, and the candi- 
 dates again travel about the room, while the next passage of 
 Scripture is read. [See Lecture.] At the words, “And 
 breax down the walls of Jerusalem,” the companions make a 
 tremendous crashing and noise, by firing pistols, overturning 
 chairs, benches, and whatever is at hand; rolling cannon balls 
 across the floor, stamping, &c., X&c., and in the midst of the 
 uproar, the candidates are seized, a chain thrown about them, 
 and they are hurried away to the preparation room. This is 
 the representation of the destruction of Jerusalem, and carry- 
 ing captive the children of Israel to Babylon. After a short 
 time the proclamation of Cyrus is read, the candidates are 
 unbound, and. start to go up to Jerusalem, to assist in re- 
 building the temple. The candidates, still hood-winked, are 
 brought into the Chapter, and commence their journey over 
 the rugged and rough paths. They are literally rough paths; 
 sticks of timber framed across the path the candidate must 
 
 
 
 * This is frequently popes ted inthis manner: When the person read- 
 ing comes to that part where it says, “God called to him out of the midst 
 of the bush, and said,” d&e., he stops reading, and a person behind the 
 bushes calls out, “ Moses, Moses; ’’ the conductor answers, ‘‘ Here am I:” 
 the person behind the bush then says, “‘ Draw not nigh hither ; put off th 
 shoes from off thy feet ; for the_place whereon thou standest is holy ground: 
 (his shoes are then slipped. off.) Moreover, I am the God of Abraham, 
 the God of Isaac, and the God of Jacob.’ The person first reading, then 
 says, ‘‘ And Moses hid his face ; for he was ead to look upon God.” At 
 these words the bandage is placed over the candidates’ eyes. 
 
156 LIGHT ON MASONRY. 
 
 travel, some inches from the floor, make no comfortable travel- 
 ing for a person blindfolded. But this is not always the way 
 itis prepared; billets of wood singly, or in heaps, ladders, 
 nets of cords, &c., &c., are all put in requisition to form the 
 rough and rugged paths, which are intended as a trial of the 
 fidelity of the candidates. If they escape with nothing more 
 than bruised shins they do well. They have been known to 
 faint away under the severity of the discipline, and occasion 
 the worthy companions much alarm. After traveling the rug- 
 
 ged paths till all are satisfied, they arrive at the first Vail of 
 the Tabernacle, give the pass word, and pass on to the second, 
 give the pass words, and present the sign. This, it will be 
 recollected, is in imitation of the sign which Moses was direct- 
 ed to make to the children of Israel. He threw his rod upon 
 the ground and it became a serpent; he put forth his hand 
 and took it by the tail, and it became arod in his hand. The 
 conductor is provided with a rod, made in the form of a snake, 
 and painted to resemble one. This he drops upon the floor, 
 and takes up again. They then pass on to the next Vail, give 
 the pass word, and make the sign, ( put the right hand in the 
 bosom and pluck it out again; ) pass on to the next—give the 
 pass words, and make the sign, (pour water upon the ground; ) 
 and are ushered into the presence of the Grand Council. The 
 Vails are four in number, and of the same color as the ban- 
 ~ ners of the three Grand Masters of the Vails, and that of 
 the Royal Arch Captain, blue, purple, scarlet, and white, and 
 have the same references and explanations. (See Lecture.) 
 The Grand Council consists of the M. KE. High Priest, King, 
 and Scribe. The H. Priest is dressed in a white robe, with a 
 breastplate of cut glass, consisting of twelve pieces to repre- 
 sent the twelve tribes of Israel, an apron, anda mitre. The 
 King wears scarlet robe, apron, and crown. The mitre and 
 crown are generally made of pasteboard; sometimes they have 
 them of the most splendid materials, gold and silk velvet; but 
 these are kept for public occasions. The mitre has the words, 
 “¢ Holiness to the Lord,” in gold letters across the forehead. 
 
ROYAL ARCH DEGREE. 157 
 
 The Scribe wears a purple robe, apron, and turban. After 
 having satisfied the Grand Council that they are true brethren, 
 and stated their object in coming to Jerusalem, the candidates 
 are directed to commence the labor of removing the rubbish 
 of the old temple preparatory to laying the foundation of the 
 new. For the purpose of performing this part of the cere- 
 mony, there is in or near the Chapter a narrow kind of closet, 
 the only entrance to which is through a scuttle at the top ; 
 there is placed over this scuttle whatever rubbish is at hand; 
 bits of boards, brick bats, &c., and among them the key-stone. 
 After the candidates are furnished with the tools, (pickax, 
 spade, and crow,) they are directed to this place, and remove 
 the rubbish till they discover the key-stone. This they 
 convey to the Grand Council as stated in the lecture. After 
 the Grand Council have examined it, they pronounce it to 
 be the work of the Grand Master, Hiram Abiff, and direct 
 them to return and prosecute their researches, not doubting 
 they will make many important discoveries. The candidates 
 return and let down one of their number by a rope— he finds 
 three squares, is drawn out, and all proceed with them to the 
 Grand Council. The G. Council inspect them and pronounce 
 them to be the three ancient jewels that belonged to the three 
 ancient Grand Masters, Solomon, Hiram, and Hiram Abiff. 
 The candidates then return to the vault and let down another 
 of their number. Here let it be remarked, some Chapters, for 
 the purpose of lightening the labors of the candidates, call in 
 the aid of machinery. A pully issuspended over the vault, 
 and the candidate is exalted from the bottom at the tail of a 
 snatch block, the one last let down finds at the bottom a small 
 chest, or box; upon which he gives the signal to be drawn 
 out. He no sooner discovers the box, than the air in the 
 vault, in the language of the lecture, ‘‘ becomes exceedingly 
 offensive.” This is strictly true, for at the moment he takes 
 up the box and is preparing to ascend, fire is communicated 
 to a quantity of gun-powder at his feet, so that by the time 
 he arrives at the top, he is so completely suffocated with the 
 
158 LIGHT ON MASONRY. 
 
 fumes of the powder, that he is almost deprived of the power 
 of respiration or motion. The box is carried to the G. Council, 
 and pronounced to be the ark of the covenant. It is opened, 
 and a Bible taken out, and some passages read from it. (See 
 Lecture.) One word respecting the representation of the ark. 
 It ought to be a splendid box covered with gold, and some of 
 them are really elegant; but the Chapter must have such as it 
 can afford: if it is too poor to procure splendid furniture, 
 cheap articles are made to answer; foran ark, if the funds are 
 low, a plain cherry or pine box will answer, and sometimes a 
 cigar box is made the humble representation of the splendid 
 ark, made by divine command, of shittim wood, and overlaid 
 with pure gold. The H. Priest takes then from the ark a 
 vessel containing something to represent manna. This vessel 
 is of various forms and materials, from an elegant silver urn 
 to a broken earthen mug; and the substance contained is as 
 various as the vessels in which it is deposited; such as a bit of 
 sugar, a piece of cracker, or a few kernels of wheat. Which- 
 ever is used, the H. Priest takes it out and gravely asks the 
 King and Scribe their opinion of it; they say they think it is 
 manna. The High Priest then looks at it intently and says, 
 “it looks like manna;” smells it, and says, ‘it smells like 
 manna; ” and then tastes it, and says, “it is manna.” The 
 H. Priest then takes from the ark a bit of an apple tree 
 sprout, a few inches long, with some withered buds upon it, 
 or a stick of a similar length with some artificial buds upon 
 it, which, after consulting with the King and Scribe, he pro- 
 nounces Aaron’s rod. He then takes out the key to the 
 ineffable characters and explains it. This key is kept in the 
 ark on four distinct pieces of paper. The key is marked on 
 a square piece of paper, and the paper is then divided into 
 four equal parts; thus: the outside lines repre- - | - | - 
 
 sent the dimensions of the paper, the inside - | - | -_ 
 ones are the key, and the dotted ones, the sec- - | - | - 
 
 tion that is made of the whole, for the purpose of keeping 
 it secret, should any graceless cowan ever get possession of the 
 
 
 
 a 
 i 
 a 
 
ROYAL ARCH DEGREE. 159 
 
 sacred ark, and attempt to rumage its contents. The other 
 part of the key X is made on the back of the same piece of 
 paper, so that on putting them together, it shows equally 
 plain. It is said that these characters were used by Aaron 
 Burr, in carrying on his treasonable practices, and by that 
 means made public; since which time they have been written 
 and read from left to right. After the ceremonies are ended, 
 the High Priest informs the candidates, in many or few words, 
 according to his ability, that this degree owes its origin to 
 Zerubbabel and his associates, who rebuilt the temple by 
 order of Cyrus, king of Persia. He informs them that the 
 discovery of the secret vault and the inestimable treasures, 
 with the long lost word, actually took place in the manner 
 represented in conferring this degree, and that it is the cir- 
 cumstance upon which the degree is principally founded. 
 The ceremony of closing a Chapter is precisely the same as 
 at opening, to the raising of the living arch. The compan- 
 ions join hands by threes, in the same manner, and say in 
 concert, with the same ceremony, “ As we three did agree, the 
 sacred word to keep,” ‘“ As we three did agree, the sacred 
 word to search,” ‘“‘So we three do agree, to close this Royal 
 Arch.”’ They then break without giving the word, as the H. 
 Priest reads the following prayer: “ By the wisdom of the 
 Supreme High Priest may we be directed, by his strength may 
 we be enabled, and by the beauty of virtue may we be incited, 
 to perform the obligations here enjoined upon us, to keep in- 
 violable the mysteries here unfolded to us, and invariably to 
 practice all those duties out of the Chapter, which are incul- 
 cated in it.” (Response.) ‘So mote it be. Amen.” The 
 High Priest then declares the Chapter closed in due form. 
 
 
 
 KNIGHTS OF THE RED CROSS. 
 
 At the sound of the trumpet the line is formed. Master 
 of Cavalry to the Sir Knight Warden, “ When a council of 
 Knights of the Red Cross is about to be formed and opened, 
 
160 LIGHT ON MASONRY. 
 
 what is the first care?” Warden. “To see the Council Cham- 
 ber duly guarded.” M. C. “Please to attend that part of your 
 duty, see that the sentinels areat their respective posts, and in- 
 form the captain of the Guards that we are about to open a 
 Council of the Knights of the Red Cross for the despatch of 
 business.” Warden. ‘The sentinels are at their respective 
 posts, and the Council Chamber duly guarded.” M. C. “ Are 
 all present Knights of the Red Cross?” Warden. “They 
 are.’ M. QO. “Attention, Sir Knights, count yourselves 
 from right to left—right files handle sword— draw sword — 
 carry sword —right files to the left double —second division 
 forward, march, halt — right about face.” Sir Knight Master 
 of Infantry, accompanied by the sword bearer and Warden. 
 “Please inform the Sovereign Master that the lines are formed 
 waiting his pleasure.” At the approach of the Council the 
 trumpet sounds. M. C. “Form avenue: (the Council pass:) 
 the Sovereign Master passes uncovered: recover arms, poise 
 arms.” Sovereign Master. “Attention, Sir Knights; give 
 your attention to the several signs of Masonry: as I do, so do 
 you.” [The Sir Knights give the sign from the first to the 
 seventh degree.] Sov. M. ‘“ Draw swords —take care to ad- 
 vance and give the Jewish countersign— recover arms: take 
 eare to advance and give the Persian countersign—recover 
 arms.” Sov. M. to Sir Knight Master of the Palaee. ‘“ Ad- 
 vance, @nd give me the word of a Knight of the Red Cross. 
 The word is right—receive it on your left.” The word is 
 then passed around. When it arrives at the Chancellor he 
 says, “Sov. M. of the Red Cross, word has arrived.” Sov. 
 M. “Pass it on to me: [he gives it to the Sov. M.] Sir 
 Knight the word is right.” Soy. M. to Sir Knight Chancellor. 
 “ Advance, and give me the Grand sign, grip and word of a 
 Knight of the Red Cross. It is right—receive it on your 
 left.” [The word passes around as before, as will herafter be 
 be explained, and when arrived at the Master of the Palace, 
 he says,] “Sov. M., the grand sign, grip and word have ar. 
 rived.” Pass them on tome: Sir Knight they are right. 
 
 
 
KNIGHTS OF THE RED CROSS. 161 
 
 - Left face—deposit helmets —center face— reverse arms— 
 to your devotions. [The Sir Knights all kneel and repeat 
 the Lord’s prayer.] Recover arms—left face — recover hel- 
 mets—center face—right about face—to your posts— 
 march.”’ 
 
 Here follow the lectures of this degreee, the first of which 
 we omit. 
 SECOND SECTION OF LECTURES. 
 
 Ist. What were the preparatory circumstances attending 
 your reception to this illustrious order? A Council of Royal 
 Arch Masons being assembled ina room adjacent to the 
 Council Chamber, I was conducted to the door, where a regular 
 
 ‘demand was\made by 2, 3, and 2. 2d. What was said to you 
 from within? Who comes there? 3d. Your answer? Com- 
 panion A. B. who has regularly received the several degrees 
 of Entered Apprentice, Fellow Craft, Master Mason, Mark 
 Master, Past Master, Most Excellent Master, and Royal Arch 
 degree, and now solicits the honor of being regularly consti- 
 tuted. a Knight of the Red Cross. 4th. What was then said 
 to you? J was asked if it was of my own free will and ac- 
 cord that I made this request; if I was worthy and well 
 qualified; if 1 had made suitable proficiency in the foregoing 
 degrees, and was properly vouched for: all of which being | 
 answered in the affirmative, I wasasked by what further right 
 or benefit I expected to gain admittance. 5th. Your answer? 
 By the benefit of a pass word. 6th. Did you give that pass 
 word? I did with the assistance of my companions. [Here 
 the Royal Arch Word is given as described in the Royal 
 Arch degree.] 7th. What was then saidto you? Iwas then 
 directed to wait with patience till the Most Excellent Prelate 
 should be informed of my request and his answer returned. 
 8th, What was his answer? Let him be admitted. 9th. 
 What was you then informed? The Most Excellent Prelate 
 observed, that the Council there assembled, represented the 
 Grand Council convened at Jerusalem, in the second year of 
 the reign of Darius, King of Persia, to deliberate on the un- 
 
 12 
 
162 LIGHT ON MASONRY. 
 
 happy state of the fraternity during the reigns of Artaxerxes 
 and Ahasuerus, and to devise some means to obtain favor of 
 the new Sovereign, and to gain his consent to proceed in re- 
 building their new city and temple. 10th. What followed? 
 The Most Excellent Prelate then informed me, that if I was 
 desirous of attending the deliberations of the Council at this 
 ‘time, it was necessary that I should assume the name and 
 character of Zerubbabel, a prince of the house of Judah, 
 whose hands laid the foundation of the second temple, and 
 whose hands the Lord had promised should complete it. 11th. 
 What followed? The Most Excellent Prelate then read a 
 lesson from the records of the Fathers, stating the impedi- 
 ments with which they were troubled by their adversaries, on 
 the other side of the river, and the grevious accusations 
 which were brought against them before the king. 12th. 
 What followed? My conductor then addressed the Most Ex- 
 cellent Prelate thus: Most Excellent Prelate, our Sovereign 
 Lord, Darius the king, having now ascended the throne of 
 Persia, new hopes are inspired of protection and support in 
 the noble and glorious undertaking, which has so long and so 
 often been interrupted by our adversaries on the other side 
 of the river; for while yet a private man, he made a vow to 
 God, that should he ever ascend the throne of Persia, he 
 would send all the Holy vessels remaining at Babylon back 
 to Jerusalem.* Our Most Excellent and faithful companion 
 Zerubbabel, who was formerly honored with the favorable no- 
 tice and friendship of the Sovereign, now offers his services 
 to encounter the hazardous enterprise of traversing the Per- 
 sian dominions, and seeking admission to the presence of the 
 Sovereign, where the first favorable moment will be seized to 
 remind the King of his vow, and impress on his mind the 
 almighty force and importance of truth; and from his known 
 piety, no doubt can be entertained of gaining his consent, 
 
 
 
 * This is not found in the Scriptures, and’ is the contrary to all proba- 
 bility. ‘Add thou not unto his words lest he reprove thee and thou be 
 found a liar.” Prov. 30, 6. : 
 
 
 
KNIGHT OF THE RED CROSS. 163 
 
 that our enemies be removed far hence, and that we be no 
 longer hindered or impeded in our noble and glorious under- 
 taking. 13th. What was the Most Excellent Prelate’s reply? 
 Excellent Zerubbabel, the Council accept with gratification 
 and joy your noble and generous offer, and will invest you 
 with the necessary passports, by means of which you will 
 be enabled to make yourself known to the favor of one Coun- 
 cil wherever you may meet them; but in an undertaking of 
 so much importance, it is necessary that you enter into a 
 solemn obligation, to be faithful to the trust reposed in you. 
 14th. What followed? The Most Excellent Prelate then in- 
 vested me with a sword, to enable me to defend myself against 
 my enemies, and said he was ready to administer the obliga- 
 tion. 15th. Did you consent to that obligation? I did in 
 due form. 16th. What was that due form? Kneeling on 
 my left knee, my right foot forming a square, my body erect, 
 my right hand grasping the hilt of my sword, my left hand 
 covering the Holy Bible, Square and Compass, with two cross- 
 swords thereon, in which due form I took upon me the solemn 
 oath and obligation of Knight of the Red Cross. 17th. Re- 
 peat the obligation 
 
 “JT, A B, of my own free will and accord, in the presence 
 of the Supreme Architect of the Universe, and these wit- 
 nesses, do hereby and hereon, most solemnly and sincerely 
 promise and swear, that I will always hail, forever conceal, 
 and never reveal, any of the secret arts, parts or points of the 
 mysteries appertaining to this order of Knight of the Red 
 Cross, unless it be to a true and lawful companion Sir 
 Knight of the Order, or within the body of a just and lawful 
 Council of such; and not unto him or them, until by strict 
 trial and due examination or lawful information, I find him 
 or them lawfully entitled to receive the same. I furthermore 
 promise and swear, that I will answer and obey all due signs 
 and regular summons, which shall be sent to me from a 
 regular Council of Knights of the Red Cross, or given to me 
 from the hands of a companion Sir Knight of the Red Cross, 
 
164 . LIGHT ON MASONRY. 
 
 if within the distance of forty miles; natura! infirmities and 
 unavoidable accidents only excusing me: I furthermore 
 promise and swear, that I will not be present at the conferring 
 of this order of Knighthood upon any person, unless he shall 
 have previously regularly received the sevéral degrees of En- 
 tered Apprentice, Fellow Craft, Master Mason, Mark Master, 
 Past Master, Most Excellent Master, and Royal Arch degree, 
 to the best of my knoweldge and belief: I furthermore prom- 
 ise and swear, that I will not assist or be present at the form- 
 ing and opening of a council of Knights of the Red Cross, 
 unless there be present at least five regular Knights of the 
 order, or the representatives of three different Encampments, 
 acting under the sanction of a legal warrant: I furthermore 
 promise and swear, that I will vindicate the character of a 
 courteous Sir Knight of the Red Cross, when wrongfully tra- 
 duced: that I will help him on a lawful occasion in preference 
 to any brother of an inferior degree, and so far as truth, honor, 
 and justice may warrant: I furthermore promise and swear, 
 that I will support and maintain the by-laws of the Council 
 of which I may hereafter become a member, the laws and 
 regulations of the Grand Encampment under which the same 
 may be holden, together with the constitution and ordinances 
 of the General Grand Encampment of the United States of 
 America, so far as the same shall come to my knowledge —to 
 all of which I do most solemnly promise and swear, binding 
 myself under no less penalty than that of having my house 
 torn down, the timbers thereof set up, and I hanged thereon ; 
 and when the last trump shall blow, that I be forever excluded 
 from the society of all true and courteous Knights, should I 
 ever wilfully or knowingly violate any part of this solemn 
 ‘obligation of Knight of the Red Cross; so help me God, and 
 keep me steadfast to keep and perform the same.* 
 
 18th. What followed? The Most Excellent Prelate then 
 
 
 
 * By this tremendous imprecation—the candidate of his “own free will 
 and accord” volunteers (in case of violation,) to come forth to the resur- 
 rection of damnation, and receive the sentence, “depart thou accursed in- 
 to everlasting fire prepared for the devil and his angels.” 
 
 
 
 
 
KNIGHT OF THE RED CROSS. 165 
 
 directed me to rise and be invested with a countersign, which 
 he informed me would enable me to make myself known to 
 the friends of our cause wherever [I should meet them, and 
 would insure me from them, succor, aid and protection. [Here 
 the Master of Infantry, who is the conductor, gives the can- . 
 didate the Jewish countersign: it is given under the Arch 
 of Steel, that is their swords elevated above their heads, form- 
 ing a cross, each placing his left hand upon the other’s right 
 shoulder, and whispering alternately in each other’s ear, the 
 names of Judah and Benjamin.] 19th. What followed? The 
 most Excellent Prelate then invested me with a green sash, as 
 a mark of our particular friendship and esteem: you will wear 
 itasa constant memorial to stimulate you to the faithful per- 
 formance of every duty, being assured that the memory of 
 him who falls in a just and virtuous cause, shall forever flour- 
 ish like the green bay tree. 20th. What followed? I then com- 
 menced my journey, and was frequently accosted by guards, 
 all of which by means of the countersign I had received, I 
 was enabled to pass in friendship, until I arrived at the bridge, 
 which was represented to be in the Persian dominions: on 
 attempting to pass this bridge, which I found strongly guard- 
 ed, the Persian countersign was demanded, and being unable 
 to give it, I was attacked, overpowered, and made prisoner. 
 2ist. What followed? After remonstrating in vain against 
 their violations, I told them I was a prince of the house of 
 Judah, and demanded an audience with their Sovereign. 22d. 
 What was the answer? You are a prisoner,and can obtain 
 an audience with the Sovereign only in the garb of a captive 
 and slave. 23d. Did you consent to this? I did; being 
 firmly persuaded, that could I by any means gain access to 
 the presence of the sovereign, I should be able to accomplish 
 the object of my mission. 
 
 24th. What followed? They then deprived me of my out- 
 ward apparel, sash and sword, and haying confined my hands 
 and feet in chains, the links thereof were of a triangular 
 form, they put sackcloth and ashes on my head. 25th. Why 
 
166 LIGHT ON MASONRY. 
 
 were the links of the captive’s chain of a triangular form? 
 The Assyrians having learned that among the Jews the tri- 
 angle was an emblem of the Eternal, caused the links of their 
 chains to be made of a triangular form, thinking thereby to 
 add to the miseries of their captives. 26th. What followed ? 
 I was conducted to the door of the Council Chamber, where 
 the alarm being given by 4x2, the Warden appeared and de- 
 manded, ‘“ Who comes there?” 27th. What answer was re- 
 turned? <A detachment of his Majesty’s guards having made 
 prisoner of one, who reports himself to be the prince of the 
 house of Judah. 28th. What was then said to you? I was 
 asked from whence I came. 29th. Your answer? From 
 Jerusalem. 30th. What was then demanded of you? Who 
 are you. 3list. Your answer? The first among my equals, 
 a Mason, and free by rank, but a captive and slave by misfor- 
 tune. 32d. What were you then asked? Myname. 334d, 
 Your answer? Zerubbabel. 34th. What were you then ask- 
 ed? What are your demands. 35th. Your answer? To 
 see the Sovereign if possible. 36th. What was then said to 
 you? I was then directed to wait with patience until the 
 Sovereign Master should be informed of my request, and his 
 answer returned.. 37th. What was that answer? That the 
 necessary caution should be taken that I was not armed with 
 any hostile weapons, and that I should then be admitted. 38th. 
 How were youthen received? The guard being drawn up on 
 the right and left of the throne, swords drawn, two of them placed 
 at the door with swords crossed, under which I was permitted 
 to enter, my face covered with my hands. 39th. How were 
 you then disposed of? I was conducted in front of the 
 Sovereign Master, who received me with kindness and atten- 
 tion, and listened with patience to my request. 40th. What 
 did the Sovereign Master then observe to the Council? That 
 this Zerubbabel was the friend of his youth, that he could 
 neither be an enemy nora spy. 41st. What followed? The 
 Sovereign Master thus addressed me, ‘ Zerubbabel, having 
 now gained admittance into our presence, we demand that you 
 
 
 
 
 
KNIGHT OF THE RED CROSS. 167 
 
 immediately declare the particular motives which induced 
 you, without our permission, and with force and arms, to pass 
 the lines of our dominions?” 42d. Your answer? Sov. 
 Master, the tears and complaints of my companions at Jeru- 
 salem, who have been so long and so often impeded in the 
 noble and glorious undertaking in which they were permitted 
 to éngage by our late Sovereign Lord Cyrus the king; but 
 our enemies having made that great work to cease by force 
 and power, I have now come up to implore your Majesty’s 
 clemency, that you would be pleased to restore me to favor, 
 and grant me employment among the servants of your house- 
 hold. 43d. What was the Sovereign’s reply? Zerubbabel, 
 I have often reflected with much pleasure upon our early in- 
 timacy and friendship, and I have frequently heard, with 
 great satisfaction, of your fame as a wise and accomplished 
 Mason, and having myself a profound veneration for that 
 ancient and honorable institution, and having a sincere desire 
 to become a member of the same, I will this moment grant 
 your request, on condition that you will reveal to me the 
 secrets of Free Masonry. 44th, Did you consent to that? 
 I did not. 45th. What was your reply? Sovereign Master, 
 when our Grand Master Solomon, king of Israel, first insti- 
 tuted the Fraternity of Free and Accepted Masons, he taught 
 us that truth was a divine attribute, and the foundation of 
 every virtue: to be good and true is the first lesson we are 
 taught in Masonry. My engagements are sacred and in- 
 violable; I cannot reveal our secrets. If I can obtain your 
 Majesty’s favor only at the expense of my integrity, I humbly 
 beg leaye to decline your royal protection, and will cheerfully 
 submit to an honorable exile. 46th. What was the Sover- 
 eign’s reply? Zerubbabel, your virtue and integrity are 
 truly commendable, and fidelity to your engagements, is wor- 
 thy of imitation: from this moment you are free—my guards 
 will divest you of those chains and that garb of slavery, and 
 clothe you in suitable habiliments to attend me at the banquet 
 hall. YZerubbabel, you are free: guards, strike off those 
 
168 LIGHT ON MASONRY. 
 
 chains; and may those emblems of slavery never again dis- 
 grace the hands of a Mason, more particularly a prince of the 
 house of Judah. Zerubbabel, we assign you a seat of rank 
 and honor among the princes and rulers of our assembly. 
 47th. What followed? The guards being drawn up in the 
 court yard, the Warder informed the Sovereign Master that 
 the guards were in readiness, waiting his pleasure. 48th. 
 What followed? He then ordered the guards to attend him 
 to the banquet hall. 49th. What occurred there? *After 
 having participated in a liberal entertainment, the Sovereign 
 Master not being inclined to sleep, and many of the guard 
 having retired, he amused himself by entering into conversa- 
 tion with some of his principal officers and friends, proposing 
 certain questions to them, and offering a princely reward to 
 _ such as should give the most reasonable and satisfactory answer. 
 50th. What questions were proposed? Among others, “Which 
 was the strongest, wine, the king, or women?” 51st. What 
 answers were returned? The Chancellor said wine was the 
 strongest; the Master of the Palace said the king was the 
 strongest; but I, being firmly persuaded that the time had 
 arrived in which I could remind the King of his vow, and 
 request the fulfillment of it, replied that women were stronger 
 than either of the former, but above all things truth beareth 
 the victory. 52d. What followed? The King being deeply 
 struck with the addition I made to the question, ordered us 
 to be prepared with proper arguments in support of our re- 
 spective propositions on the day following. 53d. What fol- 
 lowed? On the day following the Council being convened at 
 the sound of the trumpet, the Chancellor was called upon for 
 his answer, and thus replied, (see Templar’s chart.) 54th. 
 What followed? The Master of the Palace thus replied, 
 (see Templar’s chart.) 55th. What followed? I then being 
 called upon for my defense, answered as follows, (sce 
 Templar’s chart.) 56th. What followed? The King being 
 
 
 
 * See the Apocrypha! books, 1, Esdras, chapters 3 and 4, 
 
 
 
KNIGHT OF THE RED CROSS. 169 
 
 deeply struck with the force of the arguments I had used, 
 involuntarily exclaimed, ‘“‘Great is truth, and mighty above 
 all things: Ask what thou wilt, Zerubbabel, and it shall be 
 granted thee, for thou art found wisest among thy compan- 
 ions.” 57th. Your answer? (See Templar’s chart.) 58th. 
 What followed? The Sovereign Master thus addressed me, 
 “ Zerubbabel, I will punctually fulfill my vow: letters and 
 passports shall be immediately issued to my officers through- 
 out the realm, and they shall give you, and those who accom- 
 pany you, safe conveyance to Jerusalem, and you shall be no 
 longer hindered or impeded in rebuilding your city and 
 temple, until they shall be completed.” 59th. What follow- 
 ed? The Sov. M. then invested me with a green sash, and 
 thus addressed me, “This green sash, of which you were 
 deprived by my guards, 1 now with pleasure restore to you, 
 and will make it one of the insignia of a new order, calcula- 
 ted to perpetuate the remembrance of the event which caused 
 the renewal of our friendship ; its color will remind you that 
 truth is a divine attribute, and shall prevail, and shall forever 
 flourish in immortal green. I will nowconfer on you the 
 highest henor, in our power at this time to bestow, and will 
 create you the first Knight of an order, instituted for the 
 express purpose of inculcating the almighty force and impor- 
 tance of truth! 60th. What followed? The Sovereign Mas- 
 ter then directed me to kneel, and said, by virtue of the high 
 power in me vested, as the successor and representative of 
 Darius, King of Persia, I now constitute you a Kt. of the 
 illustrious order of the Red Cross — (at the same time laying 
 the blade of his sword, first upon the right shoulder, then 
 upon the head, and then upon the left shoulder of the candi- 
 date.) 61st. What followed? The Sovereign Master then 
 directed me to arise, and presenting me with a sword thus ad- 
 dressed me, ‘ This sword, of which you were deprived by my 
 guards, I now restore in your hand, as a true and courteous 
 Knight: it will be endowed with three most excellent proper- 
 ties —its hilt be faith, its blade be hope, its point be charity: 
 
170 LIGHT ON MASONRY. 
 
 it should teach us this important lesson, that when we draw 
 our swords ina just and virtuous cause, having faith in God, 
 we may reasonably hope for victory, ever remembering to 
 extend the hand of charity to the fallen foe: sheathe it, and 
 sooner may it rust in its scabbard, than’ be drawn in the cause 
 of injustice and oppression.” 62d. What followed? The 
 Sovereign Master then invested me with the Persian counter- 
 sign. 63d. Give it? This countersign is given like the 
 Jewish, excepting this variation, itis given over instead of 
 under the arch of steel. The words are Tatnai Shethar-boz- 
 nai, Ezra, v,3. 64th. Who were they? They were govern- 
 ors of Persian provinces, and enemies of the Jews. 65th. 
 What followed? The Sovereign Master then invested me 
 with the Red Cross word. 66th. Give it. (Hach placing his 
 left hand upon the other’s right shoulder, at the same time 
 bringing the point of the swords to each other’s left side, in 
 which position the word Libertas is given.) 67th. What 
 followed? The Sovereign Master then invested me with the 
 grand sign, grip and word of Knight of the Red Cross. 
 68th. Give them. The grand sign is given by bringing the 
 thumb and finger of the left hand to the mouth, and carrying 
 it off in an oblique direction—the grip is given by inter- 
 lacing the fingers of the left hands— the word is Veritas. 
 The sign, grip and word is given under the arch of steel, 
 69th. How do you translate the word? Truth. 70th. To 
 what does the sign allude? .To the blowing of the Trumpet 
 upon the walls and watch towers of the Council, but more 
 particularly to the obligation, ‘“ that when the last trump shall 
 sound, I shall be forever excluded from the society of all true 
 and faithful Sir Knights.” 71st. What is the motto of our 
 order? ‘Magna est veritas it prevale bit.* 
 
 
 
 * Great is truth and it will prevail. 
 
 
 
KNIGHT TEMPLAR AND KNIGHT OF MALTA. 171 
 
 KNIGHT TEMPLAR AND KNIGHT OF MALTA, 
 
 Ast. Q. Are youa Knight Templar? A. That is my title. 
 Q. 2d. Where were you created a Knight Templar? A. In 
 a just and lawful Encampment of Knight Templars. 34d. 
 What number composes a just and lawful Encampment of 
 Knight Templars? There is an indispensible number and a 
 constitutional number. 4th. What is an indispensible num- 
 ber. Three. 5th. Under what circumstances are they 
 authorized to form and open an Encampment of Knight 
 Templars? Three Knight Templars hailing from three dif- 
 ferent commanderies, may, under the sanction of a charter, 
 or warrant, from some regular Grand Encampment, form and 
 open an Encampment for the despatch of business. 6th. 
 What is a-constitutional number? Seven, nine, eleven, or 
 more. 7th. When composed of eleven, of whom does it con- 
 sist? Warder, Sword Bearer, Standard Bearer, Recorder, 
 Treasurer, Junior Warden, Senior Warden, Prelate, Captain 
 General, Generalissimo, and Grand Commander. 8th. War- 
 der’s station? On the left of the Standard bearer in the 
 west, and on the left of the thrid division. 9th. His duty? 
 To observe the orders and directions of the Grand Command- 
 er; to seo that the sentinels are at their respective posts; and 
 that the Encampment is duly guarded. 10th. Sword bearer’s 
 station? On the right of the Standard bearer in the west, . 
 and on the right of the third division. 11th. Hisduty? To 
 assist in the protection of the banners of our order; to watch 
 all signals from the Grand Commander, and see his orders 
 duly executed. 12th. Standard bearer’s station in the Hn- 
 campment? In the west, and in the centre of the third divis- 
 ion. 13th. His duty? To display, support, and protect the 
 banners of our order. 14th. Why is the Standard bearer’s 
 station in the west? That the brilliant rays of the rising 
 sun, shedding their lustre upon the banners of our order, 
 may encourage and animate all true and courteous Knights, 
 and dismay and confound their enemies. 15th. Recorder’s 
 station in the Encampment? In front of the Captain Gene- 
 
172 LIGHT ON MASONRY. 
 
 ral. 16th. His duty? To observe with attention the order 
 of the Encampment; keep a just and regular record of the 
 same; collect the revenue, and pay the same over to the 
 Treasurer. 17th. Treasurer’s station in the Encampment? 
 In front of the Generalissimo. 18th. His duty? To receive 
 in charge all funds and property of the Encampment; pay 
 all orders drawn upon him, and render a just and faithful ac- 
 count when required. 19th. Station of the Junior Warden 
 in the Encampment? At the south west angle of the trian- 
 gle, and on the left of the first division. 20th. His duty? 
 To attend to all poor and weary pilgrims traveling from afar ; 
 to accompany them on their journey ; answer all questions for 
 them, and finally introduce them into the asylum. 21st. Sen- 
 ior Warden’s station in the Encampment? At the north west 
 angle of the triangle, and on the right of the second division. 
 22d. His duty there? To attend on pilgrim warriors, travel- 
 ing from afar; to comfort and support pilgrims penitent, and, 
 after due trial, to recommend them to the hospitality of the 
 Generalissimo. 23d. Prelate’s station in the Encampment? 
 On the right of the Generalissimo. 24th. His duty there? 
 To administer at the altar, and offer up prayers and adorations - 
 to the Deity. 25th. The Captain General’s station? On the 
 left of the Grand Commander. 26th. His duty? To see 
 that the proper officers make all suitable preparations for the 
 several meetings of the Hncampment, and take special care 
 that the asylum is in a suitable array for the introduction of 
 candidates and despatch of business; also, to receive and com- 
 municate all orders from the Grand Commander to the officers 
 of the line. 27th. Generalissimo’s station? On the right 
 of the Grand,Commander. 28th. His duty? To receive 
 and communicate all orders, signals, and petitions, and assist 
 the Grand Commander in the discharge of his various duties, 
 and in his absence to govern the Encampment. 29th. Grand 
 Commander’s station? In the east. 30th. His duty? To 
 distribute alms, and protect weary pilgrims, traveling from 
 afar; to encourage pilgrim warriors; to sustain pilgrims peni- 
 
 
 
 
 
KNIGHT TEMPLAR AND KNIGHT OF MALTA. 173 
 
 tent; feed the hungry, clothe the naked, bind up the wounds 
 of the afflicted ; to inculcate hospitality, and govern his En- 
 campment with justice and moderation. 
 
 SECOND SECTION OF LECTURES. 
 
 Ist. What were the prepartory circumstances attending 
 your reception into this Illustrious Order? I was conducted 
 to the chamber of reflection, where I was left in silence and 
 solitude, to reflect upon three questions which were left me 
 in writing. 2d. What were youranswers? They were satis- 
 factory to the Grand Commander; but, as a trial of my 
 patience and perseverance, he enjoined upon me the perform- 
 ance of seven years’ pilgrimage, clothed in pilgrim’s weeds. 
 3d. What followed? Iwas then invested with sandals, staff, 
 and scrip, and commenced my tour of pilgrimage, but was 
 soon accosted by a guard, who demanded of me, ‘“‘ Who comes 
 there?” 4th. Your answer? A poor and weary pilgrim, 
 traveling from afar, to join with those who oft have gone be- 
 fore, and offer his devotions at the holy shrine. 5th. What 
 said the guard? Pilgrim, I greet thee; gold and silver have 
 I none, but such asI have give I unto thee. 6th. What 
 followed? After having participated in the refreshments, 
 (which is a glass of water and a cracker,) the guard took me 
 by the hand, and thus addressed me: “ Pilgrim, hearken to a 
 lesson to cheer thee on thy way, and insure thee success.” 
 7th. What followed? Lesson read. (See Templar’s chart.) 
 The guard then took me by the hand, and said, ‘‘ Fare thee 
 well! God speed thee on thy way.” 8th. What followed? 
 I still pursued my pilgrimage, but was often accosted by 
 guards, from whom I received the same friendly treatment as 
 from the first. 9th. Where did your term of pilgrimage end? 
 At the door of the asylum, where after giving the alarm by 
 3x3, the Warder appeared and demanded, “Who -comes 
 there?” 10th. Your answer? A poor and weary pilgrim, 
 traveling from afar, who, having passed full three long years 
 of pilgrimage, now craves permission, if it shall please the 
 
174 » LIGHT ON MASONRY. 
 
 Grand Commander, forthwith to dedicate the remaining four 
 years to deeds of more exalted usefulness, and if found wor- 
 thy, his strong desire is now to be admitted to those valiant 
 Knights, whose well-earned fame has spread both far and near 
 for deeds of charity and pure beneficence. 11th. What were 
 you then asked? What surety can you offer that you are no 
 impostor. 12th. Your answer? The commendations of a 
 true and courteous Knight, the Junior Warden, who recom- 
 mends to the Grand Commander the remission of the four re- 
 maining years of pilgrimage. 13th. What followed? The 
 Grand Commander then addressed the Most Excellent Pre- 
 late: “This being true, Sir Knight, our Prelate, you will con- 
 duct this weary pilgrim to the altar, where having taken an 
 obligation always to be faithful to his vow, cause him forthwith 
 to be invested with a sword and buckler, that asa pilgrim war- 
 rior, he may perform seven years’ warfare as a trial of his cour- 
 age and constancy. 14th. What followed? The Senior Warden 
 then detached a party of Knights to escort me to the altar, 
 where in’ due form, I took upon me the obligation of a 
 Knight Templar. 15th. What was that due form? Kneel- 
 ing on both knees upon two cross swords, my body erect, my | 
 naked hands covering the Holy Bible, square, and compass, 
 with two cross swords lying thereon ; in which due form I re.~ 
 ceived the solemn obligation of Knight Templar. 16th. Re- 
 peat the obligation. 
 
 “T, A B, of my own free will and accord, in the presence 
 of Almighty God, and this Encampment of Knight Templars, 
 do hereby and hereon, most solemnly promise and swear, that 
 I will always hail, forever conceal, and never reveal any of 
 the secret arts, parts, or points appertaining to the mysteries 
 of this order of Knight Templars, unless it be to a true and 
 lawful companion Knight Templar, or within the body of a 
 just and lawful Encampment of such; and not unto him or 
 them, until by due trial, strict examination, or lawful inform- 
 ation, I find him or them lawfully entitled to receive the same. 
 Furthermore, do I promise and swear, that I will answer and 
 
 
 
 
 
KNIGHT TEMPLAR AND KNIGHT OF MALTA. 175 
 
 obey all due signs and regular summons, which shall be given 
 or sent to me from regular Encampments of Knight Temp- 
 lars, if within the distance of forty miles—natural infirmi- 
 ties and unavoidable accidents only excusing me. Further- 
 ermore, do I promise and swear, that I will help, aid, and 
 assist with my counsel, my purse, and my sword, all poor and 
 indigent Knight Templars, their widows and orphans, they- 
 making application to me as such, and [ finding them worthy, 
 so far as I can do it without material injury to myself, and so 
 far as truth, honor, and justice may warrant. Furthermore, 
 do I promise and swear, that I will not assist, or be present, 
 at the forming and opening of an Encampment of Knight 
 Templars, unless there be present seven Knights of the or- 
 der, or the representatives of three different Encampments, 
 acting under the sanction of a legal warrant. Furthermore, 
 do I promise and swear, that I will go the distance of forty 
 miles, even barefoot and on frosty ground, to save the life and 
 relieve the distress of a worthy Knight, should I know that 
 his distresses required it, and my abilities permit. Further- 
 more do I promise and swear, that I will wield my sword in 
 defense of innocent virgins, destitute widows, and helpless 
 orphans, and the Christian religion. Furthermore, do I prom- 
 ise and swear, that I will support and maintain the by-laws 
 of the Encampment of which I may hereafter become a mem- ‘ 
 ber, the edicts and regulations of the Grand Encampment 
 under which the same may be holden, together with the laws 
 and constitution of the General Grand Encampment of the 
 United States of America, so far as the same shall come to 
 my knowledge. To all this I most solemnly and sincerely 
 promise and swear, with a firm and.steady resolution to per- 
 form and keep the same, without any hesitation, equivocation, 
 mental reservation, or self-evasion of mind in me whatever, 
 binding myself under no less penalty than to have my head 
 struck off and placed on the highest spire in Christendom, 
 should I knowingly or wilfully violate any part of this my 
 solemn obligation of a Knight Templar. So help me God, 
 
176 LIGHT ON MASONRY. 
 
 and keep me steadfast to perform and keep the same.” 17th, 
 What followed? The Most Excellent Prelate directed 
 me to arise, and thus addressed me: “Pilgrim, thou hast 
 craved permision to pass through our solemn ceremonies, and 
 enter the asylum of our Encampment: by thy sandals, scrip, 
 and staff, I judge thee to be a child of humility. Charity 
 and hospitality are the grand characteristics of this magnan- 
 imous order: in the characters of Knight Templars, you are 
 bound to give alms to poor and weary pilgrims traveling 
 from afar; to succor the needy, feed the hungry, clothe the 
 naked, and bind up the wounds of the afflicted. We here 
 wage war against the enemies of innocent virgins, destitute 
 widows, helpless orphans, and the Christian religion. If thou 
 art desirous of enlisting in this noble and glorious warfare, 
 lay aside thy staff and take up the sword, fighting manfully 
 thy way, and with valor running thy course; and may the 
 Almighty, who is a strong tower and defense to all those who 
 put their trust and confidence in him, be now and ever thy 
 defense and thy salvation.” 18th. What followed? Having 
 laid aside my staff and taken up the sword, the Most Excellent 
 Prelate continued: “‘ Having now taken up the sword, we ex- 
 pect you will make a public deelaration of the cause in which 
 you will wield it.” 19th. Your answer? I wield my sword 
 -in defense of innocent virgins, destitute widows, helpless or- 
 phans, and the Christian religion. 20th. What was the Pre- 
 late’s reply? With confidence in this profession, our Senior 
 Warden will invest you with the warrior’s pass, and under his 
 direction, as a trial of your courage and constancy, we must 
 now assign you seven years of warfare—success and victory 
 attend you. (This pass word is Maher-shalal-hashbaz, and is 
 given under the arch of steel, a shas been described.) 21st. 
 What followed? I then commenced my tour of warfare, and 
 made professions of the cause in which I would wield my 
 sword. 22d. Where did your tour of warfare end? At the 
 door of the asylum, where, on giving the alarm by 3x4, the 
 Warder appeared and demanded, “Who comes there?” 
 
KNIGHT TEMPLAR AND KNIGHT OF MALTA. Wars 
 
 23d. Your reply? A pilgrim warrior, traveling from afar, 
 who having passed three full long years of warfare, is most 
 desirous now, if itshould please the Grand Commander, 
 to be admitted to the honors and rewards that await a valiant 
 Templar. 24th. What was then demanded of you? What 
 surety can you give that you are no impostor. 25th. Your 
 answer? ‘The commendation of a true and courteous Knight, 
 the Senior Warden, who recommends to the Grand Command- 
 er the remission of the four remaining years of warfare. 
 - 26th what was then demanded? By what further right or 
 benefit do you expect to gain admittance to the asylum? 27th. 
 Your answer? By benefit of a pass word. 28th. Give it. 
 (Here the warrior’s pass is given, as before described.) 29th. 
 What was then said to you? Iwas directed to wait with 
 courage and constancy, and soon an answer should be returned 
 to my request. 30th. What answer was returned? Let him 
 be admitted. 31st. What did the Grand Commander then 
 observe? Pilgrim, having gained admittance to our asylum, 
 what profession have you now to make in testimony of your 
 fitness to be received a Knight among our number? 32d. 
 Your answer? Most Eminent, I now declare in truth and 
 soberness, that I hold no enmity or hatred against a being on 
 earth, that I would not freely reconcile, should I find him in 
 a corresponding disposition. 33d. What was the Grand 
 Commander’s reply? Pilgrim, the sentiments you utter are 
 worthy of the cause in which you are engaged; but still we 
 must require some stronger proofs of your faithfulness: the 
 proofs we demand are, that you participate with us in five 
 libations; this being accomplished, we will receive you a 
 Knight among our number. 34th. What were the ingredi- 
 ents of the libations? Four of them were taken in wine and 
 water, and the fifth in pure wine. 35th. What was the first 
 libation? To the memory of Solomon, king of Israel. 36th. 
 What was the second libation? To the memory of Hiram, 
 king of Tyre. 37th. Whatwas the third? To the memory 
 of Hiram, the widow’s-son, who lost his life in defense of 
 13 
 
 
 
178 LIGHT ON MASONRY. 
 
 his integrity. 38th. What followed? The Grand Command- 
 er then addressed me: Pilgrim, the order to which you seek 
 to unite yourself is founded on the Christian religion ; let us, 
 then attend to a lesson from the holy evangelist. 39th. 
 What followed? The Most Excellent Prelate then read a 
 lesson, relative to the apostacy of Judas Iscariot. (See 
 Templar’s chart.) 40th. What followed? The Grand Com- 
 mander then addressed me: ‘Pilgrim, the twelve tapers you 
 see around the triangle, correspond in number with the disci- 
 ples of our Saviour while on earth, one of whom fell by trans- 
 gression, and betrayed his Lord and Master; and asa con- 
 
 stant admonition to you always to persevere in the paths of . 
 
 honor, integrity, and truth; and as a perpetual memorial of 
 the apostacy of Judas Iscariot, you are required, by the rules 
 of our order, to extinguish one of those tapers; and let it 
 ever remind you, that he who can basely violate his vow and 
 betray his trust, is worthy no better fate than Judas Is- 
 eariot.” (The candidate extinguishes one of the tapers; the 
 triangle is placed in the center of the room, on which are 
 twelve burning candles; between each candlestick, a glass of 
 wine; in the center of the triangle is placed a coffin, on 
 which are the Bible, skull, and cross-bones.) 41st. What 
 followed? The relics were then uncovered, and the Grand 
 _ Commander thus addressed me: “Pilgrim, you here behold 
 an emblem of mortality resting on divinity,—a human skull 
 resting on the Holy Scriptures; it is to teach us that, among 
 all the trials and vicissitudes which we are destined to endure 
 while passing through the pilgrimage of this life, a firm re- 
 liance on divine protection, can alone afford us the consola- 
 tion and satisfaction which the world can neither give nor take 
 away.” 42d. What followed? The Most Excellent Prelate 
 then read a lesson to me with respect to the bitter cup. 43d. 
 What followed? The Grand Commander took the skull in 
 his hand, and pronounced the following soliloquy: “‘ How 
 striking is this emblem of mortality, once animated like us, 
 but now it ceases to act or think; its vital energies are ex- 
 
 . 
 ened 
 
 OED Tn cn eins ai aoe 
 
KNIGHT TEMPLAR AND KNIGHT OF MALTA. 179 
 
 tinct, and all the powers of life have ceased their operations ; 
 and such, my brethren, is the state to which we are all hasten- 
 ing: let us, therefore, gratefully improve the remaining space 
 of life, that, when our weak and frail bodies, like this memen- 
 to, shall become cold and inanimate, and moldering in se- 
 pulchral dust and ruins, our disembodied spirits may soar 
 aloft to the blessed regions where dwell light and life eternal. 
 44th. What followed? The Most Excellent Prelate then 
 read a lesson relative to the crucifixion. (See Templar’s 
 chart.) 45th. What was the fourth libation? To the memory 
 of Simon, of Cyrene, the early friend and disciple of our Sa- 
 vior, who was compelled to bear his cross, and fell a martyr to 
 his fate.* 46th. What followed? The Grand Commander then 
 addressed me: “ Pilgrim, before you can be permitted to par- 
 ticipate in the fifth libation, we must enjoin on you one year’s 
 penance asa trial of faith and humility, which you will per- 
 form under the direction of the Junior and Senior Wardens, 
 with the skull in one hand and a lighted taper in the other; 
 which is to teach you that with faith and humility you should 
 cause your light so to shine before men, that they seeing your 
 good works, may glorify our Father which is in heaven.” 47th. 
 What followed? I then commenced my tour of penance, and 
 passed in a humble posture through the sepulchre, where the 
 fifth lesson was read by the Senior Warden, relative to the 
 resurrection. (Here the ascension of the Savior is represented 
 on canvass, which the candidate is directed to look at; at the 
 same time the Sir Knights sing a hymn.) After the hymn 
 the Prelate speaks as follows :— 
 
 “T am the resurrection and the life, saith the Lord ; he that 
 believeth on me, though he were dead, yet shall he be made 
 alive; and whosoever liveth and believeth on me shall never die. 
 Pilgrim, the scene before you represents the splendid conclu- 
 sion of the hallowed sacrifice, offered by the Redeemer of the 
 
 
 
 * There is no evidence in existence that ‘Simon, the Cyrenean,” was 
 a friend or disciple of Jesus, or that he fell a martyr to his fate. This 45th 
 answer, then, is false! 
 
180 LIGHT ON MASONRY, 
 
 world, to propitiate the anger of an offended Deity. This sa- 
 ered volume informs us that our Savior, after having suffered 
 the pains of death, descended into that place of departed 
 spirits, and that on the third day he burst the bands of death, 
 triumphed over the grave, and, in due time, ascended with 
 transcendent majesty to heaven, where he now sits on the 
 right hand of our Heavenly Father, a mediator and interces- 
 sor for all those who have faith in him. I now invest you 
 with an emblem of that faith: (at the same time suspends 
 from his neck a black eross:) it is also an emblem of our or- 
 der, which you will wear as a constant memorial, for you to 
 imitate the virtues of the immaculate Jesus, who died that 
 you might live. Pilgrim, the ceremonies in which you are 
 now engaged, are calculated deeply to impress your mind, and 
 I trust will have a happy and lasting effect upon your char- 
 acter. You were first, as a trial of your faith and humility, 
 enjoined to perform seven years of pilgrimage: it repre- 
 sents the great pilgrimage of life through which we are all 
 passing: we are all weary pilgrims, anxiously looking ferward 
 to that asylum, where we shall rest from our labors,.and be at 
 rest forever. You were then directed as a trial of your 
 courage and constancy, to perform seven years’ warfare; it 
 represents to you the constant warfare with the lying vani- 
 ties and deceits of this world, in which it is necessary for us 
 always to be engaged. You are now performing a penance as 
 a trial of your humility. Of this our Lord and Savior has 
 left us a bright example. For though he was the Eternal 
 Son of God, he humbled himself to be born of.a woman, to 
 endure the pains and afflictions incident to human nature, 
 and finally to suffer a cruel and ignominious death upon the 
 cross: it is also a trial of that faith which will conduct you 
 safely over the dark gulf of everlasting death, and land your 
 enfranchised spirit in the peaceful abodes of the blessed. 
 Pilgrim, keep ever in your memory this awful truth; you 
 know not how soon you may be called upon to render an ac- 
 count to that Supreme Judge, from whom not even the most 
 
KNIGHT TEMPLAR AND KNIGHT OF MALTA. 181 
 
 minute act of your life is hidden; for although you now stand 
 erect in all the strength of mandhood and pride of beauty, in 
 a few short moments you may become a pale and lifeless corpse. 
 This moment, even, while I yet speak, the angel of death may 
 receive the fatal mandate to strike you from the roll of ex- 
 istence; and the friends who now surround you may be called 
 upon to perform the last sad duty of laying you in the earth, 
 a banquet for worms, and this fair body become as the relic 
 you now hold in your hand. Man that is born of a woman, 
 is of few days and full of sorrow; he cometh up and is cut 
 down as a flower; he fleeth as a shadow, and continueth not. 
 In the midst of life, we are in death; of whom may we seek 
 for succor but of thee, O Lord, who for our sins art justly 
 displeased. Yet, QO God most holy, thou God most mighty, 
 O holy and most merciful Savior, deliver us from the pains of 
 eternal death :—TJ heard a voice from heaven, saying unto me, 
 write from henceforth, blessed are the dead that die in the 
 Lord ; even so, saith the Spirit, for they rest from their labors: 
 be ye also ready, and rest assured that a firm faith in the 
 truths here revealed, will afford you consolation in the gloomy 
 hour of dissolution, and insure you ineffable and eternal 
 happiness in the world to come. Amen and amen.” 48th. 
 Where did your tour of penance end? It has not yet ended; 
 neither can it end until this mortal shall put on immortality : 
 for all men err, and all error needs repentance. 49th. Were you 
 then permitted to participate in the fifth libation? 1 was. 
 50th. Where? Within the asylum. 51st. How gained you 
 admittance there? After having passed my year of penance, 
 I returned to the door of the asylum, where, on giving the. 
 alarm, the Warden appeared and demanded, “ Who comes 
 there?” 52d. Your answer? Pilgrim penitent, traveling 
 from afar, who begs your permission here to rest, and at the 
 shrine of our departed Lord, to offer up his prayers and medi- 
 tations. 53d. What was then demanded of you? What 
 surety can he offer that he is no impostor. 54th. Your ans- 
 wer? The commendation of two true and courteous Knights, 
 
 
 
182 LIGHT ON MASONRY. 
 
 the Junior and Senior Wardens. 55th. What was then de- 
 manded of you? By what further right or benefit I expected 
 to gain admittance. 56th. Your answer? By the benefit of 
 a pass word. 57th. Did you give that pass word? I did not; 
 my conductor gave it forme. 58th. Give it. Golgotha: (it 
 is given as before described.) 59th. What was then said to 
 you? Wait with faith and humility, and soon an answer shall 
 be returned to your request. 60th. What was the answer of 
 the Grand Commander? That I should be admitted. 61st. 
 What did the Grand Commander then demand? Who have 
 you there in charge, Sir Knight. 62d. What answer was re- 
 turned? <A pilgrim penitent, traveling from afar, who having 
 passed his term of penance, seeks now to participate in the 
 fifth libation, thereby to seal his fate. 63d. What did the 
 Grand Commander then observe? Pilgrim, in granting your 
 request, and receiving youa Knight among our number, I 
 can only offer you a rough habit, coarse diet, and severe du- 
 ties: if, on these conditions, you are still desirous of enlisting 
 under our banners, you will advance and kneel at the base of 
 the triangle. 64th. What did the Grand Commander then 
 observe? Pilgrim, the fifth libation is taken in the most 
 solemn and impressive manner; we cannot be too often re- 
 minded that we are born to die: and the fifth libation is an 
 emblem of that bitter cup of death, of which we must all 
 sooner or later partake, and from which even the Savior of 
 the world, notwithstanding his ardent prayers and solicita- 
 tions, was not exempt. 65th. The Grand Commander then 
 asked me if I had any repugnance to participate in the fifth 
 libation. 66th. Your answer? Iam willing to conform to 
 the requirements of the order. 67th. What followed? I 
 then took the cup (the upper part of the human skull,) in my 
 hand, and repeated after the Grand Commander the following 
 obligation: “ This pure wine I now take in testimony of my 
 belief in the mortality of the body and the immortality of the 
 soul,—and may this libation appear as a witness against me, 
 both here and hereafter, —and as the sins of the world were 
 
 COLTER OS 
 
 
 
KNIGHT TEMPLAR AND KNIGHT OF MALTA. 183 
 
 laid upon the head of the Savior, so may all the sins commit- 
 ted by the person whose skull this was, be heaped upon my 
 head, in addition to my own, should I ever knowingly or wil- 
 fully violate or transgress any obligation that I have hereto- 
 fore taken, take at this time, or shall, at any future period, 
 take, in relation to any degree of Masonry or order of Knight- 
 hood.* ‘So help me God.” 68th. What was this obligation 
 called? The sealed obligation. 69th. Why so? Because 
 any obligation entered into, or promise made in reference to 
 this obligation, is considered by Knight Templars, as more 
 binding and serious than any other special obligation could 
 be. 70th. What followed? The Most Excellent Prelate 
 then read the sixth lesson relative to the election of Matthias. 
 (See chart.) 71st. What followed? The Generalissimo thus 
 addressed the Grand Commander: “Most Eminent, by the 
 extinguished taper on the triangle, I perceive there is a va- 
 eancy in our Encampment, which I propose should be filled 
 by a choice from among those valiant Knights, who have sus- 
 tained the trials and performed the ceremonies required by 
 our order.t 72d. What followed? The Grand Commander then 
 ordered the lots to be given forth, which being done, I was 
 elected, and the Grand Commander thus addressed me: “In 
 testimony of your election as a companion among us, and of 
 your acceptance of that honor, you will re-light that extin- 
 guished taper; and may the Almighty lift upon you the light 
 of his countenance, and preserve you from falling. 73d. 
 
 
 
 * The candidate here not only imprecates the damnation of his own 
 soul, for his own sins, butalso for the sins of another, which is a double 
 damnation ;—and all this in case of a violation of any oath in Masonry. 
 As for instance, if he “speaks evil of a brother Master Mason, behind his 
 back or before his face,” or “ wrongs him out of one cent;” or “suffers it 
 to be done by others, if in his power to prevent it :”—he is to be doubly 
 damned!!! . 
 
 +This lesson is to be found in Acts, chap. i, 21—26. This part of the 
 the ceremony consistsin the mockery of electing by lot the candidate, 
 who may be a swearer, drunkard, or Deist, as an apostle of the LORD 
 and Savior Jesus Christ. 
 
 Diplomas of this degree may be seen, which, “in the name of the Hoty 
 and Unprvipep Triniry,” recommend the bearer asa true and faifhful 
 soldier of Jesus Christ! 
 
184 LIGHT ON MASONRY. 
 
 What followed? The Grand Commander then directed me te 
 kneel, and said, by virtue of the high power in me vested, as 
 the successor and representative of Hugh De Paganis, and 
 Geoffrey, of St. Omers, I now dub and create you Knight 
 Templar, Knight of Malta, of the Holy Order of St. John, 
 of Jerusalem. [This is repeated three times, at the same 
 time laying the blade of his sword first upon the right shoul- 
 der, then upon the head, and then upon the left shoulder of 
 the candidate.] 74th. What followed? The Grand Com- 
 mander then presented me a sword, and thus addressed me: 
 “This sword in your hand, as a true and courteous Knight, 
 will be endowed with three most excellent qualities ; its hilt 
 be justice impartial, its blade be fortitude undaunted, and its 
 point be mercy: and let it teach us this important lesson, 
 that we should ever be assured of the justice of the cause in 
 which we draw our swords, and being thus assured, we should 
 persevere with the most undaunted fortitude, and finally, hav- 
 ing subdued our enemies, we should consider them no longer 
 such but extend to them the most glorious attribute of God’s 
 mercy.” 75th. What followed? The Grand Commander 
 then communicated to me the due-guard, the penitent’s pass, 
 and the grand sign, grip, and word of Knight Templars. 
 76th. Give the due-guard. [The sign is given by placing the 
 end of the right thumb under the chin.] 79th. To what 
 does it allude? To the penalty of my obligation; to have 
 my head struck off and placed upon the highest spire in 
 Christendom. 78th. Give the penitent’s pass. It is given as 
 before described; the word is Golgotha. 79th. What does 
 this word allude to? 
 
 80th. Give the grand sign. This sign is given by placing 
 yourself in a situation, representing the crucifixion of Christ. 
 81st. To what does this sign allude? To the manner in 
 which the Savior expired upon the cross, and expatiated the 
 sins of the world. 83d. Give the grip and word. The grip 
 is given by interlacing the fingers of the right and left hand, 
 with the fingers of the right and left hands of the candidate, 
 
 
 
KNIGHTS OF THE CHRISTIAN MARK, &C. 185 
 
 which forms a cross. 83d. What is the word? Immanuel. 
 [This word is given at the time of giving the grip, and is the 
 name of the grip.] 84th. What does the grip teach us? 
 That as our fingers are thus strongly interlaced, so should 
 the hearts of Knight Templars be firmly interlaced in friend- 
 ship and brotherly love. 85th. What is the motto of our 
 order? Rex regum, et Dominus dominorum. 86th. How do 
 you translate it? King of kings, and Lord of lords. * 
 
 
 
 *Mr. Allyn says of the fifth libation or sealed obligation, it “is referred 
 to by Templar’sin confidential communications; relative to matters of 
 great importance, when other Masonic obligations seem insufficient to se- 
 cure secrecy, silence and safety. Such for instance, was the murder of Wm. 
 Morgan, which was: communicated from one Templar to another, under 
 the pledge, and upon this sealed obligation. 
 
 e also remarks in another place, “When I received this degree, I ob- 
 jected to drink from the human skull, and to take the profane oath required 
 ry the rules of the order. I observed to the most eminent, that I suppos- 
 ed that that part of the ceremonies would be dispensed with. The Sir 
 Knights charged upon me, and the most eminent said, ‘Pilgrim, you here 
 see the swords of your companions drawn todefend you in the discharge 
 of every duty we require of you. They arealso drawn to avenge any viola- 
 tion of the rules of our order. Weexpect you to proceed.’ A clergyman, 
 an acquaintance of mine, came forward and said, ‘Companion Allyn, this 
 art of the ceremonies is never dispensed with. I, and all the Sir Knights 
 tee drank from that cup and taken the fifth libation. It is perfectly 
 proper, and will be qualified to your satisfaction.’ I then drank of the 
 cup of double damnation.” 
 
 KNIGHTS OF THE CHRISTIAN MARK, 
 
 AND GUARDS OF THE CONCLAVE, 
 
 This Conclave is goverened by an Invincible Knight of the 
 Order of St. John of Jerusalem, a Senior and Junior Knight, 
 six Grand Ministers, Recorder, Treasurer, Conductor, and 
 Guard. 
 
 Opening.—“ Sir Junior Knight, are all convened in a secret 
 place, and secure from the prying eyes of the profane?” 
 
 “We are, Invincible.” 
 
 “Sir Senior Knight, instruct the Sir Knights to assemble 
 in form for the purpose of opening this Invincible Order.” 
 
186 LIGHT ON MASONRY. 
 
 The members kneel on both knees in acircle, each with his 
 right hand on his heart, his left on his forehead. 
 
 Prayer. —‘‘ Hternal source of life, of light, and perfection, 
 Supreme God and Governor of all things, liberal dispenser 
 of every blessing! We adore and magnify thy holy name 
 for the many blessings we have received from thy hands, and 
 acknowledge our unworthiness to appear before thee ; but for 
 the sake and in the name of thy atoning Son, we approach 
 thee as lost and undone children of wrath; but through the 
 blood of sprinkling, and the sanctification of the Holy Ghost, 
 we come imploring a continuation of thy favors, for thou hast 
 said, that he who cometh to thee through faith in the Son 
 of thy love, thou wilt in no wise cast out; therefore at the 
 foot of the cross we come, supplicating pardon for our past 
 offenses, that they may be blotted out from the book of thy 
 remembrance, and be seen no more, and that the remainder 
 of our days may be spent as becometh the followers of the 
 Holy One of Israel; and graciously grant that love, harmony, 
 
 peace, and unity may reign in this Council; that one spirit’ 
 
 may animate us—one God reign over us—and one heaven 
 receive us, there to dwell in thine adorable presence, for ever 
 andever. Amen.” 
 
 The Invincible Knight takes the Bible and waves it four 
 times over his head, saying, “REX REGNANTIUM, ET 
 DOMINUS DOMINANTIUM;”’* kisses it and passes it on 
 his right: it goes around until it comes again to the Invinci- 
 ble Knight, who opens and reads, Matthew, v, 3-12, 16. 
 
 Always interlace the fingers of the left hand, draw your 
 sword and present it to the heart, and say, “Tammuz Tov- 
 .IuMETH: I pronounce this convention opened in ample form. 
 Let us repair to our several stations, and strictly observe 
 silence.” Preparation.—The candidate is shown into the 
 ante chamber by the conductor, who clothes him in a gown 
 
 
 
 * This phrase is probably intended to be translated “King of kings, 
 and Lord of lords.” We infer this from its being subsequently thus writ- 
 teniin plain English, although we know of no rules that would authorize 
 a translation.—Zid. Le Roy Gaz. 
 
 
 
KNIGHTS OF THE CHRISTIAN MARK, &C. 187 
 
 of brown stuff, and leads him the door of the Council Chamber 
 where he knocks twice, six and two;—2,6and2. Junior 
 Knight. ‘“ Some one knocks for admission, Invincible Knight.” 
 Invincible. “See who it is, and make report.” J. K. (goes to 
 the door and reports,) ‘One that is faithful in good works, 
 wishes admission here.” Inv. ‘What good works hath he 
 performed?” J. K. ‘He hath given food to the hungry, 
 drink to the thirsty, and clothed the naked with a garment.” 
 Inv. “ Thus far he hath done well; but there is still much for 
 him to do. To be faithful in my house, saith the Lord of 
 hosts, filled with love for my people. If so, let him enter 
 under the penalties of his symbolic obligation.” He enters, 
 makes signs until he arrives at the altar, there kneels. 
 7ow.—‘‘I, A B, do promise and vow, with this same vol- 
 ume clasped in my hands, that I will keep secret the words, 
 _ signs, tokens, and grips of this order of Knighthood, from 
 all but those Knights of St. John, of Jerusalem, who have 
 shown a Christian disposition * to their fellow men, are pro- 
 fessors of the Christian faith, and have passed through the 
 degrees of symbolic Masory ; and that I will protect and sup- 
 port, as far as in me lies, the followers of the Lord Jesus 
 Christ: feed them if hungry, give them drink if thirsty, if 
 naked, clothe them with garments, teach them if ignorant, 
 and advise them for their good and their advantage:— All’ 
 this I promise in the name of the Father, of the Son, and 
 of the Holy Ghost; and if I perform it not, let me be ANATHE- 
 MA MARANATHA! ANATHEMA MARANATHA!! T 
 The Invincible Knight interlaces the fingers of his left 
 hand with those of the candidate, who lays his right hand on 
 his heart. The Invincible Knight draws his sword ; the Sen- 
 ior Knight does the same; they cross them on the back of 
 
 
 
 * Showna Christian disposition.” Now reader, remember that this 
 declaration is made under oath, often by men, who, so far from being “pro- 
 fessors of the Christian faith,” are Deists, and hesitate not to avow the 
 fact publicly. ‘ 
 
 + Anathema Maranatha is a phrase used once in the Scriptures ; it sig- 
 nifies, “« Accursed at the coming of the Lord.” —Ed. Le Roy Gaz. 
 
188 LIGHT ON MASONRY. 
 
 the candidate’s neck, and the Invincible Knight says, “By 
 virtue of the high power in me vested, by a bull of His 
 Holiness, Pope Sylvester,* I dub you a Knight of the Chris- 
 tian Mark, member of the Grand Council, and Guard of the 
 Grand Conclave.” The Invincible Knight then whispers in 
 his ear, “ Tammuz Touliumeth.” The Knights come to or- 
 der; the Senior Knight takes his seat; the candidate continues 
 standing: the conductor brings a white robe; the Senior 
 Knight says, “Thus saith the Lord, he that believeth and 
 endureth to the end shall overcome, and I will cause his 
 iniquities to pass from him, and he shall dwell in my presence 
 for ever and ever.t Take away his filthy garments from 
 him, and clothe him with a change of raiment. For he that 
 overcometh, the same shall be clothed in white raiment, and 
 his name shall be written in the book of life, and I will con- 
 fess his name before my father and his holy angels. He that 
 hath an ear to hear, let him hear what the Spirit saith unto 
 the true believer, Set yea fair mitre upon his head, place a 
 palm in his hand, for he shall go in and out and minister be- 
 fore me, saith the Lord of hosts; and he shall be a disciple of 
 that rod taken from the branch of the stem of Jesse. For a 
 branch has grown out of his root, and the Spirit of the Lord 
 hath rested upon it; the spirit of his wisdom, and might, and 
 righteousness is the girdle of his loins, and faithfulness the 
 girdle of his vine; and he stands as an Insignia to the people, 
 and him shall the Gentiles seek, and his rest shall be glori- 
 ous. Cause them that have charge over the city to draw near, 
 every one with the destroying weapon in his hand.” The six 
 
 
 
 * “His Holiness, Pope Sylvester.” Must not a Protestant have some 
 qualms of conscience in this recognition of the authority of “the man of 
 sin.” 2 Thess. iii. 4. 
 
 _t Let the reader imagine this scene passing before hiseyes. ‘‘ The can- 
 didate continues standing ;”7— he may regard the LORD Jesus as an im- 
 postor, and his religion as a cunningly devised. fable ;—his face may be 
 marked with intemperance ; — yet the Senior Knight puts on him the 
 “ white. robe,” and gravely says in the language of the word of GOD, 
 (Rev. iii.5; Zech. iii. 1-8; Isa. xi. 1-5; Ezek. ix::) “Thus saith the 
 LORD, he that believeth and endureth to the end,” ce. 
 
KNIGHTS OF THE CHRISTIAN MARK, &C. 189 
 
 Grand Ministers come from the north with swords and shields. 
 The first is clothed in white and has an inkhorn by his side, 
 and stands before the Invincible Knight, who says, ‘Go 
 through the city; run in the midst thereof and smite ; let not 
 thine eye spare, neither have pity: for they have not executed 
 ‘my judgments with clean hands, saith the Lord of Hosts.” 
 The candidate is instructed to exclaim, “‘Wois me, for I am 
 aman of unclean lips, and my dwelling has been in the tents 
 of Kedar and among the children of Meshec.” Then he 
 that has the inkhorn by his side, takes a live coal with the 
 tongs from the altar, and touches the lips of the candidate, 
 and says, “If ye believe, thine iniquities shall be taken away, 
 thy sins shall be purged: I will that these be clean with the 
 branch that shall be given up before me. All thy sins are 
 removedand thine inquities blotted out. For I have trodden the 
 wine press alone, and with me was none of my people: For 
 behold, I come with dyed garments from Bozrah, mighty to 
 save. Refuse not, therefore to hearken; draw not away thy 
 shoulders; shut not thine ear that thou shouldst not hear.” 
 The six ministers now proceed as if they were about to com- 
 mence the slaughter, when the Senior Knight says to him 
 with the inkhorn, ‘Stay thine hand; proceed no further until 
 thou hast set a mark on those that are faithfal in the house 
 of the Lord, and trust in the power of his might. Take ye 
 the signet and set a mark on the forehead of my people that 
 have passed through great tribulation, and have washed their 
 robes, and have made them white in the blood: of the Lamb, 
 which was slain from the foundation of the world.” The 
 Minister takes the signet and presses it on the candidate’s fore- 
 head. He leaves the mark in red letters, “ King of kings, and 
 Lord of lords.” * The Minister opens the scroll, and says, 
 ‘Sir Invincible Knight, the number of the sealed are one 
 hundred and forty and four thousand.” The Invincible 
 ~ *The reader is requested to turn to the following passages: Isa. vi. 5-7; 
 Ps. exx, 5; Isa. xliii. 15, and lxiii. 1-3; Rev. viii. 2-14, xix. 16, v.13, xy. 
 
 3; Zech. iii. 7; Songs of Solomon, viii. 6-7. The impious perversion of 
 those passages is incapable of defense or excuse. 
 
190 LIGHT ON MASONRY. 
 
 Knight strikes four, and all the Knights stand before him. 
 He says, “Salvation belongeth to our God, which sitteth upon 
 the throne, and unto the Lamb.” All the members fall on 
 their faces, and say, “‘ Amen. Blessing, honor, glory, wisdom, 
 thanksgiving, and power, might, majesty, and dominion, be 
 unto our God, for ever and ever, Amen.” They all cast down 
 crowns and palm branches, and rise up and say, ‘“ Great and 
 numberless are thy works, thou King of saints. Behold, the 
 star which I laid before Joshua, on which is engraved seven 
 eyes, as the engraving of a signet, shall be set asa seal on 
 thine arm—as a seal on thine heart; for love is stronger than 
 death; many waters cannot quench it: If a man would give all 
 the treasures of his house for love, he cannot obtain it: It is 
 the gift of God through Jesus Christ, our Lord.” 
 
 Charge.— Invincible Knight, I congratulate you on your 
 having been found worthy to be promoted to this honorable 
 Order of Knighthood. It is highly honorable to all those 
 worthy Knights, who, with good faith and diligence, perform 
 its many important duties. The honorable situation to which 
 you are now advanced, and the illustrious office which you 
 now fill, is one that was much desired by the first nobleman 
 of Italy, but ambition and jealously caused his Highness, 
 Pope Alexander, to call on his ancient friend, the Grand Mas- 
 ter of the Knight of St. John, of Jerusalem, to guard his 
 person and the Holy See, as those Knights were known to be 
 well grounded in the faith, and zealous followers of the Lord. 
 The members of the guard were chosen by their countenances, 
 for it is believed that a plain countenance is an indication of 
 the heart; and that no stranger should gain admission and 
 discover the secrets of this august assembly, this Order of the 
 Christian Mark was conferred on those who went about doing 
 good, and following the example of their Illustrous Master, 
 Jesus Christ. Go thou and do likewise.” 
 
 Motto Christus regnat, vincit, triumphat.* Rex reg- 
 nantium, et Dominus dominantium.”’ 
 
 * Christ rules, conquers, triamphs.— Ed. Le Roy Gaz. 
 
 
 
KNIGHTS OF THE HOLY SEPULCHRE. 191 
 
 Israel on the left breast, a triangular plate of gold, seven 
 eyes engraved on one side, on the other the letter G in the 
 five points. 
 
 ea’ 
 
 KNIGHTS OF THE HOLY SEPULCHRE. 
 
 History — St. Helena, daughter of Caylus, king of Britain, 
 consort of Constantine, and mother of Constantine the Great, 
 in the year 296, made a journey to the Holy Land in search 
 of the cross of Jesus Christ. After leveling the hillocks and 
 destroying the temple of Venus, three crosses were discover- 
 ed. It was now difficult to discover which of the three was 
 the one sought for by her. By order of his Holiness, Pope 
 Marcellinus, they were borne to the bed of a woman who had 
 long been visited by sickness, and lay at the point of death; 
 she placed her hands upon the second cross first, whieh render- 
 ed her no service; but when she laid her hand upon the third, 
 she was restored to her former health. She instantly arose, 
 giving glory to God, saying, He was wounded for our trans- 
 gressions, he was bruised for our iniquities, the chastisement 
 of sin was upon him, and with his stripes we are healed, and 
 God hath laid on him all our iniquities. On the spot where 
 the crosses were found, St. Helena erected a stately church, 
 one hundred paces long and sixty wide; the east end takes in 
 the place where the crosses stood, and the west, of the sepul- 
 chre. By leveling the hills, the sepulchre is above the floor 
 of the church, like a grotto which is twenty feet from the floor 
 to the top of the rock. There isa superb cupola over the 
 sepulchre, and in the aisle are tombs of Godfrey and Baldwin, 
 kings of Jerusalem. In 302, St. Helena instituted the Order 
 of Knights of the Holy Sepulchre of our Lord and Savior, 
 Jesus Christ. This order was confirmed in 304, by his Holi- 
 ness, Pope Marcellinus; they were bound by a sacred vow to 
 guard the Holy Sepulchre, protect pilgrims, and fight infidels, 
 and enemies of the cross of Christ. The city of Jerusalem 
 
192 LIGHT ON MASONRY. 
 
 was rebuilt and ornamented by Adlius Adrian, Emperor of 
 Rome, and given to the Christians in 120. The Persians took 
 it from them in 637, and in 1008 it fell into the hands of the 
 Turks, under whose oppressions it long groaned, until Peter 
 the Holy, steered the western princes to release the distressed 
 church, and in 1096, Godfrey and Baldwin unfurled the ban- 
 ner of the cross, and’ expelled the Turks. He was to have 
 been invested with the royal wreath of majesty, but he 
 thought it not meet to wear a crown of laurel when his 
 blessed Saviour had worn a crown of thorns. Yet for the 
 common good, he suffered himself to be called the king of 
 Palestine. 
 
 Description, &c.—The Council must represent a Cathedral 
 Church, the altar covered with black, upon which must be 
 placed three large candles, a cross, and in the centre a skull 
 and cross bones. The Principal stands on the right side of 
 the altar, with a Bible in one hand, and a staff in the other; 
 soft music plays, and the Vail is drawn up, and discovers the 
 altar; the choir say: 
 
 « Hush, hush, the heavenly choir, 
 They cleave the air in bright attire: 
 
 See, see, the lute each angel brings, 
 And hark divinely thus they sing :— 
 
 «To the power divine, 
 All glory be given, 
 By man upon earth, 
 And angels in heaven.’ 
 
 The Priest steps before the altar, and says, “Kyrie Elieson; 
 Christe Elieson; Kyrie Elieson;* Amen: Gloria Sibi Domi- 
 no! I declare this Grand Council opened and ready to pro- 
 eced to business.” The Priests and Ministers take their sev- 
 eral stations and observe order. The candidates being pre- 
 pared, he alarms at the door by seven raps, and the Prelate 
 says to Verger, “See the cause of that alarm, and report.” 
 Verger goes to the door and reports, ‘Right Reverend Pre- 
 
 
 
 *“O Lord have mercy : O Christ havemercy ; O Lord have mercy.” 
 +‘ Glory to the Lord himself.” 
 
KNIGHTS OF THE HOLY SEPULCHRE. 193 
 
 late, there are seven brethren who solicit admission to this 
 Grand Council.” Prelate says, “On what is their desire 
 founded? Verger. On a true Christian principle, to serve 
 the church and its members, by performing the seven corpo- 
 real works of mercy, and to protect and guard the Holy Se- 
 pulchre, from the destroying hands of our enemies.” Pre- 
 late. “Admit them that we may know them, if you please.” 
 (They are admitted.) Prelate then says to them, “ Are you 
 followers of the Captain of our salvation?” Verger says, 
 ‘We are, Right Reverend Prelate.” P. ‘Attend, then, to 
 the sayings of our Master, Jesus Christ. Thou shalt love 
 the Lord, thy God, with all thy heart, with all thy mind, 
 with all thy soul, and with all thy might. This is the first 
 great commandment, and the second is like unto it; thou 
 shalt love thy neighbor as thyself: on these two command- 
 ments hang all the law and the prophets.’ The Verger and 
 Beadle hold the Bible on which the candidates place their 
 right hands. Vow.—‘‘I, A B,in the name of the high and 
 undivided Trinity, do promise and vow to keep and conceal 
 the high mysteries of this noble and invincible Order of 
 Knights of the Holy Sepulchre, from all but such as are ready 
 and willing to serve the church of Christ, by acts of valor 
 and charity, and its members by performing all the corporeal 
 works of mercy; and that as far in me lies, I will defend the 
 church of the Holy‘Sepulchre from pillage and violence, and 
 guard and protect pilgrims on their way to and from the Holy 
 Land; and if I perform not this my vow to the best of my 
 abilities, let me become inanimatas.”* Interlace your fingers 
 with the candidate, cross your arms, and say, “De mortius, 
 nil nisi bonum.” + Prelate says, “‘ Take the sword and travel 
 onward—guard the Holy Sepulchre—defeat our enemies — 
 unfurl the banner of our cross—protect the Roman Eagle 
 —return to us with victory and safety.” The candidates de- 
 part— go to the south, where they meet a band of Turks—a 
 
 
 
 * Dead.” + Concerning the dead say nothing but good.” 
 
 14 
 
194 LIGHT ON MASONRY. 
 
 desperate conflict ensues—the Knights are victorious; they 
 seize the crescent, and return to the cathedral in triumph, 
 and place the banner, eagle, and crescent before the altar, and 
 take their seats. (22d chap. St. John read by Prelate.) Then 
 the choir sing,— 
 
 “ Creator of the radiant light, 
 
 Dividing day from sable night ; 
 
 _ Who with the light bright origin, 
 
 ’ The world’s creation didst begin.” 
 
 Prelate then says, “ Let our prayer come before thee, and 
 let our exercises be acceptable in thy sight.” The seven 
 candidates kneel at the foot of the altar. The Prelate takes 
 the bread, and says, ‘ Brethren, eat ye all of this bread in 
 love, that ye may learn to support each other.” He then 
 takes the cup, and says, “Drink ye all of this cup to ratify 
 the vow that ye have made, and learn to sustain one another.” 
 The Prelate then raises them up by the grip, (interlace the 
 fingers,) and says: “Ist. Sir, I greet thee a Knight of the 
 Holy-Sepulchre; go feed the hungry. 2d. Give drink to the 
 thirsty. 3d. Clothe the naked with a garment. 4th. Visit 
 and ransom the captives: 5th. Harbor the harborless, give 
 the orphan and widow where to lay their heads. 6th. Visit 
 and relieve the sick. 7th. Go and bury the dead.’”’ All make 
 crosses, and say, “In nomini patriafilio et spiritus sancto: 
 Amen.” Prelate says, ‘‘ Brethren, let us recommend to each 
 other the practice of the four cardinal virtues; prudence, 
 justice, temperance, fortitude.” Closing—The Knights all 
 rise, stand in cirele, interlace their fingers, and say, ‘“Sepul- 
 chrum.” Prelate then says, “Gloria patri, et filio, et spiritui 
 sancto.”* Brethren answer, “Sicut erat in principio, et nunc, 
 et semper et in secula seculorum.t Amen.” 
 
 Benediction.—“ Blessed be thou, O Lord, our God! Great 
 first cause and Governor of all things! thou ‘createst the 
 world with thy bountiful hand, and sustained it by thy wis- 
 
 
 
 *“Glory to the Father, Son, and Holy Spirit.” 
 t “As it was in the beginning, is now, and shall be, world without end.’ 
 
 
 
THRICE ILLUSTRIOUS ORDER OF THE CROSS. 195 
 
 dom, by thy goodness, and by thy mercy! It cometh to pass 
 
 that seed time and harvest never fail! It is thou that givest 
 
 every good and perfect gift! Blessed be thy name forever and 
 
 ever!” To examine a Knight of the Holy Sepulchre; he 
 
 holds up the first finger of the right hand, Knight holds up’ 
 the second; you then hold up the third, and he shuts up his - 
 first: this signifies three persons in one God. 
 
 _ 
 
 THE HOLY AND THRICE ILLUSTRIOUS ORDER OF THE 
 CROSS, CALLED A COUNCIL. 
 Diploma of a Comp. of the Ancient Council of the Trinity. 
 Anno Cr. seu Covt, 896. 
 Toe ANCIENT COUNCIL OF THE 
 TRINITY, BY THEIR SUCCESS- 
 ORS IN THE UNITED STATES 
 OF AMERICA. 
 
 St. ALBERT, To every Knight Companion of the Holy and 
 Thrice Illustrious ORDER OF THE CROSS: Be it known 
 unto you, that, with regard to unquestionable vouchers, we 
 have confirmed the Induction of the Knight Templar Mason 
 into the Councils of the said Order of Knighthood, and here- 
 in do warrant him as a worthy and ILLUSTRIOUS Compan- 
 ion thereof: and hoping and confiding that he will ever so 
 demean himself as to conduct to the glory of I. H. 8.* the 
 Most Holy and Almighty GOD, and to the honor of his 
 MARK, we do recommend and submit him to the confidence 
 of all those throughout the world, who can truly and desery- 
 edly say, “I am a Christian:’’ and that no unwarrantable 
 benefits shall arise from this Diploma, and we charge all con- 
 cerned, cautiously and prudently to mark the bearer on the 
 mystic letters therein contained, and to regard only the result, 
 in its application and privileges. 
 
 
 
 * The letters I. H. 8. are the initials of the Latin words, “Jesus Homi- 
 num Salvator. (Jesus, Savior of men.) 
 
196 LIGHT ON MASONRY. 
 
 Done out of Council, at Le Roy, in the county of Genesee, 
 and state of New-York, of these U. 8. A. August 1st, 1827. 
 
 
 
 BS Ye 
 CoMMENDATIONS, SOVEREIGN PREFECT. 
 ‘Str Kniauts Comp’ns. Sra J. H. C. MILLER, 
 
 Act’q. PREF. 
 
 The officers and council all in their places. The Most II- 
 lustrious Prefect addresses the Mest Worthy Provost thus: 
 ‘‘Most Worshipful Provost, what is the o’clock?’ Most 
 Worshipful Provost says, rising and facing the east, at the 
 same time raising his mark in his right hand, ‘“ Most Illustri- 
 ous Prefect, it is now the first hour of the day, the time when 
 our Lord suffered and the Vail of the Temple was rent asun- 
 der, when darkness and consternation was spread over the 
 earth, when the confusion of the old covenant was made light 
 in the new, in the temple of the cross. It is, Most Illustri- 
 ous Prefect, the third watch, when the implements of Masonry 
 were broken— when the flame which led the wise men of the 
 east, reappeared — when the cubic stone was broken, and the 
 word was given.” Most Illustrious Prefect says to Worthy 
 Herald, “It is my will that this house of God be closed, and 
 the remembrance of those solemn and sacred events, be here 
 commemorated: make this, Worthy Herald, known to the 
 Most Worshipful Provost, in due and ancient form.” The 
 Worthy Herald bows and approaches the Most Worshipful 
 Provost, where he bows thrice, faces about and gives a blast 
 with his horn, and after the Knights have filed out by threes 
 without the door, except the Worthy Senior Inductor, he 
 does his errand viz: “ Most Worshipful Provost, it is the sov- 
 ereign will of Count Albertus, of Pergamus, that this house 
 of God be closed, and that those solemn and sacred events in 
 the new covenant be here commemorated: you will observe 
 this.” The Worthy Herald bows, anc the Most Worshipful 
 Provost rises and addresses the Worthy Sen. Inductor thus: 
 ‘Tt is the will of the Most Illustrious Prefect that here now 
 be opened a Council of the Knights of the Cross: what 
 
 a ne ene 
 
/ 
 THRICE ILLUSTRIOUS ORDER OF THE CROSS. 197 
 
 therein becomes your duty?’ Worthy Senior Inductor says, 
 “To receive the commands of my superiors in the order, and 
 pay obedience thereto—to conduct and instruct my ignorant 
 pass-brethren ; and to revere, and inculcate reverence in oth- 
 ers for the Most Holy and Almighty God.” The Most 
 Worshipful Provost rises fiercely and says, “ By what right 
 do you claim this duty?” Worthy S. Inductor says, “By the 
 right of a sign and the mark of a sign.’”’” Most Worshipful 
 Provost says, ‘‘ Will you give me a sign?’ Worthy Sen. “I 
 could if I should.” The Most Worshipful Provost then partly 
 extends both arms, pointing downwards to an angle of 39°, 
 with the palms open, and upwards, to show that they are not 
 sullied with inquity and oppression, and says, ‘“‘ Worthy Sen. 
 Inductor you may give it.” The Worthy 8S. Inductor then 
 looks him full in the face, and with his fore finger touches 
 his right temple, and lets fall his hand, and says “This is a 
 sign.” Most Worshipful Provost says, ‘“‘A sign of what?” 
 Worthy 8. Inductor says, ‘ Aye, a sign of what?” Worthy 
 Pro. says, “A penal sign.” Worthy Sen. Inductor says, 
 “Your sign is ” Most Worthy Pro. says, ‘ The last sign 
 of my induction.” Most Worthy Pro. says, ‘But you have 
 the mark of asign.” Worthy Sen. Inductor says, “The sign 
 whereof my mark is a mark, I hope is in the Council above.” 
 Most Worthy Pro. says, “But the mark .’ Worthy S. 
 Inductor says, ‘Is in my bosom.’’ Thereupon he produces 
 his mark in his left hand, and with the fore finger of his right 
 on the letter S, on the cross, asks, ‘What’s that?” Most 
 Wor. Pro. says, “ Lisha.”” Wor. Pro. puts his finger on the 
 letter H, and asks, ‘What is this? Worthy S. Inductor says, 
 “Sha.” Worthy S. Inductor then puts his finger on the letter 
 I, and asks, “What is this?” Most Worshipful Pro. says, 
 “Baal.” “ What then is your mark ?” Worthy 8S. Inductor 
 says, “Baal, Sha-Lisha ;* I am the Lord.” The Most Wor- 
 shipful Provost then says, ‘‘ You are my brother, and the du- 
 ty is yours of ancient right; please announce the Council 
 
 
 
 
 
 
 
 * © Lord of the three.” 
 
198 LIGHT ON MASONRY. 
 
 open.” The Worthy Senior Inductor steps to the door and 
 gives three raps and is answered by some Knight from wih- 
 out, who is then admitted, and the. Wor. S. Inductor gives the 
 conditional sign, (which is by partly extending both arms as 
 before described;) the Knight answering by putting his fing- 
 er to his right temple, as before. The Worthy S. Inductor 
 then addresses the chair, thus: ‘“ Most Illustrious Prefect, a 
 professing brother is within the Council by virtue of a sign.” 
 Most Illustrious Prefect says to Worthy Herald, “Go to this 
 professing brother, and see him marked before the chair of 
 the Most Worshipful Provost; conduct him thither, Worthy 
 Herald.” The Worthy Herald says to the Knight, “ Worthy 
 Sir, know you the sacred cross of our council? Knight says, 
 ‘“T am a Christian.” The worthy Herald then says, “ Follow 
 me.” When arrived before the Most Worthy Pro. the Wor. 
 Herald says, “ Most. Worthy Provost, by order of the Most 
 Illustrious Prefect, I here bring you to be marked, a profess- 
 ing brother of the cross.” The Most Wor. Pro. says, ‘“‘Wor- 
 thy Sir, know you the cross of our Council?” Knight says, 
 “Tam aChristian.” The Most Wor. Pro. says, “No more.” 
 
 OBLIGATIONS OF THRICE ILLUSTRIOUS KNIGHTS 
 OF THE CROSS. 
 
 FIRST OBLIGATION. 
 
 You, Mr. , do now by your honor, and in view of 
 the power and Union of the Thrice Illustrious Order of the 
 Cross, now first made known to you, and in the dread _pres- 
 ence of the Most Holy and Almighty God, solemnly and sin- 
 cerely swear and declare, that, to the end of your life, you 
 will not, either in consideration of gain, interest, or honor, 
 nor with good or bad design, ever take any, the least, step or 
 measure, or be iustrumental in any such object, to betray or 
 communicate to any person, or being, or number of the same, 
 in the known world, not thereto of cross and craft entitled, 
 any secret or secrets, or ceremony or ceremonies, or any part 
 thereof appertaining to the order and degree known among 
 
 
 
 
 
+ 
 
 THRICE ILLUSTRIOUS ORDER OF THE CROSS. 199 
 
 Masons as the Thrice Illustrious Order of the Cross. That 
 you will not, at any time or times, whatever, either now or 
 hereafter, directly or indirectly, by letter, figure, or charac- 
 ter, however or by whoever made, ever communicate any of 
 the information and secret mysteries heretofore alluded. to. 
 That you will never speak on or upon, or breathe high or 
 low, any ceremony or secret appertaining thereto, out of 
 Council, where there shall not. be two or more Knights 
 companions of the order present, beside yourself, and that in 
 a safe and sure place, whereby any opinion, even of the na- 
 ture and general principles of the institution can be formed 
 by any other person, be he Mason or otherwise, than a true 
 
 Knight companion of the Cross; nothing herein going to in- 
 
 terfere with the prudent practice of the duties enjoined by the 
 order, or arrangement for their inforcement. _ 
 
 2. *You further swear, that, should you know another to 
 violate any essential point of this obligation, you will use 
 your most decided endeavors, by the blessing of God, to bring 
 such person to the strictest and most condign punishment 
 agreeably to the rules and usages of our ancient fraternity ; 
 and this by pointing him out to the world as an unworthy 
 vagabond; by opposing his interest, by deranging his busi- 
 ness, by transferring his character after him wherever he may 
 go, and by exposing him to the contempt of the whole fra- 
 ternity and the world, but, of our illustrious order more espe- 
 cially, during his whole natural life: nothing herein going to 
 prevent yourself, or any other, when elected to the dignity 
 of Thrice Illustrious, from retaining the ritual of the order, 
 if prudence and caution appear to be the govering principle 
 in so retaining it, such dignity authroizing the elected to be 
 governed by no rule but the dictates of his own judgment, 
 in regard to what will best conduce to the interests of the 
 
 
 
 * Taking this obligation in connexion with the penalty, it will be seen 
 that the candidate swears by the blessing of GOD, to bring one who shall 
 violate the obligation, to the punishment of “having a spear or other 
 sharp instrument, thrust into his left side,” as the Savior at his cruci- 
 fixion ! 
 
200 LIGHT ON MASONRY. 
 
 order; butthat he be responsible for the character of those 
 whom he may induct, and for the cotficealment of the said 
 ritual. 
 
 3. Should any Thrice Illustrious Knight or acting officer 
 of any council which may have them in hand, ever require 
 your aid in any emergency in defense of the recovery of his 
 said charge, you swear cheerfully to exercise all assistance in 
 his favor, which the nature of the time and place will admit, 
 even to the sacrifice of life, liberty and property. To all, and 
 every part thereof, we then bind you, and by ancient usage 
 you bind yourself, under the no less infamous penalty than 
 dying the death of a traitor, by having a spear, or other 
 sharp instrument, like our divine Master, thrust into your 
 left side, bearing testimony, even in death, of the power and 
 justice of the mark of the Holy Cross. 
 
 SECOND OBLIGATION. 
 
 
 
 ¢ Mr. —, before you can be admitted to the light and 
 benefit of this Thrice Illustrious Order, it becomes my duty, by 
 ancient usage, to propose to you certain questions, not a thing 
 vainly ceremonial; but the companions will expect true an- 
 swers: they will concern your past life, and resolutions for the 
 future. Have you given me without evasion or addition your 
 baptismal and family names, and those of your parents, your 
 true age as far as within your knowledge; where you were 
 educated, where you were born, and also where was your 
 last place of residence? or have you not? “TIT have.” It is 
 well. 
 
 2d. Were your parents free and not slaves? had they right 
 and title in the soil of the earth? were they devoted to the 
 religion of the cross, and did they so educate their family? 
 have you searched the spiritual claims of that religion on 
 your gratitude and your affections? and have you contiuned 
 steadfast in that faith from choice and a conviction of your 
 duty to heaven, or from education? ‘ From duty and choice.” 
 This also is right. 
 
THRICE ILLUSTRIOUS ORDER OF THE CROSS. 201 
 
 3d. Have you ever up to this time lived according to the 
 principles of that religion, by acting upon the square of vir- 
 tue with all men, nor defrauding any, nor defamed the good 
 name of any, nor indulged sensual appetites unreasonably, 
 but more especially to the dishonor of the matrimonial tie, 
 nor extorted on, or oppressed the poor. “I have not been 
 guilty of these things.” You have then entitled yourself to 
 our highest confidence, by obeying the injunctions of our 
 Thrice Illustrious Prefect in Heaven, “of doing to all men 
 even as you would that they should do unto you.” Mr. ; 
 can you so continue to act, that yearly on the anniversary 
 of St. Albert, you can solemnly swear for the past season you 
 have not been guilty of the crimes enumerated in these 
 questions? ‘ By the help of God Ican.” Beit so then, that 
 annually, on the anniversary of St. Albert, you swear to these 
 great questions; and the confidence of the Knights Compan- 
 ions of the order in you, rests on your being able so to do. 
 
 4th. For the future, then, you promise to be a good man, 
 and to be governed by the moral laws of God and the rules 
 of the order, in always dealing openly, honorably, and above 
 deceit, especially with the Knights companions of the order. 
 «Eder: 
 
 5th. You promise so to act with all mankind, but especially 
 with the fraternity, as that you shall never be justly called a 
 bad paymaster, ungrateful, a liar, a rake, or a libertine, a man 
 careless in the business of your vocation, a drunkard, or a 
 tyrant. “TI do.” 
 
 6th. You promise to lead a life as upright and just in rela- 
 tion to all mankind as you are capable of but in matters of 
 difference to preserve the interest of a companion of the order; 
 of a companion’s friend for whom he pleads, to any mere man 
 of the world. “Ido.” 
 
 7th. You promise never to engage in mean party strife, nor 
 conspiracies against the government or religion of your coun- 
 try, whereby your reputation may suffer, nor ever to associate 
 with dishonorable men even for a moment, except it to be se- 
 
 
 
202 LIGHT ON MASONRY. 
 
 eure the interest of such person, his family or friends, to a 
 companion, whose necessities require this degradation at your 
 hands. ‘I do.” 
 
 8th, You promise to act honorably in all matters of office 
 or vocation, even to the value of the one third part of a 
 Roman penny, and never to take any advantage therein un- 
 worthy the best countenance of your companions, and this, 
 that. they shall. not, by your unworthiness, be brought into 
 disrepute. ‘I do.” 
 
 THIRD OBLIGATION. é 
 
 I do now, by the honor and power of the mark of the Holy 
 and Illustrious Order of the Cross, which I do now hold to 
 Heaven in my. right hand as the earnest of my faith, and in 
 the dread presence of the most Holy and Almighty God, 
 solemnly swear and declare, that I do hereby accept of, and 
 forever will consider the cross and mark of this order as my 
 only hope: * that I will make it the test of faith and fellow- 
 ship; and that I will effect its objects and defend its mysteries 
 to the end of my days, with my life and with my property — 
 ~ and first, that in the state of collision and misunderstanding 
 impiously existing among the princes and pilgrims, defenders 
 and champions of the Holy Cross of Jesus our Lord, now 
 assembled in the land and city of their peace, and considering 
 that the glory of the Most High requires the greatest and 
 strictest unanimity of measures and arms, the most sacred 
 union of sentiment and brotherly love in the soldiers who 
 there thus devote themselves to his cause and banner, I swear 
 strictly. to dedicate myself, my life and my property forever 
 hereafter to his holy name and the’purposes of our mark, and 
 to the best interest of all those who thus with me become 
 
 
 
 * “Consider the cross and mark of this order as my only hope.” The 
 candidate swears then to trust the eternal salvation of his soul, nor on the 
 death of the Savior, but “To THE CROSS AND MARK OF THIS ORDER. {22 
 
 He dedicates himself, his life and his property to his holy name, 
 (Christ,) and purposes of “our mark!” What are those purposes! 
 
 
 
THRICE ILLUSTRIOUS ORDER OF. THE CROSS. 203 
 
 Knights of the Cross: I swear for ever to give myself to this 
 holy and illustrious order,«onfiding fully and unreservedly 
 in the purity of their morals and the ardor of their pious en- 
 thusiasm, for the recovery of the land of their fathers, and 
 the blessed clime of our. Lord’s sufferings, and never to re- 
 nounce the mark of the order northe claims and welfare of 
 my brethren. 
 
 2d. And that. the holy and pious. enthusiasm of my breth- 
 ren may not have slander or disgrace: at my hands, or the 
 order be injured by my unworthiness, I swear forever to re- 
 nounce tyranny and oppression in my own person and place, 
 whatever itmay be, and to stand forth against it.in others, 
 whether public or private; to become the champion of the 
 cross, to observe the common good; be the protector of the 
 poor and unfortunate; and ever to observe the common rights 
 of human nature without encroachment, or permitting en- 
 croachment thereon, if in my power to prevent or lesson it. 
 I will, moreover, act: in subordination to the laws of: my coun- 
 try, and never countenance. any change in the government 
 under which I live, without good and answerable reasons for 
 so doing, that ancient usages and immemorial customs be not 
 overturned. 
 
 3d. I swear to venerate the mark as the wisdom and decree 
 of Heaven, to unite our hands.and hearts.in the work of the 
 holy crusade, and asan encouragement to act with zeal and 
 efficacy, and I swear to consider its testimonies as the true and 
 only proper test of an illustrious brother of the cross. 
 
 Ath. I swear to wear the mark of this order, without the 
 least addition, except what I shall be legally entitled to by 
 induction, for ever, if not. without the physical means of 
 doing so, or it being contrary to propriety; and even then, 
 if possible, to wear the Holy Cross; and I swear to puta 
 chief dependence for the said worthy and pious objects 
 therein. 
 
 5th. [ swear to put.confidence unlimited in every illustrious 
 brother of the cross, asa true and worthy follower of the 
 
204 LIGHT ON MASONRY. 
 
 blessed Jesus, who has sought this land, not for private good, 
 but pity, and the glory of the religion of the Most High and 
 Holy God.* 
 
 6th. Iswear never to permit my political principles nor 
 personal interest to come counter to his, if forbearance and. 
 brotherly kindness can operate to prevent it; and never to 
 meet himif I know it, in war or in peace, under such circum- 
 stances that I may not, in justice to myself, my cross, and 
 my country, wish him unqualified success; and if perchance 
 it should happen without my knowledge, on being informed 
 thereof, that I will use my best endeavors to satisfy him, 
 even to the relinquishing my arms and purpose. I will never 
 shed a brother’s blood nor thwart his good fortune, knowing 
 him to be such, nor see it done by others, if in my power to 
 prevent it. 
 
 ¢th. I swear to advance my brother’s best interest, by always 
 supporting his military fame and political preferment in oppo- 
 sition to another; and by employing his arms or his aid in his 
 vocation, under all circumstances where I shall not suffer more 
 by so doing, than he, by my neglecting to do so, but this nev- 
 er to the sacrifice of any vital interest in our holy religion, or 
 in the welfare of my country. 
 
 8th. I swear to look on his enemies as my enemies, his 
 friends as my friends, and stand forth to mete out tender kind- 
 ness or vengeance accordingly; but never to intrude on his 
 social or domestic relations, to his hurt or dishonor, by claim- 
 ing his privileges, or by debauching or defaming his female 
 relations or friends. — 
 
 9th. I swear never to see calmly nor without earnest desires 
 and decided measures to prevent the ill treatment, slander, or 
 defamation, of any brother Knight, nor ever to view danger 
 or the least shadow of injury about tofallon his head, with- 
 
 * 
 
 * Here is a strecth of charity altogether unprecedented. It would cer- 
 tainly require the credulity of a child to believe that hat man, who has 
 taken this degree, “is a true and worthy follower of the lessed Jesus ;” 
 hat fo erent in the presence of the great Jzenovau, to do this, is an act of 
 madness ! 
 
 
 
 
 
THRICE ILLUSTRIOUS ORDER OF THE CROSS. 205 
 
 out well and truly informing him thereof; and, if in my power 
 to prevent it, never to fail, by my sword or counsel, to defend 
 his welfare and good name. 
 
 10th. I do swear never to prosecute a brother before those 
 who know not our order, till the remonstrances of a council 
 shall be inadequate to do me justice. 
 
 11th. I swear to keep sacred my brother’s secrets, both 
 when delivered to me assuch, and when the nature of the in- 
 formation is such as to require secrecy for his welfare. 
 
 12th. I swear to hold myself bound to him, especially in 
 affliction and adversity, to contribute to his necessities my 
 prayers, my influence and my purse. 
 
 13th. I swear to be under the control of my council, or, 
 if belonging to none, to that which is nearest to me, and 
 never to demur to, or complain at, any decree concerning me, 
 which my brethren as a council, shall conceive me to deserve, 
 and enforce on my head, to my hurt and dishonor. 
 
 14th. I swear to obey all summons sent from any council 
 to me, or from any Most Illustrious Knight, whether Illustri- 
 ous Counsellor for the time being, or by induction, and to be 
 governed by the constitution, usages, and customs of the order 
 without variation or change. 
 
 15th. I swear never to see nor permit more than two can- 
 didates, who, with the Senior Inductor, will make three, to be 
 advanced, at the same time, in any council where I shall be; 
 nor shall any candidate by suffrage, be inducted without a 
 unanimous vote of the illustrious brethren in council; nor 
 shall any council advance any member, there not being three 
 Illustrious Knights, or one Most Illustrious and four Illustri- 
 ous Knights of the Cross present, which latter may be sub- 
 stituted by Most Illustrious Induction; nor yet where there 
 shall not be a full and proper mark of the order, such as-usage 
 has adopted to our altar, of metal, or other durable and wor- 
 thy material, contained within the apartment of council, as also 
 the Holy Bible; nor will I ever see a council opened for 
 business, without the ceremony of testing the mark, exercised 
 
206 LIGHT ON, MASONRY. 
 
 on the character of every brother, prayers, and the reading 
 of the 35th Psalm of David; nor will I ever see, consent to, 
 or countenance, more than two persons of the same business 
 or calling in life, to belong to, or be inducted and advanced 
 in any one coucil of which Iam a member, at the same time ; 
 nothing therein going to exclude members from other parts 
 of the country, or from foreign parts, from joining us, if they 
 consent formally and truly to stand in deference and defense, 
 first, of their special bar-brethren in the council, nor to pre- 
 vent advancements ‘to fill vacancies, occasioned by death or 
 removal. To all this, and every part thereof, I do now, as 
 before, by the honor and power of the mark, as by an honor- 
 able and awful oath, which confirmeth all things in the dread 
 presence of th Most Holy and Almighty God, solemnly and 
 in truth, bind and obligate my soul; and in the earthly penal- 
 ties, to wit: that, for the violation. of the least matter or parti- 
 cle of any of the here taken obligations, I become the silent 
 and mute subject of the displeasure of the Illustrious Order, 
 and have their power and wrath turned on my head, to my 
 destruction and dishonor, which, like the nail of Jael, may 
 be the sure end of an unworthy wretch, by piercing my tem- 
 ples with a true sense of my ingratitude —and for a breach 
 of silence in case of an unhappy event, that I shall die the 
 infamous death of a traitor, by having a spear, or other sharp 
 weapon, like as my Lord, thrust in my left side—bearing tes- 
 timony, even in death, of the power of the mark of the Holy 
 and Illustrious Cross before I. H. 8. our Thrice Illustrious 
 Counsellor in Heaven, the Grand Council of the good. To 
 this I swear. 
 
THE ELEVEN INERFFPABLE DEGREES, 
 CONFERRED IN THE 
 
 LODGE OF PERFECTION. 
 
 SECRET MASTER, 
 
 Opening.—Master. ‘ Br. Adoniram, are you a Secret Mas- 
 ter?” Ans. ‘“ Most Perfect, I have passed from the square 
 to the compass; I have seen the tomb of our Resp. Master, 
 Hiram Abiff, and have, in company with my brethren, shed 
 tears at the same.” M. “ What isthe hour?” <A. “The 
 dawn of day has driven away darkness, and the great light 
 begins to shine in this Lodge.” M. “If the great light is 
 the token of the dawn of day, and we are all present Secret 
 Masters, it is high time to begin our labors. Give notice that 
 Iam about to opena Lodge of Secret Masters.” Master 
 knocks seven with his hands, which is repeated by the 
 brethren; and then makes sign of admiration, which is an- 
 swered by the brethren. 
 
 Reception.—The candidate is led to the door of the Lodge, 
 where the Mast. of Cer. knocks seven times. Adoniram comes 
 and repeats the alarm on the inside, and opens the door, and 
 says, “Who is there?” Ans. “A br. who is well qualified, . 
 wishes to receive the degree of Secret Master.” Adoniram 
 reports to the Master, and requests that he may be introduced. 
 Master consents, on condition he vouches for his integrity, 
 zeal, and good conduct. He is led in, and advances to the 
 altar; his right knee on the floor; head bound, as if blinded; a 
 great light in the right hand. 
 
 Obligation.—“ 1. Secrecy. 2. Obey orders and decrees of 
 
 / 207 
 
208 LIGHT ON MASONRY. 
 
 Council of Perfection, of Jerusalem, under penalty of all the 
 former degrees.” (The foregoing is the oath in substance.) 
 After the obligation, the Master takes a crown of laurel and 
 olives, and says, “‘ My br., you are now received as a Secret 
 Master. [See Monitor.] Sign—that of silence.. 
 
 After giving the words and signs, the Master says, ‘“ Co, 
 my brother, pass the brethren and then attend to our instruc- 
 tion.” 
 
 LECTURE. 
 
 Q. Are youa Secret Master? A. I am, and glory in it. 
 Q. How were you received? A. By being passed from the 
 ‘Square to the Compass. @. Where were you made? A. 
 Under the laurel and olive tree. @. In what place were you 
 received? A. Inthe Sanctum Sanctorum. @Q. Who receiv- 
 ed you? A. Solomon and Adoniram, the Inspector. @Q. In 
 entering the 8. 8. what did you perceive? A. The character 
 of the divinity. @. What did you see besides? A. The 
 great circle, in the midst of which is enclosed the blazing star, 
 which blinded me with respect and admiration! @Q. What 
 signify the Hebrew characters in the triangle? A. Some- 
 thing above the knowledge of a human being, which cannot 
 be pronounced. @. Why not, since we are in the Lodge? 
 A. Because I have seen the great light darting its rays with- 
 out knowing it myself. ©. What enclosed the great bright- 
 ness? A. The ineffable name of the Great Architect of the 
 universe. @. Who was the first that saw it? .4. Moses— 
 and he read the pronunciation thereof, from the Supreme 
 Being on the mount, when he appeared unto him; and, by a 
 law of Moses, it was forbidden even to be spoken, unless in a 
 particular manner, by which means it was lost. .Q. What did 
 you perceive more? A. Nine other words in Arabic charac- 
 ters. @. Where were they placed? A. In the nine beams 
 which come from the blazing luminary. @. What did they 
 signify? A. The nine names which God gave himself, 
 when speaking with Moses on Sinai— He made him hope 
 
 
 
SECRET MASTER. 209 
 
 that his future issue should one day know his real name. Q. 
 Give them to me with their significations. A. nf oh 
 *k ** * which compose 888 letters, and enclose 
 72 names, which are taken as names of the Divinity of the 
 angels’ alphabet, or cabalistice tree. @. What signifies the 
 circle that surrounds the triangle? A. It represents the 
 eternity of the power of God, which hath neither beginning 
 nor ending. @. What doth the blazing star denote? A. A 
 meteor which ought to guide us to the divine Providence. Q. 
 What is signigfied by the letter ““—,”’ in the circle of the 
 blazing stat?) A. 1 UF ar bye. Oh) ipmeant 
 Gop; by * * * is meant man, who may become great 
 by perfection; and * * * * is a Hebrew word and 
 signifies thanks to God for his supreme power; it was the first 
 word that was pronounced by our common parent when, at 
 his rising, he saw Eve... Y. What is signified by the five 
 beams of the blazing star? .A. The five orders of architect- 
 ure, which were used in the construction of the temple. 9. 
 What did you see more in the sanctum sanctorum? A. The 
 ark of alliance; the golden candlestick of seven branches; the 
 tablet.of bread of proposition. @. Where was the ark of 
 alliance placed? A. In the middle of the 8.8. under the 
 blazing star. @. What did the ark of alliance, with the | 
 blazing star represent? A. As the ark was the emblem of 
 alliance which God had made with his people, and was put 
 under the shadow of the cherumbims’ wings, so is the circle 
 which encloses the triangle in the blazing star, an emblem of 
 the alliance of br. Masons. @Q. What form wastheark? A. 
 An oblong square. @Q. Of what was it made? <A. Of 
 shittim wood, covered within and without with pure gold, and 
 covered with a golden crown, and borne with the two cheru- 
 bims of gold. @. What was the name of the crown? A. 
 Propitiatory, or the place that served to appease God’s anger. 
 Q. What did it contain? .A. The tables of laws which 
 God gave to Moses. @. Of what were they, and what did 
 they contain? A. They were of white marble, and contained 
 15 
 
210 LIGHT ON MASONRY. 
 
 then ten commandments in Hebrew characters. @. What 
 are those commandments? A. The decalogue engraved by 
 the finger of the Almighty. The first table contained the 
 four divine commandments; the second the six human, which 
 served to regulate all the duties of mantoman. @. What use 
 was made of the.table of shew bread? A. To place thereon 
 the twelve loaves of bread of proposition, which ought always 
 to be in the presence of God as he had ordained it to Moses. 
 Q. Of what were the loaves? A. Of pure fine four. Q. How 
 were they placed? A. Six on the right and six on the left, 
 forming two heaps. @. What was placed over them? A. 
 A very pure and bright cover. Q. Whyso? A. In order that 
 they should remain a monument of the obligations made to 
 God. @. What was the name of the 8. S.in Hebrew? A. 
 Dabar. Q. What doth that word signify? A, Speech. Q. 
 Why wasitso called? A. Because the Divinity, ina peculiar 
 manner, resided there and delivered his oracles :— 
 
 A. When Moses received the order from Gop to construct 
 the ark, he made choice of Bezaleel, of the tribe of Judah, 
 
 the son of Aaron and Mary, the sister of Moses, and Aholi- © 
 
 ab, the son of Ahisamach, of the tribe of Dan, the most 
 learned of the people; the populace testified so much for- 
 wardness in the work, and offered, with so much joy, to carry 
 it on, that Moses gave notice by the sound of the trumpet, 
 that he did not want any more. They began to work accord- 
 ing to the model that God had given to Moses, which also 
 served for the number to be placed in the Tabernacle to serve 
 for sacrifices. @. What is meant by the seven branchés of 
 the candlesticks? A. The seven planets. @. What was on 
 the top of the branches? A. A lamp on each, looking east 
 and south. @. Of how many parts was the candlesticks of 
 seven branches composed? A. Ofseven parts. Q. Whatis sig- 
 nified by the Ey that is in our lodge? A. An only eye that 
 enlightens us. @. How did they go up to the gallery of the 
 temple? A. By a staircase, fixed on the wall on the north 
 side. @. What was the name of that staircase? A. Coch- 
 
 
 
PERFECT MASTEB. 211 
 
 leus;—which signifies “in the form of a screw.” Q. How 
 many doors were there in the 8. 8.2? A. Only one on the east 
 side, which is called “ Zizon.” which was covered with hang- 
 ings of purple, azure, hyacinth, and gold, supported by four 
 columns. @. What did those columns represent? A. The 
 four elements. @. How old are you? A. 3 times 27, and 
 accomplished 81. @. Give the pass word? A. * * * 
 
 Close—Q. “Br. Inspector, what’s the o’clock? A. “ The 
 end of the day.” @Q. “What doth remain todo?” A. “To 
 practice virtue, to fly vice, and to remain in silence.” @Q. 
 ‘Since nothing remains to do but to practice virtue and fly 
 vice, let us enter into silence, that the will of God may be 
 accomplished: it is time to rest. Brother Inspector, give no- 
 tice that Iam about to close this Lodge by the mysterious 
 number. Inspector says, “ The Most Perfect is about to close 
 Lodge by the mysterious number.” All clap seven, as in 
 opening, and Lodge is closed. 
 
 
 
 PERFECT MASTER, f 
 
 A table before the Master, covered with black, and strewed 
 with tears. Adoniram was chosen first of the seven, to re- 
 
 place Hiram Abiff, and he constructed the tomb and urn of 
 
 H. A. Stokin first found the body of H. A. 
 
 Opening —Q. “Br. Insp. is the Lodge well tyled, and are 
 we all Perfect Masters?” .A. “R. W.and R., we are.” Q. 
 “Give notice that I am going to opena Lodge of Perfect 
 Masters,” (done.) Ado. knocks 4 with an iron; Stokin in 
 the west, 4; and a Br. in the south, 4; anda Br. in the north 
 4, and then all make the sign of “admiration” together! 
 Ado. says, Br. Stokin, what is the o’clock? A. “It is 4.” 
 Ado. “Then it is high time to set the workmen at sexta Give 
 notice that a gp of Perfect Masters is ‘ae aa Stokin. 
 ‘““The Lodge is open.” 
 
 Reception.—Candidate is ornamented with the dress and 
 jewel of a Secret Master. Master of the ceremony knocks 
 
219 LIGHT ON MASONRY. 
 
 four on the shoulder of Inspector and says, “ There is in the 
 antechamber a Secret Master desirous of being raised to this 
 degree.” The Insp. reports to Master, who says, ‘‘Is he wor- 
 thy and well qualified to receive this degree?” (Yes.) Mast. 
 “Let him be introduced according to an ancient due form.” 
 Insp. orders Master of Cer. to go and instruct candidate; he 
 goes and examines him on his former degrees, puts on his 
 neck a green cord, and holding it in his left hand and his 
 sword in his right, leads him to the door and knocks 4. Insp. 
 repeats this within; and says to the Master, ‘‘Some one 
 knocks.” Mast. “See who it is.” Insp. orders Tyler to open 
 the door, and see who knocks, and after the Tyler has repeat- 
 ed to the Master of Cer. he acquaints the Master, who orders 
 him to be introduced and led to the south side of the tomb, 
 at the head of the Lodge, where he stands as a Secret Master. 
 Master says, ““My Brother, what do you demand? A. To 
 be received to the degree of Perfect Master.” He is then 
 addressed thus: “ It is my,” &. (See Monitor.) The Insp. 
 then takes him by the cord and leads him four times around 
 the Lodge, then makes him kneel, after which he passes by 
 the tomb on each side of the two columns; (crossed:) in 
 erossing, he steps from one to the other, still with the sign of 
 a 8. M. he is placed opposite the altar, his right knee a little 
 bent and takes the OpLication. “Ist. Secrecy. Penalty: 
 —being dishonored, and the penalties of all those of my 
 former obligations, Amen; Amen; Amen; Amen.” Master 
 draws the cord from his neck, saying, “I now draw” &c., (see 
 Monitor,) Signs. 
 
 History Solomon had been informed that the corpse of 
 H. A. had been already fqund and deposited in the lower end 
 of the temple; and pleased to be able at least, to gather the 
 precious remains of so good a man, he ordered the noble 
 Adoniram, his G. Insp. to make the funeral as pompous as 
 possible and the brethren to attend with white gloves and 
 aprons, forbidding at the same time, that the marks of blood 
 
 -spilled in the temple be effaced until vengeance should be 
 
 \ 
 
 
 
 ; 
 ; 
 y 
 % 
 
 
 
PERFECT MASTER. 213 
 
 taken. Adoniram being Grand Master, Architect and chief 
 of the workmen, presented a plan of a superb monument to 
 be raised to his memory, of black and white marble, which 
 was finished in nine days. The heart of H. A. was taken 
 enclosed in an urn on the top of an obelisk which was placed 
 near the west end of the temple a little on the north side, to 
 show that his murderers had first put him under some rub- 
 bish in a ditch before they carried him to the place where 
 Stokin found him. The heart in the urn was pierced with a 
 sword, and every body qualified went to testify his grief until 
 vengeance was complete. The heart was enclosed in an 
 obelisk, covered with a triangular stone, on which were the 
 letters, B. M. I. engraved in Hebrew characters. 
 
 With a sprig of cassia on the top, his body was buried in the 
 middle of the great hall, in an apartment separated from the 
 temple, where Solomon used to keep a chapter and confer with 
 Hiram, king of Tyre, and Hiram Abiff on thecraft. Three 
 days after the ceremony of burial, Solomon went with his 
 court to the temple, and all the workmen being ranged as at 
 the funeral, he directed his prayer to God, examined the 
 tomb and canopy, repeated the letters on the triangle, and the 
 letters engraved in the centre, then lifting his eyes and his 
 hands towards heaven, he said, with joy in his heart, ‘It is 
 accomplished and complete by the sign of admiration!” The 
 brethren also raising their eyes and hands towards heaven, 
 leaning their heads on their shoulders, &c. — 
 
 LECTURE. 
 
 Q. Are youa Perfect Master? A. I have seen the circle 
 and square placed on the top of the two columns across. @Q. 
 Where are they placed? A. In the place where was de- 
 posited the body of our resp. H. A. @. What did they rep- 
 resent? A. The two pillars which I came to when I was 
 made a Perfect Master. @. What was the design of Solomon 
 in instituting this degree? A. To encourage the brethren 
 with a reverential love, and to excite them to an inquiry who 
 
214. LIGHT ON MASONRY. 
 
 were the bloody assassins of H. A. A, Suspicion being enter- 
 tained that they were among the workmen, Solomon ordered 
 a great muster of them, when three were found missing and 
 supposed to be the persons. Solomon then ordered a Mason 
 to erect a superb obelisk at the west end of the temple, and 
 to enclose in an urn on the top thereof, the heart of Hiram 
 Abiff, well embalmed, of which none knew except the P. M. 
 This was accordingly done, and was to remain there until 
 vengeance should be taken. A sword appeared to be driven 
 through the urn, as a token of the desire of the brethren to 
 take vengeance on the assassins. The body was found ina 
 place separate from the temple, where Solomon kept his chap- 
 ter. @. What is signified by the square stone in the center 
 of the circle, and also what is signified by the letters on the 
 square stone? A. The secret word of a Perfect Master. @Q. 
 Pronounce it. A. “ .” @. What does it signify? A. 
 The name of Gop, as known by us. @Q. How were you re- 
 ceiveda Perfect Master? .A. On the point of a spear to my 
 heart, and a halter around my neck. Q@. Why so? A. Zo 
 make me remember, THEY SHOULD BE INSTRUMENTAL IN 
 MY DEATH if I revealed any of the secrets!!!! Q. How 
 many signs have you? A. One by five. Q. Whyso? A. Inre- 
 membrance of my five points of entrance. @. Which or what 
 are they? A. The four terms of entrance into the temple 
 and the fifth of admission? @Q. What is represented by the 
 tomb you passed over at your admission? A. The burial of 
 H. Abiff in the valley. @. Why is it situated northeast from 
 the sanctuary? A. To teach us men should be undefiled be- 
 fore they enter the sanctum sanctorum. @. What is signi- 
 fied by the rope which comes from the tomb to the temple? 
 A, The rope of green with which the brethren raised the 
 body of H. A. before they put it into the coffin. @. There is 
 a further reason. A. The virtue of goodness that should 
 link us to the temple. @. Why were you examined in the 
 former degrees before you were admitted? A. To see if I 
 were perfect in them before I went any further. @Q. What is 
 
 
 
 
 
* 
 
 INTIMATE SECRETARY. 215 
 
 your color? A. Green. @. Whyso? A. To signify that 
 
 by flourishing in virtue, I might expect to make progress in 
 
 my last degrees. @. What is signified by the two pyramids 
 
 in the Lodge? A. Egypt, from whence the Syrians sprung, 
 
 &. What does the jewel represent? A. That a perfect Mas- 
 
 ter should measure his conduct by the exact rule of equity. 
 Close by 4 times 4. 
 
 eee 
 
 INTIMATE SECRETARY, 
 
 Opening.—Solomon knocks 3 times 9, which is repeated by 
 Hiram of Tyre, and then ail the brethren who are supposed 
 to be Perfect Masters, They kneel, make signs, repeat the 
 “word” thrice, then rise, take their swords and go out of the 
 Lodge. 
 
 Solomon having first appointed a captain and lieutenant of 
 the guards, with directions that they take care of the Lodge, 
 and see that none approach without permission, and that all 
 the guards observe their duty. 
 
 Reception.—Candidate being in the antechamber, the cap- 
 tain of the guards orders two or three of them to take from him 
 his hat, sword, and the decorations of a Perfect Master, and 
 then to place him by the door, (partly open) with his hands 
 across, in the attitude of listening. The guards make a little 
 noise, on which Hiram of Tyre, turning his head, sees the 
 cowans, lift his eyes to heaven and says, “Oh heavens, there 
 is alistener!” Solomon says, “It is impossible as there. are 
 guards without.” H. T. without reply makes to the door and 
 drags the candidate by the hands into the Lodge, crying, 
 “Here he is.” Sol. ‘What shall we do with him?” H. 
 T. (his hand on his sword,) “We must kill him!” 
 
 Solomon quits his place and lays hold of H. T. and says, 
 “Stop, my brother,” then knocks on the table, the guards 
 enter and salute the Lodge. Sol. “Take this prisoner and 
 secure him, and let him be forthcoming when called for!” on 
 which they go out with the prisoner, leaving Solomon and 
 
216 LIGHT ON MASONRY. 
 
 Hiram of Tyre for some time in private and low conversation, 
 Solomon knocks on the table again, and the guards return 
 with the prisoner in the midst. By a signal from Solomon 
 they advance near the foot of the throne and take seats. Sol. 
 then says to candidate, “I have by my entreaties prevailed 
 on the king of Tyre, my worthy ally, whom your vain curi- 
 osity has offended, to remit the sentence of death which he 
 pronounced upon you. I have not only obtained your par- 
 don, but have gained his consent to receive you an Intimate 
 Secretary to the alliance we have contracted. Do you prom- 
 ise to keep inviolate the secrets entrusted to you in this de- 
 gree, and will you take an obligation for that purpose, in the 
 most solemn manner? (Yes.) Solomon causes him to kneel. 
 
 Obligation.—“‘ Ist. Secrecy, 2d. Obey mandates and de- 
 
 crees of the G. C. of P. of Jerusalem. Penalty—pbody dis- _ 
 
 sected, bowels taken out, heart cut in pieces, and the whole 
 thrown to the wild beasts of the field!’ Solomon raises the 
 candidate and explains the Carpet. ‘The window in the 
 clouds represents the vault of the temple, and the letter I, 
 which you see therein, is the inititial of the name of the G. 
 A. of the Uni. The door represents the great gate, by which 
 they entered from the palace: the tears are emblematical of 
 Solomon’s chamber of audience for Masons, in the place hung 
 with black, and hither he used to retire and lament the un- 
 happy fate of Hiram Abiff, and here he was when Hiram, 
 king of Tyre, came to visithim.” ‘TI receive you, my broth- 
 er, an Intimate Secretary, on your promise of being faithful 
 to this order which you have just now entered, as was the 
 great man whose place you are nowto supply. The color of your 
 ribbon is intended to remind you of his blood, the last drop 
 of which he chose to spill, rather than betray his secrets. 
 We hope, therefore, that your fidelity will be proof to every 
 trial, and that the sword with which we arm you will bea 
 weapon of defense, to guard you from the attacks that might 
 be made on you to extort those secrets, which we are now go- 
 ing to confer on you,” &c., &e. 
 
 
 
 ‘ 
 i 
 
 PEABO AES OES 
 
IN THNDANT OF THE BUILDINGS 
 
 OR 
 
 MASTER IN ISRAEL, 
 
 Solomon is in the east, Tito in the west, and Adoniram in 
 the south. 
 
 Opening.—Solomon. ‘Tito, are we tyled?” Tito. “Most 
 Puissant, we are.” @Q. “ Whatisito’clock? A. “Break of 
 day.” Solomon strikes five on the altar with his sceptre, 
 which is repeated by Tito and Adoniram, Solomon. “ As 
 it is break of day, it is time to work.” (The Lodge is open.) 
 All the brethren strike five together, and make the sign of 
 surprise and admiration. . 
 
 Reception.— Master. ‘ Brother Tito, how shall we repair 
 
 _ the loss of our worthy Hiram Abiff? You know he had the 
 
 ornaments of the secret chamber in charge, which con- 
 tained the holy ark, which was to assure the Israelites of the 
 perfection of the most Holy God. He is now taken from us 
 by a most horrid crime of our craft,and we are thereby de- 
 prived of our most respectable chief; now, my Illustrious 
 Brother, see if you are able to give me advice in this im- 
 portant matter. 
 
 Ans. ‘ Most Puissant, the method I would propose would 
 be to create one chief from the five orders of architecture, in 
 order to unite all abilities and endeavor to finish the work 
 of the secret chamber of the third story.” 
 
 Master—‘‘ Your advice is good; and to convince you of 
 my readiness to follow it, I appoint you, brethren, to inspect 
 the condition of this business. Excellent brethren, let 
 Adoniram go into the middle chamber, and see if he can find 
 a chief of the five orders of architecture.” 
 
 217 
 

 
 / 
 218 LIGHT ON MASONRY. 
 
 Adoniram goes, and finding Joabert, says, “Are there 
 here any chiefs of the five orders of architecture? Joab. 
 “Tam the introductor.” Adon. “My dear brother, have you 
 zeal to apply yourself with attention to that which the Most 
 Puissant shall request of you? Joab. “I have, and will 
 with all pleasure comply with the request of the Most Puis- 
 sant, and raise this edifice to his honor and glory.” Adon. 
 ‘‘“Give me the signs, words, and token of the preceding de- 
 grees.’ Adoniram knocks at the door of the Lodge, three, 
 five, and seven. One of the brethren within answers the 
 alarm, and asks what is wanted. Ans. ‘There is one here 
 who is to be employed in the works of the middle chamber.”’ 
 The door is opened, and Adoniram, griping the candidate by 
 the token of , brings him before the altar and lays him 
 down. ‘Tito stands behind, puts the sprig of cassia in his 
 hand, and he takes the obligation. 1. Secrecy. 2. Obedience 
 to the orders and decrees of the Grand Council of Princes, of 
 Jerusalem. Penality.—Body severed in two, and bowels taken 
 out, when the candidate says, Amen.” Tito covers his body 
 with a red cloth, and relieves him by the token, and with his 
 hand to his elbow, raises and places him on a stool, when he 
 is thus addressed by the Master: “My dear brother, Solomon, 
 willing to carry to the highest perfection the work already 
 begun, found it necessary to employ five chiefs of the five or- 
 ders of architecture; and he gave command of them to Tito, 
 Adoniram, and Abda, his father, being well assured that 
 their zeal would be exerted to the utmost in bringing to per- 
 fection the works of the middle chamber. We, therefore, 
 flatter ourselves, my brother, that you will contribute all in 
 your power to the same end. The situation you have just been 
 in, resembles that of a dead man, and you being relieved from 
 it, signifies our hope that you will repair the loss of our re- 
 spected Hiram Abiff; having so bright an example before 
 
 
 
 _ you, that you will endeavor to show the same firmness and - 
 
 contempt of death, sooner than discover any of the secrets. 
 I will now raise you in the same manner he was raised under 
 
ELECTED KNIGHTS OF NINE. 219 
 
 the sprig of cassia.’”’ The candidate is raised, and Tito gives 
 him the signs, tokens, and words. 
 
 ELECTED KNIGHTS OF NINE, 
 
 For the form of the Lodge, see Monitor, and in addition, 
 the brethren have their knees crossed, and their heads re- 
 clining on their right hands. Master. “ Brother Stokin, 
 are youan Hlected Knight of Nine?” Ans. “ One cavern 
 received me, one lamp gave me light, and one spring refresh- 
 ed me.” Q. “Whatis the hour?” A. “Break of day.” 
 Master knocks eight and one, Stokin repeats it, and then all 
 the brethren, with their poniards; and the Master declares the 
 chapter open. 
 
 teception.— Master of Ceremonies leads the candidate to 
 the door, and knocks eight and one. The Master orders the 
 candidate to be admitted. He is conducted to the west, and 
 placed behind Stokin. Master. ‘What do you wish?” A. 
 “To be admitted an Elected Knight.” @. ‘Have you cour- 
 age enough to revenge the death of your Master Hiram 
 Abiff?” A. “I have.” -Q. “If you have, you shall be 
 shown where one of his murderers is concealed —a stranger 
 has shown the place to me, and if you have fortitude, follow 
 the stranger.” The candidate is blinded, led to the cavern, 
 and seated on the stone. The Master of Ceremonies says, 
 “Be of good courage, I am going to leave you, but shall not 
 be long absent; and after I am gone, you must take the 
 bandage from your eyes, and drink some of the water you 
 will find, before I return.” Candidate is left alone, and the 
 door is shut. The Master of Ceremonies returns, and orders 
 him to take the poniard in his right hand, and the head in 
 his left, and he thus goes alone to the door of the Lodge, 
 where he kicks eight and one. Master of Cer. within, says, 
 “what do you wish?” A. “An Intendent of the Buildings 
 demands to enter the Chapter.” @. “Have you finished 
 
220 LIGHT ON MASONRY. 
 
 your time, and satisfied your Master?” A. ‘I have had the 
 honor of performing a feat for the honor of the craft, which 
 will, I hope, entitle me to this degree.” Master of Cer. re- 
 peats to Stokin, who repeats to the Master, and he orders the 
 candidate to be admitted. He advances by eight quick, and 
 one slow steps, holding the poniard elevated, as if to strike. 
 The ninth step brings him to the altar, where he falls on his 
 knees. Master observes him, and says, ‘‘ Wretch, what have 
 you done? Do you not know that by this rash act, you have 
 deprived me of the pleasure of devoting the villian to condign 
 punishment? Stokin, let him be put immediately to death.” 
 At this word, all the brethren, falling on their knees, inter- 
 - cede for the candidate, observing to the Master, that his 
 offense arose from zeal, and not from any intention of depriv- 
 ing the Master of the pleasure of punishing the villian. 
 This pacifies him, and he orders Stokin to stop, and tells the 
 candidate, “that he shall be pardoned this second time, but 
 beware of the third.” Stokin takes the head and poniard 
 from the candidate, and places the poniard at the foot, and 
 the head at the top of the altar. The candidate is still on his 
 knees, and all the brethren stand round, as if to strike;—he 
 takes the obligation. 
 
 1. “I do solemnly swear, in the presence of Almighty 
 God, that I will revenge the assassination of our worthy 
 Master, Hiram Abiff, not only on the murderers, but also on all, 
 who may betray the secrets of this degree; and furthermore, that 
 I will keep and protect this order with all my might, and the 
 brethren in general, with all my power; and furthermore, that 
 I will obey the decrees of the Grand Council of Princes, of 
 Jerusalem; and, if I violate this, my obligation, J consent to 
 be struck with the dreadful poniard of vengeance, now present- 
 ed tome, and to have my head cut off, and stuck on the 
 highest pole or pinnacle, in the eastern part of the world, as 
 a monument of my villainy! Amen! Amen! Amen! Amen!” 
 
 Master raises candidate, and says, ‘Some time after the 
 death of Hiram Abiff, and before Solomon had been able to 
 
ILLUSTRIOUS ELECTED OF FIFTEEN. 221 
 
 _ discover the traitors who had murdered him, a great assembly 
 of Masters,” asin Monitor, to the words, ‘Who had only 
 time to pronounce , (vegeance is taken;) immediately 
 after which, Joabert, being thirsty, and perceiving a spring 
 of water, he drank, and then slept until the rest arrived and 
 awoke him. On beholding the bloody scene, they all ex- 
 claimed ! Joabert then acquainted them with what 
 had happened, and they envied him for having alone avenged 
 the death of Hiram Abiff. After having refreshed them- 
 selves at the spring, Joabert, cut off the head, and divided the 
 body into four quarters, which were burnt, and the ashes 
 scattered in the air, so as that they might be dispersed to the 
 four winds of heaven, and to the corners of the earth. Then, 
 taking the poniard and head, Joabert said ! and re- 
 turned to Jerusalem. (See Monitor.) ° 
 
 Joabert was afterwards highly favored of Solomon, who con- 
 ferred on him and the others this degree of Elected Knight, 
 and then gave them the following signs: * * * * 
 
 
 
 
 
 
 
 
 
 EKLECTHD GRAND MASTER, 
 
 OR 
 
 ILLUSTRIOUS ELECTED OF FIFTEEN. 
 
 Opening.— Master knocks three times five. The Inspector 
 repeats it, and the Master declares the Lodge is open. 
 
 Reception—The candidate has a head in his hand, and is 
 led to the door of the Lodge by the 8. W. who knocks three 
 times five, and the Inspector goes to the door, and demands 
 who is there? Upon which the 8. W. says, “ An H. Knight, 
 whois desirous of joining the other Knights in finding the other 
 two assassins, and to be admitted among the elect fifteen, the 
 Inspector shuts the door and reports to the Master, who gives 
 orders for his admission, and he is taught to make fifteen 
 steps in a triangular form, which brings him to the altar: 
 
222 LIGHT ON MASONRY. 
 
 The brethren all stand round with poniards, and interlacing 
 their hands before their foreheads with the palms presented 
 to view, and they ask pardon for the candidate. Master. 
 “Why do youask pardon?” Ans. “ Because they are not 
 guilty.” Master. ‘‘ Why do you ask pardon for a person who 
 isnot guilty?” Ans. In order to qualify him to become a 
 Grand Master Elect.” Master. “Is he well qualified?” Ans. 
 ‘He is.” Master. ‘“ Kneel, brother, the Grand Master Elect 
 here present, desires me to admit you a member of this degree; 
 will you take the solemn obligation to keep the secrets in- 
 violable?”” Ans. “TI will.” 
 
 Obligation.—The penalty is, to have the body opened per- 
 pendicularly and horizontally, and exposed to the air for 
 eight hours, that the flies may prey on the entrails, also, to 
 have the head cut off and placed on the highest pinnacle in 
 the world, and to be ready to inflict the same penalty on all who 
 disclose the secrets of this degree!!! Master raises the candi- 
 date and gives the signs, &c. (For history, see Monitor.) 
 “Solomon determined that their punishment should be ade- 
 quate to their crimes, and when the day of their execution 
 arrived, they were brought forth at 10 o’clock, A. M. and were 
 executed, and were bound, neck and middle, to posts in the 
 most public place, with their arms extended; and their bellies 
 were cut open by the executioner, lengthwise, and across, 
 and in this position they remained until 6 o’clock in the 
 evening, so that the flies might prey on their entrails; their 
 heads were then cut off and placed on spikes with that of- 
 , on the east, west and south pinnicles of the temple, 
 under which they had committed their crime. 
 
 LECTURE. 
 
 
 
 
 
 Q. Are you a Grand Master Hlect? A. My zeal and 
 works have produced me that honor! Q. How were you re- 
 ceived? A. By Solomon himself, in his apartment. Q. 
 When and for what purpose? A. At the time he sent me, 
 together with my companions, to find out the two assassins | 
 
 
 
KNIGHTS OF THE NINTH ARCH. 223 
 
 Q. How came they to be discovered? A. By the diligence of 
 Bengabee , Solomon’s intendent, in the province of 
 Cheth. Q. Who carried Solomon’s letter to the king Morihah? 
 A. Tabeal. Q. How many did he send on this occasion? 
 A. Fifteen. Q. Give me the sign, token, and word? (Given.) 
 Q. What do they allude to? A. That I shall always be 
 ready to inflict the same punishment, on all who shall betray Ai 
 secrets of this degree. 
 
 Close—Q. At what hour did the assassins expire. A. 
 Their execution was at 10 o’clock, A. M., and at6in the 
 evening, vengeance was accomplished ! Q. May all traitors 
 meet the same fate!!! Master knock fifteen, which is repeat- 
 ed first by the Insp., then by all the brethren, and the Lodge 
 is closed. 
 
 
 
 THE DEGREE 
 
 OF 
 
 KNIGHTS OF THE NINTH ARCH. 
 
 Solomon knocks 9, (1!!! 1!! !!!) Hiram of Tyre repeats, 
 the Grand Junior Warden calls to order, and then he and the 
 rest of the brethren knock the same. The two kings give . 
 signs of admiration, first to each other and then to the breth- 
 ren, by whom it is repeated. The two kings kneel at the 
 pedestal, Solomon rises, then raises H. T., after which breth- 
 ren kneel at the pedestal, by order of Solomon. Solomon 
 says, “I declare this Chapter open.” 
 
 Reception—Previous to the reception the vault and the 
 pedestal are darkened and the trap door is opened, the candi- 
 date or candidates, (if more than one,) are introduced into 
 the room over the trap door. Two brethren at least, being 
 with candidates as guards, one of which demands, “ The favor 
 of being admitted the degree of ‘Knights of the Arch,’ on 
 account of his zeal, and his having regularly taken all the 
 
224 LIGHT ON MASONRY. 
 
 foregoing degrees.” He is answered from below that at pres- 
 ent it is not possible, but that they must pray to God for per- 
 mission. The guards retire, and then make the request, to 
 which the same answer is returned.. They repeat this the 
 third time. Then the G. J. Warden asks if they are willing 
 to descend into the lower abyss, in search of great treasure? 
 
 (Ans. “ Yes.”) A rope is then tied round one of the can-— 
 
 didates to let him down into the vault. He is told if he sees 
 any thing on being lowered down, he is to shake the rope and 
 he will be raised. He is then twice lowered and raised. The 
 third time they give him a burning taper, and on his being 
 let down this tine, one who is concealed below blows out the 
 taper, and one from above throws down some pieces of stone 
 and mortar, and the candidate beholds the pedestal, (uncov- 
 ered.) He is to fall on his knees with all below, around the 
 pedestal. Candidate continues in this posture, if there are 
 more than one candidate, until all are let down. The G. J. 
 Warden tells him or them that in this posture they are to take 
 that inviolable and secret obligation. 
 
 Obligation.—I do promise and vow, in the most solemn 
 manner, and in the presence of the most holy and puissant 
 and most terrible, just and merciful God, that I will double 
 my assiduity, zeal and love for my fellow brethren who have 
 taken this degree of K. A. I promise further, never to assist 
 at the initiation of any brother into this degree, nor to give 
 my consent that he be initiated, unless he shall regularly 
 have received all the foregoing degrees in a just and regu- 
 lar Lodge, and unless he shows a charitable disposition for 
 Masonry, and also obtains a permission from under the hands 
 and seals of the officers of a just and regular Lodge, accord- 
 ing to ancient laws. I furthermore promise never to give to 
 any number less than three, and those to be well examined, 
 this degree, unless when authorized for that purpose by a 
 particular patent, and with a view of constituting a Lodge 
 of K. A. Masons —which I will never consent to be holden 
 within twenty-five leagues of one already regularly constitut- 
 
 aN a RO Sie 
 
KNIGHTS OF THE NINTH ARCH. 225 
 
 ed. I further promise carefully to observe and pay due obe- 
 dience to all the laws, rules and regulations, established and 
 appointed by this K. A. Chapter, as also to’ keep inviolable 
 the secrets communicated in it. I furthermore promise that 
 Twill not debauch any female related to a brother, knowing 
 them to be such. All this I promise under the penalties of my 
 former obligations, and in case of failure, that my body may 
 be exposed to the beasts of the forest as a prey, so God main- 
 tain me in my present obligation. (For history of this de- 
 gree, see Webb’s Monitor, 2d part, chapter 10.) 
 
 ‘‘When the treasure which had been found in the ground, 
 was produced (to Solomon and H. T.) they fell on their knees, 
 gave signs of admiration and exclaimed ‘G—, is a good man!’ 
 After G—, J. and 8. were introduced to the second vault and 
 receiving all the honors of this degree, Solomon explained to 
 them the sacred word, which was engraved ‘on the golden 
 plate which was the true name of the Most Migh,‘but that it 
 had been already much corrupted as had already been observ- 
 ed. The principal ages of Masonry are 3,5, 7, and 9, which 
 by calculation made 81; or the cube of 3. I shall give you 
 the different methods of pronouncing the words precious to 
 the Arch we are now treating of, classed according to the 
 above numeral. 
 
 3— All powerful. 5 — It is what it will be. 
 3 — Divine light. 5— God himself. 
 
 3— Striking light. 5 — Eternal. God. 
 
 7 — O thou who art eternal. 9— God of mercy. 
 
 7 — Sustain us, O God. _ 9—My trust is in God. 
 7 — God of lights. 9 — The grand name. 
 
 This last is the application known only to those who have 
 been admitted to the sublime degree of Perfection which in 
 due time, will also be communicated to you. From the cor- 
 ruption-of the grand word spring the of the Moors, ° 
 the Jupiter of the Romans, and others of like nature. The 
 true name was visible in the temple, at the time St. Jerome 
 flourished, written in the ancient Samaritan characters, and 
 
 16 
 
 
 
226 LIGHT ON MASONRY. 
 
 is still preserved in the heart of every good and faithful K. A, 
 Mason. This mysterious word is covered by 3 signs, 3 tokens, 
 3 covered words, and 3 pass words which will all be particularly 
 explained to you in the Lodge of Perfection. The three now 
 elected took an oath before God, never to prounce his sacred 
 name, nor even to admit to this sublime degree, any Mason, un- 
 til he gave sufficient proof of his zeal and attachment, and prom- 
 ise to use the same ceremonies of initiation, in order to com- 
 memorate the mysterious history of the divine Delta, and the 
 B. g, B. h; and where the Almighty caused*the ancient patri- 
 arch to promise that he would never fully pronounce his sa- 
 cred and true name.” 
 
 The number of the grand and sublime elect, &. (as in 
 Monitor, to the word “ Perfection,”) where this last mentioned 
 Lodge was holden, 9 Knights of the N. A. styled the 9 arches 
 which led to the sacred vault. The most ancient stood in the 
 arch next to the vault, and so on in regular procession, and 
 none were permitted to pass but those who were qualified, 
 giving the pass of each, viz: Fy om | Fokl + 
 
 And atthe sacred vault the pass word of the pro- 
 nounced three times. Appertaining to this degree are two 
 signs and one token, besides the before mentioned passes. 
 For charge, see Monitor, and it concludes thus: “I shall now 
 conclude with exhorting you, my brothers, who have been 
 made acquainted with the mode of contemplating often on 
 the grand mysteries, to endeavor by your zeal and constancy, 
 to receive the ultimate degree of Moral Knowledge. 
 
 
 
 
 
 DEGREE OF PERFECTION. 
 
 OR 
 
 GRAND ELECT PREFECT AND SUBLIME MASON, 
 
 (For description of Lodge, titles, &c., see Monitor.) Delta 
 and appearance of the burning bush, under which are ruins, 
 and before the Master a broken pedestal, lights are arranged 
 
GRAND ELECT PREFECT AND SUBLIME MASON. 227 
 
 according to the several stages of Masonry, viz: 3 behind J. 
 W.—5 behind S. W.—7 in the south, and 9 behind the Mas- 
 ter. When the candidate wishes for admission to the vault, 
 he gives the following pass word, viz.—Firstly , secondly 
 ——,, thirdly ; pass word repeated thrice. 
 
 Opening.— Master. ‘Most Venerable Wardens, are we 
 well tyled?” Ans. ‘“ R. W. and Most Perfect, we are.” Mas- 
 ter. ‘Letus pray.” (See Monitor.) Most Perfect. “ Ven- 
 erable brother, S. W. what brings you here?” Ans. “R. W. 
 and M. P. the love of Masonry, my obligation, and a desire 
 for perfection.” @. ‘‘ What are the properties and qualities 
 for acquiring it? A. “The two first lead to the third and 
 are three to happiness.” @. “‘ What have you brought here?” 
 A. “A heart zealous in virtue and friendship.” @. ‘What 
 is the disposition of an HE. P. and 8. M.?” A. “To havea 
 heart divested of jealous revenge and inquity, and always 
 ready to do good and keep his tongue from calumny, and de- 
 traction.” @Q. “How are you to behave in this place?’ A. 
 “With the most profound respect.” @Q. ‘“‘ Whence comes it, 
 my brother, that men of all ranks and conditions are in this 
 place, and are termed brethren together, and are all equal?” 
 A, “Because that sacred and ineffable name puts us in mind 
 that there is one infinity, that is superior to us all.” Q. 
 Why is respect paid to that triangle?’ A. ‘ Because it con- 
 tains the name of the G. H. of the universe.” Q. ‘‘ What 
 are you?” A. “I am 38 times 3, the perfect number of 81, 
 according to our mysterious number.” @Q. ‘“ Explain that.” 
 A. “Tam a @. E. P. and 8. M.,, my trials are finished, and 
 it is now time that I should reap the fruit of my labor. ¥. 
 “What is the hour?” A. “High twelve.” @Q. ‘What do 
 you understand by high twelve?” A. “That the sun has 
 gained its meridian hight, and darts its rays with the greatest 
 force on this Lodge, which is the time we should avail our- 
 selves of, to profit by his influence.” @. ‘‘ Venerable Senior 
 Warden announce that I am about to open this Lodge of P. 
 M. by the mysterious number of 3,5,7, and 9.” 8S. W. 
 
 
 
 
 
228 uh LIGHT ON MASONRY. 
 
 obeys—J. W. strikes 3, S. W. 5, and Master 7— silence fol- 
 lows— Master calls to order and gives ‘3 strokes, on which the 
 brethren give the first sign; he then gives 3 other strokes and 
 the second sign is given, and so on until the third sign is giv- 
 en, Master. “Ven. brother 8. W., this Lodge of “ Perfect 
 Masons” is open. J. W. announces it to brethren. Master 
 gives sign of admiration which is first repeated by J. W. and 
 S. W. and then by all the brethren. Master salutes the Lodge 
 with the first sign, which is answered by brethren. Brethren 
 cover their heads and seat themselves. 
 Reception—Candidate is in preparation room separated 
 from the Lodge by a long narrow passage, with all the orna- 
 ments of his former degrees. Master of Ceremonies directs 
 him to knock 3, 5, and 7, at the first door of the pagsage, and 
 to give the first pass word to the first guard, who says, ‘ pass,”’ 
 at the middle door he gives the second pass word to the second 
 guard who says “pass ;” at the door of the sacred vault he 
 gives the third pass word, and knocks 3, 5, 7, and 9, which 
 are answered from within, alternately’ by the J. W., 8. W. 
 and Master, who says, * Brother G. J. W., who knocks there 
 in the manner of a Grand Elect, Perfect and Sublime Ma- 
 son?’ J. W. goes and says, “Who is there?” Master of 
 Ceremonies answers, “A K. of the R. A., who is desirous of 
 arriving at Perfection, and being admitted to the ‘second 
 vault.” J. W. reports, and Master says, ‘“ Admit him accord- 
 ing to ancient form.” The door is opened and the Master of 
 Cer. and all the brethren presenting swords to-his breast, and 
 thus place him between the two Wardens, when he gives the 
 sign of admiration to the Master. Silence follows for two. 
 minutes. Master, ‘‘ What do you want here, my brother? 
 Ans, “M. R.G. P., I ask the perfection of Masonry.” 
 Master. “ Resp. brothers, do you consent that he shall be 
 admitted?” (Affirmative by uplifted hands.) Master. “My 
 brother, before you are initiated into our sacred mysteries, 
 you must answer the following questions, otherwise you must 
 be sent hack until you are better qualified.” @. “Are you a 
 
 
 
GRAND ELECT PREFECT AND SUBLIME MASON. 229 
 
 Mason?” A. “My brethren all know me as such.” @Q. “Give 
 me the sign, token,.and word,” (candidate gives those of an 
 Enterd Apprentice.) @. “Are youa F.0.?” A. “TI have 
 the letter, and know the pass 2 Q. % Give. me the 
 pass, sign, token and word.”. (Given.) @. “Are you a 
 Master Mason?” A. “I know the sprig of cassia, and what 
 it means.” @Q. ‘Give me the pass, sign, token, and word.” 
 (Given, * ir * * *,) @Q. “Are you a 8. 
 M.?” A. “TI have passed from the square to the compass, 
 and have seen the tomb of our resp. H. A. and have shed 
 tears on his grave.” @Q. “Give me the sign, token and word.” 
 (Given.) Q. “Are youa Perfect Master?” ‘I have seen 
 the two circles and two perfect squares placed on the two 
 -columns across.” @Q. ‘‘Give me the sign, token and pass 
 word.” (Given.) @. “Are you an Intimate Secretary?” 
 A. “My curiosity is satisfied, but it nearly cost me my life.” 
 Q. “Give me the sign, token and word.” (Given.) Q. 
 “Are you a Provost and Judge?” A. “I render justice to 
 ‘all workmen without distinction.” @. “Give me the sign, 
 token, and word.” (Given.) @. “Are you an Intendant of 
 the Buildings?” A. “I have made the five steps of exact- 
 actness; I have penetrated the inmost part of the temple; I 
 have seen the great light in which were three mysterious let- 
 ters, in Hebrew characters, ‘ ,’ the meaning of which is 
 uuknown to me.’ @. “Give me the sign, token, and word.” 
 (Given.) @. “Are you an Elected Knight?’. A. “One 
 cavern received me, one lamp gave me light, and one fountain 
 refreshed me.” Q. “Give me the sign, token and word.” 
 (Given.) @Q. “Are you a Grand Master Elect?” A. “My 
 zeal and labor have procured me that honor.” Q. “Give me 
 the sign, token, and word.” (Given.) @Q. ‘Are you an I]I- 
 lustrious Knight?” A. “My name will inform you.” @Q. 
 “Give me the sign, token, and word.” @Q. “Are you a Grand 
 Master Architect? ‘I, am skilled in mathematical sciences 
 and know the attributes.” @. ‘“ Give me the sign token, and 
 word.” (Given.) Q. “Are you a K. of the R.A?” A. 
 
 
 
 
 
 
 
230 LIGHT ON MASONRY. 
 
 ‘“‘T have penetrated the bowels of the earth through 9 arches, 
 and have seen the brilliant triangle.” @. ‘Give me the sign, 
 token and word.” (Given.) @. “ What do you desire fur- 
 ther, my brother?” A. “To be exalted to the Degree of Perfec- 
 tion!’ Master makes the sign of admiration, and says, ‘Re- 
 tire, my brother, God will permit that you receive what you 
 so earnestly desire!” Master orders Mast. of Cer. to take 
 candidate out till he shall be wanted. When he has retired, 
 the Most Perfect says, ‘‘ Brethren, you are still of opinion 
 that this Knight of the R— Arch shall be admitted to the 
 Degree of Perfection?” (The brethren signify their assent 
 by uplifted hands.) The candidate is ordered to be admitted 
 by the mysterious number. ~The Master of Cer. places him 
 below the Wardens, and the Master says, ‘“‘ Does your con- 
 science, my brother, accuse you of committing any offense 
 against your brethren, which may render you unworthy of 
 this degree?” Ans. “It does not. Several other questions, 
 designed to ascertain his honor and fidelity, are proposed, on 
 which he is informed of the utility and importance of this 
 degree, which .will prepare him for futurity, &c., &ce. The 
 The Master requests Master of Ceremonies to teach the can- 
 didate to walk 8 quick and 1 slow steps to the Master. With the 
 sign of Elected Master on him, he kneels and takes the ob- 
 ligation. The following are the parts of the obligation. 
 
 1st. Secrecy. 2d. To conceal the laws and regulations of 
 this degree. 3d. To assist brethren in sickness with his coun- 
 sel, purse and arms. 4th. Not to assist in making a brother 
 of this degree, unless he shall be of good moral character, 
 and who has been an officer of some regular Lodge, and to 
 receive him by virtue of a power granted by proper authority. 
 5th. To endeavor on all occasions to observe strictly, duties 
 to God and community. The Penalty is, ‘To have the body 
 cut open, and the bowels torn out and given to the vultures 
 for food!!”” The candidate remains on his knees, while the 
 Master of Cer. brings the hod and trowel, and the Master 
 annoints his head, lips, and left breast, with the holy oil 
 
GRAND ELECT PREFECT AND SUBLIME MASON. 231 
 
 which annointed David and the wise Solomon. The Master 
 says, “I stamp you,” &e. (See Monitor to the charge.) “The 
 matters which I shall now confer on you, will perfect you in 
 the study of Masonry. There are three signs, three guard 
 words, and three pass words, which belong to this degree, be- 
 sides the mysterious word.” (Master here gives them to the 
 candidate.) After this the candidate receives the charge as 
 vrinted in the Monitor. - 
 
 LECTURE. 
 
 - @. Who are you? A. I ama Grand, Elect, Prefect and 
 sublime Mason, and nothing is unknown to me. @Q. Where 
 were you admitted to this degree? A. In a place where the 
 light of the sun or moon was not necessary. Q. Where is 
 that place situated? A. Under the holy of holies, in a vault 
 called the sacred vault. @. Who received you in that sacred 
 place? A. The wisest and most powerful of kings. Q. 
 How did you enter? .A. Through nine long arches. @Q. 
 How did you gain admission? A. By three knocks. Q. 
 What did they signify? A. The age of the Entered Ap- 
 prentice, and the number of Elected Knights, who penetrated 
 the bowels of the earth and took from thence the inestimable 
 treasure. @. What was produced by the three knocks? A. 
 Five other knocks. @. What is their signification? A. The 
 age of the Fellow Craft, and also the number of the Grand 
 Elect when the treasure was first placed in the arch. Q. 
 What were their names? A. Solomon, Hiram, G. J. and 8. 
 Q. What followed these five knocks? A. Seven other knocks. 
 @. What do they signify? A. The age of the Master Mason, 
 the seven expert brethren chosen to replace one, and the 
 seven years the temple was building. @. What answer was 
 given to these seven knocks? A. Nine other knocks. Q. 
 What is signified by those nine knocks? A. The age of the 
 Perfect Master. Q. What did they produce? A. The open- 
 ing of the ninth vault, and I penetrated into the most holy 
 
232 LIGHT ON MASONRY 
 
 place in the world, where I heard pronounced, the word 
 “plenty,” in Hebrew dialect. .Q. What is signified by the 
 three lights behind the Master? .A. The three Fellow Crafts, 
 who slew Hiram Abiff. @. Who were they? .4..The three 
 brothers of the tribe of Dan: Y. How do. you enter the 
 Lodge of Perfection? .A. With the character of virtuous 
 firmness and constancy. Q. How do you stand in the Lodge 
 of Perfect Masons? A. In an attitude of surprise. @. Why 
 so? A. Because Moses stood so when he saw God; Solomon 
 and Hiram stood so when the precious treasure was brought 
 before them from the vault of Enoch. @. What are the tools 
 of Grand Elect Masons ?').A. The shovel, crow, and pickax. 
 @. How long were the Israelites in bondage in Babylon? A. 
 Seventy years. 
 
 Close.— Master. ‘‘ Acquaint the Wardens that I am about to 
 close this Lodge by 3, 5,7, and. 9.” This is announced by 
 the 8. and J. Wardens, hie knock 3,5, 7, and 9, and give 
 the sign. Master. “‘ Ven. br. Wardens, resp. officers of this 
 Lodge of Grand, Elect, Perfect and Sublime Masons, I charge 
 you to retire in peace ‘to practical virtue, and live always im- 
 pressed with a just sense of duty that the G. A. of the 
 universe, may always .be present with us. . May he bless us 
 and all our work.” 
 
 Lodge is closed by 3, 5,'7, and 9. 
 
 
 
 SECRETS OF THE 
 LODGE OF PERFECTION, 
 
 The following are the Signs, Tokens, and Words of the 
 three first ineffable degrees, conferred in the Lodge of Per- 
 
 fection. 
 SECRET MASTER. 
 
 The Worps in this degree, are ‘‘Shaddai,” “ soapilae and 
 “Juha.” The Pass Word is “ Zizon.” 
 
LODGE OF PERFECTION. 233 
 
 The Siqn is given by placing the two fore fingers of the 
 right hand on the lips. This is answered by placing the two 
 fore fingers of the left hand on the lips. 
 
 The ToxKEn, is to join hands as in the Master’s Grip, then 
 move hands to the elbows and give a grip, at the same time 
 cross the legs. | 
 
 PERFECT MASTER. 
 
 The Worp in this degree is “ Jeva.”’ 
 
 There are three Stans. The /irst is given by placing the 
 palm of the right hand on the right temple, at the same time 
 stepping back with the right foot, after which bring the right 
 foot to its first position. The second is that of admiration. 
 Raise the hands and eyes to heaven, then Jet the arms fall 
 across the belly and look downwards. The third is_to ad- 
 vance the toes of the right feet, (that is of both persons,) 
 until they meet, bring the right knees together, place the 
 hands on the heart, then bring the hand towards the right 
 
 side. 
 INTIMATE SECRETARY. 
 
 The Grip in this degree is that of a Mark Master, given 
 on the five points. The Pass Worps are ‘“ Joabert” and 
 “Zerbel.” The Mysterious Word is “ Jova.” 
 
 The first sign is to clinch the right hand, then draw it from 
 the left shoulder to the right hip. The second is to cross the 
 arms, then let them fall on the right hip. 
 
 Grip.—Join right hands, and reverse them thrice, repeating 
 ateach time one of these words, ‘‘Berith,” “Neder,” ‘Shele- 
 moth.” 
 
 Norr.—Should the reader wish to know the reasons why atu the Signs, 
 Grips and Words of the higher orders are not. published, he may be in- 
 formed that our ebject in publishing this work, is not to teach men how 
 they can obtain admittance into the “ Secret Chambers;” or should they 
 wish, to palm themselves upon the fraternity as members of the “ Mystic 
 tie,” but to enlighten the community into the ceremonies, oaths, and 
 principles of the institution. It is to these, we would direct their atten- 
 tion, for these are they by which the world must judge of its merits ; and 
 by which, it must stand or fall. They are, however, aLu in possession, 
 and should it be deemed Nucrssary, they shall be given to the public, 
 ‘without money and without price.” 
 
THE DEGREE 
 
 CALLED 
 
 KNIGHTS OF THE EAST AND WEST.* 
 
 Form of the Grand Council.—The Grand Council of 
 Knights of the Hast and West, must be hung with red and 
 sprinkled with gold stars. In the east of the Council Chamber 
 must be a canopy, elevated by seven steps, supported by four 
 lions and four eagles, and between them an angel, or sera- 
 phim, with six wings. On one side of the throne there must 
 be a transparent painting of the sun, and on the other side, 
 one of the moon; below them is stretched a rainbow. In the 
 east there must be a basin with perfume, and a basin of water, 
 
 and a human skull. On the south side there must be six ~ 
 
 small canopies, and on the north side five, elevated by three 
 steps, for the Venerable Ancients, and opposite the throne, 
 in the west, are two canopies, elevated by five steps, for the 
 two Venerable Wardens, who act in this Uouncil as Grand 
 Officers, or Wardens. A full Grand Council must be composed 
 of twenty-four Knights. On the pedestal there must be a 
 large Bible, with seven seals suspended therefrom. 
 
 The Venerable Master is called “All Puissant;” the War- 
 dens and the twenty-one other brethren, are called “ Respect- 
 able Ancients.” If there are more brethren present, they 
 are styled ‘“ Respectable Knights,” and are placed north and 
 south, behind the small canepies. 
 
 The first canopy, at the right side of the Puissant, is 
 
 
 
 *It is an act of justice due to those who have received the higher de- 
 grees in the United States, especially those of “Knights of the Hast and 
 West,” and that of “ Knight of the Sun,’’ to observe, that a general obli- 
 gation was administered, applying to all the highest degrees; and that this, 
 
 of course, precluded any previous know/edge of the nature and tendency - 
 
 of them. 
 234. 
 
KNIGHTS OF THE EAST AND WEST. 235 
 
 always vacant for the candidate. All the brethren are clothed 
 in white, with a zone of gold round the waist, long white 
 beards and golden crowns on their heads. The Knights, in 
 their ordinary habits, wear a broad white ribbon from the 
 right shoulder to the left hip, with the jewel suspended there- 
 to. They also wear a cross of the order, suspended by a 
 black ribbon, round their necks. The ‘“ All Puissant”’ has 
 his right hand on the large Bible on the pedestal with seven 
 seals. The draft (or carpet,) of the Council, is an heptagon 
 in a circle—over the angels are these letters: B. D. S. P. H. 
 F. In the centre, a man clothed in a white robe, with a girdle 
 of gold round his waist—hisright hand extended, and surround- 
 ed with seven stars—he has a long white beard, his head sur- 
 rounded with a glory, and a two-edged sword in his mouth— 
 with seven sandlesticks round him, and over them the follow- 
 ing letters: H. D. P. I. P. BR. C. 
 
 The JEWEL is an heptagon of silver—at cach angle, a star 
 of gold and one of these letters: B. D. 8. P. H. G. F. in the 
 centre. A lamb on a book with seven seals—on the reverse, 
 the same letters in the angles, and in the centre, a sh apse 
 sword between a balance. 
 
 The APRON is white, lined with red, bordered with ele, 
 
 or gold. On the flap is painted a two-edged sword, surround- 
 ed with the seven holy letters—or the apron may have the 
 plan of the draft painted on it. 
 - Yo open.i— The All Puissant, with his right hand on the 
 Bible sealed with seven seals, demands, ‘‘ Venerable Knights 
 Princes, what is your duty?” Ans. “To know if we are 
 secure.’ All Pwissant. “See that we are so.” Ans. “ All 
 Puissant, we are in perfect security.” The All Puissant 
 strikes seven times, and says, “ Respectable Knights Princes, 
 the Grand Council of Knights of the Hast and West is open; I 
 claim your attention to the business thereof.” Ans. a We 
 promise obedience to the All Puissant’s commands.” They 
 rise and salute him, when he returns the compliment and re- 
 quests them to be seated. 
 
236 LIGHT ON MASONRY. 
 
 Reception.—The candidate must be in an antechamber, 
 which must be hung with red and lighted with seven lights, 
 where he is clothed with a white robe, as an emblem of the 
 purity of his life and. manners. The Master of ceremonies 
 brings him barefooted to the Council Chamber door, on which 
 he knocks seven times, which is answered by the All Power- 
 ful, who desires the youngest Knight to go to the door, ana 
 demand who knocks. The Master of Ceremonies answers, 
 “Ttis a valiant brother and Most Excellent Prince of Jeru- 
 salem, who requests to be admitted to the Venerable and All 
 Puissant.”” The Knight reports the same answer to the All 
 Puissant, who desires the candidate to be introduced. The 
 “Most Ancient Respectable Senior Grand Warden” then 
 goes to the door, and takes the candidate by the hand, and 
 says, “Come, my dear brother, I will show you mysteries 
 worthy the contemplation of a sensible man., Give me the 
 sign, token, and word of a Prince of Jerusalem.” After 
 which the candidate kneels on both knees, about six feet from 
 the throne, when the ‘Most Ancient Respectable Senior 
 Grand Warden” says to him, “Brother, you no doubt have 
 always borne in memory the obligations of your former de- 
 grees, and that you have, as faras in the power of human 
 nature, lived agreeably to them?” Candidate.—“I have 
 ever made it my study, and I trust, my actions and life will 
 prove it.” Q. “ Have you particularly regarded your obliga- 
 tions as a ‘Sublime Knight of Perfection,’ ‘Knight of the 
 East and Prince of Jerusalem?’ Do you recollect having 
 injured a brother in any respect whatsoever? Or have you 
 seen or known of his being injured by others, without giving 
 him timely notice, as far as was in your power? I pray you 
 answer me with candor.’ Can. ‘I have in all respects done 
 my duty, and acted with integrity to the best of my abilities.”’ 
 The All Puissant says, “‘ You will be pleased to recollect, my 
 brother, that the questions which have now been put to you, 
 are absolutely necessary for us to demand, in order that the 
 purity of our Most Respectable Council may not be sullied ; 
 
"KNIGHTS OF THE EAST AND WEST. get 
 
 and it behooves you to be particular in your recollection, as the 
 indispensable ‘ties which we are going to lay you under, will, 
 in case of your default, only increase your sins and serve to 
 hurl you sooner to destruction, should you have deviated from 
 your duty:—answer me my dear brother.” Can. “I never have.” 
 The All Puissant says, “ We are happy, my brother, that your 
 declaration coincides with’ our opinion, and are rejoiced to 
 have it in our power to introduce you into our society. In- 
 crease our joy by complying with our’ rules, and ‘declare if 
 you are willing to be united to us by taking’a most solemn 
 obligation.” Can: “T ardently wish to receive it and to have 
 the honor of being united'to so respectable and virtuous a 
 society.” The All Puissant orders done’ of the’ Knights to 
 bring an ewer containing some ‘perfume; a basin of water, and 
 4 clean white napkin to. the candidate, who washes his hands. 
 The All Puissant ‘repeats' the’ six fkee verses of the 24th 
 Psalm. Then the candidate is brought close to the foot of the 
 . throne} where he kneels on: both knees, and placing his right 
 hand: on the Bible} Hisdeft’ hand between the hands of the 
 All Puissant, in — i he ee , ogee obliga- 
 tion: Se 10 PT 
 
 I, , do shorihet “and solemnly ! swear. Sac declare, in 
 the awful presence of the only One: Most Holy Puissant Al- 
 mighty and Most Merciful. Grand. Architect of heaven and 
 earth, who’ created the universe and" myself through his in- 
 finite goodness, and ‘conducts it: with wisdom and justice— 
 and in the presence of the Most Excellent and Upright 
 Princes and Knights of the Hastvand West, here present in 
 convocation and Grand Council, on»my sacred word of honor 
 and under every tie, both moral and: religious, that I never 
 will reveal to any person whomsoever’ below me, or to 
 whom the same may not belong, by being legally and lawful- 
 ly initiated, the secrets of this degree which are now about to 
 be communicated to me, under the penalty of not only being 
 dishonored but to consider my life as the immediate forfeiture, 
 and that to be taken from me with all the tortures and pains to 
 
 
 
238 LIGHT ON MASONRY. 
 
 be inflicted in manner as J have consented to in my preceding 
 degrees. I further promise and solemnly swear, that I never 
 will fight.or combat with my brother Knights, but will, at all 
 times, when he has justice on his side, be ready to draw my 
 sword in his defense, or against such of his enemies who seek 
 the destruction of his person, his honor, peace or prosperity ; 
 that I never will revile a brother, or suffer others to reflect on 
 his character in his absence, without informing him thereof, 
 or noticing it myself, at my option; that I will remember on 
 all occasions, to observe my former obligations, and be just, 
 upright, and benevolent to all my fellow creatures, as far as 
 isin my power. I further solemnly promise and swear that I 
 will pay due obedience and submission to all the degrees beyond 
 this, but particularly to the Princes of the Royal Secret, and 
 the Supreme Council of Grand Inspectors General of the 
 33d, and regulate myself by their determinations, and that I 
 will do all in my power to support them in all justifiable 
 measures for the good of the craft, and advantage of Ma- 
 sonry, agreeably to the Grand Constitutions. All this I sol- 
 emnly swear and sincerely promise, upon my sacred word of 
 honor, under the penalty of the severe wrath of the Almighty 
 Creator of heaven and earth, and may He have mercy on my 
 soul, on the great and awful day of judgment, agreeably to 
 my conformity thereto. Amen. Amen. Amen. 
 
 The All Puissant then takes the ewer filled with perfumed 
 ointment, and anoints his head, eyes, mouth, heart, the tip 
 of his right ear, hand, and foot, and says, ‘“ You are now, my 
 dear brother, received a member of our society. You will recol- 
 lect to live up to the precepts of it, and also remember that 
 those parts of your body, which have the greatest power of as- 
 sisting you in good or evil, have this day been made holy!” 
 The Master of Ceremonies then places the candidate between 
 the two Wardens, with the draft before him. The Senior War- 
 den says to him, “Examine with deliberation and attention 
 everything which the ALL Purssant is going to show you.” 
 After a short pause, he, the S. W., says, ‘Is there mortal 
 
 
 
 ig se — = 
 
KNIGHTS OF THE EAST AND WEST. 239 
 
 here worthy to open the book with the seven seals?” All the 
 brethren cast their eyes down and sigh. The Senior Warden, 
 hearing their sighs, says to them, ‘“‘ Venerable and respectable 
 brethren, be not afflicted; here is a victim (pointing to the 
 candidate,) whose courage will give you content.” S. W. 
 to the candidate, “‘ Do you know the reason why the ancients 
 have a long white beard?” Can. ‘Ido not, but I presume 
 youdo.” S. W. ‘They are those who came here after pass- 
 ing through great tribulation, and having washed their robes 
 in their own blood: will you purchase your robes at so great 
 a price?” Can. “Yes; Iam willing.” The Wardens then 
 conduct him to the basin, and bare both his arms—they place 
 a ligature on each, the same as in performing the operation 
 of blood-letting. Hach Warden being armed with a lancet, 
 makes an incision in each of his arms, just deep enough to 
 draw a drop of blood, which is wiped on a napkin, and shown 
 to the brethren. The Senior Warden then says, ‘See, my 
 brethren, a man who has spilled his blood to acquire a 
 knowledge of our mysteries, and shrunk not from the trial!” 
 Then the All Puissant opens the 1st SEat, of the great book, 
 and takes from thence a bone quiver, filled with arrows, and a 
 crown, and gives them to one of the Ancients, and says to him, 
 “Depart and continue the conquest.” He opens the 2d SEAL, 
 and takes out a sword, and gives it to the next aged, and says, 
 ‘“‘Go, and destroy peace among the profane and wicked_breth- 
 ren, that they may never appear in our Council.” He opens 
 the 3d Szat, and takes.a balance, and gives it to the next 
 aged, and says, “ Dispense rigid justice to the profane and 
 wicked brethren.” He opens the 4th SEAL, and takes outa skull, 
 and gives it to the next aged, and says, ‘“‘Go,andendeavor to 
 convince the wicked that death is the reward of their guilt.” 
 He opens the 5th SEAL, and takes out a cloth, stained with 
 blood, and gives it to the next aged, and says, ‘‘ When is the 
 time, (or the time will arrive,) that we shall revenge and punish 
 the profane and wicked, who have destroyed so many of their 
 brethren by false accusations.” He opens the 6th Swat, and 
 
4 
 240 LIGHT ON MASONRY. 
 
 that moment the sun is darkened and the moon stained with 
 blood! He opens the 7th Sut, and takes out incense, which 
 he gives to a brother; and also a vase with seven trumpets, and 
 gives one to each of the seven aged brethren. After this the 
 four old men, in the four corners, show their ¢nflated bladders, 
 (beeves’ bladders, filled with wind under their arms,) repre- 
 senting the four winds; when the All Puissant says, ‘‘ Here 
 is seen the fulfillment of a prophecy; (Rev. vii. 3:) Strike 
 not, nor punish the profane and wicked of our order, until I 
 have selected the true and worthy Masons!”* Then the four 
 winds raise their bladders, and one of the trumpets sounds, 
 when the two Warden’s cover the candidate’s arms, and take 
 from him his apron and jewel of the last degree. The 2d 
 trumpet sounds, when the Junior Warden gives the candidate 
 _the apron and jewel of this degree. The 3d trumpet sounds, 
 when the Senior Warden gives him a long white beard. The 
 4th trumpet sounds, and the Junior Warden gives him a 
 crown of gold. The 5th trumpet sounds, and the Senior 
 Warden gives him a girdle of gold. The 6th trumpet sounds, 
 and the Junior Warden gives him the sign, token, and 
 words. The 7th trumpet sounds, on which they all sound to- 
 gether, when the Senior Warden conducts the candidate to 
 the vacant canopy.’ [This canopy, it will be recollected, is at 
 the right side of the All Puissant, who represents Jehovah. 
 The sounding of the seventh trumpet, and the conducting of 
 the candidate to the canopy, isa representation of the end of 
 the world, and the glorification of true Masons at the right 
 hand of God, having “passed through the trials of Free Ma- 
 
 
 
 * Compare the foregoing with the 5th, 6th, and 7th chapters of Revela- 
 tion, and the reader will discover that the Att Puissant represents Je- 
 hovah seated on the throne of heaven—also, the Lamb of God, opening 
 the seven seals. _The Senior Warden represents the “ Strong Angel pro- 
 claiming, “Who is worthy to open the book,” &c. The aged brethren, and 
 the four old men with bladders, the angels. of God with power; and Ma- 
 sonry claiming its faithful adherents as the servants of God, the 144,000 
 who were sealed in their foreheads, and of whom it is said, ‘‘These are 
 they which were not defiled with women ; for they are virgins. These 
 are they which follow the Lamb,” &c. See Rev. 14th chapter. 
 
KNIGHTS OF THE EAST AND WEST. 241 
 
 sonry,” and “washed their robes in their own blood!” If 
 this is not antichrist, what is?—CoMPILER. 
 
 Origin of this Degree—When the Knights and Princes 
 were embodied to conquer the Holy Land, they took a cross 
 to distinguish them as a mark of being under its banners; 
 they also took an oath to spend the last drop of their blood 
 to establish the true religion of the Most High God, Peace 
 being made, they could not fulfill their vows, and, therefore, 
 returning home to their respective countries, they resolved to 
 do in theory what they could not do by practice, and deter- 
 mined never to admit or initiate, any into their mystic cere- 
 monies, but those who had given proofs of friendship, zeal, 
 and discretion. They took the name of Knights of the Hast 
 and West, in memory of their homes and the place where the 
 order began; and they have ever since strictly adhered to their 
 ancient customs and forms. In the year 1118, the first 
 Knights, to the number of eleven, took their vows between 
 the hands of Garinus, Patriarch and Prince of Jerusalem, 
 from whence the custom is derived of taking the ho ei 
 in the same position. 
 
 LECTURE. 
 
  Q. Are youa Knight of the Hast and West? A. I am, 
 QY. What did you see when you were received? A. Things 
 that were marvellous. @. How were you received? A. By 
 water and the effusion of blood. @. Explain this to me? A. 
 A Mason should not hesitate to spill his blood for the support of 
 Masonry. Q. What are the ornaments of the Grand Council? 
 A. Superb thrones, sun, moon, perfumed ointment, and a ba- 
 sin of water. @. What is the figure of the draft? A. 
 An heptagon within a circle. @. What is the representation 
 of it. A. A man vested in a white robe with a golden girdle 
 round his waist— round his right hand seven stars — his head 
 surrounded with a glory, along white beard —a_ two-edged 
 sword across his mouth, surrounded by seven candlesticks, 
 
 17 
 
2485. LIGHT ON MASONRY. 
 
 with these letters; H. D. P.I.P.R.C. @Q. What signifies 
 the circle? A. As the circle is finished by a point, so should 
 a Lodge be united by brotherly love and affection. @Q. What 
 signifies the heptagon? A. Our mystic number which is en- 
 closed in seven letters. @. What are the seven letters? A. 
 B. D. W. P. H. G.8.; which signifies Beauty, Divinity, Wis- 
 dom, Power, Honor, Glory and Strength. @. Give me the 
 explanatian of these words? A. Beauty—to adorn: D%- 
 vinity—that Masonry is of divine origin: Wisdem— a 
 quality to invent: Power—to destroy the profane and un- 
 worthy brethren: Honor —is an indispensable quality in a 
 Mason, that he may support himself in his engagements with 
 respectability: Glory—that a good Mason is on an equality 
 with the greatest prince: and Strength — is necessary to sus- 
 tain us. @Q. What signifies the seven stars? A. The seven 
 qualities which Masons should be possessed of: Friendship, 
 Union, Submission, Discretion, Fidelity, Prudence and Tem- 
 perance. @. Why should a Mason be possessed of these 
 qualities? A. Friendship—is a virtue that should reign 
 among brothers: Union —in the foundation of society: Sub- 
 mission —to the laws and regulations, and decrees of the 
 Lodge, without murmuring: Discretion —that a Mason 
 should always be on his guard, and never suffer himself to be 
 surprised: /delity—in observing strictly our obligations: 
 _Prudence—to conduct ourselves in such a manner that the 
 profane, though jealous, may never be able to censure our 
 conduct: and Zemperance—to avoid all excesses that may in- 
 jure either body or soul. @. What signifies the seven can- 
 dlesticks, with their seven letters? A. Seven Crimes, which 
 Masons should always avoid; viz: Hatred, Discord, Pride, 
 Indiscretion, Perfidy, Rashness, and Calumny.* @Q. What 
 are the reasons that Masons should particularly avoid these 
 crimes? .A. Because they are incompatible with the princi- 
 ples and qualities of a good Mason, who should avoid doing 
 
 
 
 * Compare tHe explanation of the seven stars and seven candlesticks, 
 as given above, with that in the word of God. See Rev. i, 20. 
 
KNIGHTS OF THE EAST AND WEST. 243 
 
 an injuiry to a brother, even should he be ill treated by him, 
 and unite in himself all the qualities of a good and upright 
 man. Discord is contrary to the very principles of society: 
 Pride prevents the exercise of humanity: IJndiscretion is fa- 
 tal to Masonry: Perfidy should be execrated by every honest 
 man: Rashness may lead us into unpleasant and disagreeable 
 dilemmas: and Calumny, the worst of all, should be shunned 
 asa vice which saps the very foundation of friendship and 
 society. @. What signifies the two-edged sword? A. It ex- 
 presses the superiority of this degree over all others that pre- 
 cede it. @. Are there any higher degrees than this? A. 
 Yes; there are several. @. Whatsignifies the book with sev- 
 en seals which none but one can open? A. A Lodge or Council 
 of Masons, which the All Puissant alone has a right to con- 
 vene and open. @. What is enclosed in the first seal? A. 
 One bow, one arrow, and one crown. @Q. Whatin the sec- 
 ond? A, A two-edged sword. Q. Whatin the third? A. 
 A balance. @Q. What inthe fourth? A. Death’s head. Q. 
 What in the fifth? A. A cloth stained with blood. Q. 
 What in the sixth? A. The power to darken the sun, and 
 tinge the moon with blood. @. What in the seventh? A. 
 Seven trumpets and perfumes. Y. Explain these things to me. 
 A. The bow, arrow, and crown, signifies that the orders of 
 this respectable Council should be executed with as much 
 quickness as the arrow flies from the bow, and be received 
 with as much submission, as if it came from a crowned head, 
 or chief of a nation. The sword, that the Council is always 
 armed to punish the guilty. The balance is a symbol of jus- 
 tice. The SKULL is the image of a brother who ts excluded 
 from a Lodge, or Council!!! This idea must make all trem- 
 ble, when they recollect the penalties they have imposed on them- 
 selves under the most solemn obligations! [Why tremble, if, as 
 some say, the penalties are not to be inflicted?—Compiter. | 
 The cloth stained with blood, that we should not hesitate to 
 spill ours for the good of Masonry. The power of obscuring 
 the sun and tinging the moon, with blood, is the representa- 
 
244. LIGHT ON MASONRY. 
 
 tion of the power of the Superior Councils—in interdicting 
 their works, if they are irregular, until they have acknowl- 
 edged their error and submitted to the rules and regulations 
 of the craft established by the Grand Constitutions. The 
 seven trumpets, signify that Masonry is extended over the sur- 
 face of the earth, on the wings of fame, and supports itself 
 with honor. The perfwmes denote that the life of a good 
 Mason should be, and is, free from all reproach, and is per- 
 fumed by means of good report. @Q. Whatage are you? A. 
 Very ancient. @. Who are you? A. 1am a Patrician: (i 
 e. of Patmos.) @. Whence came you? A. From Patmos. 
 End of the Lecture. ; . 
 
 To close—@Q. What is the o’clock? A. There is no more 
 time. The All Puissant strikes seven, and says, ‘“ Venerable 
 Knights Princes, the Council is closed.” The two Wardens 
 repeat the same, and the Council is closed. — Finis. 
 
 
 
 THE DEGREE CALLED 
 
 KNIGHT OF THE EAGLE, AND SOVEREIGN PRINCE OF 
 ROSE CROIX DE HERODENY* 
 
 Form of admission.—When a brother wishes to receive 
 ‘this high degree, he must produce his certificate of Knight 
 of the East, Prince of Jerusalem, and Knight of the Hast 
 and West. ‘he following articles must be read to him, to 
 which he must agree before he can be received. Ist. He 
 must present at the door of the Chapter the following petition, 
 and must kneel while one of the brethren reads it: ‘ Brother 
 , who isa Knight of the Hast, Prince of Jerusalem, 
 and Knight of the Hast and West, begs leave to represent to 
 the Sovereign Chapter the earnest desire he has, to arrive to 
 
 
 
 
 
 *Iu this work there are two degrees, entitled “Knight of the Hagle 
 and Sovereign Prince of Rose Croix.” The above is given as conferred 
 in England, Scotland, and America; the other is conferred in France. 
 
34 
 
 KNIGHTS OF THE EAGLE, &C. , 245 
 
 the Sublime Degree of Rose Croix, the point of Perfection 
 of Masonry, and that you will be pleased (being at present 
 assembled,) to admit him among the number of Knights, if 
 he is found worthy. And your petitioner shall never cease to 
 make vows to Heaven, for the prosperity of the order and good 
 
 health of all. the brethren.” After the petition is read the 
 
 candidate must sign it. 2d. The candidate must remain on 
 his knees, at the door of the Chapter, until the answer is 
 thrown to him on the floor by a Knight, when he rises and 
 reads it. In the answer he will find the day appointed for 
 his reception, andthe name of the Knight who isto give him the 
 necessary instructions. The Knight who is named in the an- 
 swer, directs the candidate to procure three pairs of gloves, 
 (one pair of which must be women’s,) and two sticks of fine 
 sealing wax for the seals. He also directs him to present to 
 each of the brethren, one pair of men’s, and one pair of 
 women’s gloves, and two sticks of sealing wax. 3d. He must 
 make a donation of at least — dollars to the Superior Lodge, 
 Chapter or Council of the Sublime Degrees, which must be 
 done before he is received, and may be appropriated either to 
 defray the expenses of the order or be given to the poor. He 
 must also present to the Lodge three white wax candles for 
 the Master, and two to each of the Knights, at his reception, 
 previous to his entering into the third appartment. 4th. He 
 must solemnly engage on his honor, never to reveal the place 
 where he was received, who received him, nor those who were 
 present at his reception, 5th. He solemnly promises to con- 
 form to all the ordinances of the Chapter, and keep himself 
 uniformly clothed as far as he isable. 6th. He must promise 
 to acknowledge his Master at all times and in all places; 
 never to confer this degree without ‘permission, and to answer 
 for the probity and respectability of those whom he proposes. 
 7th. That he will be extremely cautious in granting this 
 degree, that it may not be multiplied unnecessarily. If the 
 candidate promises to perform these requisitions he may be 
 admitted. 
 
246 ee LIGHT ON MASONRY. 
 
 Title of the Order.—This order, which is the ultimatum of 
 Masonry, has different titles. It is called Rose Croix from 
 the rose on the cross of the jewel, being emblematical of the 
 Son of God, who is compared toa rose by the evangelist. 
 Knight of the Eagle, because of the eagle represented in the 
 jewel. Knight of the Pelican, emblematical of the Son of 
 God, who shed his blood for the great family of mankind. 
 De Heroden, because the first Chapter of this degree was 
 held on a mountain of that name, situated between the west 
 and north of Scotland,and where there is at this day the 
 Superior Lodge and residence of the Sovereign Grand Chapter. 
 They meet in an old castle belonging to the Knights of the 
 Rose Croix. It is from this circumstance that three-fourths 
 of the Lodges of England took the name of the Rose Croix 
 de Heroden, and the other fourth the name of Rose Croix, 
 Knights of St. Andrew, because the first Masons of Scotland 
 made a procession every year on the festival of that saint; 
 and because it is the day of their regular constitution, which 
 has induced many to call it St. Andrews, which also is in 
 commemoration of the troubles of that country. The form 
 of the true jewel being lost, they substituted the cross of St. 
 Andrew, though the ceremonies of this degree have no con- 
 nection with that jewel. They are yet worn in the Lodge of 
 Cologne, suspended to a red ribbon in the form of a collar. 
 In Berlin to a green ribbon; they also wear it to a button 
 hole. 
 
 Jewel.—The jewel of this degree is a compass of gold ex- 
 tended to 221-2 degrees. The head of the compass is a 
 covered rose, the stock of which comes toa point. In the 
 middle of the compass is a cross, the foot of which rests on 
 the middle of the circle, and the head touches the head of the 
 compass. On one side an eagle, touching a quarter of the 
 circles, the wings and head reclining. On the other side a 
 pelican picking its breast to nourish its young which must 
 be in a nest under it. On the head of the compass must be 
 acrown. Qn the circle must be engraved on one side, the 
 
KNIGHTS OF THE EAGLE, &C. 247 
 
 Knight in hieroglyphics, on the other side the pass word. 
 The jewel must be of gold; the eagle and pelican of silver. 
 It is worn to acollar of a bright red color, of at least three | 
 inches broad, edged with black; a rose at the lower end and a 
 black cross oneach side. The Knights must wear this jewel in 
 _ every Lodge, and announce themselves at the door as Knights 
 of Rose Croix, that they may receive the honor due to them. 
 
 Aprons.—For the first chamber, white leather lined, and 
 bordered with black, three red roses placed triangularly on the 
 flap; a human skull with two thigh bones placed across each 
 other, also on the flap. At the bottom of the apron must be 
 a globe, surrounded by a serpent, and on the pocket of the 
 apron a large I. 
 
 For the second chamber, red lined and bordered with the 
 same. Onthe middle of the flap must be embroidered a triple 
 triangle, with three squares within three circles, an I in the 
 middle, which forms the jewel of the second chamber. On 
 each side of this must be embroidered two compasses; the 
 
 point of one stands in one square of the circle, and the other 
 stands on a triangle, with the point down. 
 
 Jewel and Order.—For the jirst chamber, a broad, black 
 ribbon from the left shoulder to the right hip, (three inches 
 
 i broad.) On the breasta small cross of red ribbon; below this 
 must be ared rose andasmall rose of black below this, to 
 which must be suspended a gold cross. 
 
 For the second chamber, the order and jewel of this degree. 
 
 Clothing of the Knights, Jewels, and Titles of the Officers.— 
 All the brethren must be dressed in black clothes, with their 
 swords on. The Master must be decorated with a brilliant 
 star of seven points, which he wears on his breast over his 
 heart. In the middle must be a circle and in its centre the 
 letter G. The following three words must also be engraved 
 within the circle around the G.; Farta, Hops, Cuariry. 
 The Master is called, “‘ Ever Most Prrrect SOVEREIGN.” 
 The Senior Warden wears a triangle, and is called, ‘ Most 
 Excellent and Perfect.” The Junior Warden wears the 
 
248 LIGHT ON MASONRY. 
 
 Square and Compasses, one above. the other, and is called 
 ‘“Most Excellent and Perfect.” The brethren are called 
 “Most Respectable Knights Princes of Masons.” 
 
 First Apartment.—The first apartment is a representation 
 of Mounr Catvary. It must be hungwith black tapestry, and 
 uzhted with thirty-three yellow wax candles, in three candle- 
 sticks and eleven branches each. There must be three col- 
 umns of six feet high, and on the chapiter of each must be 
 written one of the following words, in large characters of gold; 
 Fartu, Horr, Cuariry. These columns may serve as can- 
 dlesticks. At the east end of the Chapter there must be a hill 
 or bank raised to represent Mount Calvary, upon which must be 
 placed three large crosses, and upon each a human skull and two 
 thigh bones across. In the front of this must be the altar cov- 
 ered with black, on which must stand a cross and two yellow 
 wax candles lighted. Behind the altar must be a black cur- 
 tain to intercept the view of the Mount. It must extend to 
 the top of the Chapter, and be made to open in the middle, 
 and be drawn to each side. The Master must be seated on 
 the last step of the altar, having a small table before him, on 
 which is a lighted wax candle, a Bible, square; and compass- 
 es, and triangle. There must be no chairs or benches in the 
 Chapter, but all the brethren must be seated on the floor. All 
 the brethren must wear over their black clothes a white satin 
 chasuble, bordered with black ribbon, two inches in width. A 
 red cross, two inches in width, must reach from the top to the 
 bottom of it. It must be made as the chasuble of a Catholic 
 priest which he wears over the alb, when celebrating mass. 
 
 Second Apartment.—The east end of the second apartment 
 must represent in transparent painting, the resurrection of 
 Jesus Christ, the Savior of mankind; over which must be a 
 brilliant triangle surrounded with glory. The hanging must 
 be of transparent painting, representing the light blue ether 
 of the sky, interspersed with glory. The altar must be 
 splendidly decorated and illuminated with transparent lights. 
 There must be no candles in this apartment, as all the light 
 
KNIGHTS OF THE EAGLE, &C. 249 
 
 must be received through the transparencies. No other figure 
 must be painted on the hangings but the representation of 
 our Savior at the resurrection. At the east, and behind the 
 hangings, at some little distance, must be an organ or a band 
 of music. ' 
 
 Third Apartment.—On the hangings of the third apartment 
 must be represented, in transparent paintings, all the horrors 
 which we attach to the idea of Hewt, or of a place formed for 
 the punishment of the worst of crimes; such as human figures 
 and monsters with convulsed muscles, engulfed in flames, &c., 
 &e. Oneach side of the door a human skeleton, with an 
 arrow in his hand. Each apartment must be paper only 
 connecting with a narrow door. 
 
 To Open.—M. “My Perfect brothers, Knights Palio of 
 Masons, assist me to open this Chapter.” The Wardens re- 
 peat the same one after another. The Master then knocks 3 
 4, which is repeated by the Wardens. 
 
 M. Most Excellent. and Perfect Wardens, what is our care? 
 
 S. W. Most Wise, Perfect and Sublime Master, it is to 
 ascertain whether the Chapter is well covered, and all the 
 brethren present are Knights of the Hagle and Rose Croix. 
 
 M. “Convince yourselves, my Perfect brethren, one from 
 the south and one from the north.’ This the Wardens do by 
 demanding from each brother in rotation the sign, token, and 
 word, after which they give an account to the Master, who 
 says, “ Most Perfect Senior Warden, what is the o’clock?”’ 
 
 S. W. The moment when the vail of the temple was rent; 
 when darkness and consternation covered the earth; when 
 the stars disappeared and the lamp of day was darkened; when 
 the implements of Masonry were lost and the cubic stone 
 drew blood and water; that was the moment when the great 
 Masonie word was lost. 
 
 M. Since Masonry, my brethren, has sustained so great a 
 loss, let us employ ourselves by new works, to recover the 
 word which was lost, for which purpose let us open the Chap- 
 ter of Rose Croix. 
 
250 LIGHT ON MASONRY. 
 
 S. W. My brethren let us do our duty; the Sovereign 
 Chapter of Rose Croix is open. J. W repeats the same, aft- 
 er which all the Knights bend their right knees to the altar, 
 repeating the same words seven times, a short interval be- 
 tween the 6th and 7th. 
 
 M. What is the cause of our assembling here, Most Excel- 
 lent Senior Warden? . - 
 
 S. W. Ever Most Perfect and Sovereign Master, the prop- 
 agation of the order and the Perfection of the Knight of 
 the Hast, who demands to be received among us. Then 
 brethren proceed to ballot for the candidate. 
 
 Reception. When the candidate has given satisfactory an- 
 swers to all the conditions proposed to him, he must be placed 
 in the chamber of REFLECTION, which must be painted black, 
 with a small table in it with a Bible and several human bones 
 onit. The only light is received from a candle or Jamp 
 placed in the skull of a human skeleton. The Master of 
 Ceremonies goes to the candidate and decorates him in the 
 attributes of the last degree he has received, and also with his 
 sword and white gloves on. He then says to him, “All 
 the temples are demolished; our tools are destroyed with our 
 columns; the sacred word is lost, notwithstanding all our pre- 
 caution ; and we are in ignorance of the means of recovering 
 it, or of knowing eachother. The order, in general, is in the 
 greatest consternation! Will you assist us in recovering the 
 word?” The candidate replies, ‘‘ Most cheerfully.” The 
 Master of Ceremonies says, “‘ Follow me, if you please;” 
 when he conducts him to the door of the chapter, whereon he 
 knocks as a Knight of Rose Croix. The Senior Warden de- 
 mands, “ What do you want? Ans. “It is brother Knight of 
 the Hast and West, who is wandering in the woodsand moun- 
 tains, and who, at the destruction of the second temple, lost the 
 word and humbly solicits your aid and assistance to recover 
 it.’ The door is opened and the candidate is introduced. All 
 the brethren are seatedon the floor, their right hands on their 
 necks, their left covering their face, their heads down, their 
 
KNIGHTS OF THE EAGLE, &C. 251 
 
 elbows on their knees, and their jewels covered with black 
 crape. The Master is in the same position at the table. The 
 Senior Warden knocks as a Rose Croix, and announces him 
 to the Master, who says, ‘‘ My brother, confusion has come on 
 our works, and it is no longer in our power to continue them; 
 you must perceive from our looks and the consternation which 
 prevails among us, what confusion reigns on the earth. The 
 vail of the temple is rent, [at this moment the black curtain 
 is withdrawn ;| the light is obscured and darkness spreads over 
 the earth; the flaming star has disappeared, the cubic stone 
 sweats blood and water, and the sacred word is lost; therefore 
 it is impossible we can give it to you, nevertheless it is 
 not our intention to remain inactive: we will endeavor to re- 
 cover it. Are you disposed to follow us?” Ans. “ Yes, I 
 am.” Master says, “Brother Wardens make the candidate 
 travel for 33 years, [alluding to the years of the Savior’s life, | 
 to learn the beauties of the new law,” [which is reduced to 
 seven times round the Lodge.] The Wardens lead him slow- 
 ly around the Lodge, and when he passes before the altar he 
 must kneel, and when passing in the west he bends his right 
 knee, they make him observe the columns and repeat the 
 name of each as he passes them. After he has performed this 
 ceremony, the Wardens knock one after the other and an- 
 nounce him to the Master, who says, “‘ My brother, what have 
 you learned on your journey?’ Ans. I have learned three 
 virtues by which to conduct myself in future, Faith, Hope, 
 Charity ; inform me if there are any others. Master. ‘No, 
 my brother, they are the principles and the pillars of our 
 new mystery. Approach near to us and make an engage- 
 ment never to depart from that faith. The brethren rise. 
 The candidate kneels on the last step of the altar and places 
 his hands on the holy Bible and takes the following obli- 
 gation: 
 
 I—,do most solemnly and sincerely promise and swear, under 
 the penalty of all my former obligations, which I have taken 
 in the preceding degrees, never to reveal either directly or in- 
 
252 LIGHT ON MASONRY. 
 
 directly, the secrets or mysteries of Knight of the Eagle, 
 Sovereign Prince of Rose Croix, to any brother of an inferi- 
 or degree, nor to any in the world besides, who is not justly 
 and lawfully entitled to the same, under the penalty of being 
 forever deprived of the true word, to be perpetually in dark- 
 ness, my blood continually running from my body, to suffer 
 without intermission, the most cruel remorse of soul; that the 
 bitterest gall mixed with vinegar, be my constant drink; the 
 sharpest thorns for my pillow; and that the death of the cross 
 may complete my punishment, should I ever infringe or vio- 
 late in any manner or form, the laws and rules which have 
 been, are now, or may be hereafter made known or prescribed 
 to me; and I do furthermore swear, promise and engage on 
 my sacred word of honor, to observe and obey all the decrees 
 which may be transmitted to me by the Grand Inspectors 
 General, in Supreme Council of the 33d degree, that I never 
 will reveal the place where I have been received, nor by 
 whom I was received, nor the ceremony used at my recep- 
 tion, to any person on earth, but to a lawful Prince of Rose 
 Croix; that I never will initiate any person into this degree, 
 but by a lawful patent obtained for that purpose, either from 
 this Chapter, or from a superior Council: so help me God, 
 and keep me steadfast in this my solemn obligation, Amen. 
 He kisses the Bible. The Master says, “ My brethren, all is 
 accomplished!” The brethren all place themselves on the floor 
 and cover their faces with their hands, except the Wardens 
 who continue with the Master, and the candidate whom they 
 deprive of his apron and order. The Master invests him 
 with the chasuble and says, ‘This habit, my brother, teaches 
 you the uniformity of our manners and our belief, and will 
 recall to your recollection the principal points of our myste- 
 ries. The black apron with which I invest you, is to mark 
 our sincere repentance of those evils which were the cause of 
 all our misfortunes, and it will also serve to show you those 
 who are in search of the true word. The ribbon is the mark 
 of our constant mourning, till we have found it. Pass to the 
 
KNIGHTS OF THE EAGLE, &O. 253 
 
 west and assist us to search for it.’ The Wardens conduct 
 him to the west. The Master knocks 6 and 1,-as a Knight. 
 The Wardens repeat it. All the brethren rise and place them- 
 selves in the sign of the good pasture. The Master demands, 
 “Brother Master Wardens, what is the motive of our assem- 
 bling?” Ans. The loss of the word, which, with your as- 
 sistance, we hope to recover. Ques. What must we do to 
 obtain it? A. To be fally convinced of the three virtues 
 which aré the basis of our columns and our principles. Q. 
 What are they? A. Faith, Hope, Charity. @. How shall 
 we find those three columns? A. By traveling three days in 
 the most profound obscurity. The Master says, “Let us 
 travel, my brethren, from east to north, and from west to 
 south.” All the brethren travel in silence, bewding their 
 knees as they pass the altar in the east, and go seven times 
 round. At the third time of going round, the Master passes 
 to the second apartment; at the fourth time the Wardens; at 
 the fifth time all the officers; at the sixth time, all the breth- 
 ren; at the seventh time, the Master of Ceremonies. stops the 
 candidate and says, ‘You cannot enter unless you give me 
 the word. The candidate answers, “Iam in search of the 
 word, by the help of the new law and the three columns of 
 Masonry.” 
 
 During this time the brethren in the second apartment take 
 off their black decorations, and put on the red, and also un- 
 cover their jewels. The candidate knocks on the door, and 
 the Warden, for answer, shuts the door in his face, The 
 Master of Ceremonies says, “‘ These marks of indignity, are 
 not sufficiently humiliating, you must pass through more rig- 
 orous proofs, before you can find it.” He then takes off the 
 candidate the chasuble and black apron, and puts over him a 
 black cloth covered with ashes and dust, and says to him, “TI 
 am going to conduct you into the darkest and most dismal 
 place, from whence the word shall triumphantly come to the 
 glory and advantage of Masonry; place your confidence in 
 me.” He then takes him into the third apartment, and takes 
 
254 LIGHT ON MASONRY. 
 
 from him his covering, and makes him go three times around, 
 (showing him the representation of the torments of the 
 dammed,) when he is led to the door of the Chapter and the 
 Master of Ceremonies says to him, “ The horrors which you 
 have just now seen, are but a faint representation of those you 
 shall suffer, if you break through our laws, or infringe the obli- 
 gation you have taken.”* The Master of Ceremonies knocks 
 on the door of the Chapter, and the Warden reports to the 
 Master, who orders him to go and see who knocks, The 
 Master of Ceremonies, answers, “‘Itis a Knight, who, after 
 having passed through the most profound and difficult places, 
 hopes to procure the real word as a recompense for his labor.” 
 The Wardens give an account to the Master, who says, “In- 
 troduce him to the west of the Chapter with his eyes open.” 
 The Wardens bring him in and then cover him again with his 
 vail. Master. ‘From whence came you?” Can. “From Ju- 
 dea.” Master. “By what road have you passed?” Can. 
 “By Nazareth.” Master. ““Who conducted you.” Can. 
 “Raphael.” Master. ‘What tribe are you of?” Can. “Of 
 the tribe of Judah.” Master. “ Take the initial letters of 
 each of these words, and tell me what they form.” Can. “J, 
 N, R, J.” Master. “My brethren, what happiness! The 
 word is recovered; give him the light.” The vail is taken off, 
 and all the brethren striking with their hands seven times, 
 cry, ‘Hosanna in the highest; on earth peace, good will to- 
 wards men!’ The music immediately plays the following 
 anthem, which is devoutly sung by all the Knights. 
 
 ANTHEM. 
 
 Grateful notes and numbers bring, 
 While the “‘NamE or Gop,” we sing 
 Holy, holy, holy Lord, 
 
 Bethy glorious name adored. 
 
 
 
 * This certainly caps the climax, and renders the institution of Mason- 
 ry complete. The torments of the damned, the awful punishment which 
 the Almighty inflicts on the violaters of his righteous law, is but a faint 
 emblem of the punishment which Masonry here declares shall be inflicted 
 on the violaters of Masonic law, on those who are guilty of an infraction 
 of Masonic obligation !!! 
 
KNIGHTS OF THE EAGLE, &C. 255 
 
 Men on earth, and saints above 
 Sing the great Redeemer’s love. 
 Lord, thy mercies never fail, 
 Hail celestial goodness, hail ! 
 While on earth ordained to stay, 
 ' Guide our footsteps in thy way : 
 Mortals raise your voices high, 
 Till they reach the echoing sky. 
 
 After the anthem is sung, the Master says to the candidate, 
 ‘Approach, my brother, I will communicate to you our per- 
 fect mysteries.” The Wardens conduct him to the Master, 
 who says, I congratulate you, my brother, on the recovery of 
 the word, which entitles you to this degree of Perfect Mason- 
 ry. I shall make no comment or eulogium on it. Its sub- 
 limity will, no doubt be duly appreciated by you. The im- 
 pression which, no doubt, it has made on your mind, will 
 convince you that you were not deceived when you were in- 
 formed that the ultimatum of Masonic perfection was to be 
 acquired by this degree. It certainly will be a source of very 
 considerable satisfaction to you, that your merit alone has en- 
 titled you to it. And I hope, my brother, that your good 
 conduct, your zeal, your virtue and discretion, may always 
 render you deserving of the high honor which you have re- 
 ceived, and I sincerely wish that your life may long be pre- 
 served, to enable you to continue an useful member, and an 
 ornament to our society.” [Here follow the signs, token, and 
 words.] The Sovereign Master then says, “Go, my brother, 
 and make yourself known to all the members of the Sover- 
 eign Chapter, and return again.” The candidate goes and 
 whispers in the ears of the Knights the pass-word; he then 
 returns, and kneels before the altar. All the brethren place 
 their right hands on him. The Senior Warden, [I presume 
 it should read, “The Sovereign Master,’’] takes the ribbon, 
 to which is suspended the true jewel uncovered, and says to 
 him, “ By the power which I have received from the Sov- 
 ereign Chapter of Rose Croix de Heroden, I receive and con- 
 stitute you Prince Knight of the Hagle, Perfect Free Mason 
 de Heroden, under the title of the Rose Croix, that you may 
 
256 LIGHT ON MASONRY. 
 
 enjoy, now and forever all the privileges, prerogatives, and 
 titles attached to that sublime degree, as virtue and humanity 
 are the foundation of it. I hope, my brother, never to see 
 you dishonor the ribbon with which you have been invested, 
 and which a Perfect Mason should never quit but at his 
 death.” 
 
 GRAND PONTIFF, 
 
 OR 
 
 SUBLIME SCOTCH MASONRY. 
 
 Decorations of the Lodge, Titles, &c.— The hangings of this 
 Lodge must be blue, spread with gold stars. The Master of 
 this Lodge goes by the title of Thrice Puissant. He is 
 clothed in a white satin robe, and sits on a throne under a 
 blue canopy, behind which, in a niche, is a transparent light, 
 sufficient to light the Lodge. The Thrice Puissant holds a 
 sceptre in his hand. There is only one Warden, who sits op- 
 posite the Thrice Puissant in the west, and holds a golden 
 staff in his hand. All the rest of the brethren are clothed 
 in white robes, and have the title of Faithful and True Broth- 
 ers. They all wear a blue satin fillet round their foreheads, 
 with twelve golden stars embroidered thereon. 
 
 The draft (or carpet,) of the Lodge, represents a square 
 city, or celestial Jerusalem, descending on clouds from heaven, 
 to erush the remains of the present Jerusalem, on a three 
 headed serpent, or hydra, in chains, representing the wicked- 
 ness of the infidels yet remaining there. This celestial Jeru- 
 salem has twelve gates, three on each side. In the centre of 
 the city is a tree which bears twelve different kinds of fruits. 
 The present Jerusalem underneath, seems to be turned upside 
 down, and the celestial Jerusalem appears to crush the three 
 headed serpent. On one side of the draft you see a high 
 mountain. i 
 
SUBLIME SCOTCH MASONRY. 257 
 
 To open the Lodge.—The Thrice Puissant strikes twelve, at 
 equai distances, and then demands the following questions: 
 Q. Brother, what’s the o’clock? A. The hour foretold. Mast. 
 “Faithful brethren, the whole is ALPHA, OmEGA, and EMAN- 
 UEL: Let us work.’ Then the Warden knocks twelve, as 
 above, and says, ‘Faithful brethren, the Lodge of Grand 
 Pontiff is open.” 
 
 Form of reception.—The candidate must be decorated with 
 the attributes of Knight of the Hast’ and West, a blue satin 
 fillet with twelve gold stars, tied round his forehead, before 
 he enters. He is immediately introduced into the Lodge, 
 when the Warden places him on the top-of a mountain, and 
 asks him, “ Brother, do you detest what is perfidious? Do 
 you promise that you will break all communications, corres- 
 pondence, and friendship with those who areso?’’ The can- 
 didate answers, “I promise and swear.’ Then the Warden 
 leaves the candidate, and comes down the mountain back- 
 wards, and goes to the celectial city, and with a surveyor’s 
 chain measures the four sides of it, when he goes to the can- 
 didate again, and tells him, “Brother, that city (pointing to 
 it,) measures 12,000 furlongs each side.” -He then takes the 
 candidate by the hand, and both come down backwards. He 
 places him before the draft, facing the ‘Thrice Puissant. Af- 
 ter a minute’s silence, he makes him take three square steps 
 towards the chained serpent, then one step on each side of the 
 three heads, he then kneels three times with his right knee, 
 holding at the same time, his right hand horizontally towards 
 the Thrice Puissant. [This ceremony is instead of an obli- 
 gation.] The Thrice Puissant orders him to retreat three 
 steps, which brings him to the bottom of the draft, where the 
 Warden gives him the sign, token, and word. The order 
 is a broad red ribbon, with twelve golden stars embroidered 
 thereon. It is worn from the right shoulder to the left hip. 
 
 The jewel is a square of gold; on one side ig engraved AL- 
 pHa, on the other, OMEGA. 
 
 18 
 
258 LIGHT ON MASONRY. 
 LECTURE. 
 
 Q. What are you? A. ITamaSublime Grand Pontiff. Q. 
 Where have you received this degree? A. In a place where 
 there is neither sun nor moon to light it. Q. Explain this to 
 me? A. As the Grand Pontiff never wants any artificial 
 light, the faithful and true brothers, the Sublime Grand Pon- 
 tiffs, do not want riches or titles to be admitted into the Sub- 
 lime Degrees, as they prove themselves worthy of admittance 
 by their attachment to Masonry,—the faithful discharge of 
 their several obligations,— their virture, and true and sincere 
 friendship for their brethren in general. Q. What does the 
 draft of this Lodge represent? A. A square city of four 
 equal sides, with three gates on each side, in the middle of 
 which isa tree, which bears twelve different kinds of fruit. 
 The city is suspended as on clouds, and seems to crush a three- 
 headed serpent. Q. Explain this tome. A. The square city 
 represents ancient Free Masonry, under the title of Grand Pon- 
 tif’, which comes down from heaven to replace the ancient tem- 
 ple, which is represented by the ruins and the three-headed 
 serpent underneath. Q. How comes Masonry to have fallen 
 into ruin, since we are bound to support it, and are attached to 
 it by our obligations, which cannot be equivocal? A. It was 
 so decreed in old times, which we learn from the writings of St. 
 John, whom we know to have been the first Mason who held a 
 Lodge of Pefection. Q. Where does St. John say this? A. 
 In his revelation, where he speaks of Babylon and the celestial 
 Jerusalem. Q. What signifies the tree, with the twelve dif- 
 ferent fruits, which stands in the centre of the square city? 
 A. The tree of life is placed there to make us understand, 
 where the sweetsof life are to be found ; and the twelve fruits 
 signify that we meet in every month to instruct ourselves mutually 
 and sustain each other against the attacks of our enemies. Q. 
 What is the meaning of satin fillet with the twelve golden 
 stars, which the candidate wore round his forehead? <A. It 
 procures those who wear it an entrance into our Lodge, as 7 
 
 ~ 
 
MASTER ADVITIAM, OR GRAND PONTIFF. 259 
 
 likewise procures the entrance of those who wear tt, into the 
 celestial Jerusalem, as St. John himself informs us. Q. What 
 is the meaning of the twelve golden stars on the fillet of the 
 candidate, and on those of the brethren? A. They represent 
 the twelve angels, who watched at the twelve gates of the ce- 
 lestial Jerusalem. Q. What signify the blue hangings, with the 
 golden stars thereon? A. The blue is the symbol of lenity, 
 fidelity, and sweetness, which ought to be the share of every 
 faithful and true brother; and the stars represent those Masons 
 who have given proof of their attachment to the statutes and 
 rules of the order, which in the end, will make them deserving 
 of entering into the celestial Jerusalem. Q. What age are you? 
 A. I reckon no more. Q. What remains for you to acquire? 
 A. The sublime truths of the degrees above this. Q. What 
 is your name? A. Faithful and true brother. ‘ 
 
 Fo close.—Thrice Puissant. ‘‘ What’s the o’clock?” War- 
 den. “ Thrice Puissant, the hour accomplished.” Thrice 
 Puis. “ Alpha and Omega; let us rejoice, my brethren.” He 
 then strikes twelve, which is repeated by the Warden, and 
 the Lodge is closed.— Finis. 
 
 VENERABLE GRAND MASTER 
 
 OF ALL SYMBOLIC LODGES, 
 SOVEREIGN PRINCHS OF MASONRY, 
 
 MASTER ADVITIAM, OR GRAND PONTIFF, 
 
 Decorations, &c.—This Lodge must be decorated with blue 
 and yellow. The Grand Master sits on a throne, elevated by 
 nine steps, under a canopy. Before it is an altar, on which 
 is a sword, bible, compass, square, mallet, &c., as in the Sym- 
 bolic Lodges. Between the altar and the south is a candle- 
 stick with nine branches, which is always lighted in this 
 Lodge. There are two Wardens in the west. The Grand 
 
260 ; LIGHT ON MASONRY. 
 
 Master represents Cyrus Artaxerxes, wearing his royal or- 
 naments and a large blue and yellow ribbon crossing each 
 other. 
 To open.—Grand Master. ‘I desire to open the Lodge.” 
 He then descends to the lowest step of the throne, and when 
 he is assured that the Lodge is tyled, he knocks one and two 
 with his mallet. Each Warden repeats the same, which 
 makes nine. Gr. Master. ‘‘ Where is your Master placed ?” 
 War. “In the east.” G. M. “ Why in the east?” War. 
 ‘Because the glorious sun rises in the east to illumine the 
 world.” G@.M. “AsI sit in the east, I open this Lodge,” 
 which is repeated by the Wardens. Then all the brethren 
 clap with their hands one and two. 
 Reception.—The candidate represents Zerubbabel, who en- 
 ters the Lodge by himself, without being introduced, decorat- 
 ed with the jewels and badges of the highest degrees he has 
 taken. The Wardens take him by the hand and place him in 
 ‘a blue elbow chair opposite the Grand Master, who demands 
 from him, all the words, from an Entered Apprentice up to a 
 Gr. Pontiff; and after he has satisfied the Grand Master, and 
 is found worthy to hold a scepter, they make him travel nine 
 times round the Lodge, beginning in the south, and then by 
 nine square steps he advances to the throne, and walks over 
 two drawn swords, laid across. There must be a pot with 
 burning charcoal close by the throne, that the candidate may 
 feel the heat of the fire while taking the obligation, in doing 
 which, he lays his right hand on the Bible, which is covered 
 by the Grand Master’s right hand, and then takes the follow- 
 ing obligation: 
 I, , do most solemnly and sincerely swear and prom- 
 ise‘under the penalties of all my former obligations, to protect 
 the craft and my brethren with all my might, and not to ac- 
 knowledge any one for a true Mason, who was not made in a 
 
 regularly constituted and lawful Lodge. I furthermore do 
 swear that I will strictly observe and obey all the statutes 
 and regulations of the Lodge, and that I will never disclose 
 
 
 
KNIGHTS ADEPTS OF THE EAGLE OR SUN. 261 
 
 or discover the secret of this degree, either directly or in- 
 directly, except by virtue of a full power in writing, given me 
 for that purpose by the Grand Inspector or his deputy, and 
 then to such only as have been Masters of a regular Lodge. 
 All this I swear under the penalties of being for ever de- 
 spised and dishonored by the craft in general. He then 
 kisses the Bible. Here follow the signs, token, and word. 
 
 One word is , which signifies, ‘‘I am what I am.” 
 This is also the name of the man who found the cavern where 
 the lion hid, who kept in his mouth the key of the ark of 
 alliance, which was lost. The second word is , which 
 is the name of him who fought the lion in the cavern. The 
 lion had a gold collar round his neck, on which was engraved 
 the word Jechson. The rest is an enigma to you, as it is only 
 known to the Sublime Princes of the Royal Secret; a degree 
 which you cannot receive unless you crush the serpent of ig- 
 norance, The third word is , which was the name of 
 him who laid the first foundation stone of the temple, rebuilt 
 by the Princes of Jerusalem. The JEWELL is a triangle, 
 on which is engraved SxzcoreEt, and is suspended by a broad 
 blue and yellow ribbon. 
 
 
 
 
 
 
 
 THE KEY OF MASONRY. 
 PHILOSOPHICAL LODGE. 
 KNIGHTS ADEPTS OF THE EAGLE OR SUN 
 
 This.Council must be illuminated by one single light, and 
 is enlightened by one divine light. Because there is one 
 single light that shines among men, who have the happiness 
 of going from the darkness of ignorance and. of the vulgar 
 prejudices, to follow the only light that leads to the celestial 
 
 
 
 * This degree should be read by every Christian. Itis a dagger aimed 
 at the heart of Christianity! The language in which itis written, is 
 low, and some parts difficult to be understood. 
 
262 LIGHT ON MASONRY. 
 
 truth. The light that is in our Lodge, is composed of a 
 glass globe filled with water anda light placed behind it, 
 and therefore renders the light more clear. The glass of re- 
 flection, the globe, when it is lighted, is placed in the South. 
 
 Robe and Sceptre-—The Grand Master or Thrice Puissant, 
 is named “FatHER ADAM,” who is placed in the east, vested 
 in arobe of pale yellow like the morning. He has his hat 
 on, and in his right hand a scepter, on the top of whichis a 
 globe of gold; the handle or extremity of the sceptre is gilt. 
 The reason that Father Adam carries the globe above the 
 sceptre in this council is, because he was constituted ‘“Sov- 
 ereign Master of the world,” and created “ Sovereign Father 
 of all men.” He carries a SUN suspended by a chain of gold 
 around his neck, and. on the reverse of this jewel of gold is 
 a globe. When this degree is given, no jewel or apron is 
 worn. 
 
 There is only one Warden who sits opposite Father Adam 
 in the west, and is called Brother Truth. He is entitled to 
 the same ornaments, as Father Adam; and the order that be- 
 longs to this degree is a broad white-watered ribbon worn as 
 a collar, with an Hye of gold embroidered thereon, above the 
 gold chain and jewel of the sun. The number of other 
 officers is seven; and are called by the name of cherubims as 
 follows: ZAPHRIEL, ZABRIEL, CAMIEL, URIEL, MICHAEL, Za- 
 PHAEL and GABRIEL. These ought to be decorated in the 
 same manner as the Thrice Puissant Father Adam. If there 
 are more than that number of the Knights of the Sun, they 
 go by the name of SYLPus, and are the preparers of the coun- 
 cil and assistants in all the ceremonies or operations of the 
 Lodge. They are entitled to the same jewel, but have a rib- 
 bon of a fiery color tied to the third buttonhole of their coats. 
 
 To open the Grand Council.— Father Adam says, “‘ Brother 
 Truth what time is it on earth?” Br. Truth. “ Mighty 
 Father, it is midnight among the profane or cowans, but the 
 sun is in its meridian in this Lodge.” Father Adam. “My 
 dear children, profit by the favor of this austere luminary, at 
 
KNIGHTS ADEPTS OF THE EAGLE OR SUN. 263 
 
 present showing its light to us, which will conduct us in the 
 path of virtue and to follow that law which is eternally to be 
 engraved on our hearts, and the only law by which we cannot 
 fail to come to the knowledge of pure truth.” He then makes 
 a sign by putting his right hand on his left breast, on which 
 all the brethren put up the first finger of the right hand above 
 their heads, the other fingers clenched, showing by that, that 
 there is but one God, who is the beginning of all truth. 
 Then Father Adam says, “This Lodge is opened.” 
 
 Form of Reception.—After the Council is opened, the can- 
 didate is introduced into an antechamber where there are a 
 number of Sylphs, each with a bellows, blowing a large pot of 
 fire, which the candidate sees, but they take no notice of him. 
 After he is left in this situation two or three minutes, the 
 most ancient of the Sylphs goes to the candidate and covers 
 his face with black crape. He must be without a sword, and 
 is told that he must find the door of the Sanctuary, and when 
 found, to knock on it six times withan open hand. After he 
 finds the door and knocks, brother Zruth goes to the door, 
 and having opened it a little, asks the candidate the following 
 questions, which he answers by the help of the Sylphs. Q. 
 “ What do you desire?” <A. “I desire to go out of dark- 
 ness to see the true light, and to know the true light in all 
 its purity.” Q. Whatdo youdesire more?” <A. “ To divest 
 myself of original sin, and destroy the juvenile prejudices 
 of error, which all men ave liable to, namely, the desires of 
 all worldly attachments and pride.” On which brother Truth 
 comes to Father Adam, and relates what the candidate has 
 told him, when Father Adam gives orders to introduce the 
 candidate to the true happiness. Then brother Truth opens 
 the door, and takes the candidate by the hand, and conducts 
 him to the middle of the Lodge or Sanctuary, which is also 
 covered by a black cloth, when Father Adam addresses him 
 thus: ‘My son, seeing by your labor in the royal art, you 
 are now come to the desire of knowledge of the pure and 
 holy truth, we shall lay it open to you without any disguise 
 
264 LIGHT ON MASONRY. 
 
 or covering. But before we do this, consult your heart and 
 see in this moment if you feel yourself disposed to obey her, 
 (namely truth,) in all things which she commands. If you 
 are disposed, [ am sure she is ready in your heart, and you 
 must feel an emotion that was unknown to you before. This 
 being the case, you must hope that she will not be long to 
 manifest herself to you. But have a care not to defile the 
 Sanctuary by a spirit of curiosity, and take care not to ‘in- 
 crease the number of the vulgar and profane, that have for so 
 long a time ill-treated her, until Truth was obliged to depart 
 the earth and now can hardly trace any of her footsteps. But 
 she always appears in her greatest glory without disguise, to 
 the true, good and honest Free Masons, that is to say, to the 
 zealous extirpaters of superstition and lies. [By a careful 
 perusal of this degree it will be seen, that by “superstition and 
 lies,” is meant the true religion—Ep.] I hope, my dear 
 brother, you will be one of her intimate favorites. The 
 proofs that you have given, assure me of every thing I have 
 to expect of your zeal, for as nothing now can be more a 
 secret among us, [ shall order brother Truth, that he will in- 
 struct you what you are to do in order to come to true happi- 
 ness.” After this discourse of Father Adam, the candidate 
 is unvailed and shown the form of the Lodge or Council, 
 without explaining any part thereof. Brother Truth then 
 proceeds thus, “My dear brother, by mouth, holy truth 
 speaketh to you, but before she can manifest herself to you, 
 she requires of you proofs in which she is satisfied in your 
 entrance in the Masonic order. She has appeared to you in 
 many things, which you could not have apprehended or com- 
 prehended without her assistance; but now you have the hap- 
 piness to arrive at the brilliant day, nothing can be a secret 
 to you. Learn, then, the moral use that is made of the three 
 first parts of the furniture, which you knew after you was 
 received an Entered Apprentice Mason, viz: Bible, Compass, 
 and Square. By the Bible, you are to understand, that it is 
 the only law you ought to follow. Itis that which Adam 
 
KNIGHTS ADEPTS OF THE EAGLE OR SUN. 265 
 
 received at his creation, and which the Almighty engraved 
 in his heart. his law is called natural law, and shows 
 positively that there is but one God, and to adore him only 
 without any subdivision or interpolation. The Compass gives 
 you the faculty of judging for yourself, that whatever God 
 has created, is well, and he is the sovereign author of every 
 thing. Existing in himself, nothing is either good or evil, be- 
 cause we understand by this expression, an action done which 
 is excellent in itself, is relative and submits to the human 
 understanding, judgment to know the value and price of such 
 action, and that God, with whom everything is possible, com- 
 municates nothing of his will, but such as his great goodness 
 pleases ; and everything in the universe is governed as he has 
 decreed it, with justice, being able to compare it with the at- 
 tributes of the Divinity. I equally say, that in himself there 
 is no evil, because he has made every thing with exactness, 
 and that every thing exists according to his will; consequently 
 as it ought to be. The distance between good and evil with 
 the Divinity, cannot be more justly and clearly compared than 
 by a circle formed with a compass; from the points being re- 
 united there is formed an entire circumference; and when any 
 point in particular equally approaches or equally separates 
 from its point, it is only a faint resemblance of the distance 
 between good and evil, which we compare by the points of a 
 compass forming a circle, which circle when completed is God ! 
 Square.—By the Square we discover that God who made 
 every thing equal, in the same manner as you are not able to 
 dig a body in a quarry complete, or perfect; thus the wish of 
 the Hternal in creating the world by a liberal act of his own, 
 well foresaw every matter that could possibly happen in con- 
 sequence thereof; that is to say, that every thing therein con- 
 tained at the same time of the creation was good. 
 Level.—You have also seen a Level, a Plumb, and a rough 
 Stone. By the level you are to learn to be upright and sin- 
 cere, and not to suffer yourself to be drawn away by the 
 multitude of the blind and ignorant people ; to be always firm 
 
266 LIGHT ON MASONRY. 
 
 and steady to sustain the right of the natural law, and the 
 pure and real knowledge of that truth which it teacheth. 
 Perpendicular and rough stone.—By these you ought to un- 
 derstand that the perpendicular man, made polished by rea- 
 son; and put censure away by the excellence of our Master. 
 Trestle-board.—You have seen the trestle-board, to draw 
 plans on. This represents the man whose whole occupation 
 is the art of thinking, and employs his reason to that which 
 
 is just and reasonable. 
 Cubic stone—You have seen the cubic stone, the moral of 
 
 which, and the sense you ought to draw from it, is to rule 
 your actions, that they might be equally brought to the sov- 
 ereign good. 
 
 Pillars—The two pillars teach you that all Masons 
 ought to attach themselves firmly to become an ornament to 
 the order, as well as to its support—as the pillars of Her- 
 cules formerly determined the end of the ancient world. 
 
 Blazing Star—You have seen the blazing star, the moral 
 sense of which is, ‘a true Mason perfecting himself in the 
 way of truth,” that he may become like a blazing star which 
 shineth equally during the thickest darkness, and it is useful 
 to those that it shineth upon, and who are ready and desirous 
 of profiting by its light. 
 
 The first instructions have conducted you to the knowledge 
 of Hiram Abiff, and the inquiries that were made in finding 
 him out. You have been informed of the words, signs, and 
 tokens which were substituted to those we feared would have 
 been surprised, but of which they afterwards learnt, that the - 
 treacherous villains had not been able to receive any knowl- 
 edge of, and this ought to be an example and salutary advice 
 to you, to be always on your guard, and well persuaded that it 
 is difficult to escape the snares that ignorance, joined to con- 
 ceited opinion, lay every day against us, and thereby to over- 
 come us; and the most virtuous men are liable to fall, because 
 their candor renders them unsuspecting: but in this case you 
 ought to be firm, as our Respectable Father, Hiram, who 
 
KNIGHTS ADEPTS OF THE EAGLE OR SUN. 267 
 
 chose rather to be massacred than to give up what he had 
 obtained. 
 
 This will teach you that as soon as truth shall be fixed in 
 your heart, you ought never to consider the resolution you 
 should take, you must live and die to sustain the light, by which 
 we acquire the sovereign good; we must never expose. our- 
 selves to the conversation of cowans, and must be circumspect 
 even with those with whom we are the most intimate, and not 
 to deliver up ourselves to any, excepting those whose charac- 
 ter and behavior havé proved them brothers, who are worthy 
 to come and appear in the sacred sanctuary, where holy truth 
 delivers her oracles. 
 
 You have passed the ‘“ Secret” and “ Perfect Master ;” you 
 have been decorated with an “ivory key,” a symbol of your 
 distinction; you have received the pronunciation of the ‘ in- 
 effable name” of the Great Architect of the universe, and 
 have been placed at the first balustrade of the Sanctuary; you, 
 have had rank among the Levites, after you knew the word 
 “ Zizon,”’ which signifies a ‘balustrade of the Levites,” 
 where all those are placed as well as yourself, to expect the 
 knowledge of the sublime mysteries. 
 
 Cofin and RopeIn the Degree of Perfect Master, they 
 have shown you a grave, a coffin, and a “‘ withe rope,” to raise 
 and deposit the body in a speulchre, made in the form of a 
 pyramid, in the top of which is a triangle, and within which 
 was the sacred name of the ETERNAL, and on the pavement 
 were the two columns of Jachin and Boaz laid across. 
 
 Ivory Key.—By the “ivory key” you ate to understand 
 that you cannot open your heart with safety, but at proper 
 times. By the corpse and grave is represented the state of man, 
 before he had known the happiness of our order ! 
 
 Rope-—The: rope to which the coffin is tied, in order to 
 raisé it, is the symbol of raising a unit, as you have been 
 raised from the grave of ignorance to the celestial place 
 where truth resides. 
 
 Pyramid —The Pyramid represents the true Mason who 
 
268 LIGHT ON MASONRY. 
 
 raises himself by degrees, till he reaches heaven, to adore the sa- 
 cred and unalterable name of the Eternal Supreme. 
 
 INTIMATE SECRETARY.—This new degree leads you near to 
 Solomon and honor, and after you redoubled your zeal, you 
 gained new honors and favors, having nearly lost your life by 
 curlosity ; which attachment to Masonry gave you the good 
 qualities of your heart, and which found you grace and led you 
 to the “ Intendant of the Buildings,” and where you saw a 
 blazing star,” a large candlestick with seven branches, with al- 
 tars, vases, and purification, and a great brazen sea. 
 
 Blazing star—By the expression of “purification,” you are 
 to understand that you are to be cleansed from impiety and 
 prejudice, before you can acquire more of the sublime knowl- 
 edge in passing the other degrees to be able to support the 
 brilliant light of reason, enlightened by truth, of which the 
 blazing star is the figure. 
 
 Candlestick and seven branches——By the candlestick with 
 
 seven branches, you are to remember the mysterious number 
 of the seven Masters who were named to succeed one, 
 and from that time it was resolved that seven Knights of 
 Masonry, united together, were able to initiate into Masonry, 
 and show them the seven gifts of the Eternal, which we shall 
 give you a perfect knowledge of, when you have been purified 
 in the brazen sea. : 
 _ Brazen Sea.—You have passed from the “Secret” and 
 “Perfect Master” to the “Intimate Secretary,” ‘ Provost 
 and Judge,” and the “Intendant of the Buildings.” In 
 these degrees, they have showed you an “ebony box,” a ‘key 
 suspended,” a “ balance,” and an “inflamed urn.” 
 
 Ebony box.—The “ebony box” shows you with what scru- 
 pulous attention you are to keep the secrets that have been 
 confided to you, and which you are to reserve in the closet of 
 your heart, of which the box isan emblem. And were you 
 to reflect on the black color of said box, it would teaeh you to 
 cover your secrets with a thick vail, in such a manner that the 
 profane cowans cannot possibly have any knowledge thereof. 
 
KNIGHTS ADEPTS OF THE EAGLE OB SUN. 269 
 
 Key.—The key demonstrates that you have already ob- 
 tained a key to our knowledge and a part of our mys- 
 teries, and if you behave with equity, fervor and zeal to 
 your brothers, you will arrive shortly to the knowledge and 
 meaning of our society, and this indicates the reason of the 
 balance. 
 
 Inflamed urn.—By the “inflamed urn” you are to understand 
 that as far as you come to the knowledge of the Royal 
 and sublime Art, you must, by your behavior, leave be- 
 hind you, in the minds of your brethren and the vulgar, a 
 high idea of your virtue, equal to the perfume of the burn- 
 ing urn. 
 
 Two kings—In the degree of “Intimate Secretary you 
 have seen and heard two kings, who were entering into their 
 new alliance and reciprocal promise, and of the perfection of 
 their grand enterprise. They spoke of the death of Hiram 
 Abiff, our Exeellent Master. You saw guards and man’s 
 overseer, and very near of being put to death for his curiosi- 
 ty of peeping. You also heard of the prospect of a plan 
 called the vault, to deposit the precious treasure of Masonry, 
 when the time should be fulfilled, and you aftewards became 
 a brother. The conversation of the two kings, is the figure 
 and report that our laws must hold with the natural law, 
 which forms a perfect agreement with the conveniences, and 
 promises to those who shall have the happiness to be con- 
 nected to you in the same manner and perfect alliance, they 
 will afterwards come to the centre of true knowledge. 
 
 Tears.—The tears and regret of the two kings are the em- 
 blem of the regret you ought to have when you perceive a 
 brother depart from the road of viriure. 
 
 The man peeping.—By the man you saw peeping, and who 
 was discovered, and seized, and conducted to death, 7s an em- 
 blem of those who come to be initiated into our sacred mysteries 
 through @ motive of curiosity; and if so indisereet as to divulge 
 thetr obligations, WE ARE BOUND TO CAUSE THEIR DEATH, 
 AND TAKE VENGEANCE ON THE TREASON BY THE DE- 
 
270 LIGHT ON MASONRY. 
 
 STRUCTION OF THE TRAITOR! !!* Let us pray the Eternal te 
 preserve our order from such an evil you have hereof seen an 
 example, in that degree to which you came, by your zeal, fer- 
 vor, and constancy. In that degree you have remarked, that, 
 from all the favorites that were at that time in the apartment 
 of Solomon, only nine were elected to avenge the death of 
 Hiram Abiff; this makes good that a great many are often 
 called, but few chosen. To explain this enigma;—a great 
 many of the profane have the happiness to divest themselves 
 of that name to see and obtain the entrance in our sanctuary, 
 but very few are constant, zealous, and fervent to merit the 
 happiness of coming to the hight and knowledge of the sub- 
 
 lime truth. 
 Requisitions to make a good Mason.—If you ask me what 
 
 are the requisite qualities that a Mason must be possessed of, 
 to come to the center of truth, I answer you, that you must 
 crush the head of the serpent of ignorance. You must shake 
 off the yoke of infant prejudice, concerning the mysteries of the + 
 reigning religion, which worship has been imaginary, and only 
 founded on the spirit of pride, which envies to command and be 
 distinguished, and to be at the head of the vulgar, in affecting an 
 exterior purity, which characterizes a false piety, joined to a 
 desire of acquiring that which is not tts own, and is always the 
 subject of this exterior pride, and unalterable source of many 
 disorders, which being joined to gluttonness, is the daughter of 
 hypocrisy, and employs every matter to satisfy carnal desires, and 
 raises to these predominant passions, altars, upon which she main- 
 tians without ceasing, the light of iniquity, and sacrifices continu- 
 ally offerings to luxury, voluptuousness, hatred, envy, and perjury. 
 Behold, my dear brother, what you must fight against and de- 
 stroy, before you can come to the knowledge of the true good and 
 sovereign happiness! Behold this monster which you must con- 
 
 
 
 * Since the immolation of William Morgan and the publication of his 
 « Tilustrations,” Masons have boastingly said, “If the penalty of our 
 laws is death, no one is bound to inflict it.” But Masonry says, ‘“‘ We 
 are bound to take vengeance on the treason by the destruction of the traitor ; 
 “we are bound to cause his death! ! !” 
 
< 
 
 KNIGTS ADEPTS OF THE EAGLE OR SUN. 271 
 
 quer—a serpent which WK detest as an idol that is adored 
 by the idiot and vulgar under the name of RELIGION!:! 
 [ Here, indeed, the principles of Masonry are taught with all 
 plainness; and if the reader has heretofore been blind to the 
 nature and tendency of the institution, methinks he can see 
 them now! Here the Christian beholds his blessed Christ re- 
 jected — himself charged with the basest crimes — condemned 
 as an idiot—his worship imaginary — his religion founded on 
 the spirit of pride, the daughter of hypocrisy—a serpent, a 
 monster, an idol detested by Masonry! !!—Hp1rTor. } 
 Solomon, king Hiram, and St. John the Baptist.—In the 
 Degrees of “ Elected of Fifteen, Illustrious Knights, Grand 
 Master Architects, and the Royal Arch,”* you have seen 
 many things which are only a repetition of what you have 
 already examined. You will always find in those degrees, in- 
 itial letters enclosed in different triangles, or Deltas. You 
 have also seen the planet Mercury, the chamber called 
 “GABAON,” or the ‘“ THirD HEAVEN;” the “winding stair- 
 case”’— the “‘ark of alliance’”— the “tomb of Hiram Abiff,” 
 facing the ark and the urn — the precious treasure found by 
 
 the assiduous travellers—the three zealous brethren Masons 
 —the punishment of the haughty Master Mason, in being 
 
 buried under the ancient ruins of Enoch—and finally you 
 have seen the figures of Solomon, and Hiram, king of Tyre, 
 and St. John the Baptist. 
 
 3. J. I. I—By the 3. I. I. I. you know the three sacred 
 names of the Eternal, and “ mount Gabaon,” (Third Heaven,) 
 
 which you came to by seven degrees which compose the wind- 
 
 ing staircase. 
 
 The seven stars represent the seven principal and different 
 degrees to which you must come to attain the hight of glory 
 represented by the mount, where they formerly sacrificed to 
 the Most High! When you arrive to that, you are to subdue 
 yourself in your passions, in not doing any thing that it is 
 not prescribed in our laws. 
 
 
 
 * Knights of the Ninth Arch. 
 
 wt 
 
A A LIGHT ON MASONRY. 
 
 By the planet Mercury, you are taught continually to mis- 
 trust, shun, and run away from those, who, by a false practice 
 maintain commerce with people of a vicious life, who seem to 
 despise the most sacred mysteries; that is, to depart from 
 those, who by the vulgar fear, or have a bad understand- 
 ing, and are ready to deny the solemn obligations that they 
 have contracted among us. When you come to the foot of 
 our arch, you are to apprehend that you come to the ‘Sanc- 
 tum Sanotorum.” You are not to return, but rather to per- 
 sist in sustaining the glory of our order, and the truth of 
 our laws, principles, and mysteries in like manner.as our Re- 
 spectable Father, Hiram Abiff, who deserved to have been 
 buried there for his constancy and fidelity. We have also, 
 another example in the firmness of ““GALAAD,” the son of 
 ‘‘SopHonts,” chief of the Levites, under Surnam, the High 
 Priest, as mentioned in the history of perfection. Learn in 
 this moment, my dear brother, what you are to understand by 
 the figures of Solomon, Hiram, king of Tyre, and St. John 
 the Baptist. The two first, exert you, by their zeal in the 
 royal art, to follow the sublime road of which Solomon was the 
 institutor, and Hiram, king of Tyre, the ‘supporter;’ a title 
 legitimately due to that king, who not only protected the or- 
 der, but contributed with all his might to the construction of 
 the temple, (furnishing stone from Tyre, and the cedars of 
 Lebanus,) which Solomon built to the honor of the Al- 
 mighty. 
 
 The third, or “St. John the Baptist,” teaches you to 
 preach marvellous of this order, which is as much as to say, 
 _ you are to make secret missions among men, which you believe 
 to be in a state of entering the road of truth, that they may 
 be able one day to see her virtues and visage uncovered. 
 
 Hiram Abiff, was the symbol of truth, on earth. “ Jube- 
 lum Akirop”’ was accused by the serpent of ignorance, which 
 to this day raises altars in the hearts of the profane and fear- 
 ful. This profaneness, backed by a fanatic zeal, becomes 
 an instrument to the religious reign, which struck the first 
 
KNIGHTS ADEPTS OF THE EAGLE OR SUN. 273 
 
 stroke in the heart of our dear Father, Hiram Abiff; which 
 is as much as to say, undermined the foundation of the celes- 
 tial temple, which the Eternal himself had ordered to be 
 raised to the sublime truth and his glory. 
 
 The first stage of the world has been witness to what I have 
 advanced. The simple, natural law rendered to our first fa- 
 thers the most uninterrupted happiness; they were in these 
 times more virtuous, but so soon as the “monster of pride” 
 started up in the air, and disclosed herself to those unhappy 
 mortals, she promised to them every seat of happiness, and 
 seduced them by her soft and bewitching speeches; viz: That 
 “they must render to the Hternal Creator of all things, an 
 adoration with more testimony and more extensive, than they 
 had hitherto done,” &. This Hypra with an “ hundred 
 heads,” at that time misled, and continues to this day to mis- 
 lead men, who are so weak as to submit to her empire; and it 
 will subsist, until the moment that the ¢rue elected shall ap- 
 pear and destroy her entirely. 
 
 The Degree of “Sublime Elected,” that you have passed, 
 gives you the knowledge of those things which conducts you 
 to the true and solid good. The grand circle rep- 
 
 sents the immensity of the Eternal Supreme, who 
 has neither beginning nor end. ©) 
 
 triangle, or Delta, is the mysterious 
 Aye of the Eternal. The three letters which you 
 /s__\see signify as follows:—G, at the top of the triangle, 
 
 “the grand cause of the Masons:” the 8, at the left hand, the 
 “submmission to the same order:” and the U, at the right hand, 
 the “union that ought to reign among the brethren:” which al- 
 together make but one body, or equal figure in all its parts. 
 This is the triangle called “equilateral.” The great letter 
 G, placed in the centre of the triangle, signifies, “Great 
 Architect of the universe,” who is God; and in this ineffable 
 name is found all the divine attributes. This letter being 
 placed in the centre of the triangle, is for us to understand 
 that every true Mason must have it profoundly in his heart. 
 19 
 
274 , LIGHT ON MASONRY. 
 
 There is another triangle, on which is engraved, 8, a 
 B, and N, of which you have had an explanation in uf 
 a preceding degree. This triangle designs the con- y 
 
 nexion of the brethren in virtue. The solemn promise they 
 have made to love each other; to help, succor, and keep in- 
 violably secret their mysteries of the perfection proposed, in all 
 their enterprises. It is. said in that degree, that ‘You have 
 entered the Third Heaven; that means that you have en- 
 tered the place where pure truth resides, since she abandoned 
 the earth to monsters who persecuted her.”’ 
 
 The end of the Degree of Perfection, is a preparation to 
 come clearly to the knowlecge of true happiness in. becoming 
 a true Mason, enlightened by the celestial luminary of truth, 
 in renouncing voluntarily, all adorations, but those that are 
 made to one God, the. Creator of heaven and earth, great, 
 good, and merciful. 
 
 The Knights of the Hast, the Princes of Jerusalem, and 
 Knights of the Hast and West, are known to us, in our days, 
 to be Masonry renewed, and all of them lead us to the same 
 end of the celestial truth, which. is to. say finished. 
 
 The Knights of the ‘‘ White and Black Hagle,’”’ and the 
 Sublime Princes of the Royal Secret,” and ‘Grand Com- 
 mander,” are the Chiefs of the great. enterprise of the ordei 
 in general. End of brother Truth’s harangue. 
 
 Father Adam then says to the candidate, ‘““My dear son, 
 what you have heard from the mouth of. Truth, is an. abridge- 
 ment of all the consequences of all the degrees. you. have 
 gone through, in order to come to the knowledge of the holy 
 truth, contracted in your last engagements. Do you persist 
 in your demand of coming to the holy brother, and. is that 
 what you desire, with a clear heart?—answer me.” The 
 candidate answers, “I persist.” Then Father Adam says, 
 “Brother Truth, as the truth persists, approach with him to 
 the sanctuary, in order that he may take a solemn obligation, 
 to follow our laws, principles, and morals, and to attach him- 
 self to us forever.” Then the candidate falls on his knees, 
 
KNIGHTS ADEPTS OF THE EAGLE OR SUN. 275 
 
 * 
 
 and Father Adam takes his hands between his own, and the 
 candidate repeats the following obligation three times: 
 
 Obligation.—I, , promise in the face of God, and be- 
 tween the hands of my Sovereign, and in presence of all the 
 brethren now present, never to take arms against my king, 
 directly or indirectly, in any conspiracy against him. I 
 promise never to reveal any of the degrees of the Knight of 
 the Sun, which is now on the point of being intrusted to me, 
 to any person or persons whatsoever, without being duly 
 qualified to receive the same; and never to give my consent 
 to any one to be admitted into our mysteries, only after the 
 most scrupulous circumspection, and full knowledge of his 
 life and conversation; and who has given at all times full. 
 proof of his zeal and fervent attachment for the order, and a 
 submission at all times to the tribunal of the Sovereign 
 Princes of the Royal Secret. I promise never to confer the 
 degree of the Knights of the Sun, without having a permis- 
 sion in writing from the Grand Council of Princes of the 
 Royal Secret, or from the Grand Inspector or his deputy, 
 known by their titles and authority. I promise also and 
 swear that I will not assist any, through my means, to form 
 or raise a Lodge of the Sublime Orders, in this island, (or 
 in America as the case may be,) “ without proper authority.” 
 I promise and swear to redouble my zeal for all my brethren, 
 Knights, and princes, that are present or absent, and if I fail 
 in this my obligation, I consent for all my brethren, when 
 they are convinced of my infidelity, to seize me, and thrust 
 my tongue through with a red hot iron; to pluck out both my 
 eyes, and to deprive me of smelling and hearing; to cut off 
 both of my hands, and expose mein that condition in the 
 field, to be devoured by the voracious animals; and if none 
 can be found, I wish the lightning of heaven might execute 
 on me the same vegeance. QO Gop, maintain me in right and 
 equity. Amén? Amen. Amen. 
 
 After the obligation is three times repeated, Father Adam 
 raises the candidate, and gives him one kiss on his forehead, 
 
 
 
276 LIGHT ON MASONRY. 
 
 being the seat of the soul. He then decorates him with the 
 collar, and jewel of the order, and gives him the following 
 sign, token, and word. * *e * * 
 
 After these are given; the candidate goes round and gives 
 them to every one, which brings him back to Father Adam. 
 He then sits down with the rest of the brethren, and then 
 brother Truth gives the following explanation of the Philo- 
 sophical Lodge. 
 
 Sun.—The sun represents the unity of the Eternal Supreme, 
 the only grand work of philosophy. 
 
 3S. 8S. S—The 38.8.8. signifies the Sriterro, SipEcH, 
 Soxo, or the residence of the Sovereign Master of all things. 
 
 Three candlesticks—The three candlesticks show us the 
 three degrees of fire. 
 
 Four triangles——The four triangles represent the four ele- 
 ments. 
 
 Seven planets. —The seven planeta design the seven colors 
 that appear in their original state, from whence we have so 
 many different artificial ones. 
 
 Seven cherubims.—The seven cherumbims represent the 
 seven metals, viz: gold, silver, copper, iron, lead, tin, and 
 quick silver. 
 
 Conception in the moon.—The conception or woman, rising 
 in the moon, demonstrates the purity that matter subsists of, 
 in order to remain in its pure state unmixed with any other 
 body, from which must come a new king, and a revolution or 
 fullness of time, filled with glory, whose name is ALBRA-EST. 
 
 Holy Spirit—The Holy Spirit, under the symbol of a dove, 
 is the image of the Universal Spirit, that gives light to all in 
 the three states of nature; and on the “animal,” “vegetable,” 
 and “mineral.” 
 
 Entrance of the temple.—The entrance of the temple is rep- 
 resented to you by a body, because the grand work of nature 
 is complete as gold, portable and fixed. 
 
 Globe-—The globe represents the matter in the prijenal 
 state: thatis to say, complete. 
 
KNIGHTS ADEPTS OF THE EAGLE OR SUN. 277 
 
 Caduceus.—The caduceus represents the double mercury 
 that you must extract from the matter; that is to say, the 
 mercury fixed, and from thence is extracted gold and silver. 
 
 Stibiwm.—The word stibium signifies the antimony, from 
 whence, by the philosophical fire, is taken an alkali which we 
 empty in our grand work. End of the philosophical expla- 
 nation. Then Father Adam explains the 
 
 MORAL LODGE. 
 
 ~ 
 
 Sun.—The sun represents the divinity of the Eternal; for 
 as there is but one sun to light and invigorate the earth, so 
 there is but one God, to whom we ought to pay our greatest 
 adoration. 
 
 3 8S. S. S—The 3 8. 8. 8. teaches you that science, adorn- 
 ed with wisdom, creates a holy man. 
 
 Three candlesticks —The three candlesticks are the image 
 of the life of man, considered in youth, manhood, and old 
 age, and happy are those that have been enlightened in these 
 ages, by the light of truth. 
 
 Four triangles.—The four triangles show us the four prin- 
 cipal duties that create our tranquil life; viz: Fraternal love 
 among men in general, and particularly among brethren, and 
 in the same degree with us. 2dly. In not having anything 
 but for the use and advantage of a brother. 3dly. Doubting 
 of every matter that cannot be demonstrated to you clearly, 
 by which an attempt might be insinuated as mysterious in 
 matters of religion, and hereby lead you away from the holy 
 truth. 4thly. Never do any thing to another that you would 
 not have done unto you. The last precept, well understood 
 and followed on all occasions, is the true happiness of philos- 
 ophy. 
 
 Seven planets.—The seven planets represent the seven prin. 
 cipal passions of man. 
 
 Scven cherubims.—The seven cherubims are the images of 
 the delights of the life, namely: by seeing, hearing, tasting, 
 smelling, feeling, tranquility, and health. 
 
278 LIGHT ON MASONRY. 
 
 Conception.—The conception in the moon shows the purity 
 of matter, and that nothing can be impure to the eyes of the 
 Supreme. 
 
 Holy Spirit—The Spirit is the figure of our soul, which is 
 only the breath of the Eternal, and which cannot be soiled by 
 the works of the body. 
 
 Temple.—The temple represents our body: which we are 
 obliged to preserve by our natural feelings. 
 
 Figure of a man.—The figure is in the entrance of ihe 
 temple, which bears a lamb in his arms, and teaches us to be 
 attentive to our wants, as a shepherd takes care of his sheep; 
 to be charitable, and never to let slip the present opportunity 
 of doing good, to labor honestly, and to live in this day as if 
 it were our last. 
 
 Columns of Jachin and Boaz—The columns of J. and B. 
 are the symbols of the strength of our souls in bearing equal- 
 ly, misfortunes, as well as success in life. 
 
 Seven steps of the temple.—The seven steps of the temple 
 are the figures of the seven degrees, which we must pass, be- 
 fore we arrive to the knowledge of the true God. 
 
 Globe.—The globe represents the world which we inhabit. 
 
 Luce ex tenebris,—The device of “Lux ex tenebris,” teach- 
 eth that when man is enlightened by reason, he is able to pen- 
 etrate the darkness and obscurity, which.ignorance and super- 
 stition spread abroad. 
 
 Liwer.—The river across the globe represents the utility of 
 the passions, that are as necessary to a man, in the course of 
 his life, as water is requisite to the earth, in order to replenish 
 the plants thereof. 
 
 Cross surrounded.—The cross surrounded by two serpents, 
 signifies that we must watch the vulgar prejudices, to be very 
 prudent in giving any of our knowledge and secrets in mat- 
 ters, especially in religion. End of the moral Explanation. 
 
\ 
 KNIGHTS ADEPTS OF THE EAGLE OR SUN. 279 
 
 PHYSICAL EXPLANATION. (In Lecture.) 
 LECTURE. 
 
 Q. Are youa Knight of the Sun? A. [have mounted 
 vhe seven principal steps of Masonry. I have pentrated into 
 the bowels of the earth, and among the ancient ruins of 
 Knoch, found the most grand and precious treasure of the 
 Masons. I have seen, contemplated and admired the great, 
 mysterious, and formidable name engraved on the triangle. 
 I have broken the pillar of beauty, and thrown down the two 
 columns that supportedit. @. Pray tell me what is that mys-- 
 terious and formidable name? A. I cannot unfold the sacred 
 characters in this manner, but substitute in its place the grand 
 word of WY. @ What do you understand by throwing 
 down the columns that sustained the pillar of beauty? A. 
 Two reasons:—Ist. When the temple was destroyed by 
 Nabuzaradan, general of the army of Nebuchadnezzar, I was 
 -one that helped to defend the Delta, on which was engraved 
 the ineffable name; and I broke down the columns of beauty, 
 in order that it should not be profaned by the infidels. 2d. 
 As I have deserved, by my travel and labor, the beauty of 
 the great “Aponat,” (Lord,) the mysteries of Masonry, in 
 passing the seven principal degrees. @. What signifies the 
 seven planets? A. The lights of the celestial globe and also 
 their influence, by which every matter exists on the surface 
 of the earth or globe. @. From what is the terrestrial globe 
 formed? A. From the matter which is formed by the con- 
 cord of the four elements, designed by the four triangles, 
 that are inregard to them, as the four greater planets. @Q. 
 What are the names of the seven planets? A. Sun, Moon, 
 Mars, Jupiter, Venus, Mercury, and Saturn. @. Which are 
 the four elements? A. Air, Fire, Earth, and Water. @Q. 
 What influence have the seven planets on the four elements ? 
 A, Three general matters of which all bodies are composed : 
 life, spirit, and spirit; otherwise, salt, sulphur, and mercury. 
 Q. What is life or salt? A. The life given by the Eternal 
 
280 LIGHT ON MASONRY. 
 
 Supreme, or the planets, the agents of nature. @. What is 
 the spirit or sulphur? A. A fired matter subject to several 
 productions. ©, What is the body or murcury? A. Matter 
 conducted or refined to its form by the union of salt and 
 sulphur, or the agreement of the three governors of nature. 
 Q. What are those three governors of nature? A. Animal, 
 vegetable, and mineral. @. What is the animal? A. We 
 understand in this life, all that is divineand amiable. Q. 
 Which of the elements serve for his productions? A. All the 
 four are necessary, among which, nevertheless, air and fire are 
 predominant; and it is those that render the animal the per- 
 fection of the three governments, which man is elevated to by 
 one-fourth of the breath of the Divine Spirit, when he re- 
 ceives his soul. @. What is the vegetable? A. All that 
 seems attached to the earth.reigns on the surface. Q. Of 
 what is it composed? A. Of a generative fire, formed into a 
 body, whilst it remains in the earth, and is purified by its 
 moisture and becomes vegetable, and receives life by air and 
 water; whereby the four elements, though different, co-operate 
 jointly and separately. @. What is the mineral? A. All 
 that is generated and secreted in the earth. @. What do we 
 understand by this name? A. That which we call metals 
 and demi-metals and minerals. @. Whatis it that composes 
 the minerals? A. The air penetrating by the celestial influ- 
 ence, into the earth, meets with a body, which by its softness, 
 fixes, congeals, and renders the mineral matter more or less 
 perfect. @. Which are the perfect metals? A. Gold and 
 silver. @. Which are the imperfect metals? A. Brass, lead, 
 tin, iron, and quicksilver. @. How come we by the knowl- 
 edge of these things? A. By frequent observations and the 
 experiments made in natural philosophy, which have decided 
 to a certainty, that nature gives a perfection to all things, if 
 she has time to complete her operations. @. Can art bring 
 metal to perfection so fully as nature? A. Yes; butin order 
 to do this, you must have an exact knowledge of nature. Q. 
 What will assist you to bring forth this knowledge? A. 
 
KNIGHTS ADEPTS OF THE EAGLE OR SUN. 281 
 
 A matter brought to perfection; this has been sought for un- 
 der the name of the philosopher’s stone. @Q. What does the 
 globe represent? 4. An information of philosophers, for the 
 benefit of the art in this work. @Q. What signifies the words 
 “ Lux ex tenebris?” A. That is the depth of darkness you 
 ought to retire from, in order to gain the true light. @Q. 
 What signifies the cross on the globe? A. The cross is the 
 emblem of the true elected. @. What represents the three 
 candlesticks ? A. The three degrees of five, which the artist 
 must have knowledge to give, in order to procure the matters 
 from which it proceeds. Q. What signifies the word “‘Stib- 
 ium?” A, It signifies antimony, or the first matter of all 
 things. @. What signifies the seven degrees? A. The dif- 
 ferent effectual degrees of Masonry which you must pass to 
 come to the Sublime Degree of Knights of the Sun. @Q. 
 What signifies the diverse attributes in those degrees ? 
 
 A. Ast. The Bible or God’s law, which we ought to follow. 
 
 2d. The compass, teaches us to do nothing unjust. 
 
 3d The square, conducts us equal to the same end. 
 
 4th. The level, demonstrates to us all that is just and equit- 
 able. 
 5th. The perpendicular, to be upright and subdue the vail 
 of prejudice. : 
 
 6th. The ¢restle-board, is the image of our reason, where 
 the functions are combined to effect, compare, and think. 
 
 7th. The Rough Stone, is the resemblance of our vices, 
 which we ought to reform, 
 
 8th. The Cubic Stone, is our passions, that we ought to 
 surmount. 
 
 9th. The columns, signify strength in all things. 
 
 10th. The Blazing Star, teaches that our hearts ought to 
 beas a clear sun, among those that are troubled with the 
 things of this life. 
 
 11th. The Key, teaches to have a watchful eye over those 
 who are contrary to reason. 
 
 12th. The Box, teaches to keep our secrets inviolably. 
 
 f 
 
282 LIGHT ON MASONRY. 
 
 13th. The Urn, learns us that we ought to be as delicious 
 perfumes. 
 
 14th. The Brazen Sea, that we ought to purify ourselves, 
 and destroy vice. 
 
 15th. The Circles on the Triangles, demonstrate the immen- 
 sity of the divinity under the symbol of truth. 
 
 16th. The Poniard, teacheth the step of the elected, many 
 are called, but few are chosen to the sublime knowledge of 
 pure truth. 
 
 I7th, The word Albra-est, signifies aking full of glory, 
 and without blot. 
 
 18th. The word Adonai, signifies the Sovereign Creator of 
 all things. fi 
 
 19th. The Seven Cherubims, are the symbols of the delights 
 of life, known by seeing, hearing, tasting, feeling, smelling, 
 tranquility, and thought. 
 
 Q. What represents the Sun? A. It is an emblem of Di- 
 vinity, which we ought to regard as the image of God. This 
 immense body represents the infinity of God’s wonderful 
 will, as the only source of light and good. The heat of the 
 sun produces the rule of the seasons, recruits nature, takes 
 darkness from the winter, in order that the deliciousness of 
 spring might suecceed.—End of the Physical Lecture. 
 
 GENERAL LECTURE IN THIS DEGREE. 
 
 Q. From whence came you? , A. From the centre of the 
 earth. @. How have you come from thence? A. By reflec- 
 tion and the study of nature. @. Who has taught you this? 
 - A. Men in general who are blind, and lead others in their 
 blindness. @. What do you understand by this blindness? 
 A. Ido not understand it to be privy to their mysteries; but I 
 understand under the name of blindness, those who cease to be 
 ardent after they have been privy to the light of the spirit of 
 reason. @. Who are those? A. Those who, through the 
 prejudices of superstition and fanatacism, render their services 
 
KNIGHTS ADEPTS OF THE EAGLE OR SUN. 283 
 
 to ignorance. @. What do you understand by fanatacism? 
 A. The zeal of all particular sects, which are spread over the 
 earth, who commit crimes, by making offerings to fraud and 
 falsehood. @. And do you desire to rise from this darkness? 
 A, My desire is to come to the celestial truth, and to travel 
 by the light of the sun. @Q. What represents that body? 
 A. It is the figure of an only God, to whom we ought ta pay 
 our-adoration. The sun being the emblem of God, we ought 
 to regard it as the image of the Divinity; for that immense 
 body represents wonderfully, the infinity of God. He invigor- 
 ates and produces the seasons, and replenishes nature, by 
 taking the horrors from winter, and produces the delights of 
 spring. @Q. What does the triangle, with the sun in the cen- 
 ter, represent? A. It represents the immensity of the Su- 
 preme. Q. What signifies the three 8.S.S8.? A. Sanctitas, 
 Scientia, and Syrentia, which signify the science accom- 
 panied with wisdom, which make men holy. @. What signi- 
 fies the three candlesticks? .A. It represents the courses of 
 life, considered in youth, manhood, and old age. @Q. Has it 
 any other meaning? A. Yes, the triple light that shines 
 among us, in order to take men out of darkness and ignorance 
 into which they are plunged, and to bring them to virtue, truth 
 and happiness, a symbol of our perfection. QY. What signi- 
 fy the four triangles, that are in the great circles? A. They 
 are the emblems of the four principal views of the life of 
 tranquility, &c. 1st. Fraternal love to all mankind in gene- 
 ral, more particularly for our brethren, who are more attached 
 to us, and who, with honor, have seen the wretchedness of the 
 vulgar. 2d. To be cautious among us of things, and not to 
 demonstrate them clearly, to any who are not proper to re- 
 ceive them; and to be likewise cautious in giving credit to any 
 matter, however artfully it may be disguised, without a self- 
 conviction in the heart. 3d. To cast from us every matter 
 which we perceive we may ever repent of doing, taking care 
 of this moral precept, “To do to every one of your fellow 
 creatures, no more than you would choose to be done’ to.” 
 
284 LIGHT ON MASONRY. 
 
 4th. We ought always to confide in our Creator’s bounty, and 
 to pray without ceasing, that all our necessities might be re- 
 lieved, as it seems best to him for our advantage; to wait for 
 his blessings patiently in this life; to be persuaded of his 
 sublime decrees, that whatever might fall, contrary to our 
 wishes, will be attended with good consequences; to take his 
 chastisements patiently, and be assured that the end of every 
 thing has been done by him for the best, and will certainly 
 lead us to eternal happiness hereafter. 
 
 Q. Teach us the signification of the seven planets which 
 are enclosed in a triangle, that forms the rays of the exterior 
 circles, and enclosed in tHe grand triangle. A. The seven 
 planets according to philosophy, represent the seven principal 
 passions of the life of man. Those passions are very use- 
 ful when they are used in moderation, for which the Almighty 
 gave them to us, but grow fatal and destroy the body when 
 let loose, and therefore it is our particular duty to subdue 
 them. QY. Explain the seven passions to us? A. 1st. The pro- 
 pagation of species. 2d. Ambition of acquiring riches. 3d. 
 Ambition to acquire glory in the arts and sciences among men 
 in general. 4th. Superiority in civil life. 5th. Joys and pleas- 
 ures of society. 6th. Amusements and gaieties of life. th. 
 RELIGION.* 
 
 Q. Which is the greatest sin of all that man can commit, 
 and render him odious to God and man? A. Suicide and 
 Homicide. Q. What signify the seven cherubims, whose 
 names are written in the circle, called the “ First Heaven?” 
 A. They represent the corporeal delights of this life, which 
 the Eternal gave to man, when he created him, and are, see- 
 ing, hearing, smelling, tasting, feeling, tranquility and 
 thought. @. What signifies the figure in the moon, which 
 we regard as the figure or image of conception? A. The 
 purity of nature, which procures the holiness of the body ; 
 and that there is nothing imperfect in the eyes of the Supreme. 
 
 
 
 ¥ Mind this 
 
4 
 
 KNIGHTS ADEPTS OF THE EAGLE OR SUN. 285 
 
 Q. What signifies the figure of the columns? A. They are 
 the emblem of our souls, which is the breath of life, proceed- 
 ing from the All Puissant, which ought not be soiled by the 
 works of the body, but to be firm as columns. Q. What does 
 the figure in the porch, which carries a lamb in his arms, 
 represent? A. The porch ornamented with the columns of 
 Jachin and Boaz, and surmounted with the grand J, repre- 
 sents our body, over which we ought to have a particular care, 
 in watching our conversation, and also to watch our needs, 
 as the shepherd his flock. @. What signify the two let- 
 ters [and D, at the porch? A. They signify our entrance in 
 the order of Masonry; also the firmness of the soul, which 
 we ought to possess from the hour of our initiation; these 
 we ought to merit, before we can come to the sublime degrees 
 of knowing holy truth, and we ought to preserve them, and be 
 firm in whatever situation we may be in, not knowing wheth- 
 er it may return to our good or evilin the passage of this 
 life. @. What signifies the large lin the triangle, on the 
 crown of the portico? A. That large I, being the initial of 
 the mysterious name of the Great Architect of the Universe, 
 whose greatness we should always have in our minds, and 
 that our labors ought to be employed to please him; which 
 we should always have in our view, as the sure and only 
 sdurce of our actions. @. What signify the seven steps, 
 that leads to the entry of the porch? A. They mark the 
 seven degrees in Masonry, which are the principle we ought 
 to arrive to, in order to come to the knowledge of holy truth. 
 Q. What does the terrestrial globe represent? A. The world 
 which we inhabit, and wherein Masonry is its principal orna- 
 ment. Q. What is the explanation of the great word, Adonai? 
 A, Itis the word which God gave to Adam, for him to pray 
 by; a word which our common father never pronounced with- 
 out trembling. @Q. What signifies Lua ex tenebris. A. A 
 man made clear by the light of reason; penetrating this ob- 
 scurity of ignorance and superstition. @. What signifies the 
 river across the globe? A. It represents the utility of our » 
 
£36 ‘ LIGHT ON MASONRY. 
 
 passions, which are necessary to man in the course of his life, 
 as water is necessary to render the earth fertile; as the sun 
 draws up the water, which being purified falls on the earth 
 and gives verdure. @. What signifies the cross, surrounded 
 by two serpents, on the top of the globe? A. It represents 
 to us not to repeat the vulgar prejudices; to be prudent, and to 
 
 know the bottom of the heart. Jn matters of religion to be | 
 
 always prepared ; not to be of the sentiments with sots, idiots, 
 and lavers of the mysteries of religion ; to avoid such, and not 
 
 in the least, to hold any conversation with them. @. What sig- 
 
 nifies the book, with the word Bible written init? A. As the 
 Bible is differently interpreted, by the different sects who di- 
 vide the different parts of the earth: Thus the true sons of 
 light, or children of truth, ought to doubt of every thing at pres- 
 ent, as mysteries or metaphysics: Thus all the decisions of 
 theology and philosophy, teach not to admit that, which is not 
 
 demonstrated as clearly, as that 2 and 2 are equal to4; and on _» 
 
 the whole to adore God, and him only }| to love him better 
 than yourself; and always to have a confidence on the boun- 
 ties and promises of our Creator. Amen. Amen. Amen. 
 
 To close the Couneitl—@Q. (By Father Adam,) Brother 
 Truth, what progress have men made on earth, to come to true 
 happiness? .A. (By Brother Truth,) Men have always fallen 
 on the vulgar prejudiees, which are nothing but falsehood; 
 very few have struggled, and less have knocked at the door 
 of this holy: place, to attain the full light i real truth, which 
 we all ought to acquire. 
 
 Then says Father Adam, ‘My dear children, depart and 
 go among men, endeavor to inspire them with a desire of 
 knowing holy truth, the pure source of all perfection ; Fa- 
 ther Adam then puts hisright hand on his left breast; when 
 all the brethren raise the first finger of the right hand, and 
 then the Council of the Knights of the Sun is closed by seven 
 knocks. 
 
 Ra aeall 
 
KNIGHT OF KADOSH. 
 
 Chapter of the Grand Inspector of Lodges, Grand Elected 
 Knight of Kadosh, or. the White and Black Eagle. The 
 Chief is the Thrice Illustrious Frederick, king of Prussia, un- 
 der the title of Thrice Illustrious Knight, Grand Commander. 
 
 Opening of the Chapter.—The chapter of the Grand Elected 
 must be composed of five brothers, every one vested in this 
 degree. They must be all dressed in black, with white gloves. 
 The order, a broad black ribbon, worn from the left shoulder 
 vo the right hip; to which hangs the attribute of the order, 
 being a Red Cross; the same as the Teutonie Knights used 
 to wear, in the middle of two swords, a cross like a St. An- 
 drews. No aprons are worn. 
 
 In this Chapter there are no decorations, nor any emblem, 
 as the curtain is entirely drawn. There is nothing figured on 
 the ground but: the mysterious ladder, which must be covered 
 until the candidate has taken his obligation. Observe this 
 well; you are never to admit a person to this. eminent degree, 
 unless you have full proof of his fidelity. Of the five broth- 
 ers who compose this Chapter, two must be with the candidate 
 in another apartment, until he is. introduced, the other three 
 remain in the Chapter to assist in the reception. In a dis- 
 tant place, a Knight of Kadosh cannot imitate another broth- 
 er in this eminent degree, unless he has a power. or patent 
 from an Inspector General or a Deputy Grand Inspector, un- 
 der his hand.and. seal; and, when a reception is made, the 
 Grand Commander remains alone in the Chapter with the can- 
 didate, and must be so situated that the candidate cannot see 
 him, as. he is not to. know who initiated him. 
 
 Form of opening. the Chapter.—Q. Illustrious Knight, are 
 you elected? A. Thrice Illustrious Knight, Grand Com- 
 mander, lam. @. How came you to be elected? A. For: 
 
 . 287 
 
288 LIGHT ON MASONBY. 
 
 tune decided forme. @. What proof can you give me of 
 your reception? A. A cavern has been witness of it. Q. 
 What did you do in the cavern? A. I executed my commis- 
 sion. @Q. Have you penetrated further? A. Yes, Thrice 
 Illustrious Grand Commander. @Q. How shall I believe you? 
 A. My name is Knight of Kadosh; you understand me? 
 Q. What’s the o’clock? A. The hour of silence. @. As it 
 is so, give me the sign, to convince me of your knowledge, 
 on which they all draw their swords, when the Grand 
 Commander knocks one, very hard, on the table before him, 
 and says: Illustrious Knights, the Chapter is open. As soon 
 as the Knights with the candidate in the antechamber have 
 heard the one blow in the Chapter, by which they know the 
 Chapter is open, one of them comes and knocks one on the 
 door; one in the Chapter goes and opens the door and asks 
 what he wants? He replies, that a servant Knight demands 
 to come to the degree of Grand Elected, as he has all the de- 
 grees and qualifications of Masonry which are necessary 
 which being reported to the Thrice Illustrious Commander, 
 who says: Illustrious Knights, can we admit this Free Mason 
 among us, without running any risk of indiscretion from him? 
 The other two Knights then answer, we swear and promise 
 for him. Then the Thrice Illustrious Grand Commander ap- 
 - proaches, and they take each other by the hand, and take the 
 following obligation to each other:—‘‘We promise and 
 swear, by the living God, always supreme, to revenge the 
 death of our ancestor, and which of us that should in any 
 manner commit the most light indiscretion, touching the se- 
 cret of our order, shall suffer death, and shall have his body 
 buried under the throne of this Illustrious Assembly; so 
 God protect us in our design, and maintain us in equity and 
 right.” Amen. 
 
 Form of Reception—A short time after the two Knights 
 with the candidate have heard the loud rap of the Grand 
 Commander, to open the Chapter, they both take their hands, 
 and after one of them has been at the door, and when they 
 
 
 
KNIGHT OF KADOSH. 289 
 
 think the Grand Commander has finished the necessary busi- 
 ness, they introduce the candidate, and leave him in the 
 hands of the Grand Commander, and all four retire to guard 
 the door of the entrance, and every other door of the adja- 
 cent rooms, (if any.) The reason of their leaving the Chap- 
 ter is, that no person ever assisted at the reception of a 
 Knight Templar. When the candidate enters the Chapter, 
 he prostrates his face to the ground, when the Grand Com- 
 mander, behind the curtain, reminds him of the principal 
 points of Masonry, from its beginning, to the epoch of the 
 assassination of Hiram Abiff; Solomon’s' desire of punishing 
 the traitors, in the most exemplarr manner; the method he 
 took in disposing the Masters who went in search of the three 
 villains, in order to execute his vengeance. He repeats to 
 him the zeal, constancy and fervency of Joabert, Stokin and 
 Jubelum, Gis after the most painful search, (by Solomon’s 
 order, ) iol the happiness of finding among the ruins of 
 Enoch’s temple in the Ninth Arch, the precious treasure of 
 the Perfect Masons, &c., &., &c. He continues to remind 
 him of the firmness of the Grand Elect, and Perfect Masons, 
 at the time of the temple’s destruction, when they passed 
 through the enemy at all risks, till they obtained an entrance 
 into the sacred vault, to find the pillar of beauty, that they 
 might by effacing the ineffable word, hinder its being exposed 
 to the profane. He then reminds him of the seventy-two 
 years captivity, and the clemency of Cyrus, king of Persia; 
 who, by the request of Zerubbabel, not only gave the Israel- 
 ites their freedom, but ordered that all the treasure of the 
 temple, taken by Nebuchadnezzar, should be restored to 
 them, in order to decorate the new temple, which he ordered 
 them to build to the infinite God, and created them Knights. 
 Then he repeats the clemency of Darius to Zerubbabel, (at 
 the head of the embassy from Jerusalem to Babylon,) with 
 their. complaints against the Samaritans, who refused to con- 
 tribute to the sacrifices of the new temple, according to the 
 proclamation of his predecessor, Cyrus, in favor of the 
 20 
 
290 LIGHT ON MASONRY. 
 
 Knights of the east; when they received Darius’ letters to 
 all the governors of Samaria, &c.; how the embassadors were 
 received on their return to Jerusalem; and elected princes by 
 the people. He then reminds him, that after this, the second 
 temple being destroyed, how the Most zealous Masons united 
 under chiefs, and worked to the reformation of manners, and 
 elevated in their hearts some spiritual edifice, and rendered 
 themselves worthy by their works. They were more particu- 
 larly esteemed and distinguished in the time of Manchin, 
 who was the most remarkable among them. <A great many 
 others embraced Christianity, and communicated their secrets 
 to those Christians, whom they found had the good qualities 
 of it, living in common and forming themselves as one family; 
 which shows how the brilliant order of Masons sustained 
 themselves until the sixth age, and how it fell into a state of 
 lethargy, after that; notwithstanding which, there have been 
 always found some faithful Masons; which is clearly proved by 
 the brilliant manner in which the order of Masonry was re- 
 ceived in the year of 1118, when eleven Grand Elect and Per- 
 fect Masons, the most zealous, presented themselves to Gar- 
 inous, prince of Jerusalem, Patriarch and Knight Mason, and 
 pronounced their promises between his hands. They taught 
 him the succession of the time, and progress to the time that 
 the princes went to couquer the holy land. The alliance 
 and obligations that were formed between those princes, was, 
 that they would spill the last drop of their blood, in order to 
 establish in Jerusalem, the worship of the Most High. He 
 informs him that the peace which took place after these wars 
 hindered them from accomplishing their design, and, therefore, 
 have continued in theory what they had sworn to do practi- 
 cally, never admitting in their order only those who have 
 given proofs of friendship, constancy and discretion. In fine, 
 the Illustrious Grand Commander makes a general history in 
 genealogy, of the Masonic order, its progress, its decline, and 
 the manner how it was sustained, till the epoch of the crusades, 
 and until the historical circumstances, that have given occa- 
 
KNIGHT OF KADOSH. 291 
 
 sion to the degree which the candidate expects; a degree that 
 will give him a perfect knowledge of the precedent degrees, 
 and the manner how Masonry has come to us; after. which, 
 the candidate takes the following obligation, his right hand 
 on the Bible, his left hand between the hands of the Grand 
 Commander. 
 
 Obligation.—I promise and swear, never to reveal the se- 
 erets of the Grand Elected Knights of Kadosh, or White and 
 Black Eagle, to any person. Jswear to take revenge on the 
 traitors of Masonry; and never to receive in this degree, none 
 but a brother who has come to the degrees of Prince of Jeru- 
 salem and Knight of the Sun, and then only by an authority 
 given to me by a Grand Commander or Deputy Inspector, 
 under his hand and seal. I promise to be ready at all times 
 to conquer the Holy Land, when I shall be summoned to ap- 
 pear, to pay due obedience at all times, to the Princes of the 
 Royal Secret; and if I fail in this my obligation, I desire 
 that all the penalties of my former obligations may be in- 
 flicted on me. Amen. He kisses the Bible and rises. Then the 
 Grand Commander proceeds and says, “ My dear brother, he 
 who has bestowed this degree on you, which you have now as- 
 pired to, and who is described in this place, as Grand Command- 
 er, and Grand Inspector of all Lodges, and Grand Elected, 
 is sensible of the importance of the secret already confided in 
 you; it is therefore necessary to recommend a circumspec- 
 tion, and also to observe to those who take the name of 
 Knights of the White and Black Hagle, and Kadosh, to be 
 always attentive, and not to give the least suspicion relative 
 to our mysteries, order, progress, and end of Masonry. The 
 imprudence and indiscretion of many brothers, has given a 
 knowledge to the world of many of our emblems, by which 
 Masonry has greatly suffered, and will be repaired with diff- 
 culty. Their indiscretion has caused the-loss and retreat of 
 many Puissant brothers, who would have been an ornament 
 and support of our Lodge. Such indiscretion in this degree, 
 my dear brother, would be without any recovery, as there are 
 
292 LIGHT Un MASONRY. 
 
 no more emblems; wher every matter shall be discovered, 
 disclosed to you, that will give room for some events, of 
 which you will see the consequences, when you shall have 
 heard all my instructions. The word which our brothers 
 place at the end of their obligations, viz: Amen; signifies this 
 is no more, that shall be no more; if this shall be again. This 
 ought no longer to be a secret to you, who are going to have 
 an explanation of the origin of Masonry, and what has occa- 
 sioned the society. 
 
 Truth penetrates the cloud and the shade, which we can 
 leave, to come to the knowledge of what we were before in 
 quality of Knights of Kadosh, White and Black Eagle, and 
 what we are as Symbolic Masons, and what we can be by the 
 destruction of our enemies; let us pray. Prayer.—O most 
 eternal, beneficial and all gracious, great Architect of the 
 Universe ; we from the secret depths of our hearts, offer thee 
 a living sacrifice. We beseech thee to inspire our enemies 
 with a just sense of the evil they have done us, and from 
 their having a conviction of their wrongs, they might atone 
 for their manifold injuries, which doth not belong to us thy 
 servants to redress ourselves, but by their eyes being opened 
 we might be reconciled, and by a hearty union take possession 
 of those blessed lands where the original Temple was first 
 established, where we might be gathered into one band, there 
 to celebrate thy holy praises once more on the holy mount, 
 in whose bowels was deposited thy ever glorious, respectable, 
 ever blessed, and awful name. Amen. Then the vail is taken 
 from the floor, and he continues, “ Learn that the slightest 
 indiscretion, will infallibly undermine us and throw usinto an 
 horrible abyss, where we should see buried the order of Ma- 
 sonry, the remains of an Illustrious and Glorious Order. By 
 its heroism in favor of the unfortunate, how great it has been 
 in the time when its power, authority and riches were arrived 
 to the highest pitch, when the distinguished birth of those 
 who were members of it, celebrated its glory. It was not less 
 so inits tragic end, when by the noble firmness of these 
 
KNIGHT OF KADOSH. 253 
 
 Knights who appeared in the middle of irons, frames and 
 torments. What can we think of the prophecy of James 
 DeMolay, and which was verified according to his prediction. 
 What respect ought we not to have for the courageous zeal 
 of those who have kept the precious remains of an order 
 which the blackest treason, envy, and the most atrocious ma- 
  lignity has not been able to extinguish! What hatred ought 
 not we to have, to those usurpers who occupy the wealth and 
 dignity of this order! They cannot be regarded but only as 
 a powerful enemy, the ashes of which ought to renew that 
 unfortunate period, when the members of the Knights shall 
 be increased, so that they shall be able, under the auspices 
 and conduct of a Grand and Powerful Commander, to retake 
 the possession of all the wealth and dignity which did belong 
 to them formerly, and is now held by those who have no other 
 title, this day, but injustice and malignity. 
 
 This is not said, my dear brother, to intimidate those who 
 have, as well as yourself, aspired to this degree which we are 
 going to confer on you this day, or to inspire them with an 
 ardor or indiscreet zeal, for they ought every one to wait the 
 time in silence, to become essential; and if the trust is the 
 more authentic mark of sincere friendship, they ought to wish 
 to augment the number of the Knights, and fear to confer. 
 this degree, with too much confidence, on an ordinary friend, 
 lest his discretion should not be so sure as your own. You 
 remember, my dear brother, the obligation you have taken 
 between my hands, at the beginning of the ceremony—and 
 to render you the justice you deserve, I have too good an 
 opinion of you to fear the least indiscretion in you, concern- 
 ing the first notions I have given you of this last degree of 
 Masonry. If in this discourse you have made any remark 
 that would keep you from pronouncing the obligation or vow 
 we are obliged to take from you, before we can give you 
 ereater knowledge of the degree of “ Grand Elected Knights 
 of Kadosh,” consult yourself and see if you are disposed to 
 penetrate farther, and fulfill exactly all the points of the ob- 
 
294 LIGHT ON MASONRY. 
 
 ligation you are going to pronounce with me, in order to link 
 you tous forever. There is a pause for some time. 
 
 Notrz.—If the candidate is afraid to engage in or hesitates 
 to pronounce the further obligations, the Illustrious Grand 
 Commander, without going further, sends him out, and closes 
 the Chapter. In regard to the notions which the candidate 
 might have already, the obligation which he has already taken, 
 will assure us of his discretion. If, on the contrary, he 
 persists in going further, and will take the obligation, the 
 Grand Commander continues the ceremony in the following 
 manner :— 
 
 The candidate kneels at the feet of the Grand Commander, 
 puts his right hand on the Bible, and his left between the 
 hands of the Grand Commander—when in this posture, the 
 Grand Commander says, ‘“ You swear and promise to me, on 
 that you hold most dear and sacred, 1st. To practice the works 
 of corporeal mercy, to live and die in your religion,* and never 
 declare to any man who received you, or assisted at your re- 
 ception in this sublime degree.” The candidate answers, “I 
 promise and swear.” ‘Then the Grand Commander gays, “Say 
 with me, ‘Jsedhalad,’” which he repeats. 2dly. “You promise 
 and swear to have candor in all your actions, in consequence 
 never to receivein this degree, any brother who is not your 
 ‘most intimate friend, and then by the consent of two Grand 
 Elected Inspectors, if to be met with, or by a patent given 
 you for that purpose.” The candidate answers, “I promise 
 and swear.” He then repeats “ Scharlabac.” 3dly. “You 
 promise and swear at all times to possess a.sweetness of mind, 
 as much as you are capable, to love and cherish your brothers 
 as yourself, to help them in their necessities, to visit and 
 assist them when they are sick, and never draw arms against 
 them on any pretense whatsoever.” Ans. “I promise and 
 swear.” Say with me, ‘‘Moteck.” 4th. “You promise and 
 
 
 
 _*Suppose the religion of the candidate is false, and he becomes ¢on- 
 vineed of his error, what shall he do? He must either live and die con 
 tending for that he knows to be a lie or break his Masonic oath ! 
 
KNIGHT OF KADOSH. 295 
 
 swear to regulate your discourse by truth, and to keep in 
 great cireumspection and regard the degree of the White 
 and Black Eagle or Kadosh.” He answers, ‘‘I promise and 
 swear.” Say with me, ‘‘Emunah.” 5th. “You promise and 
 swear that you will travel for the advancement of heaven, 
 and to follow at all'times, and in all points, every matter that 
 you are ordered.and prescribed, by the Illustrious Knights 
 and Grand Commander, to whose orders you swear submission 
 and obedience, on all occasions without any restrictions.” He 
 answers, “I promise and swear.” Say with me, “Hamach 
 Sciata.” 6th. “ You promise and swear to me, to have pa- 
 tience in advesity, and you swear never to receive a brother 
 in this degree, on any pretext whatsoever, whose will is not 
 free, as religious monks and all those who have made vows 
 without restriction to superiors.” He answers, “I promise 
 and swear.” Say with me, “ Sabael.” Tth. “You promise - 
 in the end, and swear to keep inviolably secret, what I am 
 going to confide to you—to sacrifice the traitors of Masonry— 
 and to look upon the Knights of Malta, as our enemies—to 
 renounce for ever to be in that order, and regard them as the 
 unjust usurpers of the rights, titles and dignities of the 
 Knights Templars, in whose possession you hope to enter with 
 the help of the Almighty.” He answers, “I promise and 
 swear.” Then say with me, “ Choemel,” “ Binah,” “ Tabi- 
 nah.” After the candidate has pronounced the last word, the 
 Grand Commander relieves him and says, ‘“ By the seven 
 conditions, and by the power that is transmitted to me, which 
 [have acquired by my discretion, my untired travels, zeal, 
 fervor and constancy, I receive you Grand Inspector of all 
 Lodges, Grand Elect Knight Templar, and take rank among 
 the Knights of Kadosh, or White and Black Hagle which we 
 bear the name of, I desire you not to forget it. It is indis- 
 pensable for you, my brother, to mount the mysterious ladder, 
 which you see there, it will serve to instruct you in the myste- 
 ries of our order and it is absolutely necessary that you should 
 have atrue knowledge of it.” The candidate then ascends 
 
296 LIGHT ON MASONRY. 
 
 the ladder. When he is on the seventh or highest step, and 
 has pronounced the three last words, the ladder is lowered, 
 and the candidate passes over it, because he cannot retire the 
 same way, as he wouldin such a case be obliged to go back 
 against which he has taken an obligation, not to retire by 
 the interests and views of the order, which is the reason that 
 the ladder is lowered and he passes over it. He then reads 
 the words at the bottom of the ladder, “ Ne plus ultra.” 
 
 Then the Grand Commander embraces the candidate, and 
 says to him, ‘“ My dear brother, Iam going to give you the 
 sign, token, and word, with the pass-word of the Grand 
 Elected and Grand Inspectors, after I have given you the ex- 
 planation of the mysterious ladder which you have ascended 
 and passed over, without knowing the reason thereof. This 
 ladder, my dear brother, is the most essential and analagous 
 to the history which I shall recite to you. Like a ladder she 
 is composed of two supporters, which will give you a just idea 
 of the strength which Phillip Le Belle, (or the fair,) king of 
 France, had, in his union with Pope Clement the VI. The 
 reunion of the second supporters, by the seven steps, gives 
 you a just idea of the seven conditions that Phillip, the fair, 
 imposed on the archbishop, Bertrand Got, to make him Pope, 
 and the two supporters being united by the seven steps or 
 conditions, are the base of the union between the King and 
 this Pope elect. The seven steps are also a resemblance of 
 the seven points of your obligation, which you have contract- 
 ed, and in the same manner Phillip, the fair, made Bertrand 
 Got take; that by the seventh article, he swore the final de- 
 struction of the Knights Templars; and in the same manner, 
 of the seven points of your obligation, you swear to bear an 
 implacable hatred to the Knights of Malta, and engage your- 
 self to endeavor their total destruction, in order to reclaim 
 the rights and dignities which they possess. Lastly, this 
 moment, my dear brother, is the time to instruct you in full, 
 in the degree of Grand Hlected, and which gives us a true 
 knowledge how Masonry came to us. Attend to that painful 
 
KNIGHT OF KADOSH. 287 
 
 story—you will easily make the application yourself the more 
 you are instruted. 
 
 The history—After the death of Benedict the XI., who 
 died July 13th, 1304, the cardinals met for the election of a 
 new Pope, and formed themselves in two factions, French and 
 Italians. Phillip, the fair, king of France, had then several 
 views which could be accomplished without the assistance of 
 the Pope, to be elected; and as his party in the conclave 
 fomented these divisions to favor Phillip’s design, who taking 
 advantage of these circumstances, sent for Bertrand Got, then 
 archbishop of Bordeaux, son of Bertrand, lord of Villandran, 
 in the same diocese, and in the conference which he had with 
 him at a pleasant country seat, near St. John of Angels, when 
 he informed him of his design, and the division of the con- 
 clave, which put it in his power to elect a Pope, and that he 
 was disposed to favor him, provided he would swear to per- 
 form seven articles, the seventh of which was, to be even a 
 secret to him until the time for the execution of it should be 
 ripe. Accordingly he revealed the six first articles which are 
 foreign to our history, but the seventh, for the exact perform- 
 ance of which, they both took the sacrament to each other’s 
 promise; and Phillip, the fair, took the brother and nephew 
 of Bertrand Le Got, as hostages for the seventh article. This 
 king having found a man fit for his purpose to be the agent 
 for his revenge, caused, him to be elected Pope, and promoted 
 to St. Peter’s chair, in the year 1305, under the name of 
 Clement V. This Pope after his election established his see 
 at the city of Lyons, where his first care was to execute the 
 aix first conditions which Phillip had imposed on him. The 
 time of declaring the seventh being arrived, Phillip did not 
 delay in declaring to the Pope, that by his oath he was to 
 join him, to entirely destroy and exterminate the Knights 
 Templars, to the extent of Christianity. Here is what attract- 
 - ed the hatred of Phillip the fair, and what made him take the 
 Larbarous resolution against them all. 
 
 Some time before the death of Benoit the XT. there was'a 
 
298 _ LIGHT ON MASONRY. 
 
 sedition in Paris, occasioned by Phillip, who had coined some 
 money, which was light, mixed with base metal, on which the 
 populace were mutinous, who plundered and demolished the 
 house of Stephen Beribet, master of the mint. They went 
 afterwards to the king’s dwelling and committed a great deal 
 of indecency, so that every matter conspired an insurrection. 
 The Knights Templars (against whom envy had raised many 
 powerful enemies,) were suspected to have been at the bottom 
 of these outrages, although without any foundation, and their 
 ruin was determined by the king; for which purpose he sought 
 the means of obtaining assistance, when the most favorable 
 opportunity offered itself by the death of Benoit the XI. In 
 order to putin his stead a Pope, on certain conditions, that 
 should be imposed on him, nothing was now wanting but a 
 pretense; for when force and authority are in hand, every 
 matter becomes easy; for which purpose they prevailed on 
 two abandoned men with money, whose names were Gerard 
 Labe and Benoit Mehuy. They proposed to them to get ad- 
 mission among the Knights Templars, and when admitted 
 into their mysteries, to accuse the whole order of the greatest 
 crimes, which these two villains executed exactly. They de- 
 sired to be received into the order, which was an easy matter, 
 as they had an honest exterior, titles, and and apparent quali- 
 ties, besides a supposed credit at court. Every one was in 
 their favor, and they were received. But it was not long 
 before the Templars repented heartily of having lighted the 
 fire brand, which was the cause of the deplorable and tragic 
 scene, in which most all of the Templars were involved in 
 one {common destruction ; for these two wretches, soon after 
 their admission, accused the whole order of the most dreadful 
 and most execrable crimes, demanding to be separated from 
 them, for the unheard of terrible things which were suggest- 
 ed. The treason is good, (he who commits treason,) but the 
 traitor is detestable, and they suffered the same lot that was . 
 intended for the Templars, for they for their treachery re- 
 ceived the most dreadful torments, and were not suffered to 
 
KNIGHT OF KADOSH. 229 
 
 2 
 
 live. They had been the instruments, or the cause of venge- 
 ance to the Templars, by their false accusations. Upon 
 their reports, the King, (who had lately.an interview with 
 the Pope at Potier,) took the surest. measures to arrest all the 
 Templars in his dominions in one day. This.was done on the 
 13th of October, 1307, two years after the accusation of these 
 two villains was made. They seized on all their papers, titles, 
 and treasures, and most of their wealth, over which were 
 placed overseers and stewards. King Charles, of Naples, in 
 like manner, ordered all the Templars in his province to be 
 arrested. Those taken in France were locked up in the 
 Castile of Melun, to wait for their trials. The Pope, atthe 
 same time, sent for their Grand Master, ‘“ James de Molay,” 
 a native of Burgundy. Soon as he received the orders of 
 the Pope, he came to Paris with sixty Knights of the order, 
 among which was one Guy, brother of the dauphin, Devienois 
 Hugues de Peraldes, and Theodore Bazillede Monaneoart. 
 They were all arrested and made to.suffer the most dreadful 
 torments, in order to draw from them a confession of the 
 crimes they were accused of, though without effect, as they 
 bore bravely every torment, rather than accuse themselves 
 of things of which they were innocent. So.that on no other 
 proof than that of two infamous suborners, their trials were 
 concluded, (it being impossible to obtain the least evidence 
 against them, as never any person assisted at the making of 
 a Templar.) They executed and burnt alive fifty-seven in 
 one day; on the next fifty-nine, and so on, until they had 
 completed almost their total destruction. They pardoned 
 none, not even those that served them in accusing the whole 
 order, for as Templars they were included in the general sen- 
 tence and burnt alive with the others! 
 
 Let the end of these unhappy wretches serve as a lesson to 
 us, that we are not in future to be seduced by fine promises, 
 and initiate any but those who have given us, by a long train 
 of service, proofs of the most solid worthiness, lest we might 
 by their indiscretion, be dragged again with all the Knights 
 
300 - LIGHT ON MASONRY. 
 
 é 
 
 of the Black Eagle, or Kadosh, in a common fate. The 
 Grand Master and the three above mentioned brethren, were 
 nevertheless not comprehended in the first execution. The 
 Pope, for reasons which no historian has mentioned, kept the 
 judgment to himself. Most all of the Templars at the time 
 of this prosecution, (which lasted till 1314,) were arrested in 
 all Christian states, but were notall put to death. Phillip the 
 fair, was continually hurrying the Pope to make an end of 
 James de Molay, the Grand Master of his companions, (after 
 having groaned nearly seven years in prison, overloaded with 
 irons,) which was at last executed, when they were burnt 
 alive, the 11th of March, 1314, in the isle of Paris, which 
 moved to pity and tears, the numerous spectators who were 
 present. They were steady, heroic, constant, and made the 
 most solemn vows of their innocence, which was afterwards 
 - apparent, supported by an event extremely memorable., Jacque 
 or James de Molay, the Grand Master, seeing himself on the 
 scaffold ready to end his life in the flames (after having lin- 
 gered in irons for several years, death in any manner was now 
 a relief to him, rather than to linger in prison in this uncer- 
 tain world,) with great composure turned himself and di- 
 rected to God the following prayer: “ Oh, Almighty and Hy- 
 erlasting God, who knows the innocence of the victims, who 
 have been sacrificed for several years, permit us to reflect on 
 the reproach and infamous torments which you permitted J. 
 C. to be covered with at his death, to redeem us from the slay- 
 ery of our sins, to give an example to the innocent, in teach- 
 ing them, by his mildness to suffer without murmuring, the 
 persecution and torments, which injustice and blindness pre- 
 pare for them. Forgive, O God, the false accusations and 
 imputations, which have caused the destruction of the whole 
 order, of which your Divine Providence has established me 
 chief; and if you are pleased to accept the prayer which we 
 now humbly offer you, permit, O God, that one day these 
 people may know the innocence of those whe have endeay- 
 ored to live in thy holy fear and love: we wait your bounty 
 
KNIGHT OF KADOSH. 301 
 
 and compassion, the reward of the torments and death we suffer, 
 which we uffer to you in order to enjoy your divine presence in 
 . everlasting happiness.” Then addressing himself to the peo- 
 ple, he said: ‘‘Good people, who see us ready to perish in the 
 flames, you will be able to judge of our innocence, for J now 
 summon Pope Clement the V. in forty days, and Phillip, the 
 fair, in twelve months, to appear before the awful and tremen- 
 dous throne of the ever living G'od, to render an account of the 
 - blood they have wickedly shed!’ after which they were hurried 
 to execution, fearing the rescue of the populace. The pre- 
 diction of James de Molay was accomplished, as Pope Cle- 
 ment the V. died the 19th of-April, the same year, at 
 ‘“ Rocque Mowe,” on the Rhone, and Phillip the fair, within 
 twelve months at Fontainbleace. The news of the persecu- 
 tion of the Knights Templars, had already reached the 
 Knights which were left in Cyprus, and in the absence of 
 their Grand Master had been overpowered by the Turks, when 
 they lost Acre, with several other places in that island, and 
 were obliged to retire to the isle of Rhodes and the adjacent 
 islands. The prosecutions against them in open council at 
 Vienna, the Ist of October 1311, when the order was ban- 
 ished, their estates confiscated and left at the Pope’s disposal, 
 who in the year 1312, gave a part to the Knights of St. John 
 of Jerusalem, who at this day possess the greatest part of 
 their estates. This adversion makes to this day, a part of the 
 obligations of the Grand Elect and Knights Templars. <As 
 the number of them who escaped was very small, it rendered 
 that adversi. : more powerful; they sought to increase their 
 order by admitting persons in whom they believed, and 
 thought worthy of keeping the most important secret. Such 
 they found among the good and virtuous Masons, whom Solo- 
 mon had distinguished and favored, after the construction of 
 the temple. The candor and intrepidity which appeared 
 among them in the greatest dangers; their wisdom, union, 
 charity, love, impartiality, firmness, discretion and zeal, all 
 led them to believe they could do no better than unite them- 
 
 mo 
 
302 LIGHT ON MASONRY. 
 
 selves to them. Their fathers, protectors, and supporters, 
 sought the favor to be admitted into their society, and initia- 
 ted into their mysteries. Those who were newly initiated in- 
 to their mysteries, were informed by the Masons, who they 
 were, and the barbarous events they had escaped, and the 
 resolutions they had taken, secretly to increase their num- 
 bers, re-establish their order, and take possession again of 
 their estates. The Templars then offered their brethren, the 
 Masons, their assistance, in taking their revenge, and as a 
 common cause to accept the tribute from them, of the most just 
 gratitude and thankfulness: The Grand Elected Knights, and 
 Princes Masons, approved their designs, accepted their offers, 
 and agreed among themselves, instead of the character of 
 their order, which was a cross, to use the sign, token and word 
 of Masons, and by the conformity of several analogies, (events 
 in their history,) persuaded them that the different signs of 
 Masons would put them entirely under cover, against the ma- 
 liciousness of such as “Gerard Labe,” or “Benoit Mehuy,” 
 should they undertake to be admitted into the order, and that 
 they should not intrust the true secret to any but those whom 
 they had tried, and of whom they had the utmost confidence. 
 After having made them pass through the different degrees 
 which we know in Masonry, the birth of which was taken 
 from the construction of Solomon’s temple, until its destruc- 
 tion ; characterized by the most remarkable events, and by an 
 event entirely analogous to the destruction of the Knights 
 Templars, whom, as elects of Masonry, crieth only to revenge 
 the death of their Illustrious Grand Master and retake their 
 possession. My dear brother, from the degree of Master Ma- 
 son that you have received, and from your having learned to 
 shed tears at the tomb of Hiram Abiff, have you not been dis- 
 posed to take vengeance? Did they not show you the traitor, 
 Jubelum Akirop, (or Abiram,) in the most dreadful colors? 
 Would it be exaggerating to compare the conduct of Phillip, 
 the fair, with his? and to compare the two infamous inform- 
 ers, ‘Gerard Labe,” and “ Benoit Mehuy,” to the two villains 
 
KNIGHT OF KADOSH. 303 
 
 whe joined Akirop, to murder Hiram Abiff? Do they not 
 kindle in your heart the same revenge which those Fellow 
 Crafts deserved, and was executed on them? 
 
 The trials you have gone through to learn the historical 
 facts of the ancient Bible; do they not serve to make an im- 
 pression on your heart and enable you to make’a just appli- 
 eation of the death of Hiram Abiff, in comparing it with that 
 of James de Molay? By the degree of ‘Elected Knights of 
 Nine,” where your heart was disposed to revenge, you have 
 been prepared to the implacable hatred that: you have sworn 
 to the Knights of Malta,.on whom you ought to revenge the 
 death of James De Molay. As a Grand Elected, you have 
 acquired, by your proved discretion in Symbolic Masonry, the 
 light which leaves nothing more for you to desire, than your 
 submisssion tothe Degree of the Sublime Princes of the 
 Royal Secret, our Chiefand Grand Hlected of the Order, who 
 has bestowed on you this singular favor. This is, my Most 
 Illustrious brother, how, and by whom; Masonry is derived 
 and has been transmitted to us. You ought to see’ what it is, 
 to enter to our lawful rights, which leads us to associate with 
 men whom merit, bravery, and. good manners give titles to; 
 which only birthrights grant to the ancestors of the Temp- 
 lars. You are now a Knight, and on a level with them; you 
 have the same hazards to run, as much from the'side of envy 
 as persecution, which you may escape by keeping carefully 
 your obligation, and secreting from the vulgar, your estate 
 and what you are. 
 
 Having attained to this degree of light, which you merit, 
 and the knowledge we have of your manners, we are per- 
 suaded that our confidence towards you will be sufficient to 
 make you apprehend, how important it is to you, not to be 
 the cause of our repenting your initiation. We know you 
 too well to have the least doubt of you. We therefore, do not 
 hesitate to enlighten you into the true interests of the order, 
 and that by your uniting yourself to us, with a sincere sub- 
 mission, will acquire that perfection your zeal deserves. You 
 
304 LIGHT ON MASONRY. 
 
 are now in the rank of those who shall be elected to the 
 grand work. When once your name is in the urn of your 
 election, the delicious perfumes of your actions will bring you 
 to the true happiness you desire, which I wish you. Amen. 
 Amen. Amen. 
 
 After this discourse the Grand Commander knocks one great 
 blow on the table, in order to call the four Knights to enter 
 into the Chapter, who were out. After which the Grand 
 Commander finishes the reception, and gives the new Knight 
 the sign, token and word. He arms him and decorates him 
 with the attributes, and communicates the name he must take 
 in future, which is uncommon to all others, and is Knight 
 Kadosh, or Knight of the White and Black Hagle, instead of 
 Knight Templars. 
 
 The JEWEL is a red cross, as before described, but in the 
 room of that, now it isa black spread eagle, with two heads 
 suspended to a broad order of fiery, bloody color, worn from 
 the left shoulder to the right hip. The eagle, as if going to 
 fly, with a naked sword in his claws. 
 
 The brother who desires to be better acquainted with the 
 foregoing interesting history of the Knights Templars, may 
 consult the following authors, viz:—Villancus’ History ; His- 
 tory of all Orders, by Mathai, (in Paris;) History of Malta, 
 by Verto; and an essay on Paris, by St. Foix. 
 
SKETCH OF THE MORGAN TRAGEDY.* 
 
 TuE facts attending the abduction of Morgan, not elicited 
 without the most extraordinary difficulty by subsequent in- 
 vestigation, have been so often published far and wide as to 
 make it superfluous here to repeat them. It may be enough 
 to state, that from the day when ‘the partnership between 
 Morgan and David C. Miller, a printer of Batavia, made for 
 the purpose of publishing the ‘Illustrations of Masonry,” 
 was announced, no form of annoyance which could be ex- 
 pected to deter them from prosecuting their design, was left 
 unattempted. The precise nature of these forms may be bet- 
 ter understood, if we class them under general heads, until 
 they took the ultimate shape of aggravated crime. 
 
 1. Anonymous denunciation of the man Morgan, as an im- 
 poster, in newspapers published at Canandaigua, Batavia, and 
 Black Rock, places at some distance from each other, but all 
 within the limits of the region in which the subsequent acts 
 of: violence were committed. 
 
 2. Abuse of the forms of law, by the hunting up of small 
 debts or civil offenses with which to carry on vexatious suits 
 or prosecutions against the two persons heretofore named. 
 
 3. The introduction of a spy into their counsels, and of a 
 traitor to their confidence; employed for the purpose of be- 
 traying the manuscripts of the proposed work to the Masonic 
 Lodges, and thus of frustrating the entire scheme. 
 
 4, Attempts to surprise the printing office by a concerted 
 night attack of men gathered from various points, assembling 
 ' at.aspecific rendezvous, the abode of a high member of the 
 Order; and proceeding in order to the execution of the object, 
 
 
 
 * This sketch is. extracted from the introduction of J. Q. Adams’ “Let. 
 ters on Masonry.” 
 
 305 21 
 
ox 
 
 306 LIGHT ON MASONRY. 
 
 which was the forcible seizure of the manuscripts and the de- 
 struction of the press used to print them. 
 
 5. Efforts to get possession of the persons of the two offend- 
 ers, by aresort to the process of law, through the connivance 
 and co-operation of officers of justice, themselves Masons. 
 These efforts failed in the case of Miller, but they succeeded 
 against Morgan, and were the means by which all the subse- 
 quent movements were carried into execution. 
 
 6. The employment of an agent secretly to prepare mate- 
 rials for the combustion of the building which contained the 
 printing materials known to be employed in the publication 
 of the book and to set them on fire. 
 
 Such were the proceedings which were resorted to at the 
 very onset of this conspiracy, and upon looking at them, it 
 
 will be seen at a glance that the prosecution of them involv- 
 
 ed the commission of a variety of moral and social offenses, 
 the commission of which may be fairly included within the ~ 
 literal injunction of the Masonic oath. Had the matter stopped 
 here, it would have furnished abundance of evidence to es- 
 tablish the dangerous character of a secret Institution, when 
 its interests are deemed to conflict with those of individual 
 citizens or of society at large. But what has thus far been 
 compressed in the six preceding heads, appears as nothing 
 when compared with the startling developments of the re- 
 mainder of the story. 
 
 On Sunday, of all the days in the week, the tenth of Sep- 
 tember, 1826, the coroner of the county of Ontario, himself 
 Master of the Lodge at Canandaigua, applied to a Masonic 
 justice of the peace of that town for a warrant to apprehend 
 William Morgan, living fifty miles off at Batavia. The of- 
 fense upon which the application was based was larceny, and 
 the alleged larceny consisted in the neglect of Morgan, to re- 
 turn a shirt and cravat that had been borrowed by him in the 
 previous month of May. Armed with this implement of jus- 
 tice, which assumes in this connection the semblance of a 
 dagger rather than of its ordinary attribute a sword, the coro- 
 
SKETCH OF THE MORGAN TRAGEDY. 307 
 
 ner immediately proceeded in a carriage obtained at the pub- 
 lic cost, to pick up at different stations along the road of fifty 
 miles, ten Masonic brethren, including a constable, anxious 
 and willing to share in avenging the insulted majesty of the 
 law. Atthe tavern of James Ganson, six miles from Batavia, 
 the same place which had been the head-quarters of the night 
 expedition against Miller’s printing office, the party stopped 
 for the night. Had that expedition proved successful, it is 
 very probable that this one would have been abandoned. As 
 it was, the failure acted as a stimulus to its further prosecution. 
 Karly the next morning, five of the Masonic beagles, headed 
 by the Masonic constable, having previously procured a 
 necessary endorsement of their writ to give it effect in the 
 county of Genesee, from a Masonic justice of the peace, pro- 
 ceeded from Ganson’s house to Batavia, where they succeeded 
 in seizing and securing the man guilty of the alleged enormi- 
 ty touching the borrowed shirt and cravat. A coach was again 
 employed, the Masonic party lost no time in securing their 
 prey, and at about sunset of the same day with the arrest, 
 that is, Monday, the eleventh day of September, they got 
 back to Canandaigua. The prisoner was immediately taken 
 before the justice who had issued the warrant, the futility of 
 the complaint was established, and Morgan was forthwith dis- 
 charged. The case affords a striking illustration of the abuse 
 of the remedial process of the law to the more secure com- 
 mission of an offense against law. Morgan was free, it is true, 
 but he was at a distance of fifty miles from home, alone, and 
 without friends, brought through the country with the stigma re- 
 sulting from the suspicion of a criminal offense attached to him, 
 and all without expense attached to the parties engaged in the 
 undertaking, as well as without the smallest hazard of a rescue. 
 
 It turned out that the person of whom the shirt and cravat 
 had been originally borrowed, had never sought to instigate a 
 prosecution for the offense. The idea originated in the mind 
 of the Masonic coroner himself, He had executed the plan 
 of using the law to punish an offense of Masonry, to the ex- 
 
308 LIGHT ON MASONRY. 
 
 tent to which it had now been carried. Morgan had been 
 brought within the coil of the serpent, but he was not yet 
 entirely at its merey. Another abuse of the legal form yet 
 remained to complete the operation. No sooner was the vic- 
 tim landed on the pavement, exonerated from the charge of 
 being a thief, than he found the same Masonic Grand Master 
 and coroner tapping him on the shoulder, armed with a writ 
 for a debt of two dollars to a tavern keeper of Canandaigua. 
 Resistance was useless. Morgan had neither money nor 
 credit, and for the want of them he was taken to the county 
 jail. The common property and the remedial process of the 
 State was thus once more employed to subserve the vindictive 
 purpose of a secret society. 
 
 ‘Twenty-four hours were suffered to pass, whilst the neces- 
 sary arrangements were maturing to complete the remainder 
 of the terrible drama. On the evening of the succeeding 
 day, being the twelfth of September, the same Grand Master 
 coroner onée miore made his appearance at the prison. After 
 some little negotiation, Morgan is once more released, by 
 the payment of the debt for which he had been taken. But 
 he is not free. No sooner is he treading the soil of freedom, 
 and perchance dreaming of escaping from all these annoyan- 
 ces, than ‘upona given signal, a yellow carriage and grey 
 horses are seen by the bright moonlight rolling with extraor- 
 dinary rapidity toward the jail. A few minutes pass, Morgan 
 - has been seized and gagged and bound and thrown into the car- 
 riage, which is now seen well filled with men, rolling as rapidly 
 as before, but ina contrary direction. Morgan is now complete- 
 ly in the power of his enemies. The vail of law is now remov- 
 ed. All that remains to be done is to use the arm of flesh. 
 Morgan is now taking his last look of the town of Canandaigua. 
 
 It is a fact, that this carriage moved along, night and day, 
 over a hundred miles of well settled country, with fresh 
 horses to draw it supplied’at six different places, and with 
 corresponding changes of men to carry on the enterprise, and 
 not the smallest let ‘or impediment was experienced. With 
 
SKETCH OF THE MORGAN TRAGEDY. 309 
 
 but a single exception, every individual concerned in it was a 
 Freemason, bound by the secret. tie; and the exception was 
 immediately initiated by a unanimous vote of the Lodge at 
 Lewiston. It aftewards. appeared in. evidence, that the 
 Lodge at Buffalo had been called to deliberate upon it, and 
 moreover that the Lodges at Le Roy, Bethney, Covington, 
 and Lockport, as well as the Chapter at Rochester, had all of 
 them consulted upon it. There is no other way to account 
 for the preparation made along the line of the road traveled 
 by the party. Nowhere was there delay, or hesitation, 
 or explanation, or discussion. Every thing went on like 
 clock-work, up to the hour of the evening of the fourteenth 
 of September, when the prisoner was taken from the carriage 
 at Fort Niagara, an unoccupied military post near the mouth 
 of the river of that name, and lodged in the place originally 
 designed for a powder magazine, when the position had been 
 occupied by the troops of the United States. The jurisdiction 
 was now changed from that of the State to that of the Federal 
 Government, but the power that held the man was one and 
 the same. It was Masonry that opened the gates of the Fort, 
 by controlling the will of the brother who for the time had it 
 intrusted to his charge. 
 
 On this same evening, there was appointed to take place at 
 the neighboring town of Lewiston, an installation of: a 
 Chapter misnamed Benevolent, at which the arch-conspirator 
 was to be made Grand High Priest, and an opportunity was 
 given to all associates from distant points to come together, 
 and to consult upon what it was best to do next. Here it is, 
 that in spite of the untiring labors of an investigating com- 
 mittee organized for the purpose, and in spite of the entire 
 application of the force of the courts of the country to the 
 eliciting of the truth, the details of the affair which thus far 
 have been clearly exposed, begin to grow dim and shadowy 
 There is reason to believe that Morgan was carried across the 
 river in a boat at night, and placed at the disposal of a C'ana- 
 dian Lodge at Newark. The scruples of one or two brethren, 
 
310 LIGHT ON MASONRY. 
 
 who hesitated at the idea of murder, brought on a refusal te 
 assume the trust. Consultations on this side of the river 
 followed, and messengers were despatched to Rochester for 
 advice. The final determination was, that Morgan must die, 
 to pay the penalty of his violated oath. After this, every 
 thing attending the catastrophe becomes more and more un- 
 certain. It is affirmed that eight Masons met and threw into 
 a hat as many lots, three of which only were marked. Hach 
 man then drew a lot, and where it was not a marked lot, he 
 went immediately home. There is reason to believe that the 
 three who remained, were the persons who, on the night of 
 the 19th or 20th of September, took their victim from the fort, 
 where he had been kept for sacrifice, carried him in a boat to 
 the middle of the stream, and, having fastened upon him a 
 heavy weight, precipitated him into eternity. 
 
 Such is a condensed statement of this eventful history— a 
 history which in many of its details will vie in interest with 
 any narrative of romance. That such a tragedy could be exe- 
 cuted in the United States, a country fortified as the people 
 fondly imagine by all known securities to life and liberty; 
 that it could be carried on through a period of ten days, ina 
 populous Christian community, without thought of rescue; 
 that it could enlist as actors so large a number of citizens of 
 good repute, in so many different quarters, as were members 
 of the various Lodges privy to the transaction; and finally, 
 that it could secure the co-operation of the chosen ministers 
 of justice, and even some set apart to the service of the 
 Deity, one of whom could be found bold enough to invoke 
 the blessing of God upon the contemplated violation of his 
 most solemn law; that itcould involve all these possibilities, was 
 a thing well calculated to rouse the human mind to a high 
 pitch of wonder, until the problem found its natural solution. 
 in the disclosure of the Masonic oath. Construed as this ob. 
 ligation was construed, by the members of the order in west- 
 ern New York, all cause of surprise at the consequences in- 
 . stantly disappears. 
 
ANTI-MASONIC CONVENTIONS. 
 
 A few months after the abduction and murder of Wm. 
 Morgan, the community, especially in the State of New York, 
 became deeply stirred. The indignation which burned in the 
 breasts of the people at that high-handed outrage, sought for 
 vent in Conventions—delegated, mass, church, and State 
 Conventions—where the claims of a secret society, such as 
 Masonry had proved itself to be, to existence in a republi- 
 can government were freely discussed. The ruling spirits 
 in these gatherings were seceding Masons, who had become 
 tired of the profanity and immorality of the institution, and 
 seemed glad of an opportunity to unite in a popular move- 
 ment to break the galling chains of its anti-christian obliga- 
 tions. 
 
 Were it not for swelling the size of this edition beyond 
 what is contemplated by the present publishers, the proceed- 
 ings of those Conventions should appear in full. Buta few 
 extracts from the resolutions will show in what light Masonry 
 was viewed by men who had become acquainted with its in- 
 side life. 
 
 At a church Convention, held at Milton, N. Y., Sept. 12th 
 and 13th, 1827,in which nineteen Baptist churches were 
 represented, it was resolved to have no fellowship for or with 
 the institution of Free Masonry. 
 
 Resolved also, “That we do not fellowship our Baptist 
 brethren, unless they completely abstain from the same.” 
 
 A Convention was held at Le Roy, March 6th and 7th, 
 1828, for the twelve western counties of N. Y., which, with 
 other resolutions, adopted unanimously the following: 
 
 Resolved, That it is a peculiar feature of our free govern- 
 ment, that al] measures should be open and amenable to pub- 
 
 dll 
 
312 LIGHT ON MASONRY. 
 
 lic opinion; and that the existence of any society in this 
 country, whose objects, principles and measures, are secret 
 and concealed, is not merely useless, but hostile to the spirit 
 of our institutions. 
 
 Resolved, That the bare existence of secret societies in 
 these United States, justify fears, jealousies, and suspicions 
 as to their objects, in the breasts of the uninitiated, which have 
 a tendency to distract society and sow ill will and dissentions 
 in community. 
 
 Resolved, That the disclosures. which have been made of 
 the principles and obligations of speculative Free Masonry, 
 prove it to be an institution of dangerous tendency—liable to 
 be used by the ambitious and designing as an engine for ex- 
 alting unworthy men, and: effecting improper measures— 
 placing the citizen in a situation in which his duty to his 
 country must in many instances conflict with his obligations 
 to the fraternity—and weakening the sanctions of morality 
 and religion by the multiplication of profane oaths, and an 
 irreverent familiarity with religious forms and sacred things. 
 
 Jiesolved, That we discover in the ceremonies and obliga- 
 tions of the higher degrees of Masonry, principles which 
 deluged France’ in blood, and which tend directly to the 
 subversion of all religion and government. 
 
 Resolved, That the obligation in one of the degrees of Ma- 
 sonry to protect a brother, “right or wrong,” and to preserve 
 his secret inviolate, even in cases of murder and treason, has 
 a tendency to unnerve the arm of justice, and to afford pro- 
 tection to the vicious and profligate from the punishment due 
 to their crimes. 
 
 Resolved, That the tendency of such obligations is to weak- 
 en the sanction of virtue in the minds of the recipients, by 
 making bad men bold and unblushing to trust the history of 
 their crimes to the ears of a brother, and thus making them 
 familiar with iniquity, to the destruction of all correct moral 
 principles. 
 
 Resolved, That we view the impious personification of 
 the Diety, and the irreverent introduction of the name of our 
 blessed Savior, and the Holy Trinity, in Masonic meetings 
 and ceremonies, with mingled pain an abhorrence; and that 
 we regard the unhallowed substitution of the profane orgies 
 of Free Masonry for the Christian.religion, as fraught 
 with more danger to the peace of society and the truths of 
 revelation, than open Deism or avowed infidelity. 
 
 Resolved, That the outrages upon the liberty of one citi- 
 
ANTI-MASONIC CONVENTIONS. 313 
 
 zen, and upon the liberty and life of another, committed by 
 Masons in these western counties, afford horrible proof of the 
 sanguinary nature of Masonic oaths. 
 
 Resolved, That the wide spread conspiracy of numerous 
 Masons to plot these outrages—their attempts to stifle invest- 
 igation after they had been committed—and to screen the 
 actual offenders from the justice due their crimes—sufliciently 
 identifies the institution with these enormities; and justifies 
 us in holding it and its supporters responsible. for the same. 
 
 Resolved, That an institution whose rites are impious— 
 whose obligations are blasephemous—and if observed in the 
 spirit of their horrid import, must necessarily lead to perjury 
 and murder—an institution in one instance at least, stained 
 with the blood of one of its members, by a.crime which has 
 in an unequivocal manner received the sanction of the order, 
 is unworthy to exist in a free government; and that we 
 pledge ourselves to each other and to the world, that we will 
 use. all lawful and constitutional means to banish entirely from 
 our conntry that bloody relic of barbarism. 
 
 Resolved, That those Masons who have disclosed the horrid: 
 obligations which bind the fraternity together, deserve the 
 warmest gratitude of their fellow citizens; and that we will 
 do every thing in our power to sustain them against those 
 persecutions which the nature of those obligations and the 
 vindictive character of the institution teach us to fear will be 
 their lot. 
 
 Resolved, That this convention are satisfied from the evi- 
 dence adduced before them, of the substantial. truths of the 
 Masonic obligations recently published—and that the same 
 be published to the world in connection with the proceedings 
 of this convention. 
 
 Resolved, That we regard the public press as the sentinel 
 of freedom, and cannot but lament its entire subjugation 
 throughout the Union to the control of Free Masonry. 
 
 A Convention of seceding Masons was-held.at Le Roy, Feb- 
 ruary, 19th and 20th, 1828, and. agreed. to discuss, freely and 
 fully, the principles and obligations.of Free Masonry. After 
 the reading the three degrees prepared by Wm. Morgan, the 
 following resolution was unanimously. passed: 
 
 Resolved, That the book written by Capt. Wm. Morgan, 
 entitled ‘Illustrations of Masonry,” is a fair and full exhibi- 
 tion of the first three degrees of Masonry; that we solemnly 
 
314 LIGHT ON MASONRY. 
 
 and unequivocally testify to the above, we cheerfully sub. 
 scribe our names thereto. 
 
 Signed by thirty-six names, stating the degrees taken by 
 each. 
 
 The four degrees of the Chapter—Mark Master, Past 
 Master, Most Excellent Master, and Royal Arch— were then 
 read, after which, the political, moral, and religious nature 
 and tendency of the foregoing obligations were freely dis- 
 cussed; ‘“ whereupon it was resolved by all Royal Arch Ma- 
 sons present, that the foregoing obligations are, according to 
 our best recollections, substantially true—and by the Con- 
 vention, that they are neither legally, morally, or religiously 
 binding ; and that they be published to the world.” 
 
 Similar action was taken in reference to some of the higher 
 degrees, as published in this work. 
 
 On the 4th of July, 1828, at an adjourned meeting of the 
 Convention of seceding Masons, the following declaration of 
 independence from the Masonic institution, was unanimously 
 adopted, and signed by one hundred and three names, with the 
 degrees taken by each as given below: 
 
 DECLARATION. 
 
 When men atttempt to dissolve a system which has influ- 
 enced and governed a part of community, and by its preten- 
 sions to antiquity, usefulness, and virtue, would demand the 
 respect of all, it is proper to submit to the consideration of a 
 candid and impartial world, the causes which impel them to 
 such a course. We, seceders from the Masonic institution, 
 availing ourselves of our natural and unalienable rights and 
 the privileges guaranteed to us by our constitution freely to 
 discuss the principles of our government and laws, and to ex- 
 pose whatever may endanger the one or impede the due ad- 
 ministration of the other, do offer the following reasons for 
 endeavoring to abolish the order of Free Masonry, and de- 
 stroy its influence in our government. 
 
 In all arbitrary governments free inquiry has been restrict- 
 
ANTI-MASONIC CONVENTIONS. 315 
 
 ed as fatal to the principles upon which they were based. In 
 all ages of the world tyrants have found it necessary to 
 shackle the minds of their subjects, to enable them to control 
 their actions ; for experience ever taught that the free mind 
 ever exerts a moral power that resists all attempts to enslave 
 it. However forms of government heretofore have varied, 
 the right to act and speak without a controlling power has 
 never been permitted. Our ancestors who imbibed principles 
 of civil and religious liberty, fled to America to escape perse- 
 cution; and when Britain attempted to encroach upon the 
 free exercise of those principles, our fathers hesitated not to 
 dissolve their oaths of allegiance to the mother country, and 
 declare themselves free and independent; and exulting mil- 
 lions of freemen yet bless their memories for the deed. A 
 new theory of government was reduced to practice in the form- 
 ation of the American republic. It involved in its struc- 
 ture principles of equal rights and equal privileges; and was 
 based on the eternal foundation of public good. It protects 
 the weak, restrains the powerful, and extends its honors and 
 emoluments to the meritorious of every condition. It should 
 have been the pride of every citizen to preserve this noble 
 structure in all its beautiful symmetry and proportions. But 
 the principle of self aggrandizement, the desire to control 
 the destinies of others, and luxuriate in their spoils, unhap- 
 pily still inhabits the human breast. Many attempts, have 
 already been made to impair the freedom of our institutions 
 and subvert our government. But they have been ‘met by 
 the irresistible power of public opinion and indignation, and 
 crushed. In the meantime the Masonic society has been si- 
 lently growing among us, whose principles and operations are 
 calculated to subvert and destroy the great and important 
 principles of the commonwealth. Before and during the 
 revolutionary struggle, Masonry was but little known and 
 practiced in this country. It was lost amid the changes and 
 confusion of the conflicting nations, and was reserved for a 
 time of profound peace, to wind and insinuate itself into 
 
316: LIGHT ON MASONRY. 
 
 every department of government, and influence the result of 
 almost.every proceeding. Like many other attempts to over- 
 turn government and destroy the liberties of the people, it has 
 chosen a. time when the. suspicions of men were asleep; and 
 and with a noiseless tread, in the darkness and silence of the 
 night, has.increased its strength and extended its power. Not 
 yet content with its original powers and influence, it has of 
 late received:the aid of foreign and more arbitrary systems. 
 With this accumulation of strength, it arrived at that formi- 
 dable. crisis when it bid open defiance to the laws of our coun- 
 try in the abduction and murder of an unoffending citizen of | 
 the republic. So wicked was this transaction, so extensive its 
 preparation, and. so openly justified, that it aroused the ener- 
 gies of an insulted people, whose exertions. have opened the 
 hidden. recesses of this abode of darkness and mystery; and 
 mankind may now view its power, its wickedness and 
 folly. 
 
 That itis opposed to the genius and design of this govern- 
 ment, the spirit and precepts of our holy religion, and the 
 welfare of society generally, will appear from the following 
 considerations : 
 
 It exercises jurisdiction over the persons Abold lives of citi- 
 zens of the republic. 
 
 It arrogates to itself the right of punishing its members 
 for offenses unknown to the laws of this or any other nation. 
 
 It requires the concealment of crime, and protects the 
 guilty from punishment. 
 
 It encourages the commission of crime, by affording to the 
 guilty facilities of escape. 
 
 It affords opportunities for the corrupt and designing to 
 form plans against the government, and the lives and eharae- 
 ters of individuals. 
 
 It assumes titles and dignities incompatible with a republi- 
 can form of government, and enjoins an obedience to them 
 derogatory to republican principles. 
 
 It destroys all principles of equality, by bestowing favors 
 
ANTI-MASONIC CONVENTIONS. 317 
 
 on its own members to the exclusion of others equally meri- 
 torious and deserving. 
 It creates odious aristocracies by its obligations to support 
 
 the interests of its members, in preference to others of equal 
 
 ° 
 
 qualifications. 
 
 It blasphemes the name, and attempts a personification of 
 the Great Jehovah. 
 
 It prostitutes the Sacred Scriptures to unholy purposes, to 
 subserve its own secular and trifling concerns. 
 
 It weakens the sanctions of morality and religion, by the 
 multiplication of profane oaths, and an immoral familiarity 
 with religious forms and ceremonies. 
 
 It discovers in its ceremonies, an unholy commingling of 
 divine truth with impious human inventions. 
 
 It destroys a veneration for religion and religious ordinan- 
 ees, by the profane use of religious forms. 
 
 It substitutes the self-righteousness and ceremonies of Ma- 
 sonry for the vital religion and ordinances of the Gospel. 
 
 It promotes habits of idleness and intemperance, by its mem- 
 bers neglecting their business to attend its meetings and drink 
 its libations. 
 
 It accumulates funds at the expense of indigént ‘persons, 
 and to the distress of their families, too often to be-dissipated 
 in rioting and pleasure and its senseless ceremonies and ex- 
 hibitions. 
 
 It contracts the sympathies of the human heart for all 
 
 “the unfortunate, by confining its charities to its own mem- 
 
 bers; and promotes the interest of a few at the expense of the 
 many. 
 
 An institution thus fraught with so many and great evils, 
 is dangerous to our government and the safety of our citizens, 
 and is unfit to exist among a free people. We, therefore, be- 
 lieving ita duty we owe to God, our country, and to posterity, 
 resolve to expose its mystery, wickedr 2ss, and tendency, to 
 public view—and we exhort all ‘citizens who. have a love of 
 country, and a veneration for its laws, a spirit of ‘our holy 
 
318 LIGHT ON MASONRY. 
 
 religion, and a regard for the welfare of mankind, to aid us 
 in the cause which we have espoused—and appealing to 
 Almighty God for the rectitude of our motives, we solemnly 
 absolve ourselves from all allegiance to the Masonic institu- 
 tion, and declare ourselves free and independent: and in sup- 
 port of these resolutions, our government and laws, and the 
 safety of individuals, against the usurptions of all secret so- 
 cieties and open force, and against the ‘‘vengeance”’ of the 
 Masonic institution, “with a firm reliance on the protection 
 of Divine Providence, we mutually pledge to each other, our 
 lives, our fortunes, and our sacred honor.” 
 
 July 4, 1828. 
 
 Signers of the Declaration of Independence from the Masonic 
 Institution, adopted at Le Roy, July 4, 1828. 
 
 NAMES, RESIDENCE. NO. OF DEGREES 
 Solomon Southwick, Albany, ~ Four 
 David Bernard, Warsaw, Intimate Secretary 
 W. W. Phelps, Canandaigua, three 
 Isaac B. Barnum, Perrington, four 
 
 Cephas A. Smith, 
 
 Le Roy, 21 or | Thrice Illustrious 
 
 Order of the Cross 
 
 J. Van Valkenburg, Pratisburgh, three 
 Platt S. Beach, Stafford, one 
 Elam Badger, Cazenovia, three 
 Joseph Hart, Albion, four 
 Kneeland Townsend, jr. Lewiston three 
 Anthony Gooey, LeRoy, _{ Taco Tiuatvou 
 John G. Stearns, Paris, three 
 Reuben Winchell, Lockport, three, 
 Augustus P, Hascall, LeRoy, gy gun's ustrions 
 Noble D. Strong, Auburn, seven 
 John Haseal, Le Roy, {Three Tlutom 
 Bobert Earl, jun. Attica, one 
 James Ballard, Le Roy, | Order of the Or 
 Leonard B, Rose, Castile, three 
 Timothy C. Strong, Albion, four 
 
ANTI-MASONIC CONVENTIONS. 
 
 William Waggoner, 
 John Aumock, 
 
 Herbert A. Read, 
 
 W. Robinson, 
 Jesse Baddock, 
 Lemuel Cook, 
 
 ’ James Gray, 
 Elijah Gray. 
 William Howe, 
 Samuel Pierce, 
 Adam Richmond, 
 George W. Harris, 
 Benjamin Cooley, 
 John Joslen, 
 
 A. F. Albright, 
 Fayette Cross, 
 Elias Cooley, 
 Olney F. Rice, 
 Warran Kneeland, 
 
 Jabez A. Beebe, 
 
 Burroughs Holmes, 
 Noah B. Denton, 
 Truman J. Wield, 
 Edward Giddins, 
 Abram Cherry 
 Richard Hollister, 
 Amos H. Hutchins, 
 Henry Conkling, 
 Pascall D. Webb, 
 Daniel Rowley, 
 Jonathan K. Barlow, 
 Mills Averill, 
 
 Noah Ingersoll, 
 Chapman Hawley, 
 Auren Daball, 
 Frederick C. Farnam 
 Joel Bradner, 
 Robert Shadders, 
 Jonathan K. Foster, 
 Seth M. Gates, 
 David Reed, 
 Willard Smith, 
 
 319 
 
 Lebanon, three 
 Le Roy, four 
 Léa Thrice Illustrious 
 
 MD Order of the Cross 
 Springwater, three 
 Springwater, two 
 Lewiston, three 
 Le Roy, three 
 Le Roy, four 
 Gorham, seven 
 Ridgeway, three 
 Le Roy, seven 
 Batavia, three 
 Stafford, three 
 Wheatland, | three 
 Wheatland, three 
 Wheatland, three 
 Le Roy, three 
 Gorham, three 
 Sempronius, three 
 
 : three regular and 
 Hinsdale, \ three honorary 
 
 Clarendon, 
 Covington, 
 Covington, 
 Rochester, 
 Rochester, 
 Le Roy, 
 Le Roy, 
 Covington, 
 Le Roy, 
 
 Bethany, 
 Bethany, 
 Albion, 
 Niagara co., 
 Prattsburgh, 
 Attica, 
 Barre, 
 Barre, 
 Batavia, 
 
 Le Roy, 
 Hopewell, 
 Adamas, Jefferson co., 
 
 seven 
 three 
 four 
 seven 
 six 
 fourteen 
 three 
 three 
 three 
 
 2 pix 
 seven 
 three 
 three 
 
 ten 
 three 
 two 
 three 
 three 
 three 
 three 
 twelve 
 
320 LIGHT ON MASONRY. 
 
 Solomon Barker, 
 Orson Nichoson, 
 J. K. Brown, 
 Enos Bachelder, 
 Stephen Robinson, 
 Robert McKely, | 
 John Law, 
 
 Isaac 8. Fitch, 
 Hiram Cornell, 
 Asa Turner, 
 Samuel Ledyard, 
 John Smith, 
 Benjamin F. Welless, 
 Anson Hinman, 
 Samuel D. Greene, 
 Chester Coe, 
 Theodore Hooker, 
 Elijah Northup, 
 Reuben Sanborn, 
 Jarvis Swift, 
 David Snow, 
 
 John Tomlinson, 
 Nathan M. Mann, 
 Nathan Townsend, 
 Andrew Couse, 
 Russel Waters, 
 Phlegomoncy Horton, 
 W. J. Edson, 
 ~David C. Miller, 
 James HKolfe, 
 George W. Blodgett, 
 Uriah Slayton, 
 Martin Flint, 
 Darius Sprague, 
 Joseph Cochran, 
 Orcutt Hyde, 
 William Hyde, 
 Phinehas Smith, 
 Lund Tarbox, 
 
 Hollis Platt, 
 Norman Bently, 
 
 Gaates, three 
 Albion, Orleans co., three 
 Barre, seven 
 Le Roy, three 
 Springwater, three 
 ‘Clarence, two 
 Le Roy, four 
 Jamestown, 
 Jamestown, Chautauque co., 
 Jamestown, Chautauque co., 
 Pultneyville, three 
 Prattsburgh, three 
 Pultney, three 
 Pike, Allegany co., three 
 Batavia, ‘three 
 Bennington, three 
 Duchess co., ten 
 Pine Plains, Dutchess, co., five 
 Painted Post, seven 
 ‘Auburn, three 
 Covington, three 
 Stafford, three 
 Wales, Erie co., seven 
 Batavia, seven 
 Cazenovia, three 
 : Cazenovia, 
 Cazenovia, 
 Batavia, two 
 Batavia, one 
 Elba, three 
 Le Roy, two 
 Le Roy, three 
 Vermont, 
 Vermont, 
 Vermont, 
 Vermont, 
 Vermont, 
 Vermont, 
 Vermont, 
 Lei Ro | Thrice Illustrious 
 y Order of the Cross 
 Guilford, seven 
 
TWO GREAT QUESTIONS ANSWERED. 
 
 If the Masonite institution be so great an evil, why have good 
 men united with, and continued to countenance it so long? and, 
 
 Are Masons justifiable in breaking their Masonic oaths, and 
 publishing the secrets of the order to the world ? 
 
 BY BERIAH B. HOTCHKIN. 
 
 Part I. If the Masonic institution be so great an evil, why 
 have good men united with, and continued to countenance it 
 so long? 
 
 The above question is based upon the supposition that the 
 Masonic instititution is charged with being a great evil. It 
 also supposes that it has attracted the favorable attention of 
 good men, who have united with it, and some of whom still 
 continue its supporters. Both of these positions are matters 
 of so common remark, that little more need be said than that 
 they are facts granted by all. In attempting to answer one 
 of the chief objections against the charge entertained in the 
 first, I, of course, stand committed among the opposers of 
 Masonry. But I trust that I shall ever exercise a mildness 
 and forbearance, and address myself to the heart rather than 
 the passions of men, both at this time, and whenever else 1 
 shall have occasion to remark upon the subject. But to the 
 matter before us. 
 
 It is an unsafe rule to make the general virtue of the mem- 
 bers of any association the test of its merits, although it is 
 not to be denied that it may be a circumstance in its favor. 
 But are Masons really willing that the question should be 
 tried upon this ground?—that the institution should be judged 
 by the qualities of its members asa whole? For if they flee 
 to this resort, they certainly cannot expect us to set aside any 
 
 321 22 
 
 
 
322 LIGHT ON MASONRY. 
 
 whom they hold in good fellowship; they cannot place before 
 us the good, the great, the profound, the erudite, and the ex- 
 emplary, and say these are the materials of our fair fabric, 
 while the mixed multitude—the impious, the ignoble, the 
 surperficial, the ignorant, and the licentious, are for a brief 
 moment disclaimed, to be again received with open arms when 
 the ordeal shall have been passed. Unless I am much mis- 
 taken, the welkin has already rung with loud complaints of 
 the institution’s having been condemned for the acts of its 
 members, and that must be a poor rule which is unequal in its 
 application to different sides of the same subjeet. For the 
 sake of the order, then, as well as our own, be it repeated, 
 that it is unsafe to make the general virtue of the members 
 of any association the test of its merits. True, we do not 
 “gather grapes from thorns, nor figs from thistles,” but we 
 frequently see men of honest hearts and exemplary lives en- 
 snared in toils laid by some evil hand; and, what is still more 
 to be deplored, we sometimes discover the show of virtue 
 where there is a heart of guile. I will not, therefore, con- 
 demn the institution for the waywardness of some of its dev- . 
 otees, nor will I laud it for the praiseworthy qualities of 
 others. I judge Masonry, not Masons; let the principles of 
 the institution determine its moral worth or profligacy, and 
 as for the members, abstracted therefrom, “ honor to whom 
 honor is due.” 
 
 However, as the question noticed at the head of this article 
 has been, and doubtless will continue to be, pressed hard and 
 displayed in triumph upon the banner whose streaming colors 
 wave above “the outer wall,” it may perhaps be worth the 
 while to give it a passing notice. 
 
 Why, then, have good men united with the institution ? 
 
 It is one of the most prominent characteristics of the mind, 
 to be dissatisfied with its present condition, unsatiated with 
 knowledge, and incessently upon the alert for new food for its 
 propensities. Its quality determines.the nature of the object 
 of its ambition. If vicious, it will devise new plots of wick- 
 
TWO GREAT QUESTIONS ANSWERED. 323 
 
 edness; if sordid, it searches for some new and hitherto un- 
 trodden road to wealth; if virtuous, it studies the most effect- 
 ual method of putting its noble principles into active opera- 
 tion; if heavenly minded, its “ being’s end and aim”’ is to 
 learn how it may most rapidly grow in grace and ripen for 
 the frutition of its hopes—‘‘ the general assembly of the 
 church of the first born’”’—the New Jerusalem and the socie- 
 ty of those who dwell therein. The good man is, in some 
 degree, aware that many unholy feelings hold their sway over 
 him; he earnestly desires deliverence therefrom, and seizes 
 with avidity upon whatever bids fair to speed his conquest 
 over his direst foes, “‘the world, the flesh, and the devil.” 
 While pondering in sadness upon his present infirmities, and 
 looking for somewhat to infuse vigor into his spiritual 
 strength, his attention is arrested by an institution claiming 
 to be the handmaid of the religion he professes—to point out 
 new beauties in the God he adores—beauties too vived for 
 the gaze of the unenlightened eye—to open the avenues and 
 direct the pilgrim steps of the novitiate to a sublimer field for 
 benevolence anda more refined state of morality; and dis- 
 playing over its portals a wily allurement for a heart like his: 
 ‘““PAITH, HOPE, CHARITY.” Already hungeriug for a repast 
 like that promised in sucha bill of fare, forgetting for the 
 moment the history of our mother Eve, which is set forth as 
 a timely warning to all her offspring, and perhaps, too, un- 
 mindful of the monition to seek counsel from above, he looks 
 wistfully ; he sees among the inmates some with whom he has 
 erst taken sweet counsel and walked to the house of God in 
 company; and though commingled in the same group are 
 those whom his soul abhors, yet there he may peradventure 
 approach, conciliate, and reform them; and full of brilliant 
 expectations, and keenly set for new and richer consolations, 
 he enters, he bows before the altar reared within, and immo- 
 lates himself in the strange abode. Nowishe grappled to 
 the car of that deity he had thought to clasp with unimpelled 
 and fond adoration; instead of the live coal from God’s own 
 
324 LIGHT ON MASONRY. 
 
 _ altar, the seal of silence is. put upon his lips, and however 
 sickening his thraldom may be to his heart, it is only in the 
 silence of his closet he dare say, ‘“ Woe is me, for I ama man 
 of unclean lips, and my dwelling has been in the tents of 
 Kedar, and among the children of Meshec.” 
 
 Why have good men, after having had an opportunity to 
 discover the nature of the institution, continued their con- 
 nection with it? Various circumstances may have contributed 
 to produce such a result; some may have been swayed by one 
 influence, others by another, and others still by the combina- 
 tion of a part or all that do exist. The great objection that 
 by some is made against Masonry is that it is frivolous and 
 obscene. Such is doubtless the case, and, although it is rep- 
 rehensible, yet, in our estimation, it comes far, very far, short 
 of the extent of the evils embodied in that society. Still, 
 however, as the faults of greater magnitude are so warily ar- 
 ranged that, at the first view, they do not strike the mind so 
 forcibly as those of the lesser kind, it is not to be wondered 
 that the first impression of the new made votary should be 
 formed by the frivolty, &c., of the scenes which transpire be- 
 fore him, rather than by the deeper laid, but more crying 
 sins; and experience proves that men are prone to make up 
 
 their judgment from first impressions, and ever afterwards to’ 
 
 rest satisfied therewith, unless some extraordinary circum- 
 stance should perchance warn them to renew their examina- 
 tion. The novitiate is awake to a sense of the foolishness of 
 many things that he beholds in this his new sphere, and could 
 wish that they were not there; but the natural aversion of the 
 heart to being taken in error, the boasted renown that is 
 emblazoned on the escutcheons of the order, and the retribu- 
 tion that is held dm terrorem over the head of the disquiet 
 member, one or all prey like a canker upon his resolution, 
 and induce him to content himself with the solecism that the 
 institution is trivial in its nature, and therefore unworthy of 
 the labor of a careful examination. Hence he deems it wise, 
 so far as personal considerations are concerned, to continue 
 
 ~ 
 
TWO GREAT QUESTIONS ANSWERED. 325 
 
 a nominal patron of the society, without taking any active 
 part except on days of festivals, funerals, &c., at the same 
 time contriving to compute with his better judgment by his 
 Masonic laxity. There is still a more crafty feature of the 
 institution, which has led on another class from one step to 
 another, until they have advanced well nigh to the summit of 
 Masonic knowledge. Masonry pretends to teach some new 
 -and valuable science. A thirst for knowledge has induced 
 many to swallow the bait; and the degrees are so constructed, 
 that each one foils their expectation, but, at the same time, 
 sharpens their appetite for the promised feast which is ever 
 held before them, inviting them onward. They pursue until 
 they become convinced that they are chasing an illusion; they 
 turn to retrace their steps, but now, for the first time, they 
 bethink themselves of the vows, which, in the ardor of their 
 curiosity, they heedlessly made, nor do they forget that a 
 penalty was annexed thereto. They see that they are in fault, 
 and that it would have been better for them to have been 
 satisfied, at the first, with the simple knowledge of ‘‘Curist 
 AND HIM CRUCIFIED.” Of these, some continue their heart- 
 less attachment to the order on account of a mistaken appre- 
 hension of the nature of their obligations; others, half con- 
 vinced of their nullity, neglect to attend to the “customs and 
 usages” prescribed for them, and become the silent, but 
 hearty enemies of the institution. I can conceive of another 
 reason which may induce the Christian to continue his con- 
 nection with the fraternity, viz: a feeling of shame which pre- 
 vents him from publishing openly (or: by a silent renuncia- 
 tion, virtually) his folly and delusion to the world. I say, I 
 can conceive of such a reason; but I dismiss it without any 
 further remark, hoping and trusting that the world does not 
 furnish a solitary case in which it is applicable. 
 
 And I dismiss this subject by commending one simple, but 
 important question to the reflection of those whom I have 
 thus far patiently heard and answered, viz: If the Masonic in- 
 stitution be pure in its principles and congenial to the nature 
 
326 LIGHT ON MASONRY. 
 
 of our holy religion, why do so many men of sound judg- 
 ment, and whose piety has never been questioned, renounce 
 and denounce it? 
 
 
 
 Part II. Are Masons justifiable in breaking their Ma- 
 sonic oaths, and publishing the secrets of the order to the 
 world? 
 
 The Masonic institution has long stood the pride and glory 
 of its followers, the wonder of the curious, and the admiration 
 of the superficial observer. The curtain of mystery which 
 has been thrown around its sanctum sanctorum, the drawn 
 sword which has warned the unbidden to beware that they 
 enter not therein, and the seal of everlasting secrecy that has 
 been put upon the lips of its members, that its principles and 
 the practices of its secret conclaves might never meet the 
 scrutiny of the world, have only served to render it more im- 
 posing. lis novitiates, from the moment they crossed its 
 threshold, seemed bound by a magic spell. The witchery of 
 gold, the splendor of courtly favor, the threats of punishment, 
 the monitions of conscience, and the most abject profligacy 
 of principle, were alike unable to break their bonds, or draw 
 from them a single development. Was this steadfastness a 
 virtue? If their cherished secrets were immaculate in their 
 nature, it’might not have been an offense of the grossest 
 kind, although the established principles of general benevo- 
 lence forbid us to commend aught that excludes any one from 
 participating in what is calculated to promote temporal enjoy- 
 ment, or fit the soul for heaven, If otherwise, no sanctity or 
 grandeur which the patronage of the good and the great may 
 have attached to it, should for a moment deter us from an- 
 swering, No. 
 
 But that strange enchantment is now broken; that spell is 
 dissolved ; the acts, the principles of Masonry have ceased to 
 be secrets; the vail of mystery is rent in twain, not by the ruth- 
 less hands of a stranger, but by those who have been cher- 
 ished inmates, who,have bowed before its altar, and paid their 
 
TWO GREAT QUESTIONS ANSWERED. 327 
 
 vows at its shrine. For this act the unprivileged commonality 
 have spontaneously given them their thanks, and lauded their 
 patriotism. For this act, many of their brethren have heaped 
 the stores of their wrath upon their heads, and ascribed to 
 them guilt of the deepest dye. Here, then, are conflicting 
 opinions—not a difference of feeling with regard to non-es- 
 sentials, but sentiments as widely distant as the east from the 
 west— not touching matters of trivial moment, but involving 
 consequences of unspeakableimportance. Who, then, isright, 
 and who wrong? Or in other words, 
 
 Are Masons justifiable in breaking their obligations, and 
 publishing the secrets of the order to the world? And, first 
 of all, be it remarked that the truth of their expositions is a 
 settled preliminary. I am not under the necessity of asking 
 any one to grant me that point; it is gratuitously done in the 
 very charge made against the offending members, and which is 
 now under consideration. 
 
 It appears that Masons have sworn, under the most horrid 
 penalties, to perform a variety of duties, and to keep certain 
 secrets. It is an established and undisputed principle in 
 moral philosophy, that promissory oaths are not binding, un- 
 less the promise itself is so. A promise is generally deemed, 
 and perhaps actually is, more sacred, and the breach thereof 
 amore glaring crime, when it has been sealed by an oath; 
 but it cannot change its nature or render it valid, when it 
 would otherwise be unlawful. So that the case rests entirely 
 upon the claims of the promise to fulfillment. Promises are 
 not binding where the performance is unlawful. The Mason 
 swears to conform to all the customs and usages of the order; 
 and of the nature of these he must be entirely ignorant at 
 the time, as he cannot be entrusted with them until he has 
 made this oath. Without waiting to inquire into the nature 
 of these customs and usages, I will here ask whether such a 
 transaction as this can commend itself to the judgment of 
 any reflecting man? whether an obligation of unqualified ob- 
 servance, and adoption of rules and principles yet to be un- 
 
3286" LIGHT ON MASONRY. 
 
 folded, can be other than nugatory? They may, perhaps, 
 embrace nothing that is nefarious, but in that case they must 
 be the opposite, and consequently among the common obliga- 
 tions of life—obligations which the receiver was ever most 
 sacredly bound to fulfill, and hence, in fulfilling them, is only 
 discharging a common duty, without rendering any credit to 
 the interference of Masonry in the matter; and she would 
 doubtless be clear enough of sharing any part of the blame, 
 in ease of the profligacy of her follower. If Masonry en- 
 forced all that is pure in morality —all that is lovely in vir- 
 tue—all that is holy in religion—no man could dispute the 
 obligations of her followers to conform to her regulations in 
 the practice of these virtues; but what constitutes this obli- 
 gation? and when was it first laid upon him in its full strength? 
 and what is his duty in the case, more than that of the man 
 who never knelt and laid the offering of his services upon the 
 altar of midnight sacrifice ? 
 
 But if the circumstances under which the Mason received 
 his obligation nullify, how much more completly does its na- 
 ture absolve him from all obligation to fulfill it. The reader 
 will not here interrupt me with the inquiry, “ What, is this its 
 nature?” He has doubtless, ere this perused it, and he would 
 rather avoid than court so horrid a recital here. Respecting 
 its import, let every man be his own umpire; I wish not to 
 judge for any one.~ At present, I can only say that the viola- 
 tors have honestly judged it unlawful to conform to them. 
 They, after a careful examination of the subject, in all its 
 bearings, have come to the conclusion that a strict adherence 
 to Masonry would involve them in legal or moral transgres- 
 sion; and if such be the ease, every patriotic or moral princi- 
 ple warns them to absolve themselves from so unnatural an 
 allegiance. I do not mean by such a remark, that their pri- 
 vate opinions constitute the propriety of such a course, but 
 from all circumstances, I give credence to the correctness of 
 their views, and draw the conclusion accordingly. 
 
 Promises are not binding, when a fulfillment of them would 
 
rwoO GREAT QUESTIONS ANSWERED. 329 
 
 constitute a breach of prior and lawful engagements. so says 
 the learned Dr. Paley, and so say we all. I should be paying 
 but a sorry compliment to my fellow citizens, were I to spend 
 a moment in proving that they are under the most sacred ob- 
 ligations to support the institutions of the country whose fos- 
 tering care they enjoy. If there be aught in Masonry which 
 comes in competition with our common duty to the regulations 
 and laws of the land, then no promise of fealty to its man- 
 dates can cancel the prior engagement. Seceding Masons 
 judge that such is the fact, and have acted under the influence 
 of that opinion. If their views respecting the tendency of 
 the laws of the order be correct, then their conduct, so far 
 from being censurable, is worthy of all praise. 
 
 Promises are not binding, which are obtained by means 
 of misrepresentation on the part of the promisee. I promise 
 a man my vote on his professing himself favorable to the pas- 
 sage of an act which I have much at heart; but before the 
 day of election I discover that he was insincere, and will, 
 if elected, oppose such an act. He obtained my promise 
 _ fraudulently, and I am certainly under no obligation to fulfill 
 it. The Mason is assured, previous to taking his oath, that 
 it will not interfere with his religion, or his duty to his coun- 
 try. Whenever he becomes satisfied that such is not the 
 case—that this assurance was only an allurement to entrap 
 him and secure his devotion to an extra-legal or irreligious 
 power, then so far from being bound by a promise thus ex- 
 torted from him, it is his privilege, his most sacred duty, to 
 disentangle himself from the evil snare into which he has 
 fallen, and to denounce the lawless power which cast upon his 
 neck the iron yoke of its unnatural thraldom. 
 
 This subject might furnish a theme for more remarks, and 
 perhaps more to the purpose; but I have not set myself down 
 to write a book, but to record a few of the most prominent 
 arguments in defense of the course which has met with so 
 free and unmerited censure. For those that have been brought 
 forward, I am indebted to others; indeed they are nothing 
 
330 LIGHT ON MASONRY. 
 
 more than long established and indisputable principles applied 
 to the case before us; and as fast as the public shall be made 
 acquainted with facts that are before the world, they will be 
 better enabled to judge of the appropriateness of the appli- 
 cation. J ask them not to take any of my conclusions upon 
 trust; I would rather that they would stay their decision, un- 
 til they shall be in possession of all the information they 
 need to enable them to form their judgment. Truth, not my 
 simple assertions, but disrobed and unadorned TRUTH, fresh 
 from the fountain, has been given to the world — genuine 
 Masonry has been presented to their view; let them read 
 that, and then judge whether I am guiltless in attempting to 
 open the door and bid the inmates of the dark abodes of 
 mysticism flee, and yet bear off the triumphs of honor and 
 the meed of their fellow freemen’s praise with their escape. 
 But let no man say that, in attempting to render Masonic 
 oaths void, I am introducing a dangerous precedent, breaking 
 asunder the bonds which, in this depraved world, hold men 
 to fidelity, hurling contempt at the sacredness of that ‘which 
 confirmeth all things,” and “with one fell swoop,” razing one 
 of the surest safeguards of our peace, and disannulling 
 pledges of whatever name or nature. Such a charge, if made, 
 I shall throw back upon the institution that first estranged 
 the hearts of our citizens from their duty. My object is to 
 restore, not the devastate; to build up what has been laid 
 waste; to arrest the ruthless hand of the spoiler; and to re- 
 stake the land-marks that have been removed. 
 
A CANDID APPEAL TO PROFESSORS’ OF RELIGION, 
 
 UPON THE SUBJECT OF 
 
 SPECULATIVE FREE MASONRY. 
 
 By Burian B. HorcwKin, Ruling Elder in the First Presby- 
 terian Church of Le Roy, N. Y. 
 
 Tux Christian religion has ever been marked for its plain- 
 ness and simplicity ; and if there be any difference in the de- 
 gree of the excellence of the characteristics which are at- 
 tached to it, the ecomprehensiveness of the doctrines which it 
 inculeates, and the reasonableness of the demands which it 
 makes upon the services of its votaries, hold a prominent place 
 among these characteristics. The church whichis founded upon 
 this religion has, in fulfillment of prophecies long since uttered 
 respecting her, been called to pass through fires and persecu- 
 tion, and has been almost overwhelmed by the billows of 
 affliction; to which truth many a ransomed soul that now 
 mingles with the glorified throng of the “just made perfect” 
 can bear testimony. But there are evils to which the re- 
 ligion of the gospel is subject which can bear. no comparison 
 with these. For these outward tribulations can affect only its 
 temporal condition, and they ultimately produce good rather 
 than evil. They serve as fuel to feed the flame of spiritu- 
 ality, and to eliven that fire which is to purify and purge it 
 from the dross of error and hypocrisy. The days of Zion’s 
 prosperity are the days of her danger; and when foes are 
 fewest from without, it becomes her friends to watch with the 
 most assiduous care over her purity, and to guard her with the 
 strictest scrutiny from the innovations of those heresies and 
 
 331 
 
332 LIGHT ON MASONRY. 
 
 delusions which, if fostered, will render her odious to God, 
 with whom all other foes, whether in heaven, on earth or in 
 hell, are not to be compared. Not that the vigilance of her 
 members alone is to preserve her from such contaminations, 
 for it is the province of her Guardian above to preserve her 
 internal as well as outward prosperity, and speed her march 
 from triumph to triumph, until all the glorious things that 
 are spoken in her behalf shall be consummated. But it is the 
 privilege as well as the duty of all the true disciples of the 
 Cross, to endeavor to seek out and unvail every latent iniquity 
 that lurks within her bosom and pollutes her sacredness; and 
 happy are we all, if this privilege of co-operating with our 
 covenant God in fulfilling his will, be ours. 
 
 It is not my present design to comment upon all the evils of 
 this description which at the present day exist in the church, 
 and claim and receive admission into her sanctuaries. To make 
 a few passing remarks upon one of them, which has long lain 
 unmolested within her embrace, deadening the spiritual vitali- 
 ty, estranging the hearts and alienating the affections of her 
 members, is the business to which I have now assigned my- 
 self. This evil is the institution of speculative Free Masonry; 
 and it has been so long upheld by the charities and the coun- 
 tenance of professing Christians, that to undo the evils which 
 it has hitherto created, and is still creating, in the religious 
 world, will require no ordinary degree of Christian exertion. 
 The public mind is already somewhat awake to its dangerous 
 tendency upon our civil liberties, and my voice has been 
 mingled with that of many of my fellow citizens in opposing 
 it upon patriotic principles; but in attempting to expose its 
 gross impiety, I am well aware that Iam touching another 
 and more delicate chord which may vibrate in tones of oppo- 
 sition that have never yet been awakened. But it would 
 be a poor fulfillment of the duties which as a patriotic anda 
 professing Christian, I owe to my country and my God, were 
 I to confine my feeble energies to commenting upon the anti- 
 republicanism of Masonry, when I have so much reason to 
 
A CANDID APPEAL TO PROFESSORS OF RELIGION. 333 
 
 fear that it is wresting from very many of my fellow creatures 
 their inheritance to those incorruptible joys which shall en- 
 dure when earthly dynasties and temporal kingdoms shall be 
 forever forgotten. It is the principles of Masonry alone that 
 I combat; for in them do I believe the great evil consists, and 
 nothing but theirentire eradication can arrest its fearful prog- 
 ress. The rights and benefits they confer are sordid and 
 temporal alone. They foster crime, feed avarice, and promote 
 social divisions. Beyond the grave they hold forth no rational 
 hope, nor can the utmost extent of their power impart a sin- 
 gle ray of peace to the departing soul. If any of its former 
 votaries are now enjoying the rewards of the blessed, (and 
 such I trust and believe there are,) it can only be accounted 
 for upon the presumption that although they were Masons in 
 name, they were not such in reality. Masonry itself could 
 never have sped their course thither, nor are they now exalted 
 above those who never bowed atits shrine. But that these 
 remarks may not seem rash or uncandid, I shall subjoin a few 
 of the’reasons which have induced me to believe them correct. 
 
 My first reason why I consider Masonry as warring against 
 religion, is that it prostitutes the Holy Scriptures to unholy 
 purposes. Instead of receiving them as the simple and una- 
 dulterated “man of our counsel and rule of our guide,” it 
 has mingled them with a mass of fables; and upon this im- 
 pure and. motley collection it has founded a series of ceremo- 
 nies, which, to say the least, are not Divine institutions, and 
 no others should claim their origin and their warrant from 
 that Holy World. Of this character is the building of Solo- 
 mon’s temple, and the fabled story of the death of Hiram 
 Abiff; and upon these the foundation of a ceremony amount- 
 ing in fine to the discovery of an all-important word, which 
 probably was never articulated until long after Solomon and 
 Hiram were laid with their fathers, and tne fair structure they 
 had reared, crumbled to ruins. The improbability of this 
 ; story will appear from the circumstance that the murderers of 
 Hiram Abiff wished to obtain the Master’s word, that by its 
 
334 LIGHT ON MASONRY. 
 
 aid they might obtain employment in foreign countries, while 
 the word was not known abroad, and therefore, could be of 
 no service to them whatever. Also that Solomon upon finding 
 the work in confusion, then, and not till then, remembered 
 that certain men had appeared before him and confessed them- 
 selves conspirators in the transaction. Also that but twelve 
 men were dispatched to make a thorough search throughout 
 the whole land of Israel. In going from the Master’s to the 
 upper degrees, the investigation of this point is still more 
 painful to the feelings of the Christian. In the Mark Mas- 
 ter’s, the parable of the laborers in the vineyard (See Matthew 
 xx, 1—16) is coupled with the story of the rejection of a 
 stone presented by the candidate in the building of the temple. 
 The absurdity of this will be apparent to every sacred chro- 
 nologer. In the Most Excellent Master, or sixth degree, we 
 find to our astonishment that the offering of sacrifices and 
 oblations are not yet done away, although our only Great 
 High Priest has long since made the last propitiatory sacrifice, 
 and has left his word that none other are now well pleas- 
 ing in his sight. This degree is chiefly founded upon 2d 
 Chronicles, vii, 1—4; and in imitation of the solemnity of the 
 scenes there described the incense is laid before the Lord; but 
 no fire comes down from heaven to consume it, nor are the 
 priests unable to enter the room because it is filled with the 
 glory of the Lord. In the Royal Arch degree, the wanton 
 levity with which the sacred names of Jah, Jehovah and God, 
 are introduced and used, is truly trying to Christian sensi- 
 bility; and in the degrees of Knighthood, where the inter- 
 esting scenes of the New Testament are burlesqued with the 
 same thoughtlessness and indecorum, we see still more to de- 
 plore and condemn. It ought certainly to be a serious ques- 
 tion with every devout Christian, in what light he ought to 
 view this prostration of the original and holy design of the 
 Scriptures of his salvation, and what degree of crime he 
 ought to affix to such an unholy commingling of Divine truth 
 with human invention. 
 
A CANDID APPEAL TO PROFESSORS OF RELIGION. 335 — 
 
 The second reason that I shall name is the unchristian na- 
 ture of Masonic oaths. Upon this point my remarks will be 
 very few, beeause the most, if not all of those who will read 
 this, have perused the remarks of an abler pen upon the same 
 subject.* But I cannot forbear appealing to the conscience 
 of every Christian, whether in the face of the Divine man- 
 date to “hold no fellowship with the unfruitful works of 
 darkness,” he can swear to fulfill the desires and follow the 
 leadings of those whose deeds are, for ought he knows, works 
 of darkness and impiety. And though his Christian breth- 
 ren may tell him to the contrary, where, I would ask, is his 
 warrant, to take their declarations upon trust, when his Spir- 
 itual directory informs him that he needs no other “light to 
 his feet and lamp to his path” than that “sure word of 
 prophecy,” in taking heed to which he does well? What au- 
 thority has he from the word of God, to bind himself to co- 
 operate with those who are then his associates, or may after- 
 wards become so, in fulfilling the mandates of their Masonic 
 ruler, and keeping all the secrets of his brethren, murder and 
 high treason alone excepted, and not even that in the upper 
 degrees? Butif the promissory part of the obligations are 
 inconsistent with Christian character and Christian duty, how 
 much more criminal must be those awful imprecations which 
 constitute their penalty. With what feelings of abhorrence 
 should we view a legal contract where life was the penalty of 
 the failure in its fulfillment; or would a church be fellow- 
 shiped in a Christian community, whose members were re- 
 quired to covenant, upon pain of the most barbarous and in- 
 human death from the hands of their brethren, that they 
 would faithfully observe all its commands and ordinances? 
 Yet the moral guilt in these cases, as heinous as it would be, 
 would not be commensurate with the crime of invoking the 
 same penalty, for the prisoner’s failing to fulfill he knows not — 
 what. In this particular, like every other, the higher we 
 ascend in the scale of Masonic wisdom, the more we see that 
 
 
 
 * Rev. John G. Stearns. 
 
 
 
 
 
336 LIGHT ON MASONRY. 
 
 it is inconsistent with gospel piety, as well as degrading to 
 humanity. The imprecations become more and more awful 
 as the candidate’s conscience becomes less and less suscepti- 
 ble of their horrors, wntil he has the temerity to add to his 
 temporal death, THE EVERLASTING PERDITION OF HIS SOUL! 
 Let every Christian, before he extends his charity to such an 
 institution, examine whether such an imprecation as this is 
 warranted in the Holy Scriptures, or whether God can smile 
 with complacence upon the administration of such oaths as 
 claim in their penalty the disposition of ‘the life that now 
 is, and that which is to come.” 
 
 My third reason is the sacrilegious nature of Masonic cere- 
 monies. And here it will not be consistent with the limits 
 to which I must confine myself, to follow the institution 
 through all its senseless mummeries, and point out their bear- 
 ing upon the Christian character, or their inconsistency with 
 the Christian religion. Suffice it to say that they are all, as 
 was before remarked, founded in part upon Scripture scenes, 
 and in part upon “old wives fables.” Witness the repre- 
 sentation of God in the burning bush in the Royal Arch de- 
 gree, where frail mortal is made to represent the immortal 
 Jehovah, and in his presence the trembling candidate is com- 
 manded by this would-be deity, ‘‘Put off thy shoes from off 
 thy feet, for the place whereon thou standest is holy ground ;” 
 and as a reason why he should pay such deference to his 
 assumed divinity, he adds, ‘I Am THE GOD OF THY FATHER, 
 THE Gop OF ABRAHAM, THE Gop oF IsAAc, AND THE GOD 
 or Jacoz.” How many of these mortal gods would, at such 
 a moment, shrink to meet the Being whom they attempt to 
 personate, is known only to the searcher of all hearts; but I 
 am safe in saying, that the number of Christians who would 
 choose such a time to exchange worlds, is few indeed. The 
 same remarks will apply to the ceremony of three times three, 
 in the same degree where the most solemn appellation by 
 which the Supreme Being is known, that word which the Jews 
 dared not to speak but with the deepest reverence, is used to 
 
A CANDID APPEAL TO PROFESSORS OF RELIGION. 337 
 
 give a zest to one of the most fulsome ceremonies in the whole 
 catalogue. In the degrees of Knighthood the candidate is 
 brought before a tringular table, on which is laid something 
 that is not exposed to him, and the whole is covered with a 
 black cloth. He'then drinks four libations of wine, the’ first 
 to Solomon, King of Israel, the’ second to Hiram Abiff, the 
 third to Hiram, King of Tyre, the fourth to Simon of Cyrene, 
 who was compelled to bear the Savior’s cross. Previous to 
 drinking the fifth, the cloth is’ removed, and he is startled by 
 the sight of a coFFIN, upon which lies a human skull and 
 thigh bones. After some preliminary ceremony, among which 
 is a mock exhibition of the Savior rising, the wine for this li- 
 bation is presented to him’in another skull, which he kneel- 
 ing takes and says, “This pure wine I now take in testimony 
 of my belief in the mortality of the body and immortality of 
 the soul; and may this libation appear asa witness against 
 me, both here and hereafter; and as thé sins of the whole 
 world were laid upon the head of the Saviour, so may all the 
 sins committed by the person whose skull this once was be 
 heaped upon my head, in addition to my own, should I ever 
 knowingly or wilfully violate or transgress any obligation 
 that I have heretofore taken, take at this time, or shall at any 
 future period take, in relation to any degree of Masonry or 
 order of Knighthood.” After this, the candidate still kneel- 
 ing, the Sovereign Master puts wine upon his head in the form — 
 of baptism, and says, “I now dedicate thee to the service of God, 
 in support of truth, honor, and justice, in defense of innocent 
 virgins, destitute widows, helpless orphans, and the Christian 
 religion.” If there can be any piety in scenes like these, I 
 have yet. to learn where it is evinced, or to entertain entirely 
 different notions respecting the sacredness of the gospel from 
 what I now possess. On the contrary, I see much that is cal- 
 culated toexcite the abhorrence of all who Have a holy jealousy 
 for thesanetity of the institutions of the Christian religion. The 
 path‘of Christian duty is given so plain that “the wayfaring 
 man, though a fool, need not err therein ;” and this path will 
 23 
 
338 LIGHT ON MASONRY. 
 
 lead to all the needful privileges of life, and to ultimate glory, 
 without wandering through all the dark mazes of Masonic 
 mysticism. No offering of incense, no adoration of a pre- 
 tended deity who shows his naked back through a burning 
 bush, no invocation of temporal and eternal wretchedness 
 over a skull filled with wine, and in a style at which humanity 
 revolts, is required in the simple word of Divine truth. There 
 the plain system of mora] duty is given in all its length and 
 breadth; and let the man who adds thereto beware lest its au- 
 thor add unto him the plagues which it denounces against 
 such sacrilege. 
 
 My fourth reason for denouncing Masonry is, its religious 
 assumption of titles to which it has no claim, and its con- 
 founding knight erranty with Christianity. The objection 
 naturally divides itself into two paragraphs. 
 
 1st. With regard to the irreligious assumption of titles, we 
 find but little to condemn until we arrive to the third or 
 Master’s degree. To the appellation of “ Worthy,” which I 
 believe is all that is claimed before this, I shall not at this time 
 demur. Whether it is, or is not, in most cases well applied, 
 I shall not take it upon me to say, my present business 
 being with the principles and not the individual mem- 
 bers of the Masonic fraternity. In the third degree we 
 find ourselves introduced to the Worshipful Master ; and with 
 a few ignoble exceptions, it is upon the records of Masonry 
 alone that we find so bold and so sacrilegious an assumption. 
 The proud king of Egypt, the splendid ruler of Persia, and 
 the haughty monarch of Babylon, the impious Herod of Ju- 
 dea, never laid this claim to the adulation of their depend- 
 ants; nor do all the annals of Sacred or profane history fur- 
 nish a corresponding example, save those instances where men 
 arrogated to themselves super-humanity. We read indeed of 
 those who worshipped they knew not what; but only in idola- 
 trous nations do we find that children of mortality are 
 esteemed worthy of adoration. From the word of God we 
 have the most indutable evidence that worship is due to One 
 

 
 A CANDID APPEAL TO PROFESSORS OF RELIGION. 339 
 
 alone; and sure I am that no true Christian will attempt to - 
 compete with the Sovereign of the universe for the praise of 
 the creatures of his power. Next this worm of the dust is 
 presented to us, as not only Worshipful, but Most Hucellent; 
 superlative in excellence, without a superior, without a paral- 
 lel! Well may we tremble for the purity of our holy religion 
 when its supporters can hear, and especially can receive, such 
 expressions of unqualified devotion, without ablush of shame 
 for the utter unworthiness of the of the object upon whom it 
 is bestowed. But the saddening picture ends not here. 
 Though modesty has already fled from the exhibition, and 
 Christianity weeps at this wanton violation of her sacredness, 
 yet we have only to turn a little farther to behold greater 
 evils than these. Else what means these pomegranates and 
 bonnets and robes of olden time? What means that mitre 
 and breast plate upon which is inscribed ‘‘ HOLINEss TO THE 
 Lorp,” with all the other insignia of Jewish High Priesthood. 
 Yes, itis even so. Though the blood of bulls and of goats is 
 no longer an expiation of sin, though thealtars of sacrifice are 
 broken down and the Priesthood abolished by the great sacri- 
 fice of the last High Priest, yet here we find it revived with 
 three fold pomp, and with an ostentation which Aaron and 
 his sons never displayed. . And has the ministration of Jesus, 
 our Great High Priest, who forever abolished the order, be- 
 come insufficient to accomplish the great object for which it 
 was designed? Tremble, Christian, lest thou ‘limit the Holy 
 One of Israel,” by giving to another that High Priesthood 
 which is forever done away. Upon this point, like every oth- 
 er I have touched upon, I have only given two or three in- 
 stances as specimens of the whole. I know not but there 
 may be some who will attempt an apology for the assuming of 
 such sacred titles, but for myself I can conceive of none. If 
 one was smitten with a most signal judgment from the hand 
 of the Almighty for even listening with complacency to the 
 response of the multitude to his words, “It is the voice of a 
 God,” what must be the measure of their guilt who bear 
 
340 LIGHT ON MASONRY. 
 
 these titles which are little less assuming in name, and per- 
 haps none in realty. 
 
 2d. With regard to its confounding knight errantry with 
 Christianity, I need say but very few words, In the degrees of 
 Knighthood the. Savior is for the first time brought into view, 
 and reference is often made to his: life, sufferings, and death; 
 indeed, scenes. taken from the New Testament form their most 
 prominent features. Hence: its pretensions to. Christianity 
 are not to be called in question, and I am not aware that they 
 have ever: been denied. Its affinity to. the chivalrous. spirit 
 of knight: errantry is equally obvious, as the protection of 
 females at the hazard of life and: limbs, and upon the penalty 
 of temporal death and eternal perdition, forms:a conspicuous 
 part of the obligations. There is no impiety nor impropriety 
 in risking life to protect the weak and defenseless; and itis 
 certainly suitable that ‘he fair part: of creation should receive 
 such protection from ‘the sterner sex; ’’ but that chivalrous 
 gallantry upon which the ancient, and I. may add, the 
 modern, knights: built; their renown, was: far from being:a: 
 kindness. to. the. objects of its professed: care; and no-true 
 Christian could wish to see it identified: with the religion he 
 professes, or claiming patronage from that: holy name. where- 
 by he is.called. 
 
 My: fifth reason is that Masonry is: considered'as a saving 
 institution, and: makes: a religion of the performance of out- 
 ‘ward duties. This:reason also divides itself into. two parts. 
 
 1st. It-is regarded: as a saving institution. No: wherein 
 their whole catalogue of, duties enjoined, or doctrines: incul- 
 cated, is there the least.reference to any. thing but the obser- 
 vance of Masonic. rules as necessary to: a. preparation, for: 
 eternal glory; nor-is there any other. way or any, other hope 
 of salvation held forth to the trembling sinner, but that which: 
 leads through the Lodge; the Chapter and the Encampment. 
 in accordance with this, the Almighty is styled the Great 
 Architect of the Universe and the Grand Master above; and the 
 abode of the blessed is. denominated. the Grand. Lodge above, 
 
A CANDID APPEAL TO PROFESSORS OF RELIGION. 341 
 
 and the attainment of its joys is often spoken of as the per- 
 fection of Masonic wisdom. Henée it is evident that whatever 
 may be the external professions of its members, its true prin- 
 ciples, when divested of that ostentatious show of gospel re- 
 ligion which gives the geniys of Masonry its semblance to an. 
 “angel of light,” do recognize “no other way given under 
 heaven, among men, whereby any can be saved,” but that 
 which is displayed within the pale of the Masonic church, and 
 embraced by Masonite charity. The Grand Lodge above, ac- 
 cording to their doctrine, is designed for the eventual reward 
 of worthy brethren; hence the expulsion of a brother from the 
 Lodge on account of unworthy and unmaxyonic conduct, im- 
 plies a declaration of his unworthiness of that glorious re- 
 ward; and hence it amounts, in reality, toa religious excom- 
 munication. To decide respecting the piety or impiety of all 
 this, we need only refer to the perfect law of God, and see 
 whether the Lord of Glory has chosen the appellation of 
 Grand Master of a Masonic society to magnify his honor, or 
 whether the celestial paradise is nothing more than a Lodge of 
 worthy Masons. No such representations of the character or 
 name of the Almighty are there made; “I AM,” is his name, 
 and the redeemed will sum up his character and his ‘most 
 glorious title in “Alleluia, for the Lord Gop OMNIPOTENT 
 reigneth!”” Nor are the gates of the New Jerusalem guard- 
 ed by “a tyler with a drawn sword;” nor do the pillars of 
 Jachin and Boaz, the square and compass, the level, the 
 plumb line, or the gavel, adorn the celestial city. In all 
 things, but above all, in regard to the way of salvation and 
 the true character of the God he worships, does it become the 
 Christian to take heed how he believes. 
 
 2d. It makes a religion of the performance of outward 
 duties. It is already shown that it is regarded as the means 
 of salvation, and hence the inference is plain that it makes a 
 religion of something. The question then arises, is it of free 
 and undeserved grace, or the performance of external duties? 
 It is not to be denied that after arriving to the degrees of 
 
342 LIGHT ON MASONRY. 
 
 Knighthood, (to which very few arrive,) we find the Savior 
 introduced, and his sufferings and death typified, or rather 
 burlesqued. But he is not exhibited as the vicarious sacrifice 
 for sin. Hlse why is not the entire depravity of the human 
 heart, and the utter helplessness of human nature, made the 
 first lesson of Masonic instruction and the foundation of the 
 whole system? Why is the Mason made to fulfill the duties 
 of the Entered Apprentice, the Fellow Craft, the Master Ma- 
 son, the Mark Master, the Past Master, the Most Excellent 
 Master, and finally to “tread through the rough way”’ of the 
 Royal Arch, before he is permitted to hear the glad tidings 
 of salvation through the Redeemer? And even then, why is 
 he not taught that lesson of deep humility and of his native 
 and entire thraldom to sin, without which he needs no such 
 redeeming sacrifice? Why is he not made to deplore those 
 sins which were visited upon the head of the Savior, “in sack- 
 cloth and ashes,” instead of carelessly reciting the interesting 
 truth over a skull bone filled with pure wine? These are im- 
 portant questions in deciding upon the nature of the Masonic 
 religion; and a moment's reflection upon them cannot fail to 
 convince every candid mind that it is not founded upon the 
 doctrine of grace; hence, I need offer no further proof that 
 it is of works. The inconsistency of this with the Scriptures 
 is a truth which is, or ought to be, familiar with every Chris- 
 tian. That entire dependence upon the Savior, which ex- 
 cludes all boasting and gives all glory to that grace which 
 begins the work of sanctification, and forwards it until ‘“ the 
 topmost stone is brought in with shouting, crying grace, grace 
 unto it, finds no place in this self-sufficing system; but it is 
 allied to that spirit which the Chaldean king evinced when in 
 the fullness of his pride he said, “Is not this great Babylon 
 that I have built?” 
 
 My sixth reason is, that the institution is blasphemous. In 
 proof of this I shall only extract a diploma which has recently 
 met my eyes, and which is here given correct, word for word, 
 the signature’ alone excepted. 
 
A CANDID APPEAL TO. PROFESSORS OF RELIGION. 343 
 
 ‘Anno Cr. seu Covt. 896. 
 
 CF pHE 
 M C ANCIENT COUNCIL OF THE TRINITY, 
 Ss Gye BY THEIR SUCCESSORS 
 A). 2 IN THE UNITED STATES OF AMERICA. 
 
 “Sr, ALBERT—To every Knight Companion of the Holy 
 and Thrice Illustrious ORDER OF THE Cross: Be it known 
 unto you, that, with regard to unqgestionable vouchers, we 
 have confirmed the induction of the Knight Templar Mason 
 into the Councils of the said order of Knighthood, and here- 
 in do warrant him as a worthy and ILLustRious Companion 
 thereof: and hoping and confiding that he will ever so de- 
 mean himself as to conduct to the glory of I. H.S., the Most 
 Holy and Almighty God, and the honor of his MARK, we do 
 recommend and submit him to the confidence of all those 
 throughout the world who can truly and deservedly say, ‘I 
 am a Christian;’ and that no unwarrantable benefits shall 
 arise from this diploma, we charge all concerned, cautiously 
 and prudently to mark the bearer on the mystic letters there- 
 in contained, and to regard only the result, in its application 
 
 _and privileges. 
 
 “Done in Council at Le Roy, in the county of Genessee 
 
 and State of New York of these U. S. A., August Ist, 1827. 
 “Sir i 
 
 
 
 
 
 ’ 
 Sovereign Prefect. 
 
 
 
 
 
 ‘‘COMMENDATIONS “SiR : 
 sin Kniguts COMPANIONS.”’ Act’g Prefect.” 
 
 I did not see the above document until after I had finished 
 the preceding reasons; and although from many things there 
 related I felt perfectly satisfied of the blasphemous nature 
 of the institution, yet had I not perused this degree of the 
 “ANCIENT COUNCIL OF THE TRINITY, by their successors in the 
 United States of America,” I should not have made against it 
 this direct and heavy charge of BLASPHEMY. And I can 
 hardly say whether I am gratified with this exposure of such 
 daring and impious presumption, since it does really exist; 
 
344 LIGHT ON MASONRY. 
 
 or whether I could have wished that my Christian friends 
 might be spared from the trial of contemplating this awful 
 wickedness. At all events, its language is plain and un- 
 equivocal, and every heart possessed of true Christian sensi- 
 bility, will shudder at its repetition. Let these successors of 
 the “ Ancient Council of the Trinity,” show me their order 
 from the Triune God to issue decrees in his name, and then, 
 nor until then, will I acknowledge the falsity of my charge. 
 
 In addition to the charge of blasphemy which this docu- 
 ment most abundantly substantiates, { might, had I seen it in 
 season, have brought it forward in support of some of the 
 declarations before made, particularly in support of the 
 charge made in the first part of my fifth reason for consider- 
 ing the institution of Masonry as opposed to the Christian re- 
 ligion. It will be noticed that the bearer is recommended and 
 submittted “to the confidence of ALL those throughout the 
 world who can truly and deservedly say, ‘J am a Christian.’” 
 It will not be denied that Masonry, with respect to the privi- 
 leges it confers upon its members, is entirely a selfish institu- 
 tion, and that Masonic recommendations, diplomas, &c., are 
 designed to avail the bearer among his brethren only, and 
 cannot be considered as addressed to any others. The one 
 before us is addressed to every individual who can truly and 
 _ deservedly say, ‘I am a Christian,” while from its very nature 
 it can be addressed to none but brethren of the order. Hence 
 the inference is plain, that none others “can truly and deserved- 
 ly say, ‘1 Am A CHRISTIAN.’” But upon this point, as well 
 as all the others, I consider the proof as having been sufficient- 
 ly positive; and I cannot but believe that those to whose con- 
 sciences these remarks are addressed, will acknowledge the 
 reasoning to be conclusive. 
 
 I have now done, for this time, with my reasons for regard- 
 ing the Masonic institution as I do upon religious principles. 
 Those I have mentioned, although some of the most promi- 
 
 nent, are very far from being all that have influenced my be- | 
 
 lief respecting it. But I do not wish to burden the subject 
 
 whe 
 
A CANDID APPEAL TO PROFESSORS OF RELIGION. 345 
 
 with any more than is necessary to exhibit it in its true and 
 unadorned light, believing that such an exhibition, in its 
 simplest form, will be sufficient for my Christian brethren, 
 for whose benefit these remarks are especially designed. For 
 the same reason I have avoided all unnecessary comment up- 
 on the reasons mentioned, and have satisfied myself by simply 
 laying down the propositions and then establishing their cor- 
 rectness. If those to whom my appeal is made are indeed 
 what their professions indicate, it will not be necessary for 
 me to meet them upon the ground that I should such as are 
 disposed to quibble and prevaricate. The unsophisticated 
 truth is all that they ought to require, and I submit to their 
 Christian candor whether such is not here given. 
 
 Before taking leave of this part of the subject, I ought, 
 perhaps, to anticipate an inquiry respecting the correctness 
 of my extracts from the upper degrees which have never been 
 published, For the entire satisfaction of all who may have 
 the least misgivings on this point, I will add, in addition to 
 my solemn declaration, that from the most unquestionable 
 evidence I do KNOW them to be true, I believe I can satisfy 
 any candid inquirer who will communicate to me his in- 
 credulity, that I do indeed possess this knowledge. 
 
 It may now be proper to introduce a few words in answer 
 to the objection, “If the institution of Masonry be so 
 awfully wicked, why are so many good men connected with 
 it?” Should such a remark be introduced as a gonclusive 
 evidence of the purity of Masonry, I should not feel myself 
 obligated to pay any regard to it; for no point can be more 
 self-evident than that the virtue of the members of any society 
 cannot be conclusive proof that its principles are equally vir- 
 tuous. But if it be offered as circumstantial evidence against 
 the correctness of my remarks, I admit its plausibility and 
 notice it accordingly. The institution of Masonry, though 
 fraught with absurdities which falsify its pretensions to an- 
 tiquity, does nevertheless evince in its design and establish- 
 ment no ordinary degree of cunning and witchery. With 
 
346 LIGHT ON MASONRY. 
 
 respect to the means by which good men are allured into it, 
 nothing need be said, its external professions and ostentatious 
 display of piety being notorious. Upon the first induction 
 of the candidate, he finds to his disappointment, that he has 
 made no remarkable discovery, but the good still lies before 
 him. He sees some things to condemn, but is disposed to 
 believe that when he shall attain the great object of his 
 search, these apparent improprieties may be reconciled with 
 his ideas of propriety; and on the whole, an impetus is given 
 to his curiosity. In the third degree he finds still more to 
 disgust his feelings, but having already advanced to the dimen- 
 sions of his mantle of charity, he is the more ready to widen 
 it still farther. But here he finds himself no nearer the 
 object of his wish, while the thing is so devised that his curi- 
 osity is vastly increased. Thus onward from degree to degree 
 until the last, which is attained by very few, (probably not 
 one in two thousand,) whose perseverance in attaining this 
 summit of Masonic greatness evinces that they have made 
 Masonry their great concern; and they doubtless find suffi- 
 cient charms in the honors which attend their attainment, to 
 deter them from informing the deluded aspirants for that sta- 
 tion that their labors and expense will end in mere nothing; 
 or else they have too much shame to confess the fruitlessness 
 of their tedious labors. But by far the greater part of Chris- 
 ‘tians become disgusted long before this, and are contented to 
 leave the wisdom of Masonry to those who choose to search 
 for it, and for themselves to seek that which cometh from 
 above, and rest satisfied with the simple knowledge of “Christ 
 and him crucified.” There may be other causes which lure . 
 Christians into this abode of darkness, but the above is 
 certainly a very probable one, and it accords with the experi- 
 ence of some whom I esteem for their apparent piety. The 
 reason why those who have become disgusted with the institu- 
 tion have not until recently exposed its abominations, is 
 doubtless their apprehensions respecting the result; and after 
 taking a Masonic oath and learning the nature of Masonic 
 
A CANDID APPEAL TO-PROFESSORS OF RELIGION. 347 
 
 principles, it is not to be wondered that they should. fear 
 Masonic “‘VENGEANCE.” 
 
 The foregoing objection is the only one which I anticipate 
 to my remarks; and having endeavored to answer it, I shall 
 dismiss the argumentive part of this subject. As my address 
 is to the candid inquirer for truth, I have endeavored to mani- 
 fest an appropriate coolness and candor. My investigation 
 has been confined to the principles of the institution alone; 
 and all reference to bad members or Masonic outrages has been 
 studiously avoided. These things might have added to the 
 force of many of my arguments; but I chose rather to expose 
 the corruptions of the fountain, that others might be spared 
 the trouble of philosophizing upon the impurity of streams. 
 I have aimed to give a fair portrait of Masonry itself, and 
 without visiting upon its head the sins of its devotees, to dis- 
 play it in its unclad moral deformity, that no Christian read- 
 er who may be beguiled by its external embellishments to 
 worship at its idolatrous shrine, may hereafter charge his sad 
 delusion to my account. And in doing this I am conscious 
 ef entire purity of motives. Had I looked no farther for- 
 ward than the many frowns which I shall doubtless receive 
 from those who are esteemed good and great, I should prob- 
 ably never have raised my warning voice against the dark 
 catalogue of Masonic impieties. But I remember the time 
 _is short in which I shall be awed by the frowns or flattered 
 
 by the smiles of the good and the great of this world, and 
 that at its expiration their bed will be as narrow and as low as 
 mine. I recollect also that it is the mandate of him whom 
 we are forewarned to fear, ‘“‘In the morning sow thy seed, and 
 in the evening withhold not thy hand,” and after the per- 
 formance of this duty to commit the event and the conse- 
 quences to him ‘‘ who is a faithful keeper.” And while I call 
 for the candid and impartial attention of every reader to this 
 momentous subject, I would impress upon his mind also the 
 same great truth, that in deciding upon it he is acting for 
 eternity. If the order of Masonry be indeed so blasphemous 
 
348 LIGHT ON MASONRY. 
 
 - against the God of Heaven, and so destructive to the immor- 
 tal soul, let him beware of smiling with complacency upon an 
 institution which lies beneath the frowns of the Almighty ; 
 and since he has the unerring declaration of Him “ who can- 
 not lie,” that ‘he will mot give his glory ‘to another, nor his 
 worship to graven images,” let him not, upon the peril of his 
 soul, dare to worship a mortal or ascribe Divinity to a worm 
 of the dust. 
 
 AN ADDRESS © 
 TO ALL HONEST MASONS. 
 
 IN EIGHT NUMBERS. 
 
 
 
 NO I. 
 
 To all honest Masons : 
 Brethren, when our institution, assailed by its enemies as 
 
 _ containing principles derogatory to the laws of our country, 
 
 stands tottering to its base, an inquiry into the principles of 
 
 the institution becomes of vital importance. If I mistake 
 not, we have taken too much for granted, and charmed with 
 
 its high-sounding titles, have not scrutinized the fundamental 
 
 principles which have kept it in existence thus long with that 
 caution which the importance of the case demands. When I 
 
 speak of principles, I mean not those published to the world 
 in the Monitor and Chart; for no society, however base, but 
 exhibits to the world some degree of decency: but I mean by 
 principles, the obligations and their tendency upon the 
 
 members, and also inquire whether the occurrences, which 
 
 have made a blot on our society which ages cannot obliterate, 
 
 and all the waters of the Atlantic can never wash away, were 
 not performed in strict observance of those obligations. A 
 
AN ADDRESS: TO ALL HONESL MASONS. 349 
 
 free people, very justly alarmed at seeing the majesty of the 
 law trampled upon, have commenced an inquiry into the caus- 
 es; and I repeat, we must examine before. the pillars of the 
 temple fall and bury us in its ruins: 
 
 According to Masonic tradition, our society. was formed at 
 an early age of the world, when there, were no: laws to protect 
 the weak against the assaults of the strong, but violence and 
 outrage were the predominant, features of the day; the arts 
 and sciences were very. imperfectly known toany, and not 
 known to the great mass of the people. At, such a time, it 
 might have been necessary, that.a society. be formed with a 
 strong bond. of union for the protection of its inembers, and a 
 repository for the very imperfect arts.and sciences: For such 
 purposes: a: selfish society, which should: bind: its: members: 
 to aid and assist each. other in preference: to. mankind: gener- 
 ally; might have been as. good as:any that could. have been 
 devised. We need. not rest upon Masonic traditiom alone; to. 
 support. the antiquity of our order. Our forms:and-ceremo- 
 nies point conclusively to what.is now. emphatically called: the 
 dark ages. The Masonic society: is,, beyond: dispute a: selfish 
 one; haying exclusively in, view. the: advantage of the few 
 who. have. bound. themselves. tegether, for mutual benefits. 
 That. this. society should be-useful to its members;.it; was: 
 necessary that some method.of communication should be de: 
 vised ; hence, our signs, grips, and, pass-words:: and) to: pre- 
 setve its. selfish purposes, its own peculiar metliod of commu: 
 nication must. be kept secret from:the: world:;; hence: those 
 barbarous oaths. which. bind; us. to protect.one another whether 
 “right. or wrong;” and: to: infuse more deeply the minds: of 
 the new members, those. degrading scenes which we pass 
 through, previous, to our taking: those: obligations, were: in- 
 vented. Ido not deny but such: a society: was: necessary, 
 where the only law was that of power. Thus: we see’ it was 
 well adapted to the day of its birth. 
 
 But we live in a brighter and better day: mankind; emerg- 
 ing by degrees from darkness and doubt, have arrived:at: a pe- 
 
350 LIGHT ON MASONRY. 
 
 riod when all rights of citizens are -well known and secured. 
 If, in the Roman government,.the exclamation, “I am a 
 Roman citizen,” was a good protection, is not Tam an Ameri- 
 can citizen, a pass-word which will admit us into the “inner 
 temple” of freedom, or the “sanctum sanctorum ”’ of liberty, 
 where equal rights and privileges are administered to all this 
 American people, whether high or low, rich or poor? Can 
 you point me to a single privilege our society guarantees to us, 
 which, as good citizens ought to be granted, that the laws of 
 the republic does not? Any protection that we may lawfully 
 claim, which is not secured to us by the constitution and Jaws 
 of our country? Not one, my brethren, in the whole cata- 
 logue of our boasted privileges, which we can lawfully claim, 
 but what is secured to the lowest citizen of this country. There 
 is, indeed, a protection granted which our laws do not give ; 
 but it is a protection which we, as good citizens, do not wish. 
 It is a protection (as I shall in some future number show) to 
 the designing, and, in too many cases, to those who have be- 
 come amenable to the laws of their country. 
 
 What then, I ask, is the institution in this country? Mil- 
 lions of dollars have been paid to support it in all its gaudy 
 splendor. It has, indeed, attracted the attention of people; 
 yet no substantial good, but much real evil has resulted from 
 it. I have seen the poor man in his eagerness to become a 
 member of our society, part with his last cow to pay the in- 
 itiation fee: I have seen the society in their meetings, devote 
 the hard-earned money of their members to purposes worse 
 than useless. Do not the frequent meetings of the society 
 addict its members to idleness? I fear the Junior Warden’s 
 too frequent. call “from labor to refreshment,” has created 
 dissipation in many members, which will end in wretehedness 
 and despair. Brethren, when you consider the enormous 
 amount of money which has been expended to support it— 
 the many evils that have resulted from it—the corruption 
 which is embosomed within it—will you not say its day of 
 usefulness is past, and you are contented to be nothing more 
 
AN ADDRESS TO ALL HONEST MASONS. 351 
 
 than plain American citizens, and look for no support but 
 what the inestimable laws of this republic grant to every one 
 of its citizens? ' A Mason. 
 
 NO. II. 
 
 To all honest Masons: ' / 
 Brethren, in my first number I attempted to show that our 
 society was adapted to the dark ages, and consequently could 
 not apply to the present age; and also, if it did apply, it had 
 become perfectly useless. I shall, in this number, show that 
 the titles given to the officers of our institution, have a very 
 bad effect upon republican principles. Our ancestors, op- 
 pressed by the aristocratical principles of Europe, having en- 
 dured for a long series of years the oppression of kings, 
 lords, and dukes, and no choice. left them but slavery or 
 flight, resolutely chose the latter, and breaking asunder the 
 bonds which bind friends together, and suffering the hard- 
 ships of a tempestous passage, sat themselves down in the 
 savage wilds of North America. No lords or dukes, no grand 
 high priests, nor grand kings were there to extort the hard 
 earnings of the laboring poor. Bound together by mutual 
 wants, and asking no privilege from others which they were un- 
 willing to bestow, they here sowed the first seeds of equal rights 
 and privileges, which have sprung up and yielded an abundant 
 harvest; they here taught their sons to prefer death to slav- 
 ery. After the struggle of the revolution, and no enemy 
 near to disturb their deliberations, a government was founded 
 on plain, simple, republican principles, No high sounding 
 titles found a place in the government; no high priests were 
 exacting tithes; no grand kings with their royal robes, were 
 demanding the adoration of the people. All were reduced to 
 a common level, and the man that held the highest and most 
 enviable station mortal ever held, was simply styled President 
 of the United States. Such was the government founded by 
 a Washington, a Franklin, a Jefferson, and the patriots of the 
 
352 LIGHT ON MASONRY. 
 
 revolution. Now let us examine our own institution, and 
 clearly ascertain whether it is established on as pure a basis 
 as that of our common country. If itis as pure and well 
 adapted to our circumstances, we had better engraft with it 
 our political government; if not, and it does have a tendency 
 to inculcate aristocratical principles, then abandon Masonry 
 and adhere to the government established by our ancestors ; 
 for it is true, that in the various requirements of life we can- 
 not fulfill our duty to both at the same time. The govern- 
 ment was founded in open day with all the light of heaven 
 shining upon it, its principles open and equal to all men. 
 Masonry is the child of darkness, and nothing but secrecy 
 can sustain it. Its principles are partial, and its ultimate aim 
 is the benefit of the few at the expense of the many. All its 
 ceremonies are anti-social and anti-republican; the titles giv- 
 en to its officers, I donot believe, are very republican. I will 
 rehearse them, that you may with a single glance, see the bear- 
 ing they may have on the pure republican. 
 
 In the Grarid Lodge they have their Grand Lecturer, 
 Grand Junior and Senior Deacons, Grand Master of Ceremo- 
 nies; Grand Marshal, Grand Secretary, Grand‘ Treasurer, 
 Grand Chaplain, Worshipful Grand Junior and Senior War- 
 dens; Right Worshipful Deputy Grand Master, Most Wor- — 
 shipful Grand Master. 
 
 In the General Grand Royal Arch Chapter there is an Ex- 
 cellent) General Grand Marshal, Excellent General Grand 
 Chaplain; Excellent General Grand Treasurer, Excellent 
 General Grand Secretary, Most Excellent General Grand 
 Scribe, Most Excellent General Grand King, Most Excellent 
 General Grand High: Priest. 
 
 The titles in the Grand Ricaniprient are: Worshipful 
 Grand Sword Bearer, Worshipful Grand Standard Bearer, 
 Worshipful Grand Marshal, Worshipful Grand Recorder, 
 Worshipful Grand Treasurer, Worshipful Grand Wardens, 
 Worshipful Grand Generalissimo, Worshipful General Grand 
 Master. 
 
AN ADDRESS TO ALL HONEST MASONS. 353 
 
 What titles the Knights of Tuton, the Knights of Cala- 
 trava, Knights of Alcantara, Knights of Redemption, 
 Knights of Christ, Knights of the Mother of Christ, Knights 
 of Lazarus, Knights of the Star, Knights of the Band, 
 Knights of the Annunciation of the Virgin Mary, Knights 
 St. Michael, Knights of St. Stephen, and Knights of the 
 Holy Ghost, gave to their officers, I do not know; but this 
 much I do know, that every officer in the long catalogue of 
 titles, had some emblem of royalty affixed to him. This be- 
 ing the case, my brethren, and it being equally true that the 
 great end and aim of Masonry is to create distinctions among 
 mankind, and secure to the few the rights of the many, will 
 any of you blindly adhere to Masonry when it comes in con- 
 tact with the least of those equal laws which were:secured to 
 you by the blood of your fathers? If you will, then I must bid 
 farewell to youand Masonry; but before we part let me ask 
 you, if, when you were young and your minds unsullied with 
 the aristocratic trappings of Masonry, when your playful 
 spirits were buoyant, and your consciences void of offense ; 
 if then, when you heard recounted the many attempts of the 
 ' tyrants of the Old World, to chain down and enslave your 
 fathers, and to enforce their unholy system of distinctions 
 and divine rights of kings upon them, and had heard enu- 
 merated the long sufferings and manly firmness of your sires, 
 in not only driving those tyrants from their shores, but also 
 their unequal and accursed principles with them; did not, I 
 say, your bosoms burn with a pure patriotism which made you 
 swear, that should the enemies of civil liberty and equal 
 rights, ever assail the fair fabric of freedom, your blood 
 should flow as freely in maintaining it, as your fathers did to 
 achieve it: if so, then for heaven’s sake abandon an institu- 
 tion which has a direct tendency to contaminate the minds of 
 almost all who unite themselves with it, and insensibly steals 
 away that purity of sentiment, which alone can support a free, 
 and equal, and happy government. A Mason. 
 
 24 
 
354 _ LIGHT ON MASONRY. 
 
 NO. III. 
 To all honest Masons : 
 
 Brethren, as a general thing, secret associations are formed 
 for the purpose of evading the laws, or for the overthrow of 
 the government; ever since our government was formed, the 
 people have regarded them with jealousy. The patriots of 
 the revolution, after our liberty was established, entered their 
 solemn protest against secret associations of every kind. All 
 lawful purposes need not the covering of mystery or secrecy 
 to sustain them. Their views, principles and purposes being 
 honest, are open and can be examined by every freeman. No 
 midnight meetings are necessary for societies who have noth- 
 ing but honest and honorable objects to effect. But on the 
 other hand, if a society has unlawful purposes to effect, how 
 can they effect them if their designs are exposed? No band 
 bound together for unlawful purposes, but have their domes 
 covered with the mantle of secreey, and the darkness of mid- 
 night protects their nefarious purposes. It is not surprising 
 that a free people, ever jealous’ of their rights, should 
 look with suspicion upon a society like ours, whose meetings 
 are held in secret and at the late hour of midnight. No one 
 of the people are allowed to enter within. Nothing but mys- 
 tery attends them in their whole progress; they acknowledge 
 they are bound by solemn oaths not to discover the nature 
 of the institution; and no one can but discover that the 
 greatest facilities are.offered for unlawful purposes. If there 
 had been no wrongs committed by such a society, an inde- 
 pendent and free people whose freedom had been purchased 
 by the blood of their fathers and transmitted to them under 
 solemn instructions to preserve it, even at the expense of life, 
 ought to lift their voice against it, when they find it extend- 
 ing through the Union, embracing all the officers of the land, 
 and possessing every means of crushing, at one blow, the 
 proud and elevated title of freemen. But if a secret society 
 of itself will cause suspicion when combined with the actual. 
 evils which have been the result of such societies, we cannot 
 
AN ADDRESS TO ALL HONEST MASONS. 355 
 
 expect this free people will any longer suffer it to exist in 
 this country. 
 tis well known to all “active Masons,” and to persons 
 generally, that in the dark conclave and secret meetings of 
 masons, have been planned conspiracies that have caused con- 
 vulsions which have been felt in every part of the govern- 
 ment under which they were bound to live as good citizens. 
 There has been planned and executed deeds by them in their 
 midnight conspiracies, (I cannot call such meetings by a more 
 gentle term,) at which humanity has revolted. In France 
 all was thrown into confusion, and anarchy came near ruling 
 a people striving for liberty, by the society of Free Masons. 
 At one time, considering that they had all power, they threw 
 off all disguise and discovered their real object. The candi- 
 date for the degree of Master Mason had the following ques- 
 tion put to him, ‘“‘ Brother are you disposed to execute all the 
 orders of the Grand Master, though you were to receive con- 
 trary orders from a king, emperor, or any other sovereign 
 whatever?’ In one instance, receiving a candidate not as 
 much infatuated as the others, they were answered “No!” 
 “What, No!” replies the venerable, “are you only entered 
 amongst us to betray our secrets? Would you hesitate be- 
 tween the interests of Masonry and those of the profane? 
 You are not aware then that there is not one of our swords 
 but is ready to pierce the heart of a traitor!” Comment on 
 such language is not necessary. I need not say any more on 
 the dangerous tendency of Free Masonry. In France it too 
 well known to be soon forgot by that people. But France is not 
 alone in having her liberties invaded by Masons. It at one 
 time came near overthrowing the government of Germany, 
 and those that were honest Masons among them separated and 
 forsook the institution. The following is the language of a 
 venerable Master of a Lodge in Germany, pronounced at the 
 dissolution of the lodge, and closing it up forever. 
 “However holy our mysteries may have been, the Lodges 
 are now profaned and sullied. Brethren and companions, 
 
356 LIGHT ON MASONRY. 
 
 attired in your mourning robes, attend and Jet us seal up the 
 gates of our temple, for the profane have found means of 
 penetrating into them—they have converted them into re- 
 treats for their impiety, into dens of conspirators. Within 
 the sacred walls they have planned the horrid deeds and the 
 ruin of nations. Lodges which serve as hiding places for 
 these conspirators, must remain forever shut both to us and 
 every good citizen.” Brethren, ought we not to adopt the 
 language and actions of this venerable man? Masonry was 
 consideréd in Spain, Portugal, and Russia, of such a danger- 
 ous tendency, that it was put down by the strong arm of the 
 law. Itis now disturbing the tranquility of our brethren 
 in South America. In England, the king being’ Grand 
 Master of all the Lodges, and all being sworn to obey 
 his mandate, it is made subservient to his own purposes, and 
 consequently he suffers it to exist in his government. But 
 we need not go abroad for the proof that secret’ associations 
 ate dangerous; the proof is nigh, even at the door. Passing 
 by all the smaller transactions of the fraternity, and making 
 no mention of the perversion of justice by it in our courts, 
 and its intrigue at elections, another and blacker transaction 
 stares us in the face. A deed has been committed in this 
 country, on this sacred ground of liberty, which ought to 
 stamp with “everlasting infamy and disgrace,” the society by 
 whose mandate the damning deed:was committed. A free 
 citizen has been deprived of his liberty and tife! And by 
 whom? Did the light of day shine upon'the meeting which 
 plotted this hellish. deed? Was it the great body of a free 
 people which sanctioned a deed, without a parallel, except on 
 Masonic record? No, my brethren, it was in the dark, myste- 
 rious, secret and midnight meeting of the ancient and honorable 
 fraternity of Free Masons, the damning deed was planned; 
 it was the Great and Grand Worshipful members which justi- 
 fied the “deep damnation of his taking off!” Not by a few 
 individuals of the order, but by them as’a body, assembled 
 in their Lodges for the purpose of learning his fate and 
 
AN ADDRESS TO ALL HONEST MASONS. 357 
 
 planning the destruction of others, and by their vote were the 
 murderers of Morgan justified. Do you expect that our society 
 will be supported by a free and independent people? Were 
 the causes which produced a separation of the then colonies 
 and mother country, more alarming than our society in this 
 republic, at this time, and under the present cireumstances ? 
 The great body of freemen have been insulted for attempting 
 to put it down ; but there have been no transactions which are 
 to be so much feared, as. overthrowing the government of the 
 United States, as the transactions of the fraternity for the 
 last six: months. 
 
 The impressment of seamen, which was avery just cause 
 for the declaration of war against Great Britain, bears no 
 comparison with this. In that case they were impressed by a 
 rival nation, and we could defend manfully our rights. The 
 cause was open, and an enemy met us: in open day. On the 
 other hand, the late outrages were committed by citizens of 
 our common country, connected by oaths not to betray each 
 other; members of asociety, whose meetings were in secret 
 and whose ramifications.extended through the Union, hold- 
 ing all the offices.of power, and impiously saying the people 
 could not help themselves: they would do what. they pleased 
 to their members, who were wolves in sheep’s clothing. Such 
 a deed strikes the very foundation of our liberty. If our 
 society considers.itself powerful enough to deprive one citizen 
 of his liberty and life, you soon see it take great strides and 
 claim all power. Can it be possible, my brethren, that you 
 will longer attempt.to support.a society, which has not only 
 become obsolete and useless and savors of aristocracy, but is 
 stained with the blood of.a free citizen? Rather come out 
 like good citizens and say it is worse than useless; and inas- 
 much as nine or ten millions of people say they do not wish 
 it. to exist in this republic, magnanimously say you will desert 
 it and be good citizens in common with all, This people will 
 never suffer the institution te exist in this republic; if they 
 do permit it to assume all its former power and gran- 
 
358 LIGHT ON MASONRY. 
 
 deur, then, indeed, are they slaves, and fit only for vassal- 
 age. A Mason. 
 
 ——s 
 
 NO. IV 
 
 To all honest Masons : 
 
 Brethren, in all countries and under all governments where 
 secret societies have existed, they have never failed to create 
 distrust among the uninitiated, and eventually to overturn all 
 fair principles. But the greater part of them have long since 
 gone to their graves; andall that have gone, sleep in disgrace. 
 In this country, no secret society has an existence, except that 
 of Masonry; and with regard to this, an inquiry has gone 
 forth, and you might as well place your hands against the sun 
 of asummer’s morning and stop its rising, as to stop the in- 
 quiry, or prevent the downfall of the order. Some of you 
 may believe, that, from the many ties which bind Masons 
 together, and from their almost united exertions to smother 
 crime and distract public opinion, that the cause uf the peo- 
 ple will ultimately go down, and you rise triumphant. If 
 any of you who are honest, and have fallen into this error at 
 this time, I sincerely pity you. You must be sensible, at this 
 late day, that all fair and honorable members of the institu- 
 tion; men who were not concerned in the late disgraceful 
 transactions, in their incipient stages, nor parties to their suc- 
 ceeding crimes; men who since have not done allin their 
 power to palliate and smother them, and paralyze the strength 
 of the law, will leave their hiding places and endeavor again 
 to deserve the confidence of their country. No matter how 
 many kings and emperors you enroll on your tablets: no mat- 
 ter how many governors and judges are found in your halls, 
 and are now exercising the power of the country: no matter 
 how many servile and contemptible editors are, either publicly 
 justifying kidnapping and murder, or are palliating Masonic 
 erimes, or are, in the most degrading condition, peddling their 
 silly gingerbread stories: all in this country, who support the 
 
AN ADDRESS TO ALL HONEST ' MASONS. 359 
 
 . Monster, must give place to others, and your dark temple of 
 crime and iniquity, tumble to the ground. 
 
 Turn your attention to old Peter the hermit, and under 
 him trace your different orders of knighthood to their respect- 
 ive founders. Follow them through their mad career of 
 bloodshed and slaughter to the walls of Jerusalem, and there 
 prepare to weep over a scene of carnage and crime which 
 beggars all description. Neither arms defended the valiant, 
 nor submission the timorous. No age or sex was spared : in- 
 fants on the breasts were pierced by the same blow with their 
 mothers who implored for mercy: even a multitude to the num- 
 ber of ten thousand persons, who had surrendered themselves 
 prisoners, and were promised quarter, were butchered in cold 
 blood by the magnamious founders of your illustrious order. 
 Long shall the friends of humanity bemoan this unhallowed 
 and blood-stained day; and long shall the warm and smoking 
 blood of murdered innocence cry from the ground for venge- 
 ance. 
 
 Next, behold these holy and blood-stained hypocrites, in 
 dark conclave, plotting another feast of blood in the heart of 
 Germany! See wretched France groan beneath their dark de- 
 signs, and bleeding at every pore. And, even now, and while 
 I am writing, behold our sister republic (Mexico) reel to its 
 base, beneath a wretched conspiracy of York and Scotch Ma- 
 sons. When you have done this, and when you have clearly 
 sketched in “the mind’s eye” the general outlines of this 
 pretty picture, then sit down and calmly ask yourselves, 
 Where is the author of Jachin and Boaz? Where is Smith, 
 of Vermont? Where is Murdock, of Rensselaerville ? 
 Where is Morgan, and where are his lonely widow and orphan 
 children? Alas! my brethren, this is a sorry and blood-stain- 
 ed picture, and you, who are not satisfied with what Masons 
 have already done, let your distorted eyeballs glare upon it, 
 until your carniverous appetites are glutted with blood for 
 once, and after that return to your dens of carnage and plot 
 more mischief. But to you, my honest brethren, who have 
 
360 LIGHT ON MASONRY. 
 
 seen enough of Satan’s kingdom already displayed; and you, 
 who love your country more than Masonry, arise from this 
 den of conspirators, and, with minds unalloyed, feast your 
 
 eyes on the effulgent morn of our rising REPUBLIC, andI | 
 
 will vouchsafe to my country that you will never.return again. 
 A Mason. 
 
 to i gle 
 
 To all honest Masons : 
 
 Brethren, having in my former numbers touched upon 
 the general principles:of the order, I now shall ask you to 
 eandidly traverse with me, a more particular charge against 
 the Masonic order; which is that the LAWS OF MASONRY IN 
 AND OF THEMSELVES, DO AUTHORIZE THE TAKING OF THE 
 
 LIFE OF A MEMBER OF THE FRATERNITY GUILTY OF DIVULG- . 
 ING THE SECRETS OF MASONRY. Startle not, my brethren, at. 
 
 this appalling charge, but candidly follow me through my ob- 
 “servations and proof. I must here remark, that I could satisfy 
 the most scrupulous of the order, were I at liberty to write 
 some of the hidden mysteries of the different degrees, but 
 shackled as I am with these absurd ties, enough can be shown, 
 without violating any of our principles, to convince that part 
 of my brethren whom I nowaddress. Now then to the subject. 
 It is‘not denied, I believe, by any Masons, that the penalty 
 of their obligations is‘death. [I shall not, at present, refer 
 to Morgan’s illustrations, for I neither deny nor acknowledge 
 that book.] Almost all Masons admitted this in their asser- 
 tions for three months after the abduction of Morgan, by 
 saying, that he (Morgan) had submitted himself to the pun- 
 ishment of death, by revealing the secrets of Masonry. I 
 believe that the most’ careful do not pretend to deny that such 
 is the penalty. Butit is useless to remark further on this 
 point, for we do know that the penalty in that case is death, 
 in the most shocking and barbarous manner. If then such 
 is the penalty, was it never intended to inflict that penalty ? 
 It is absurd in the extreme, to suppose that a society, ranking 
 
AN ADDRESS TO ALL HONEST MASONS. 361 
 
 among its members such illustrious personages, as we pretend 
 ours does, with all that pomp and parade attached to it, with 
 all our monarchial titles of Kings, Grand and Sublime Mas- 
 ters, would attempt to make a mockery of laws which they 
 call sublime and useful; tell a. candidate if he divulges the. 
 secrets he shall be put to death, and after the solemn ceremo- 
 nies are over, tell him we never intend to inflict that penalty, 
 but only meant.to scare you. Such a course would very soon 
 sink the institution into merited contempt, Why then bind 
 our members under penalty of death, to keep inviolate our 
 secrets, if we never intended to inflict that’ penalty? What 
 has kept thousands from divulging the secrets long before 
 now? Would simply expelling them from the Lodge have 
 deterred them from it? No! It was the well known fact 
 that the laws and principles of Masonry were such that they 
 would be barbarously murdered, or in the Masonic phrase 
 executed. There are many of the craft, who have long since 
 wished them known to the whole world, and care not for ex- 
 pulsion, knowing full well that revealing the iniquities of our 
 dark conclayes would justify them in the minds ofan en- 
 lightened people. There is another class who have been ex- 
 pelled from the Lodge, and out of revenge would, if they dare, 
 write, print, stamp, &c., all the secrets of the order. 
 
 I repeat, then, it was a fact, which recent events fully 
 prove, that their lives would pay the forfeiture of such an act. 
 The only question that can possibly be raised, is, that. there 
 is no person designated in our statutes to execute the traitor. 
 But I think a little reflection and examination will obviate 
 this difficulty. Precedents of long standing in all well-es- 
 tablished societies and governments, constitutes law. Hence, 
 in all legal proceedings, where there is no statute direct to 
 the point, they refer to former decisions, and what has been 
 done under similar circumstances. In this case, then, if we 
 have no express statute appointing the executive officer, (the 
 manner of execution is pointed out explicitly in the obliga- 
 tion,) when a traitor, if found, we must refer to what has 
 
362 LIGHT ON MASONRY. 
 
 been done under similar circumstances by our society; and as 
 all former decisions of law are more or less binding, by the 
 wisdom or ignorance of the persons giving those decisions, so 
 in this case, we ought to examine carefully the precedents, 
 and see if they were given by persons who were well informed 
 as to the laws and principles of our order. I will now refer 
 you to some of those precedents which do show conclusively 
 that we are authorized to execute any member of the frater- 
 nity who so far loses sight of his safety as to divulge the se- 
 crets of the craft. These precedents may be found in the 
 ‘Free Masons’ Monitor,” published by Thomas S. Webb; 
 and that no one may say the book is not good authority, I 
 will give you the vote of the Grand Royal Arch Chapter, 
 which is as follows: 
 
 Resolved unanimously, That this Grand Chapter recommend 
 the Free Masons’ Monitor to the attention and study of all 
 the members of the fraternity to whom the same may come. 
 
 Amos T. Jencks, Grand Sec’y. 
 
 The first precedent I shall give, may be found at page 242 
 of the Monitor. It appears that several of the craft became, 
 in the language of Masons, traitors. Six had fled Jerusalem. 
 Solomon published a particular description of all those who 
 had made their escape: shortly after, he received information 
 that several persons answering his description had arrived in 
 the country of Cheth, and believing themselves perfectly se- 
 cure, had began to work in the quarry of Bendaca. As soon 
 as Solomon was made acquainted with this circumstance, he 
 wrote to Maacha, king of Cheth, to assist in apprehending 
 them, and cause them to be delivered over to persons he 
 should appoint, to secure them and have them brought to Je- 
 rusalem to receive the punishment due their crimes. Solomon 
 then elected fifteen Masters in whom he could place the high- 
 est confidence, and among whom were those who had been 
 in the cavern, and sent them in quest of the villains, and 
 gave them an escort of troops. Five days were spent in the 
 search, when Tirbal discovered them cutting stone in the 
 
AN ADDRESS TO ALL HONEST MASONS. 363 
 
 quarry; they immediately seized them and bound them in 
 shains. When they arrived at Jerusalem, they were im- 
 prisoned in the tower of Achizer, and the next morning a 
 punishment was inflicted on them adequate to their crimes. 
 
 The next precedent which I shall cite, is found at page 
 239, and is styled, “ Observations on the degree of Knights 
 of the Ninth Arch,” called a chapter. This case is so strik- 
 ing, and in many parts, so similar to that of the Morgan case, 
 T shall be more minute in deseription, and more profuse in 
 extracts. That you may realize it in its full force, I here will 
 remark that this degree was instituted by Solomon after the 
 execution of the traitor, to reward the zeal of the persons 
 engaged in this execution, and to give more weight to their 
 offices, and impress the minds of the fraternity with the great 
 danger of divulging the secrets of Masonry; the furniture and 
 dress of the Chapter and members were of the bloodiest kind 
 imaginable. I shall, therefore, give a description of the dress 
 
 and furniture. 
 “This Chapter represents the audience chamber of Sol- 
 
 omon, and is to be decorated with white and red hangings; 
 the red with white flames. There are nine lights in the east 
 and eight in the west. The Master represents Solomon seat- 
 ed in the east, with a table before him covered with black, and 
 is styled Most Potent. There is only one Warden in the 
 west, who represents Stockin, (one of the executioners,) with 
 seven brethren around him. All the brethren must be dress- 
 ed in biack, and their hats flapped (surely a suitable dress for 
 assassins,) with a broad black ribbon from the left shoulder tc 
 the right hip, on the lower part of which are nine red roses 
 (an emblem that Masonic murderers shall be highly valued 
 and protected,) four on each side and one at the bottom, to 
 which is suspended a poniard. The aprens are white, lined 
 with black, speckled with BLoop; on the flap, A BLOODY ARM 
 WITH PONIARD; and on the area, A BLOODY ARM HOLDING BY 
 ‘HE HAIR A BLOODY HEAD. Near to the Lodge is a small 
 dark place representing a cavern, in which is placed a lamp; a 
 
364 LIGHT ON MASONRY. 
 
 place representing aspring, with a basin to hold water; and a 
 table, on which are laid a PONIARD, and the representation of 
 A BLOODY HEAD AS JUST SEVERED FROM THE BODY. Near 
 the table a large stone to sit.on, and below the lamp, in capi- 
 tal letter is written, VENGEANCE. 
 
 The history of this degree is as follows :—In the reign of 
 Solomon, several of the workmen had been guilty of some 
 crime of an enormous nature, [What more enormous crime 
 can there be than'to expose their impious ceremonies and 
 bring to light their internal deeds? ] and made their escape 
 from Jerusalem. A great assembly of Masters had sat in 
 consultation, [It has been sworn to, that 70 or 80 met at 
 Stafford to consult on the Morgan case] on the best means of 
 discovering and apprehending them. ‘Their deliberations 
 were interrupted by the entrance of a stranger, [ Daniel 
 Johns, the Canadian spy, suddenly made his appearance at 
 Stafford,] who demanded to speak to the king in private. 
 Upon being admitted, he acquainted Solomon that hehad discov- 
 ered where Akirop, one ofthe traitors, lay concealed, and offer- 
 ed to conduct whom the king should please to appoint to go with 
 him. ‘‘his being communicated to the brethren, ONE AND ALL 
 requested to be partakers in the vengeance due the villain. 
 Solomon checked their ardor, declaring that only nine should 
 undertake the task; and to avoid giving any offense, ordered 
 all their names to be put into an urn, and that the first nine 
 that should be drawn should be the persons to accompany the 
 stranger. [They departed from this rule in the Batavia cases: 
 for between one and two hundred went for Miller.] At 
 break of day, Joabert, Stockin, and seven others, conducted by 
 the stranger, traveled through a dreary country. On the way, 
 Joabert found means to learn from the stranger, that the vil- 
 lain they were in quest of had hidden himself in a cavern not 
 
 far from the place they then were; he soon found the cavern, — 
 
 and entered it alone, where by the light of the lamp he dis- 
 covered the villain asleep, with a poniard at his feet. In- 
 flamed at the sight, and actuated by an impatient zeal, he im- 
 
AN ADDRESS TO ALL HONEST MASONS. 365 
 
 mediately seized the poniard and stabbed him first in the 
 head and then in the heart; he had only time to cry, Venge- 
 ance. is taken—and expired. When the other eight arrived 
 and had refreshed themselves at the spring, Joabert severed 
 the head fromthe body, and taking it in one hand and his 
 poniard in the other, he with his brethren returned to Jeru- 
 salem. Solomon was at first very much offended that Joabert 
 had put it out of his power to take vengeance himself in 
 - PRESENCE of, and as a warning to the rest of the workmen to be 
 faithful to their trust (not their work); but’ by proper inter- 
 cession was again reconciled. Joabert became highly favored 
 of Solomon, who conferred on him and his eight companions 
 the title of “Elected Knights.”* Ought not the Grand Lodge 
 to confer upon the murderers of Morgan some new and sub- 
 lime degree of Masonry, with still more bloody emblems? 
 To show you, beyond the possibility of a doubt, that this 
 transaction was in strict conformity with principles of the 
 order, I will quote once more from page’243, where you will 
 find the history of the Illustrious Knights, which is. as follows: 
 ‘After vengeance had been fully taken on the‘traitors men- 
 tioned in the foregoing degrees, Solomon instituted this, both 
 as @ REWARD FOR THE ZEAL AND. INTEGRITY of ‘the Grand 
 Masters elect-of fifteen, (the persons who took’ vengeance on 
 the traitors,) and also by their preferment to:make room ‘for 
 other worrHy brethren (murderers) fromthe lower degrees 
 to that of Grand Masters elect of fifteen. He accordingly 
 appointed twelve of the fifteen to constitute a’ Grand Chapter 
 of Illustrious Knights, and gave them command over the twelve 
 tribes. He expressed a particular regard for this order, and 
 showed them the precious things in the tabernacle. Here 
 follow the names of the twelve “Illustrious Knights :” Joabert, 
 the man who assassinated Akirop, and Stoekin and the other 
 - zealous assassins, head the list. Here, my brethren, I must 
 ask you to pause, ponder, and deeply reflect on the history 
 
 
 
 * See Illustrations of Masonry, by T. S. Wedd, p., 12; Salem. edi- 
 tion 1818. r 
 
366 * LIGHT ON MASONRY. 
 
 here given, and fate of Akirop: compare it, with all its bear- 
 ings, with the fate of Morgan, and then say, if you dare say 
 it, that Morgan was not executed according to the laws,—yes, 
 the infernal laws of Masonry. Why has a degree instituted to 
 keep in remembrance the execution of a traitor, been kept in 
 existence ever since, if not to stimulate the brethren toa 
 similar act, should a similar cireumstance ever arise? Such 
 a degree is in existence at this day in the United States—yes, 
 in the State of New York—and it is preposterous to suppose, 
 that the members of that degree, assembled in their bloody 
 dens, with bloody aprons and representations of the bloody 
 head of a traitor before them, and seeing vengeance written 
 in capital letters upon the walls of their dark cavern, and © 
 knowing Morgan was writing the secrets of Masonry, that 
 they would not, one and all, with all the zeal of Joabert and 
 Stockin, arise in their wrath and strike the villain to the heart. 
 If they were active members and believed their obligations 
 binding, it was their duty to strike the deadly blow, deep and 
 to the heart, even as Murdock was so struck. I have heard 
 Masons blame those concerned in the recent transactions: 
 some have even said the murderers of Morgan ought to be 
 hung. ‘This, my brethren,.is wrong. If there is a blame to 
 be attached any where, it is to the institution. If these men 
 were firm supporters of the order, they acted right. They 
 expected the laws of the institution to support them in such 
 an act, and that the members (except the recreants) would 
 justify them ; and they had good grounds for so supposing. 
 On the contrary, any member of the institution, being fully 
 satisfied that Morgan was writing the secrets of Masonry, and 
 did not immediately proceed to apprehend the villain, ‘ that 
 he might have a punishment inflicted adequate to his crime,” 
 neglected the laws of Masonry, and ought, in strict conformi- 
 ty to those laws, to be expelled as an unworthy member. 
 Blame not those who acted in strict conformity to the laws 
 of the institution, but cast the blame where it is richly de- 
 served; namely, upon an institution which required of them 
 
AN ADDRESS TO ALL HONEST MASONS. 367 
 
 such an act. These men expected our support; and when 
 their trouble comes upon them it is cowardly to say, punish 
 them, the institution did not require such an act. Thus, my 
 brethren, we have gone through this subject, and do see that 
 those engaged in the late outrages, had ancient authority for 
 so acting. No one who candidly examines the cases here 
 cited, but will say that murder is authorized by the Masonic 
 institution, under particular circumstances. I now ask you 
 again, will you longer support such an institution ? 
 A Mason, 
 
 NO. VI. 
 
 To all honest Masons: 
 
 Brethren—The great subject which agitates the people at 
 present, seems every day of its existence to draw nearer to the 
 point which is to decide the destiny of the Masonic institu- 
 tion. On the one hand it is contended that Morgan was car- 
 ried off and murdered by a few Masonic stragglers and out- 
 laws; and that the usuages and customs of the order in no 
 way encourage or sanction such acts; while on the other 
 hand it is asserted that those concerned in the outrages were 
 some of the first men in the order; and that the ancient 
 usages and customs of the institution required such acts at 
 their hands. If this be true, it requires no great discern- 
 ment to discover that we have a government within a govern- 
 ment; and that either the constitution and laws of our 
 country, or those of ancient Free Masonry must give away ; 
 and that if our government is triumphant in the present con- 
 flict, Masonry must go down forever. 
 
 Again, if the men concerned in the outrages were in no 
 way authorized or encouraged by the usages and customs of 
 Free’ Masonry, to kidnap and execute the traitor, and the 
 principles of the order in no way come in contact with the 
 constitution and laws of our country, and are otherwise pure 
 ana wholesome, then indeed Free Masonry may stand for 
 ages. In order, therefore, to investigate this subject, it is 
 
368 LIGHT ON MASONRY. 
 
 necessary we should touch in a slight degree upon some of 
 the mysteries and principles of ancient and modern Free 
 Masonry. 
 
 And first, my brethren, I shall have the hardihood to assert, 
 that before any of you ever entered a Lodge, you pledged 
 your honor cheerfully to conform to all the ancient usages 
 and customs of the order. 
 
 After this you went farther —you entered the Lodge and 
 there solemnly made oath not only to adhere to the ancient 
 usages and customs of the order, but to have your throat cut 
 across, your tongue torn out, and your body buried in the 
 rough sands of the sea should you ever be willfully guilty of 
 divulging any of the secrets of Free Masonry; and so on 
 from an Entered Apprentice in every degree up to that of 
 the Thrice Illustrious Order of Knights of the Cross, you 
 have solemnly sworn to suffer some penalty to be inflicted on 
 your body, which if inflicted would take life, should you ever 
 be willfully guilty of revealing any of the secrets of either 
 or-all' their degrees. Surely, the good Mason says, we have 
 sworn to suffer all these penalties, if we betray our trust. But 
 the traitor will not inflict them upon himself, and there is no 
 one authorized to inflict them upon him. [If this be true, 
 then indeed those concerned in the Morgan case were noth- 
 ing but a Masonic banditti and murderers, and the institution 
 inno way to blame. ButI shall not, as readily as some do, 
 stop exactly here. I shall go a little further and inquire 
 what: the ancient usages and customs are, which our honors 
 and oaths are pledged to support. It is a fact I believe well 
 known to all Masons, that Solomon was the great founder and 
 pattern of ancient Free Masonry, and that all the Grand 
 Masters from his day down to this time, have one after another 
 in regular. succession, been considered the successors and rep- 
 resentatives of Solomon; and all the laws, usages and cus- 
 toms which were established in his day, all Masons ever since, 
 of both low and high degree have most religiously pledged — 
 their honors and their solemn oaths and obligations always to 
 
 x 
 
D 
 AN ADDRESS TO ALL HONEST MASONS. 369 
 
 observe and maintain. To illustrate my ideas more familiarly 
 on this subject, suppose one of you were elected to preside 
 over the Masonic institution in the United States for seven 
 years; that in all the degrees from Entered Apprentice up to 
 the higher and sublimer station which you fill, and that all 
 the ancient laws, usages and customs of the order, were en- 
 forced upon the mind with all the power and ingenuity which 
 man could invent, as the only means of preserving the insti- 
 tution from ruin and destruction. Suppose, at your installa- 
 tion, it was required of you as the presiding officer of the 
 institution, to deviate in no instance from the ancient land- 
 marks and customs, but to preside with that promptness and 
 decision of character which will carry down to future ages 
 the secrets of the order, as pure and unimpaired as they were 
 given to you; and suppose, under all these circumstances, 
 and while you were at the head of the institution, and in the 
 place of Solomon, a messenger should arrive and inform you 
 that Morgan, a Royal Arch Mason, was writing the secrets of 
 Masonry, and Miller, an Entered Apprentice Mason, was ab- 
 solutely about to publish them, even up to the Royal Arch; 
 and unless measures were immediately taken to bring the trai- 
 tors to. condign punishment, the small streams which cause 
 money for quarterly dues, initiations, and for the sale of 
 charters, to flow in such profusion from a thousand ways te 
 the fountain head would dry up; that in short they would 
 publish the real and genuine secrets of Free Masonry up to 
 the Arch, to the world, and Masonry be ruined and undone 
 for ever, what would you do? Would you disregard your 
 honor, your solemn oaths, and all your admonitions at your 
 installation ; suffer the traitors under your administration to 
 publish the sacred and holy secrets of ancient Free Masonry 
 to the world, and the institution be ruined forever? Or would 
 yuu rather have some little regard to your honor, your solemn 
 oaths and admonitions? Look about you and inquire what 
 are the ancient laws, usages and customs of the order which 
 are every where so rigorously enforced upon the candidate? 
 25 
 
370 . LIGHT ON MASONRY. 
 
 What did Solomon do in the case of Jubela, Jubelo, and Ju- 
 belum, where the ruffians attempted to extort the Master’s 
 word from our worthy Grand Master, Hiram Abiff? How 
 was it in the case of the seven traitors that fled from Jerusa- 
 lem? How was it in the case of Akirop? Surely in all these 
 cases Solomon appointed discreet Masons to seize the villains 
 and traitors, and to bring them before him; and he ordered 
 punishments to be inflicted on them proportionate to their 
 crimes, except in the case of Akirop, and there the Mason 
 whom Solomon appointed took the power into his own hands 
 and executed the traitor himself. Solomon approved of this, 
 and conferred on the executive officer new and lasting honors. 
 How has it been with all succeeding Grand Masters in cases 
 of treachery, from Solomon down to this day? Surely Ma- 
 sonic traitors have every where had those penalties inflicted 
 upon them, which they had sworn might be inflicted, were 
 they ever willfully guilty of revealing any of the secret and 
 hidden mysteries of Masonry. Would you not say, Sovereign 
 Master, these are the laws, usages and customs of the order 
 which we have all pledged all that is sacred on earth or holy 
 in heaven cheerfully to conform to — therefore, I will do in 
 the Morgan and Miller case, as is required of me to do by the 
 order. I will do as all former Grand Masters have done in 
 similar cases. I will appoint discreet and subtle Masons to 
 inflict upon Morgan and Miller, those penalties which they 
 have sworn to suffer, should they ever be willfully guilty of 
 revealing the secrets.of the order, and thereby save the in- 
 stitution of Masonry from everlasting disgrace and absolute 
 ruin. Daniel Johns is a discreet and subtle Mason, and what 
 is more, he is a stranger in the country where the traitors re- 
 side. I will select him as my chief executive officer; and as 
 all my Masonic subjects have every where solemnly sworn, 
 with their hands on the Holy Bible, and in the presence of 
 Almighty God, to obey all due signs and regular summonses 
 given, handed, sent or thrown to them by the hand of a Mas- 
 ter Mason,—I will furnish him with some regular summonses 
 
AN ADDRESS TO ALL HONEST MASONS. 371 
 
 requiring of them to obey him in whatever he may direct with 
 regard to the traitors, and send him away to the place where 
 they reside; and I have no doubt a punishment will be in- 
 flicted on them, ‘adequate to their crimes.” When you have 
 gone thus far, Most Sovereign Grand Master Elect, you have 
 done your duty, and the remainder is left to the subtlety and 
 cunning of Daniel Johns and all those to whom he may 
 give, hand or send summonses to assist him. Thus, my breth- 
 ren, the conclusion is irresistibly forced upon us, that the in- 
 stitution of Free Masonry does hold its members in the strong 
 bonds of life and death; that our Sovereign Grand Master, 
 as far as regards the revealing of the secrets of the order, is 
 absolute in power, and all that are under him are bound to 
 obey. This accounts in the most satisfactory manner for 
 what we have witnessed in this part of the country fourteen 
 months past; and this, in my humble opinion, Masonically 
 justifies all those who were concerned in the abduction of 
 Morgan, and the attempt on the life of Miller. 
 
 Such being the facts, my brethren, do you not discover that 
 the “ancient laws, usages and customs of Free Masonry” are 
 diametrically opposed to the constitution and laws of our 
 country? If so, (and on this point there can be no doubt, 
 for if the Sovereign Master had not been absolute in power, 
 the traitors long since would have swarmed like the locusts of 
 Egpyt,) ought we notas honest men and good citizens, with one 
 accord, to rise in the dignity of freemen, and like our fathers, 
 tear asunder those bonds which make us slaves, and tend to 
 entail misery upon our children? Our fathers were under 
 solemn obligations to be faithful to the crown of Great Brit- 
 ain; but when they discovered that an observance of their 
 oaths and obligations which they had taken, were detrimental to 
 freedom and the rights of man, they with a manliness of spirit 
 which all future ages will admire, tore their bonds asunder, 
 fought the monarch whom they were sworn to protect; estab. 
 lished freedom for themselves, and as they fondly hoped, had 
 entailed it upon their children. Why not we then, when we be- 
 
372 LIGHT ON MASONRY. 
 
 come convinced that our obligations jeopardize our lives, and 
 make slaves of us, and endanger the liberties of our children 
 —why not we, I say, like our fathers, rend our bonds asun- 
 der ; open the bowels of the beast, and expose to the scorn and 
 contempt of all mankind, the selfishness and sin, that has 
 there been smothered so long. \ 
 
 Do you think this would be unmasonic, and therefore we 
 had better withdraw and say nothing about it, if we are dis- 
 pleased with it. Such advice I know is given every day in 
 the streets, but this was not the course pursued by our 
 fathers—they not only withdrew their oath and allegiance 
 from the crown of Great Britain, but they turned about and 
 fought her with a firmness of purpose which always ensures 
 success. Therefore, my brethren, if you agree with me, that 
 under existing circumstances it is proper and necessary so far 
 to disregard the Masonic obligations as to make open and 
 honorable war upon the monster,— then I beseech you, by all 
 the fondness you ever bore for the purity of our government 
 and the rights of mankind, to come out of that dark, abso- 
 lute and bloody government of Free Masonry, which was 
 established in the dark and bloody ages of the world, and is 
 handed down unimpaired, with all its horrid rites and ceremo- 
 nies. And then, my brethren, when you have done this, in- 
 stead of retreating into some dark garret, with a Tyler at the 
 door with an old rusty sword in his hand to guard it, and 
 there under the black flag of iniquity and crime marching 
 around the room singing, 
 
 Mark Masters all appear 
 
 Before your Grand Overseer,— 
 ‘we, in open day, will hoist high in the air, the star spangled 
 banner of our country that floated over the bloody field of 
 our fathers, and shout aloud in presence of the universe, 
 
 / Hail Columbia, happy land, 
 Hail ye heroes heaven-born band ; 
 
 and then march on, conquering and to conquer, (the mind 
 
AN ADDRESS TO ALL HONEST bASONSE. 373 
 
 only I mean,) until every dark and wicked rite and ceremony 
 of ancient Frez Masonry, be driven far away beyond the 
 borders of our country. A Mason. 
 
 NO. VII. 
 
 To all honest Masons: 
 
 Brethren — I again ask you to examine the charge made in 
 No. 5; for the reported attempts to clear the institution of Ma- 
 sonry, at the expense of the individuals engaged in the kidnap- 
 ping and murder of Morgan, calls for the serious attention of 
 every person who wishes to fix the blame where it deservedly 
 belongs. That the institution required those acts of its mem- 
 bers, is as evident as any proposition; and one would suppose 
 that, at this day, there are none who would have the effront- 
 ery to deny it. But, strange as this may appear, there are 
 some who deny that the laws and customs of Masonry do au- 
 thorize the abduction and murder of a Masonic traitor. They 
 say, it is true I have sworn to suffer my throat cut across, Xc.; 
 but I, nor no one else, have sworn or promised to perform the 
 execution; it is merely an imprecation without meaning. 
 Once more, I ask you to candidly examine the Jaws of the 
 order, and I am satisfied unless you allow your prejudices to 
 influence you, you will be fully satisfied on that point. In 
 the Free Mason’s Monitor, at page 31,* the candidate is re- 
 quested to answer the following questions: — ‘‘Do you seri- 
 ously declare, upon your honor, before these gentlemen, 
 (members of the Lodge who conduct him through the cere- 
 monies,) that you will cheerfully conform to ALL THE AN- 
 CIENT ESTABLISHED USAGES AND CUSTOMS OF THE FRATER- 
 nity ?”’—and not until he has answered this in the affirmative, 
 is he allowed to observe even the form of the Lodge. At page 
 46} is the first charge a Mason ever receives; it is a charge to 
 a newly initiated Entered Apprentice: he is there solemn]: 
 charged— “If, in the circle of your acquaintance, you find a 
 
 eel 
 
 *Salemed. p.30. +do.p. 44. 
 
374 LIGHT ON MASONRY. 
 
 person desirous of being initiated into Masonry, be partieu- 
 larly careful not to recommend him UNLESS HE WILL CONFORM 
 TO OUR RULES.” No matter how fair a character he may sus- 
 tain; you need not inquire whether he be a believer in the 
 sublime doctrines of Christianity—no matter if he be the 
 veriest infidel—the only question is, will he conform “ to our 
 rules.” 
 
 In the charge to a Fellow Craft, at page 65,* they thus ad- 
 dress the candidate: —“‘OUR LAWS AND REGULATIONS YOU 
 ARE STRENUOUSLY TO SUPPORT, AND BE ALWAYS READY TO 
 ASSIST IN SEEING THEM DULY EXECUTED.” In the charge to a 
 Master Mason, at page 74,f the Worshipful Master thus ad- 
 dresses the new made Master Mason :—“‘ You are now bound, 
 by honor and gratitude to be faithful to your trust; to support 
 the dignity of your character on every occasion; and to en- 
 force by precept and example, obedience to the tenets of our or- 
 der. The ANCIENT LANDMARK OF OUR ORDER intrusted 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.” Before a Lodge can 
 do any business, there must be granted to them a charter; 
 and the Master, in a solemn manner, is instructed what are 
 the duties of his office, by the Grand Master, or some person 
 representing the Grand Master. You will find all these in- 
 structions at page 96{ of the Monitor. The Master thus ad- 
 dresses him: (the Master elect:)—‘“ Previous to your in- 
 vesture, it is necessary that you should signify your assent to 
 those ANCIENT CHARGES AND REGULATIONS, which point out 
 the duties of a Master of a Lodge.” Among other charges is 
 the following: “ You agree to hold in veneration the original 
 rulers and patrons of the order of Masonry, and their regular — 
 successors, supreme and subordinate, according to thetr stations.” 
 Page 100||—“‘ The Grand Master then addresses the Master 
 elect in the following manner: “Do you submit to these 
 charges, and promise to support these regulations, as Masters 
 
 
 
 * Salem ed. p. 62. + do. p. 72. ¢ do. p. 93 do. p. 97. 
 
AN ADDRESS TO ALL HONEST MASONS. 375 
 
 have done in all ages before you?’ And not until he in the 
 most solemn manner, in presence of all his brethren and the 
 officers of the Grand Lodge pledged himself to do it, can he 
 be vested with authority to govern a Lodge. At page 152,* 
 you find the same doctrine insisted upon, earnestly, in a 
 charge to a newly-exalted Royal Arch Mason. 
 
 ‘“We expect you will never recommend any candidate to 
 this chapter, whose abilities and knowledge of the foregoing 
 degrees you cannot fully vouch for, and whom you do not firmly 
 and. confidently believe will conform to the principles of our or- 
 der, and fulfill the obligations of a Royal Arch Mason.” Thus, 
 my brethren, we find insisted upon, with an earnestness which 
 nothing but a case of desperation can urge, that we support 
 “all the ancient usages and customs of” ancient Free Masonry. 1 
 wish you to examine these instructions with care and candor, 
 for I do consider there is a meaning cloaked under them, 
 which, in the hurried manner the degrees are usually given, 
 do not meet our view at first sight. Why do they so earnestly 
 urge us from the time we step into the preparation room 
 to prepare to be initiated into the sublime mysteries of an 
 Entered Apprentice, up to the time we are exalted to the de- 
 gree of a Royal Arch Mason, to support “all the ancient 
 usages and customs of the fraternity.” I will now show you 
 what are some of the laws of Free Masonry, and then most 
 conclusively prove that the “ancient usage and custom” 
 of our ancient brethren, was, to inflict on a Masonic traitor 
 punishment adequate to his crime. 
 
 The first law of Masonry which I shall give you, may be 
 found at page 20 of the “ Tllustrations of Masonry,” as given 
 by Morgan: how near it is to the obligations which you ac- 
 tually took upon you in the lodge, I leave yow to judge. 
 ‘Furthermore, do I promise and swear, that I will not write, 
 print, stamp, stain, hew, cut, carve, indent, paint, or engrave 
 it, (the secrets of Masonry,) to any thing moveable or im- 
 
 
 
 * Salem ed. p. 146. 
 
376 LIGHT ON MASONRY. 
 
 moveable, under the whole canopy of heaven, whereby or 
 whereon the least letter, &c., may become legible or intelligi- 
 ble to myself, or any person in the known world, whereby the 
 secrets of Masonry may become unlawfully obtained through 
 my unworthiness, binding myself wnder no less penalty, than 
 to have my throat cut across, my tongue torn out by the roots, 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.” One 
 would suppose, if true, this was a powerful law; I should wish 
 for no greater punishment, than the penalty of this law to be 
 inflicted on me. The next Masonic law I shall cite, may be 
 found at page 45 of the same work:—“Furthermore, do I 
 promise and swear, that I will support the constitution of the 
 Grand Lodge of the United States, and 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 (no exceptions) REGULAR SIGNS AND SUMMONS, 
 GIVEN, HANDED, SENT, OR THROWN to me by the hand of abroth- 
 er Fellow Craft Mason, or from the body of a just and lawfully 
 constituted Lodge of such ; binding myself under no less penalty, 
 than to have my left breast torn open, aud my heart and vitals 
 taken from thence and thrown over my left shoulder, and carried 
 into the valley of Jehosuphat, there to become a prey to the wild 
 beasts af the field and the vultures of the air, if ever I should 
 prove willfully guilty, &.” Stronger still, page 62, same 
 work, obligation of a Master Mason :— “ 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 regula- 
 tions of this, or any other Lodge of which I may hereafter 
 become a member. Furthermore, do I promise and swear, 
 that I will oBrY ALL REGULAR SINGS, SUMMONS, OR TOKENS, 
 GIVEN, HANDED, SENT OR THROWN to me, from the hand of @ 
 brother Master Mason, or from the body of a just and lawfully 
 
 
 
 
 
AN ADDRESS TO ALL HONEST MASONS. 377 
 
 constituted Lodge of such. Furthermore, do I promise and 
 swear, that J will go on a Master Mason’s errand, whenever re- 
 quired, even should I have to go barefoot and bearheaded : bind- 
 ing myself under no less penalty than to have my body severed 
 in the midst.and divided to the north and south, my bowels burnt 
 to ashes in the center, and the ashes scattered before 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 should be, were I ever to prove willfully 
 guilty,” de. 
 
 Stronger and stronger, and thus they continue to increase 
 in all important parts, up to the degree of Knights of the 
 Holy and Thrice Illustrious Order of the Cross, as many of 
 us full well know. I have given authority sufficient to satisfy 
 any one, beyond the bare possibility of a doubt, that every 
 Mason, from the days of our founder, Solomon, down to that 
 of the murdered Morgan, who has “received a part of the 
 rights and benefits of a Worshipful Lodge,” have been bound 
 by their honor, and the strongest obligations which man could 
 invent, to support “all the ancient usages and customs,” as well 
 as laws of ancient Free Masonry. One point only is wanting 
 to establish the charge made in number five, that the ancient 
 usages and customs of our ancient brethren were to execute 
 any Masonic traitor found among them. On this point proof 
 is abundant. As we all know, in the different degrees we 
 have taken, Masonic tradition informs us of a number of in- 
 stances of the kind. No Fellow Craft Mason can forget the 
 slaying of forty and two thousand of the Ephraimites in one 
 day; and that our ancient brethren adopted the pass-word 
 used on that occasion, as a proper pass-word to be given before 
 entering any well regulated Lodge of Fellow Crafts. Every 
 Master Mason must remember the execution of the three 
 Fellow Crafts, executed by order of king Solomon. I will 
 now, my brethren, show conclusively, that the ancient usages 
 and customs of our brethren, were to inflict on the Masonie 
 traitor a punishment due his crimes. Before entering on that 
 
378 LIGHT ON MASONRY. 
 
 point I would remark, that in all the ancient ceremonies we 
 allow the Master of a Lodge full and complete power; no one 
 ean direct, but all must obey his mandate; and thus of the 
 Grand Master: all the subordinate officers are under his con- 
 trol, and must execute whatever he directs; equally so is it 
 with the presiding officer of the Chapter and Grand Chapter 
 and General Grand Chapter, who represents king Solomon, 
 and according to “ancient usage and custom,” gives orders for 
 the apprehension and execution of Masonic traitors. I do 
 not wish to be misunderstood, for 1 well know that in all | 
 minor concerns, such as the disposing of the funds, Xc., he is 
 under the control of the members of his Lodge; but I speak 
 expressly of his power as derived from “ancient usages and 
 customs.” Thus, for example, all the subordinate officers say: 
 “ You will wait until the Worshipful Master can be informed 
 and his order given—It is the order of the Worshipful Mas- 
 ter— The Worshipful Master ordered me, &c.;’’ showing con- 
 clusively that the Master in all cases which refer to “ancient 
 usages and customs of the fraternity ” is absolute, and all the 
 brethren are sworn to “‘ obey all signs, summons or tokens, giv- 
 en, handed, sent or thrown to them. 
 
 I shall first quote from p. 49 of the “ Illustrations,’ where 
 the Junior Warden inquires of the considerate, why was this 
 pass instituted? Ans. In consequence of a quarrel which 
 had long existed between Jeptha, judge of Israel, and the 
 Ephraimites, the latter of whom had long been a stubborn 
 and rebellious people, whom Jeptha had endeavored to subdue 
 by lenient measures, but to no effect. The Hphraimites being 
 highly incensed against Jeptha, for not being called to fight 
 and share in the rieh spoils of the Amoritish war, assembled 
 a mighty army and passed over the river Jordan to give 
 Jeptha 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 or- 
 dered guards to be placed at the different passes of the river 
 Jordan, and commanded if the Ephraimites passed that way, 
 
AN ADDRESS TO ALL HONEST MASONS. 379 
 
 that they should pronounce the word Shibboleth; but they — 
 being of a different tribe, pronounced it Siboleth; 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 befofe entering any well regulated and governed 
 Lodge of Fellow Craft Masons. 
 
 I am well aware, you will say, this is not directly to the 
 point; but a very little reflection will show you that it has an 
 important bearing on this question. It is said to be a proper 
 pass-word. It is so truly; the candidate hears of the slaugh- 
 ter of forty and two thousand of the Ephraimites, to impress 
 his mind of the great danger of being an enemy to Free Ma- 
 sonry. It has another still more important bearing, and is in 
 substance the same as to tell the candidate, should you, or any 
 number of you, turn traitors and expose the true pass-word, 
 we can invent a new “check-word,” and armed with the dirks 
 of the Knights, can require of you, “Say now our new check- 
 word; ” and every man of you not having the new check- 
 word shall be slain; and the day may arrive when we shall 
 make as great slaughter among our enemies as did Jeptha 
 among the Ephraimites. 
 
 This, my brethren, is no trifling subject; the Grand Lodge 
 has seen fit, in the plentitude of their wisdom, to invent a 
 new pass-word, and no man can be admitted into any Lodge 
 under their jurisdiction without he can distinctly pronounce 
 this new Shibboleth, (FIDELITY, the new pass-word;) and 
 when the time may come when those who cannot pronounce 
 it may receive the deadly thrust, no one can tell. It carries 
 also one other important lesson with it: as J eptha had full 
 power to command the forces of Israel to fight his battles, 
 and invent a new pass-word to detect his enemies; so has our 
 Grand Master an undoubted right to call upon every Mason 
 under his jurisdiction, to turn out at his command and fight 
 
380 LIGHT ON MASONRY. 
 
 for the cause of Masonry, and give the deadly thrust to every 
 one who cannot distinetly pronounce Pidelity. 
 
 The next instance of Masonic execution I shall: give, may 
 be found from page 80 to 82, and is a history of the death of 
 our Worthy Master, Hiram Abiff, and the execution of the 
 three Fellow Crafts who murdered him. I am aware that 
 some of the brotherhood, like drowning men catching at 
 straws, will say this was for murder and did®not relate to the 
 revealing the secrets of Masonry. I only answer that my ob- 
 ject nowis to show that if a person is found guilty of a 
 crime deserving death in the Masonic order, our “ancient 
 usages and customs” give sufficient power to execute him, 
 and it is left to the successors of king Solomon to determine 
 whether he be worthy of death or not; and still farther, if 
 the “ ancient usages and customs” were to execute a member 
 for doing an act which he had not sworn to refrain from, 
 surely those same “ancient usages and customs” would not 
 allow a member to escape punishment who by his oath had 
 submitted himself. to be executed should he commit certain 
 acts: then if our “ancient usages and customs”’ are such that 
 a person can be executed when the representative of king 
 Solomon supposes he has committed a crime worthy of death, 
 they most assuredly will authorize the inflicting a penalty 
 which the member has subjected himself to, should he reveal 
 the secrets of Masonry. I would further remark, they were 
 executed “agreeably to the imprecations of their own mouths:” 
 then certainly any member according to the same rule can be 
 executed according to the “several imprecations” they take 
 upon themselves in their obligations, when they swear in 
 the presence of Almighty God and this Worshipful Lodge, 
 erected to him, that they will never reveal the secrets of Ma- 
 sonry. f 
 
 The substance of that history is as follows :—A number of 
 the workmen of the temple became dissatisfied, because they 
 had wrought long on the temple, and had not received the 
 grand and sublime word of a Master Mason; wishing to ob- 
 
AN ADDRESS TO ALL HONEST MASONS. 381 
 
 tain it, that they might travel in foreign parts and obtain 
 better wages, they accosted Hiram and demanded the word 
 from him. He told them he could not give it, unless there 
 were three present, to-wit, Solomon, Hiram king of Tyre, 
 and himself; but to wait with patience until they were assem- 
 bled in the Grand Lodge at Jerusalem, and if found worthy 
 they should receive it. But they wished not to wait; and in 
 their attempts to get it, they killed our Grand Master, Hiram 
 Abiff. Solomon coming to the temple, as was his usual cus- 
 tom, found the workmen in confusion, and on inquiring the 
 cause was told there were no designs drawn on the trestle 
 board. After considerable ceremony it was found Hiram was 
 missing. He then orders twelve of them to go in search of 
 him. They returned with no distinct tidings, but related 
 some suspicious circumstances. He then orders them to go a 
 second time, and return with the murderers. After some 
 search, the murderers are heard lamenting the act, and asking 
 certain punishments inflicted on their heads for the murder- 
 ous deed. They were seized and brought before king Solomon, 
 “who after hearing the testimony of the three Fellow Crafts, 
 and the three ruffians having pleaded guilty, orders them to 
 be taken out at the west gate of the temple, and there Exn- 
 CUTED ACCORDING TO THE SEVERAL IMPRECATIONS OF THEIR 
 owN movuTuHs.” It is true that is not direct in point, so far 
 as the revealing the secrets was the crime, but conclusively 
 shows the power of punishing was vested in king Solomon. 
 The history of Akirop and the other six traitors, as given in 
 No.5, comes directly to the point in question. Here were 
 six persons executed by king Solomon, for some enormous 
 crime; and from the circumstances as recorded, there is no 
 reason to doubt it was for revealing some of the secrets of the 
 order. Indeed, some who have taken that degree, do not 
 deny such to be the fact. The execution of Akirop ‘is no 
 common execution: found resting secure as he supposed, the 
 executioner entered the cave; “inflamed at the sight, he seiz- 
 ed the poniard and plunged it first in the head, then in the 
 
382 LIGHT ON MASONRY. 
 
 heart;”’ not satisfied with this, he severs the head from the 
 body, and taking his poniard in one hand and the bloody 
 head in the other, he proceeds back with his bloody trophies 
 to king Solomon. Do you hear him condemning Joabert for 
 his bloody act? Does he mourn the loss of Akirop? It is 
 true he was at first displeased because he put it out of his 
 power to take vengeance himself, in presence of all the Craft, 
 as a warning to them against such an act; but so easily is he 
 reconciled, that Joabert is soon received into favor, and new 
 and distinguished honor conferred upon him, to reward his 
 zeal in an act at which humanity would shudder; and the 
 bloody deed is to be kept in remembrance and transmitted 
 down to the latest posterity, by instituting a new degree of 
 Masonry, and having the emblems and furniture of it repre- 
 sent this same bloody act. The halls of their dark cavern, to 
 strike fear to the heart of those who would otherwise become 
 traitors, and to stimulate the zeal of those who are determined 
 to stick to the order at all hazards, are painted to represent the 
 execution of Akirop in its full force. The candidate, on en- 
 tering this Chapter, by the feeble light of one lamp has rep- _ 
 resented the cavern where Akirop reposed. He sees the 
 bloody poniard which struck the fatal blow; he sees the 
 representation of Akirop’s bloody head, as just severed from 
 the body, held by a bloody arm in an attitude of exultation 
 at the death of a traitor; and some kind brother, with his 
 apron sprinkled with blood, points to him VENGEANCE, writ- 
 ten in capital letters upon the walls of the cavern. Should 
 any person caught in the street be blindfolded and carried 
 into this chapter, and when brought to light, see the bloody 
 trophies scattered about the cave, and the members should 
 crowd around him with their bloody dress,—instead of 
 supposing that he had been introduced to the society 
 of honest men, he would rather conclude that demons 
 of darkness had dragged him down to the regions of despair. 
 All things considered, my brethren, it is not surprising that 
 this society has existed thus long; for who, under any govern 
 
AN ADDRESS TO ALL HONEST MASONS. 383 
 
 ment, where personal liberty is not as safely secured as in this 
 republic, would dare divulge the secrets of Masonry. In the 
 foregoing cases we see clearly what were the “ancient usages 
 and customs of the fraternity” which we have all pledged 
 our honor, and have solemnly sworn to support. 
 
 There is one case more which I shall here cite, and I trust 
 show plainly, was performed in strict accordance with the 
 ‘ancient usages and customs of ancient Free Masonry.” I 
 shall refer to no book for this instance, for it is not written on 
 perishable materials, but with imperishable characters, on the 
 memory of every true patriot in the United States; and the 
 bloody tale will be told to their children, and transmitted 
 down to all posterity, as a convincing proof of the bloody 
 character of this ancient and honorable society. I speak now 
 of the Morgan case, the tragical scenes of which are too well 
 known in this section of the country to need a full description. 
 I shall only show the similarity between this case and those I 
 have quoted. 
 
 I am well aware, that from the difference of the govern- 
 ment under which the Morgan case was performed, and that 
 under which the other Masonic executions were performed, 
 that an exact similarity could not exist, but where it was 
 possible to follow, the “ancient usages and customs of the 
 ancient fraternity” have been copied so nearly as to show 
 that those engaged in the Morgan case, “did carefully pre- 
 serve the ancient land marks of the order, committed to their 
 care, and did not suffer them to be infringed upon, nor suffer 
 deviation from the established usages and customs of the fra- 
 ternity,’’ more than was possible. In the case of the murder- 
 ers of our Grand Master, Hiram Abiff, as soon as Solomon 
 had learned the case, he despatched a number of the craft to 
 apprehend the villains that they might receive a punishment 
 adequate to their crimes: they did find the murderers, and 
 he ordered them to be punished “‘ agreeably to the several im- 
 precations of their own mouths.” In the case of Akirop 
 a great assemblage of Masters was held, to consult on the 
 
384 LIGHT ON MASONRY. 
 
 best means of apprehending the traitor; and after consulta- 
 tion, Solomon ordered nine of the craft to apprehend the 
 traitor, and bring him to a punishment due his crimes: they 
 did find the traitor, but instead of bringing him back, they only 
 returned with such bloody evidence as convinced all that the 
 traitor had been excuted. In the case of the six traitors who 
 had fled from Jerusalem, Solomon elected fifteen persons, “in 
 whom he could place the highest confidence,” and sent them 
 in quest of the villains, and gave them letters to different 
 persons on their way, ‘to assist them in apprehending the 
 villains.”” Not knowing the complete history of the Morgan 
 case, we cannot follow it with that minuteness we can the other 
 cases, but we can discover a most striking similarity between 
 the cases; from which we may suppose, with confidence, they 
 followed those cases in almost every particular. Agreeably 
 to the ‘ancient usages and customs” of the fraternity, the 
 person representing Solomon, our former Master, should, upon 
 hearing Morgan was publishing, and Miller printing the se- 
 crets of Masonry, appoint some judicious person or persons, 
 in whose discretion and prudence he could place “implicit con- 
 fidence,” to ascertain the fact, and give him a “summons ;” 
 and should such be the fact, to call for such assistance as the 
 case should require. It is notin my power to say that the 
 person representing Solomon, in the United States, did thus 
 appoint a person, thus qualified; but I well know that a person 
 calling his name Daniel Johns, and unknown to any one in 
 this section, suddenly made his appearance in Batavia, and 
 by his cunning and prudence, (which are well worthy the 
 “implicit confidence,” of the representatives of Solomon,) 
 gained admittance into the printing office of D. C. Miller, and 
 learned the fact that Morgan had written, and Miller was 
 publishing the secrets of Masonry, and did actually call upon 
 many Masons to “assist him in apprehending the villains;” and 
 some of our brethren have said, (how true it is, I do not say,> 
 that he had written orders to that effect. It has also been 
 sworn to, that some of the leaders in that transaction said he 
 
AN ADDRESS TO ALL HONEST MASONS. 385 
 
 had been sent here expressly for that purpose; but who sent 
 him I cannot tell. 
 
 In the, case of Akirop and the other six traitors, “a great 
 assembly of Masters was held, in consultation on the best 
 means of apprehending the villains.” It has been fully 
 proved that a large assemblage of Masons was held in Stafford 
 on the 8th of September, and Dr. Butler has testified to con- 
 sult on the best means of stopping the publication of Mor- 
 gan’s book; and others have said if no means could effect it, 
 to devise means to carry off Morgan. What means were ac- 
 tually devised, can only be drawn from what transpired after 
 the meeting: on the next Monday Morgan was taken from 
 Batavia; on the next day, Miller was violently torn from his 
 family and brought to this place, where by the timely assistance 
 of his friends, he was saved from the fate allotted to Morgan, 
 who was amidst the cries of murder, taken from Canandaigua 
 and earried to the magazine of Fort Niagara, a place as nearly 
 representing the cave in which Akirop was executed, as any 
 that could conveniently be found, and there probably mur- 
 dered; but his murderers did not dare return with the bloody 
 trophies of their-vengeance to the person authorizing the 
 transaction. I cannot positively state that Daniel Johns 
 carried with him such a summons as we have all sworn to 
 obey, whether given, handed, sent, or thrown unto us; but 
 we all know that many obeyed some summons or sign, by neg- 
 lecting their common avocations and assisting in transport- 
 ing him beyond the reach of his friends; others, when called 
 upon took their horses from their plow, to aid, and in other 
 ways assisted in getting him through a large tract of country, 
 which nothing can reconcile unless they had a “sign, sum- 
 mons or token, given, handed, sent, or thrown to them,” 
 wuich they had sworn to obey. I give one more reason for 
 supposing the Morgan case to be in strict conformity to the 
 “ancient usages of ancient Free Masonry.” On the morning 
 they were going on this infernal errand, many of them said 
 they had sworn never to suffer the secrets of Masonry to be 
 
 26 
 
386 LIGHT ON MASONRY. 
 
 published, if in their power to prevent it, and they could pre- 
 vent it by going to Batavia that day; others said they had an- 
 cient authority for this conduct in the Morgan case; and 
 one of the captains of the band, when asked for a reason, 
 took his Monitor and read the case of Akirop and the other 
 six traitors, as given in No. 5, supposing that would suppress 
 any further inquiry on that point. Whether Morgan suffered 
 a fate similar to that of Akirop; or whether, according to the 
 several imprecations of his own mouth, he had his throat cut, 
 his “left breast torn‘open, body severed in two, bowels burnt 
 to ashes, those ashes scattered to the four winds of heaven, that 
 there might be no more trace or remembrance among men or 
 Masons, of. so vile and perjured a wretch as he was,” as well as 
 all those were actually his murderers,—it is true remains 
 somewhat in doubt. But should Masonry survive this tre- 
 mendous shock, and assume all its former power and glory in 
 some after age, our Monitor would disclose to future genera- 
 tions the manner of his murder, and his murderers occupy as 
 conspicuous a place in it as does Joabert in the execution of 
 Akirop; but should it be left until that time, I fear it will 
 never be known, for Masonry is now in the last convulsive 
 agonies of death. Let us now, my brethren, candidly review 
 this subject, for it is of great importance. It is fully proved 
 from unquestionable authority, that before entering a Lodge we 
 are required to pledge our honor, and after entering it we are 
 repeatedly charged to support all the ancient usages and cus- 
 toms of ancient Free Masonry, and never suffer the least de- 
 viation from the established rules and customs of the frater- 
 nity. Morgan in his Illustration informs us that all Masons 
 solemnly swear to obey all signs, summons or tokens, given, 
 handed, sent or thrown to them, by a Fellow Craft or Master 
 Mason, thereby establishing a sure way to carry into effect 
 the “ancient usages and customs” of our ancient brethren; 
 also, that should we divulge any of the secrets of Masonry, 
 we will suffer death in the most cruel and barbarous manner; 
 establishing clearly that the law of Masoury is to execute 
 
AN ADDRESS TO ALL HONEST MASONS. 387 
 
 any member who shall divulge the secrets of masonry. It is 
 most conclusively shown, from unquestionable authority, that 
 the usages and customs of our ancient brethren were to exe- 
 cute a Masonic traitor according to the “several imprecations 
 of his own mouth,” of inflict a punishment upon him ade- 
 quate to his crimes. It is also clearly shown, that in almost 
 every particular, so far as the facts have come to light, that 
 Morgan was dealt with agreeably to the ancient usages and 
 customs of the fraternity; therefore I do consider the charge 
 made in No. 5 proved beyond the bare possibility of a doubt. 
 One doubt, however, has been raised, and as it comes from a 
 gource I highly respect, I will answer it. It is said that the 
 Masons of the present age are under no more obligations to 
 obey the laws of Solomon, than they are those of Moses; 
 thereby admitting fully that the laws of Solomon were such as 
 have been given. 
 
 In answer, it might be said we are bound to obey all laws 
 which we have pledged our honors and oaths to support and 
 never suffer a deviation from. I admit Masons are not bound 
 in their Masonic capacity to obey all the laws and advice 
 Solomon has given to the sacred writings any more than they 
 are those which Moses has so given; but I do contend that 
 all the Masonic laws which Solomon, as Grand Master of the 
 Lodge, gave, are as binding upon us, if we adhere to the 
 Masonic institution, as the laws of Moses are binding upon 
 the Jews as firm believers in the Mosaic dispensation, and 
 who suppose that all the customs of the ancient Jews under 
 Moses, their leader, are binding upon them. But TI will not 
 pretend to say that for following the ancient usages and cus- 
 toms of our ancient brethren, as given to them by Solomon, 
 the wrath of heaven will be as severly poured upon our heads 
 as it is upon the Jews: so that we be scattered among all the 
 nations of the’ earth, and become a by-word and reproach 
 among men. 
 
 I will make a few more observations, and close this part of 
 the subject. I have addressed my numbers to all honest Ma- 
 
388 LIGHT ON MASONRY. 
 
 sons. Such I wish to examine this subject with care and at- 
 tention. To those who are dupes to the designing part of 
 the fraternity, and are blindly determined to adhere to the 
 institution through “thick or thin;” or to those who adhere 
 to it because it has sheltered them from merited punishment, or 
 expect that it will stillaid them to commiterime with impunity; 
 or those who still expect to defraud the lodges and chapters 
 of their funds, I have nothing to say—I wish to address 
 those who are honest, and who have honestly supported, from 
 the many borrowed morals which have been added to Masonry 
 to deceive the world, and not having frequently attended the 
 meetings of their brethren, and heard the obligations admin- 
 istered ; and seen the ceremonies of Masonry, that no evils 
 have or can arise from Masonry, when its members performed 
 -all that is required of them by its principles. Such I would 
 earnestly request to examine this subject with all the care and 
 attention that the importance of it. deserves; we have slum- 
 bered too long upon our posts; but let the cries of the mur- 
 dered Morgan arouse us from our slumber, and inquire by 
 whom, for what, and by what laws he was murdered? After 
 thus examining the case, let us honestly and fearlessly cast 
 the blame of this murderous transaction where it actually be- 
 longs. Some of those men engaged in the late outrages are 
 well known to all of us to be men, in other respects of good 
 character, who would shudder at the commission of any crime. 
 Then if they are murderers, what, I ask, has made them so? 
 Shall we, to save an institution groaning under the blackest 
 of crimes, make them common murderers and vagabonds of 
 the land? They adhered closely to the ancient usages and 
 customs which we have all of us pledged our honor, and have 
 solemnly sworn in presence of Almighty God to support. I 
 beseech you then, my brethren, come out manfully and show 
 some sympathy for them and their families; acknowledge it 
 was for adhering to an institution which has become not only 
 useless, but dangerous, that has produced this disastrous 
 
AN ADDRESS TO ALL HONEST MASONS. 389 
 
 transaction which has thrown this section of country in such 
 confusion. A Mason, 
 
 NO. VIII. 
 
 To all honest Masons : : 
 Brethren—In my former numbers I have fully shown that 
 our society was not only useless, but dangerous, in a republi- 
 can government— that the laws of Masonry authorized the 
 murder of a Masonic traitor who should divulge their secrets. 
 I have also shown that Morgan was executed in the same way as 
 all other Masonic traitors have been, as laid down by our best 
 Masonic writers. J now assert, and will prove, that the obliga- 
 tions which are given in our Masonic Lodges to their members, 
 are not binding, morally, religiously, or legally— but on the 
 contrary tt is a duty from which no honest Mason will shrink, to 
 absolve himself from all allegiance to Masonry, and expose to the 
 scorn and contempt of all mankind their unlawful and blasphe- 
 mous obligations. To ascertain this point let us inquire what 
 is the nature of these obligations. They are not oaths in a 
 legal sense; for to constitute a lawful oath it is necessary that 
 the person administering it should be legally authorized to 
 do thus, and the person receiving should swear to things with- 
 in his knowledge; but in this case the person adminstering our 
 obligations derives no authority for it by any law —the per- 
 son swearing to perform the promise knows nothing what will | 
 be required of him ; therefore, they cannot be called legal oaths. 
 If not legal oaths, they cannot be any thing moré than mere 
 simple conditional promises. I am ready to grant that a 
 promise.made, (the maker of it knowing the subject matter 
 of the promise,) and the performance of the same being law- 
 ful, that the promise is morally binding. On the contrary, 
 however, not knowing at the time of making of it the subject 
 matter of the promise, and the performance of it being un- 
 lawful, we are in no manner bound to perform the promise. 
 The manner of administering the obligation is such that we 
 
390 LIGHT ON MASONRY. 
 
 cannot conceive even the nature of the promises until after 
 we have taken them, and time is afforded to examine them. 
 After going through a scene of nonsense and fright well cal- 
 culated to confuse our ideas, we are required to kneel and say 
 after the person administering the obliagtions— only a few 
 words are said at a time, and this in broken sentences, in a 
 manner in which no one can obtain a correct knowledge, even 
 after hearing them administered: for example, the Master 
 says, requiring, the candidate to repeat:—I, A. B., of my 
 own free will and accord, in presence of Almighty God and 
 the Worshipful Lodge, &. No person can possibly tell the 
 bearing which the obligations may have on his conscience or 
 duty to his country, until he has had sufficient time to peruse 
 and reflect upon it. If after the ceremonies are performed 
 —and in his cooler moments he can deliberately examine the 
 nature and actual promise—he is satisfied it does interfere with 
 \either his “religion or his politics,’ most assuredly he cannot 
 be bound to perform the same; and he only can determine for 
 himself whether it does interfere with his own individual duty 
 to his God or his country. We ought not therefore to judge 
 too severely those who, considering them thus to intefere, 
 throw them aside, as null and void; for men will construe 
 the same passages differently ; and in this landof freedom, the 
 inestimable privilege of thinking for ourselves, provided it 
 does not interfere with the laws of our country, is fully and 
 perfectly secured to every citizen. That you may fully under- 
 stand the subject, and not rest on my individual assertion, I 
 will give you the opinion of moral and religious writers on 
 this subject. Paley, a great Theologian, and one of the best 
 moral writers of our ages, says, “Promises are not binding 
 when the performance is unlawful. There are two cases of 
 this: one where the unlawfulness is known at the time of 
 making the promise; the other case [which is even stronger 
 and more applicable to Masonic promises] is when the unlaw- 
 fulness did not exist, or was unknown in the making of the 
 promise. When the promise is understood to proceed upon 4 
 
AN ADDRESS TO ALL HONEST MASONS. 391 
 
 certain supposition, and that promise turns out to be false, 
 the promise is not binding.” Thus, when we are about to re- 
 ceive the obligation, we are told that it does not interfere with 
 our “religion or politics.” Should they interfere with either 
 they certainly cannot be binding upon any man receiving 
 them. The examples which Paley gives in his Moral Philoso- 
 phy, it is useless to quote, as they are familiar with all of you. 
 The Rev. Thomas Scott has written upon the subject of oaths, 
 and describes the nature of Herod’s. He says, ‘‘ Herod’s 
 oath was rash and profane in the extreme; and when it was 
 found to involve such consequences, it became absolutely un- 
 lawful to observe it. He ought to have repented: of his im- 
 piety, and with abhorrence have rejected Salome’s application. 
 Rash oaths are above all things to be avoided; but if men 
 are entangled by them, they ought rather to infringe the sinful 
 oaths than add sin to sin and ruin to their own souls.” It is 
 unnecessary to quote from other authors on this subject; for 
 every one must at once perceive the only crime there can be 
 is in taking the obligations. Are the obligations which are 
 administered in our different Lodges, Chapters, Councils, and 
 Encampments, of the nature of those described by Paley, 
 Scott, and others, as not binding? I shall give a part of the 
 different obligations; and should any Mason in the United 
 States dare deny that the quotations from these obligations 
 are not substantially correct, I pledge myself to prove them 
 so by competent witnesses, if such person will give his name 
 to the editors of the Le Roy Gazette, he proving that he has 
 taken the degree the obligation of which he disputes. In the 
 Master Mason’s obligation, as given by Morgan in his “ Illus- 
 trations””—and no Mason who regards his veracity dare deny 
 the correctness of that book— is the following: —“ Further- 
 more do I promise and swear, that I will not give the grand 
 hailing sign of distress except [ 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 re- 
 
392 LIGHT ON MASONRY. 
 
 lief at the risk of my life, should there bea greater proba- 
 bility of saving his life than losing my own. Furthermore, 
 do I promise and swear, that’ a Master Mason’s secrets given 
 to me in charge as.such, and I knowing him to be such, shall 
 remain as secure and inviolable in my breast as in his own, 
 when communicated to me as such, murder and treason ex- 
 cepted, and they. left to my. own elicitation.” Thus, under 
 the solemnity of an oath, should we ever see a brother giving 
 the grand hailing sign of distress, we are bound to fly to his 
 relief, should there be a greater probability of saving his life 
 than losing our own. We are here sworn without any reser- 
 vation; neither are there any distinguished. mark drawn 
 about the kind of distress; the only question is, does he ap- 
 
 pear to be in any kind of danger? Shouldhe flee from the pun- 
 
 _ishment due his crimes, we are sworn to protect him, so long 
 as there is more probability of saving his life than losing our 
 own—a lawful promise truly, in a government where the only 
 safety of our property consists in affording our aid in the 
 execution of our laws. To show fully the force of this part of 
 the obligation, I will put acase which has too often been real- 
 ized since. the establishment: of our ORDER. A Master Mason 
 commits arson—is seen or suspected—the necessary steps 
 are taken—an officer attempts to’ arrest him—a Master Ma- 
 son gives him “timely notice’’—(the reason for so doing I 
 will presently explain) and he attempts to flee—the officer 
 closely pursues — perceiving a probability of receiving his 
 just deserts, he at venture gives the grand hailing sign of 
 distress — you, standing perhaps in the door of your house, 
 see him “give the sign,” or it being dark, “hear the words 
 accompanying the same,” you are bound (if the oath is ob- 
 ligatory) to fly to his relief, rescue him from the officer, 
 and receive him into your house,.and there defend him so long 
 as there is a “greater probability of saving his life than losing 
 your own.” You do thus defend your criminal brother; and 
 the officer seeing he cannot execute the laws of his country 
 without endangering his life, at length desists and leaves you 
 
AN ADDRESS TO ALL HONEST MASONS. 393 
 
 in possession of your criminal brother. After the officer has 
 withdrawn from the contest, your criminal brother confesses 
 the crime, and tells you when, where, and how, it was com- 
 mitted, and you become in possession of all the facts concern- 
 ing it. At length, supposing all is safe, you admit your 
 brother to escape from your house—the officer waiting with- 
 out to execute his duty, seizes the criminal, and he is brought 
 to the trial—from the circumstances, it is‘supposed he has 
 entrusted you with all the facts. You are called upon the 
 stand and legally sworn to tell the “ truth, the whole truth, 
 and nothing but the truth.” The question is—Did your 
 brother Mason tell you he committed the crime he is 
 charged with? What a situation you are placed in! Your 
 criminal brother gave the serect to you “in charge as 
 such, and you knew him to be as-such,” and you are sworn 
 ‘that they shall remain as secure and inviolable in your 
 breast as in his own.”’ Should you consider your Masonic obli- 
 gation as binding, you must necessarily: perjure yourself: 
 should you be a true patriot and supporter of the laws: of 
 the country, it is true you will break your Masonic promise; 
 but there should be no promise, especially an: oath, which 
 is in contradiction to the obligations we are under to: our 
 country. I ask—TIs it lawful to protect a criminal and screen 
 him from the punishment due his crime?—Is it lawful to con- 
 ceal a crime committed against the laws of your country ?— 
 Should you do it, do you not become accessory after the: fact, 
 and as such are you not liable by law to be punished? 
 The promise made in the Master Mason’s' obligation there is 
 _ anlawful, and no one can for a moment: suppose he is bound 
 by such obligation. In the same obligation is the following: 
 — Furthermore, do I promise and swear, that I-will not speak 
 evil of a brother Master Mason, &¢.; but will-apprise him of 
 all approaching danger, if in my power. I have before said 
 that some Mason would give a criminal brother timely notice 
 —the reason has been explained; he has sworn: to apprise him 
 of approaching danger. Should, therefore, any Mason know 
 
394 LIGHT ON MASONRY. 
 
 his brother guilty of any crime, and there is a probability of his 
 being arrested, he is sworn to apprise him of his danger. The 
 same material points are kept in view through the other de- 
 grees. Having reached the Royal Arch, they suppose you 
 are prepared in full to assist them in their purposes. You are 
 then required to swear in the following manner: — “‘Further- 
 more, do I promise and swear, that I will protect a companion 
 Royal Arch Mason, whether right or wrong.” Throwing off 
 all reserve, they here tell us at once, we must “‘ go the whole 
 load,” and protect them in any villainy whatever, and however 
 guilty they may be. Can any Royal Arch Mason, if he has 
 any regard for his Masonic promise, sit on a jury where a 
 Royal Arch Mason is to be tried for any crime, and bring in 
 a verdict of guilty, when he has sworn to protect a compan- 
 ion whether right or wrong—under the no less penalty than 
 to have his skull smote off and his brains exposed to the 
 scorching rays of the sun? Can he do justice to a man who 
 knows not our order, when his antagonist isa Royal Arch 
 Mason? Most assuredly he cannot, for he has sworn to 
 “protect a companion of this exalted degree whether right or 
 wrong.” Itis absurd in the extreme to urge such obligations 
 upon a person. We are all bound by every tie which binds 
 societies together, to dispense justice and equity whenever 
 we are called upon, either by the laws of our country, or as 
 disinterested persons, to decide any dispute which may arise in 
 a government founded upon equal rights. There should be 
 no distinction in any case whatever. We are all, both by na- 
 ture and law, entitled to every privilege which can be granted 
 to any person ; and to mark outlines of distinction, and afford 
 protection to one man in preference to another, because he 
 may belong to an order we are unacquainted with, and can 
 scientifically draw his hand across his forehead in allusion 
 to the penalty of this obligation, is contrary to every princi- 
 ple of virtue, morality, religion, or law; and no obligation 
 which requires us to do so, can possibly be binding. The + 
 following outrageous and unlawful promise is contained in the 
 
AN ADDRESS: TO ALL HONEST MASONS. 395. 
 
 same oath:—Furthermore, do I promise and swear, that a 
 companion Royal Arch Mason’s secrets, given me in charge as 
 such, and I knowing him to be such, shall remain as secure and 
 inviolable in my breast as in his own, when communicated to me, 
 MURDER AND TREASON NOT EXCEPTED. 
 
 Paley says, ‘‘ Promises are not binding, where there is a 
 prior obligation to the contrary.” Every citizen of the 
 United States is under a natural and paramount obligation to 
 support the government which affords him protection. Ag 
 good citizens we are bound to afford every assistance to pre- 
 serve the good order of society, and aid in the execution of 
 the laws. Therefore, we must communicate to the proper au- 
 thorities, all crimes which come within our knowledge. Should 
 we, by any means whatever, know murder to have been com- 
 mitted, humanity, the laws of God and man, all require us to 
 communicate the same immediately, that the murderer may 
 receive the punishment “due his crime,” and the majesty of 
 our laws be not trampled upon with impunity. Butas Royal 
 Arch Masons, we are sworn to conceal the horrid crime of 
 murder, providing the person committing it should be a com- 
 panion Royal Arch Mason! What security have we, if 
 crimes of the deepest dye are to be committed and concealed? 
 The cries of murder may arouse us from our sleep at the si- 
 lent hour of night—our villages may be wrapt in flames — 
 our property stolen and destroyed— and the person commit- 
 ting these flagrant crimes may escape punishment, if he is so 
 fortunate as to be a “ companion Royal Arch Mason!” Should 
 it, however, be suspected by “those who know not our order,” 
 that a ‘companion of this exalted degree” had performed 
 these diabolical acts, and he should be brought to trial, a 
 Royal Arch Mason sitting on the jury is bound by all they 
 call sacred to clear him, “right or wrong,” and he will of 
 course escape punishment, But should he be so unfortunate, 
 however, as to have no “companion Royal Arch Mason” on 
 the jury, and he is found guilty of this crime by his lawful 
 peers, he sues a Hoyal Arch Governor for pardon; and the 
 
396 LIGHT ON MASONRY. 
 
 said Royal Arch Governor, if he supposes his Masonic oath 
 binding, must and will grant his petition. We have no secu- 
 rity for our lives or property, while such obligations are ad- 
 ministered and adhered to. We have had a full demonstration 
 of this in the unhappy fate of Capt. William Morgan. A 
 free citizen may be torn from his family and friends —de- 
 prived of his liberty and life—and no punishment awarded 
 to the villains performing so hellish an act, (should they be 
 Royal Arch Masons who committed the same) —and none 
 but Royal Arch Masons be privy to the circumstance; or a 
 Royal Arch Mason who regards his Masonic obligation as 
 binding, may sit upon the jury to try the criminals. But if 
 so dangerous in the case of individual property, or the safety 
 of indviduals themselves, how is their dangerous tendency 
 magnified, when even treason is not excepted in their obliga- 
 tions? We live under the best organized government ever 
 formed; a government dispensing its salutary influence 
 equally upon all —all partaking when administered in its pu- 
 rity, of its equal rights and protection. But it may be over- 
 thrown and destroyed at any time; and should none but 
 Royal Arch Masons know the existence of the treasonable 
 purposes, there can be no remedy. 
 
 There is, perhaps, from three to five hundred thousand Royal 
 Arch Masons scattered over the United States, possessing means 
 of communicating their laws and objects over any other society. 
 No member of that degree hazards any thing by disclosing 
 his treasonable purposes to them all in their meetings; hold- 
 ing out inducements of different kinds to each, there may be 
 no such number of them who will conspire with him to over- 
 throw the only republican government in the world. Should 
 they thus agree, what means do they possess to carry their de- 
 signs into effect? Possessing a key which has forever (until 
 of late) been unknown to any but Royal Arch Masons, they 
 can communicate without danger; for should their letters be 
 intercepted, none but “companions of this exalted degree,” 
 can know its contents; and they are sworn to protect them 
 
AN ADDRESS TO ALL HONEST MASONS. 397 
 
 right or wrong ; and “murder and treason” are not excepted 
 in their oath of secrecy. That this may not seem too much 
 like fiction, I would remark, that in the celebrated conspiracy 
 of Aaron Burr, this same Royal Arch key was used, and their 
 characters, in his letters to his coadjutors. How can they be 
 punished? None but “companions of this exalted degree,” 
 have any knowledge of their purposes, and they are sworn 
 not to divulge it; and should any of them not enter the con- 
 spiracy, they sworn to protect those who may, “right or 
 wrong.” I again ask, what safety have we for our lives, or 
 liberties, or government, if such obligations are administered 
 and adhered to? But so far from these obligations being 
 binding, we are bound by our prior obligations to the govern- 
 ment, to absolve ourselves from all allegiance to an_ insti- 
 tution administering them; and to expose. them to the world. 
 I will now ask you to examine the obligation of the Holy 
 and Thrice Illustrious Order of the Cross: —“ You FURTHER 
 SWEAR, THAT SHOULD YOU EVER KNOW A COMPANION. .VIO- 
 LATE ANY ESSENTIAL PART OF THIS OBLIGATION, YOU WILL 
 USE YOUR MOST DECIDED ENDEAVORS, BY THE BLESSING OF 
 GOD, TO BRING SUCH PERSON TO THE MOST STRICT AND CON- 
 DIGN PUNISHMENT, AGREEABLY TO THE RULES AND USAGES 
 OF THE FRATERNITY ; (See No. 7 ;) and thus, by ry pointing him 
 out to the world ws an unworthy and vicious vagabond ; by op- 
 posing his interest; by disarranging his business; by transfer- 
 ring his character after him wherever he may go; by exposing 
 him to the contempt of the whole fraternity and the world, but 
 of our illustrious order more especially, during his whole natural 
 life.” That masterpiece of men, the Declaration of Inde- 
 pendence, declares that man possesses certain inalienable 
 rights: such as life, liberty, and the pursuit of happiness. The 
 laws of our country guarantee to,us the privilege of follow- 
 ing such pursuits as we please, in safety; and declares it a 
 misdemeanor for any number of men. to conspire to Gestroy 
 the lawful pursuits of any person. Slander is punishable by 
 heavy fines. Morality, religion, and the best interests of so- 
 
398 LIGHT ON MASONRY. 
 
 ciety, forbid us to destroy the reputation of any person 
 whatever. But has it come to this, that a set of men are 
 combined to bring to strict and condign punishment citizens 
 of a free republic, for no offense against the law of the land 
 —for no offense of the law of God—for no offense against 
 the equal rights of miankind? What offense is recognizable 
 by this band, worse than a banditti, who attack not only the 
 property, but the reputation of a man? It is the heinous 
 offense of telling the world here are a horde of villains, self- 
 created, bound together by oaths to protect each other, “right 
 or wrong;” and that an honest man who disbelieves in their 
 infernal principles, must be branded with infamy. Is it law- 
 ful to punish “ strictly and with condign punishment,” a man 
 who has violated no law? And how punish? “ By pointing 
 him out to the world as an unworthy and vicious vagabond.” 
 We ean here exclaim with emphasis, “Tell it not in Gath— 
 publish it not in the streets of Askelon’””—that in this land 
 of liberty, where we are daily boasting of our superior advan- 
 tages of equal rights, we are fostering in our bosom a set of 
 men possessing the spirit of demons; who are sworn to make 
 a vagabond of a man who does not subscribe to their hellish 
 tenets. No matter how fair a character he may have sus- 
 tained; no matter if the “frost of seventy winters’ has 
 whitened his head in the cause of his Redeemer; no matter 
 if his whole life has been one continued act of benevolence 
 and good will to mankind; still he must be pointed out to the 
 world, by the fingers of scorn, as an “unworthy and vicious 
 vagabond.” Again, “ By opposing his interest.” Not satis- 
 fied with destroying his reputation, they must even oppose 
 his interest in society. I had ever supposed that any indi- 
 vidual had an undoubted right to advance his political or 
 worldly interest by all lawful means. Has he talent and hon- 
 esty sufficient, he may aim at filling any office under the gov- 
 ernment in which he lives. 
 
 But this blood-stained few say, that if he has violated any 
 essential part of our law, we will not allow him the privilege 
 
AN ADDRESS TO ALL HONEST MASONS. 399 
 
 of gaining any interest whatever with his fellow citizens; 
 however capable he may be, he shall gain no influence in so- 
 ciety, but shall be forced to submit to become an outcast of 
 society; and to carry this into full effect, the most palpable 
 falsehoods are circulated. This has been verified for some 
 time past; but of this more anon. Again, “ By destroying his 
 business.” Not satisfied with destroying his reputation, the 
 brightest jewel in his possession ; not satisfied with opposing 
 his best interest in the world; but should he after this be 
 pursuing some lawful vocation—perhaps the only support of 
 himself and family—they swear to derange even this, and 
 turn him out upon the world, as a vagabond both in property 
 and reputation. Freedom and equality indeed! Boast no 
 more of our wholesome laws, and of the equality of our gov- 
 ernment; boast no more of the “land of the brave and the 
 home of the free,” where every citizen can pursue his vocation 
 in peace, if the combination is yet in the bosom of our coun- 
 try, pretending to be the most honorable and respectable part 
 of community, and sworn to take the bread from the mouth 
 of honest industry, and to turn a man destitute and depend- 
 ent upon the cold charity of the world. Should he be found: 
 in the street, sustaining the “ peltings of the pitiless storm”’ 
 and asking the charities of the world, which are given to the 
 meanest vagabond, for some scanty provision, even the 
 ‘crumbs which fall from the rich man’s table,” to support for 
 a short time a destitute but unfortunate family,—they are 
 sworn to represent him in such a view, that even this scanty 
 provision cannot be given him. What awful crime has he 
 been guilty of, that the common acts of charity cannot be ad- 
 ministered to him? None: no offense against the laws of 
 his country whatever, has he been guilty of; but on the con- 
 trary he has ever sustained a good character ; but he supposed, 
 and rightly too, that the obligations imposed upon him in the 
 lodges, chapters, &¢., were at variance with the best interests 
 of society ; and he boldly steps forward, and fearless of con- 
 sequences, tells the world what are truly the Masonic princi- 
 
 ‘ 
 
4.00 LIGHT ON MASONRY. 
 
 ples. For this he must be deprived of every privilege of 
 citizenship; made an outcast from society, and his business 
 destroyed, while many a dishonest man, guilty of crimes, 
 which, if strictly punished, would gain him a residence at 
 state prison, is applauded and held out to the world as deserv- 
 ing their patronage; and too often do they receive the pat- 
 ronage and good wishes of community, through the influence 
 of this dark, mysterious, midnight, and hellish banditti. 
 “Q shame, where is thy blush.” . 
 
 But still farther,‘ By transferring his character [that is, 
 the character which they give him] after him wherever he may 
 go.’ The unhappy sufferer, satisfied that Masonic vengeance 
 will destroy every hope of gaining a subsistence for himself 
 and those dependent upon him, unless he becomes dishonest, 
 seeks some distant part of the community, and there hopes to 
 avoid the fiend-like malice of the brotherhood, and pursue his 
 avocation in peace: but. alas! even this consolation is not left 
 him. They swear “to transfer his character after him 
 wherever he may go.” Not satisfied with traducing his char- 
 _acter, destroying his business, and opposing his interest in 
 the immediate vicinity where he has ever supported the char- 
 acter of an honest and respectable citizen; but he must be 
 utterly destroyed. With malice well becoming the infernal 
 spirits, they pursue their Masonic victim to the “ uttermost 
 parts of the earth,” and destroy every vestige of hope. To 
 earry this into full.and complete effect, the council which re- 
 ceive him require him-to give his name, the names of his pa~ 
 rents, the place where he was born, where he was educated— 
 in fact, a description of every circumstance of his life by 
 which he may be traced through the world, is registered in 
 their bloody annals. No hope is left the unhappy fugitive, 
 even in flight! He must be pursued and ruined in reputa- 
 tion, and become a vagabond and an outcast of society, and 
 a mark put upon him as indellible as that put upon Cain by 
 the hand of Omnipotence, through the influence of an ancient 
 and honorable society. Finally, “‘ By exposing him to the con- 
 
SPEECH OF T. F. TALBOT, ESQ. 401 
 
 tempt of the whole fraternity and the world, but of our illustri- 
 ous [illustrious indeed !] order, more especially, during his whole 
 natural life.” If he has committed an error and becomes con- 
 vinced of it, (no matter if he repent of his frailties in sin- 
 cerity,) no pardon can be granted him; he must be held out 
 to the scorn and contempt of the “whole world, during the 
 whole of his natural life.” No consolation or inducement of 
 reform can be found; no mitigation of Masonic vengeance can 
 be realized, neither in flight or repentance. Conduct worthy, 
 indeed, of a society styling themselves “ancient, honorable, 
 and the handmaid of religion.” A Mason. 
 
 Norz. The foregoing eight numbers of “A Mason” were originally 
 published in 1828, in the Le Roy Gazette Genesee county, N. Y. 
 
 ee 
 
 SPEECH OF T. F. TALBOT, ESQ., 
 
 In the Anti-Masonic New York State Convention, August 
 Ath, 5th, and 6th, 1828. 
 
 Mr. Chairman— The opinions advanced in the resolutions 
 which I have offered on behalf of the committee appointed to 
 prepare them, although long entertained by a large portion 
 of our fellow citizens, may still, however, seem to others harsh 
 and perhaps not well founded. It becomes me, therefore, to 
 lay before the Convention some of the reasons which have 
 conducted our minds to the conclusions we have formed. A 
 due respect for my fellow citizens engaged in the same cause to 
 which I have devoted much of my time, has induced me to 
 present these reasons in a more formal shape than is usual, that 
 I may not be supposed to advance without due consideration 
 the crude and ill-digested suggestions of a heated imagination; 
 and that what shall be said may not be mistaken or misrepre- 
 sented without the power to correct it. 
 
 It is not yet two years since a large portion of our state was 
 
 27 
 
402 : LIGHT ON MASONRY. 
 
 suddenly aroused from the peace and harmony in which they 
 had long reposed, by the high-handed and daring outrages of 
 a body of men whose objects and motives we were for some 
 time entirely unable to ascertain. It was readily perceived 
 that no slight cause nor ordinary inducements could have so 
 entirely subdued that reverence for the laws of our country 
 which had heretofore so uniformly distinguished our country- 
 men. ‘To discover the powerful motives which impelled them 
 on, has been the work of time and perseverance. In this, a3 
 in most other cases, the discovery of truth has been slow and 
 progressive. Like the approach of day to the traveler on the 
 mountain, slight indications of light are discerned long before 
 objects can be distinctly seen; and thus it should be. The mind 
 requires time to accommodate its powers to the full perception 
 of new and unexpected truths. We are sometimes mortified 
 and surprised at our own dullness, in not having sooner dis- 
 cerned what now appears sufficiently plain to our understand- 
 ing; and we can with difficulty discover the reasons why we 
 have so long been ignorant, when the means of knowledge 
 were at our command. 
 
 But if the discovery of truth in this instance has been 
 slow, it has at last been complete and full. Doubts and obscu- 
 rities have vanished like the. mists of the morning before the 
 rising sun. What at first was conjecture, is now certainty. Did 
 we at first suspect that the influence of Masonry was not friend- 
 ly to the true interests of our country? we now know that it is 
 directly hostile to our dearest rights. Did we at first enter- 
 tain doubts whether the existence of this secret association 
 was compatible with our republican institutions? we now 
 know that where it flourishes true liberty cannot dwell. Did 
 we at first merely fear that the obligations of the members to 
 each other might not always harmonize with their obligations 
 to their fellow-citizens at large? we now know that those ob- 
 ligations are utterly inconsistent with their duty to themselves, 
 their country, and their God. Did we at first ‘suspect that 
 the claims of this society to be the friends of truth were not 
 
SPEECH OF T. F. TALBOT, ESQ. 403 
 
 well founded? we now know that she is the fruitful mother 
 of delusion and error. If we then felt reluctant to admit 
 her pretensions to be the handmaid of Christianity; we 
 now know that her votaries (of the higher order at least) re- 
 gard not the precepts, reverence not the ordinances of Chris- 
 tianity, and blaspheme the God whom Christians worship. If 
 at first we suspected her purity; we now know that she is 
 filthy, disgusting, and full of unsoundness—stripped by 
 her own votaries of all her borrowed vestments of pretended 
 holiness, she at last stands before us naked and exposed, in 
 all her native pollution and deformity. 
 
 Thus, fellow citizens, reversing the order of nature, and “ 
 hitherto progress of Fubpleiel we trust light has arisen in 
 the west which shall soon spread its rays over our whole 
 country. A fire has been kindled which shall not be soon 
 extinguished, but will rapidly, we hope, spread through the 
 fields of error, delusion, and prejudice; consuming the rub- 
 bish of Masonic folly, and pouring a flood of light upon the 
 dark recesses of the Lodge rooms; exposing the mystery of 
 iniquity which has so long been shrouded in night; sweeping. 
 away the receptacles of folly, the haunts of idleness, and 
 drying up the sources of michief to the weak and ignorant— 
 as the devouring element, when it rages in a'great city, is often 
 beneficial by consuming the receptacles of vice, the hiding 
 places of crime, and making way for the erection of useful 
 edifices, and comfortable dwellings. But, fellow citizens, these 
 good effects cannot be produced without your aid; and perhaps 
 your unceasing exertions. It isan important truth which we 
 must never lose sight of, that our civil and political rights and 
 privileges can be preserved unimpaired, only by constant vigi- 
 lance. We owe it to our fathers, and shall disgrace their 
 memory if we do not try all the means in our power to trans- 
 mit those rights and privileges unimpaired to our posterity. 
 It will be in vain that any of the conspirators have been, or 
 that any of them shall be, exposed and punished, if the mo- 
 tives which actuated them still continue to operate in full 
 
404 LIGHT ON MASONRY. 
 
 force upon others. It is in vain that we have ascertained 
 those motives to be corrupt, if they are to operate unresisted, 
 and are not counteracted by examining and exposing their 
 pernicious tendency. 
 
 But our civil and political rights are not the only proper 
 objects of our regard and watchfulness. Dear to us as they 
 are, and highly as we do and ought to prize them, their value 
 will be diminished to ourselves and our offspring, if their in- 
 fluence of moral ‘principles shall be gradually relaxed and 
 finally destroyed; and the still more important influence of 
 Christianity shall be continually counteracted by constant 
 efforts to connect its institution with one to which it can bear 
 no affinity whatever—an institution which counts among 
 its active supporters and warmest advocates, a large number 
 of men, who, both by their words and actions, not only mani- 
 fest an entire disregard of the injunctions of Christianity, 
 but openly deny the divinity of its origin, and make a mock 
 of its most sacred ‘mysteries. 
 
 Without intending to occupy your time by unnecessary de- 
 tails, let me barely say that no two institutions can be selected 
 whose distinguishing characters are so entirely dissimilar. 
 The one delights in parade and show; the other in simplicity 
 and retirement. Tho benefits of the one are freely offered to 
 all “without money and without price.” From the advan- 
 tages of the other, (if any there be,) all are excluded who 
 cannot open her doors by keys of silver or gold. One draw- 
 ing eagerly to itself the poor and despised of this world; the 
 other courting the rich and the great. One rigidly excluding 
 the most amiable part of ‘our species; the other peculiarly 
 adapted to their natural sensibilities and best feelings, and 
 calculated to promote their importance in ‘society, their com- 
 fort in this world, and their happiness in eternity. Away, 
 then, with this and all other vain pretensions and idle claims 
 of Masonry to our regard or reverence. The more they are ex- 
 amined the less they will be valued. They cannot bear the 
 test of truth; they shrink from it, like the sensitive plant 
 
SPEECH OF T. F. TALBOT, ESQ. 405 
 
 from the rude touch of the incautious examiner, and when 
 exposed to its full influence, will wither like the sickly plants 
 when first brought from the obscure light of the hot-house, 
 and exposed to the full power of the meridian sun. 
 
 To counteract and destroy the baneful influence so opposed 
 to morality and religion, is a duty not less sacred than 
 to preserve our civil and political institutions from the 
 secret attacks which we believe are constantly aimed at them. 
 Nor let it be said that these apprehensions are unfounded; 
 that these fears are the mere chimeras of distempered minds; 
 that Masonry has no means of injuring our rights or under- 
 mining our institutions. It is most manifest that the influ- 
 ence of this association has already been extensively exercised 
 in our country, although the manner of its operation has not 
 always been visible. Thatit has been exerted for the purpose 
 of giving authority and consequence to men who were not 
 fairly entitled tothem. That bad men have from this source 
 found support and countenance, which they ought not to en- 
 joy, and could not receive from any other source. That the 
 influence of good men is diminished, and their attention with- 
 drawn from those objects most worthy of regard. That by 
 promoting, and in a good degree requiring, the promicuous 
 assemblage of the wicked and the good, the profane and 
 the pious, the infidel and the Christian, the profligate and the 
 moral, the sober and the intemperate—itis calculated to 
 weaken the influence and diminish the respect which is due 
 to virtue. That it promotes useless expense among those who 
 are least able to bear it, and incites to vicious excesses by the 
 seeming necessity of assemblages at the houses of entertain- 
 ment. That it erects a false standard of excellence, by sub- 
 stituting a useless knowledge of absurd customs and ridicu- 
 lous legends for true wisdom and valuable acquirements. 
 That it diverts the attention of its votaries from objects of 
 real and permanent utility, by placing it on objects too frivo- 
 lous to deserve the regard of reasonable and enlightened 
 minds. That far from being the handmaid of religion, her 
 
406 LIGHT ON MASONRY. 
 
 progress is impeded by it, because it deludes by its supposed 
 morality ; diverts the mind. from examining and attending to 
 the precepts and sanctions of the Divine law; and because in 
 truth it substitutes the words of man for the words of God. 
 Nor can we now entertain any doubts that the elative obli- 
 gations which Masonry imposes upon its members are incon- 
 sistent with the obligations of men to society at large, to their 
 country, and their Creator. That their alledged duties to each 
 other are inconsistent with the higher duties which they owe 
 to the laws of their country, and the obligations of charity 
 and humanity to all their fellow creatures. Let me add, that 
 the peculiar structure of the institution qualifies it to effectu- 
 ate designs and accomplish plans, such as to its members may 
 seem good, however hostile those designs may be to the rights 
 of others. 
 
 If these evils, or any of them, may, and in fact do, arise 
 from that source, it will be readily granted that while the 
 fountain remains, the impure streams will not cease to flow 
 from it. That while the corrupt tree is permitted to grow, it © 
 will continue to produce corrupt fruit. That as the vigor of ° 
 its growth is increased, its mischievous effects will be more 
 extensively felt. If even one of these evils does in truth origi- 
 nate in that source, its pernicious tendency is abundantly evi- 
 dent. The words of unerring wisdom have assured us, that 
 the same spring cannot send forth bitter and sweet waters. 
 
 Let it not be urged, that imperfection is the characteristic of 
 all human institutions. The most zealous advocate of Mason- 
 ry has not dared to attempt proving, even by the semblance 
 of argument, that she can claim a right to our favor or regard, 
 by the benefits she confers on mankind at large. But, say 
 they, her excellence is concealed from vulgar eyes; her 
 beauties can be seen only by the initiated; her virtues are 
 not blazoned forth to the world: all these are hid by the vail 
 of secrecy. They are indeed secret. ‘For eye hath not seen, 
 nor man heard, neither hath it entered into the heart of man 
 to imagine,” their loud assertions, pompous eulogiums, and 
 
SPEECH OF T. F. TALBOT, ESQ. 407 
 
 swelling declamations. Bold claims are indeed made on her 
 behalf. But the time for these to avail her has passed by. 
 Her pretensions will be brought to the test of truth. They 
 can no longer escape rigorous investigation; and if they are 
 found false, they will be pronounced so, by the intelligent 
 people of these United States. It may be a matter of just pride 
 to Americans, that it has been reserved for them to destroy 
 the influence of an institution which has continually boasted 
 of its ability to withstand all the power of kings—which 
 proudly asserts that no human force can weaken or destroy 
 her. Let not her votaries deceive themselves by these idle 
 suppositions. She has now a different force to contend with. 
 She may have evaded the power of kings by taking refuge in 
 the ignorance of their subjects. Her vainglorious boastings 
 may have imposed upon those who had no means of investi- 
 gating their truth, and no interest in exposing their false- 
 hood. What matters it to the poor peasant of Germany who 
 exercises the authority by which he is not protected but op- 
 pressed. He has no hopes of avoiding the misery which he 
 endures, if indeed his moral susceptibilities are not so dead- 
 ened by tyranny that he feels not his wretchedness. What 
 interest has the ignorant Serf of Russia in the question, 
 whether the secret recesses of the Lodge can be, or ever are, 
 used to conceal the conspiracies and cabals by which one 
 military despot is strangled, and another elevated to his place? 
 He is still to remain a slave, and, like the beasts of the field, 
 be bought and sold with the land which he cultivates. 
 Why should the oppressed Spaniard endeavor to expose the 
 dark designs and treasonable projects of Free Masonry? They 
 may sometimes shield him from the power of a detestable 
 tyrant, or save him for a time from the torture of the inqui- 
 sition. 
 
 Shall we be told that no such influence is claimed or can be 
 exerted by Free Masonry in America? What then is Ameri- 
 ean Free Masonry? For what purpose have two thousand 
 Lodges been organized in these United States? To what use 
 
408 LIGHT ON MASONRY. 
 
 is their vast annunal income applied?* Why are six hun- 
 dred thousand men united together by mysterious ties, the 
 nature of which are studiously concealed from their country- 
 men. Studiously concealed, did I say? Nay, they are con- 
 cealed at the peril of life itself; and recent events have proved 
 that these perils are by no means imaginary. , But Free Ma- 
 sonry vauntingly points us to the names of distinguished men 
 whom she hasenrolled among her members. It is so, fellow citi- 
 zens. And are all these Lodges organized merely for the pur- 
 pose of private charity ? Is all this income exhausted in deeds 
 of benevolence? Are all these men united so closely, merely to 
 promote conviviality and provide cheer? Are their lives sub- 
 ject to be sacrificed for the preservation of secrets in which 
 the community at large have no interest? Have the great 
 men of our country sought for her highest honors, merely to 
 bear a part in her gaudy shows and pompous processions? 
 Does the statesman of the north and the warrior of the south 
 become rival candidates for the highest office that Free Masonry 
 can. bestow, merely that one may wear a higher cap or broad- 
 er sash than the other? Do republicans condescend to receive 
 the empty title of kings and high priests, illustrious knights 
 and princes, for no purpose but to gratify a corrupt taste for 
 insignificant distinctions? Are all these the mere puerile 
 amusements of full aged children? Is it for mere amuse- 
 ment that so many who desire to enjoy the esteem and respect 
 of their countrymen—who claim and obtain the offices and 
 honors she has to bestow— bear a part in the idle parades of 
 Masonry — partake of her profane ceremonies, and load their 
 conscience with her blasephemous obligations? Rather let 
 me ask, is there no secret and well organized influence which 
 ean readily make itself felt from one end of the Union to the 
 
 
 
 * The author of “ Free Masonry,” lately published in the city of New 
 York, and who is a Master Mason, computes from well founded data that 
 their income is not less than 120,000 dollars a year. This volume should 
 be read by every citizen of the United States who regards the welfare of 
 his country. ' 
 
SPEECH OF T. F. TALBOT, ESQ. 409 
 
 other? No method of writing to effect a common object, by 
 means which will not bear investigation? No secret obliga- 
 tions to aid one another in projects which are not known to 
 the world? No plan of action which subjects not the agent 
 to that responsibility for his actions, attached to all who are 
 not initiated into the order? 
 
 It is our duty and privilege faithfully to examine these 
 questions ; and enough, I trust has been said to show that they 
 are worthy the grave attention of intelligent freemen. It may, 
 indeed, be true that correct opinions on these subjects do now 
 prevail in a large portion of our State; but the work is not 
 therefore finished —our duty is not therefore performed. We 
 are bound by every tie that connects us with our country and 
 our fellow citizens, not to limit our exertions to the district 
 we dwell in. Such selfishness finds no place in the breast of 
 freemen. If our own minds have been disenthralled from 
 these delusions-—if light has arisen upon us—we cannot 
 contentedly see our fellow citizens groping in darkness. It 
 will, I trust, be our delight to keep alive the sacred flame, 
 and guard it cautiously, as the Roman vestals watched the sa- 
 cred fire. It may indeed be entering upon an arduous task, and 
 to accomplish it may require patience, fortitude, industry and 
 zeal. Those who engage in it must be prepared to encounter 
 difficulties not now foreseen. Their motives may, and proba- 
 bly will be misrepresented; their objects misstated; their 
 efforts impugned ; but in the end they will reap the fruits of 
 their exertions — secure the applause of their own consciences 
 and the commendation of the good. The period in which we 
 live is favorable to the discovery of truth, and unfriendly to 
 the endurance of error. The various systems of superstition 
 and delusion seem to have had their day; their influence is 
 declining rapidly, and they are daily giving evidence of their 
 tendency to moral dissolution. All false lights are fast ex- 
 tinguishing to make way for the true light that “lighteth every 
 man that cometh into the world.” The dark clouds of super- 
 stition and ignorance are rolling away. The clear and beau- 
 
410 LIGHT ON MASONRY. 
 
 tiful atmosphere of religious knowledge is occupying their 
 place; and the words of the Savior himself hath assured us, 
 that “there is nothing hidden that shall not be revealed.” 
 
 Let it not be said in promoting these investigations —in 
 attempting to dispel this moral darkness—we persecute our 
 fellow citizens. It is not so. We war with the abominations 
 of Masonry. We will not that an authority exists among us, 
 which elevates itself above the laws of our country; which 
 can with impunity trample upon those, and which violates 
 without remorse the principles of humanity. We mourn over 
 the delusion which prevails in the minds of so many whom 
 we regard with kindness and esteem. We long to see them 
 freed from the chains of darkness by which they have been 
 bound. We rejoice that they shall soon be free. We would 
 say to them in the language of inspiration, “Come out of 
 her, that ye be not partakers of her sin.” As well might the 
 benighted Indian cry oppression against the humble mission- 
 ary who labors to infuse into his mind the light of the gospel. 
 As well might the Hindoo widow cry oppression, because she 
 is urged to descend from the funeral pile which is to consume 
 the body of her deceased husband. As well might the deluded 
 worshiper of Juggernaut cry oppression, because he is with- 
 held from being mangled under the bloody wheels of the 
 idol god. - 
 
 We may indeed offend the pride of some who have chosen 
 to give a consequence to Free Masonry which she does not 
 possess. And perhaps the blush of shame may suffuse the 
 cheeks of some who see her folly and her nothingness exposed. 
 But the emotion will be salutary, and be succeeded by self- 
 congratulation at their removal from a sickly delirium. 
 
 But, fellow citizens, we have heard much of excitement, 
 and we have been accused of keeping up an excitement in re- 
 lation to Masonry. The advocates of Masonry who reprobate 
 excitement so violently, seem to have forgotten that excitement 
 is not fanaticism. And what great moral benefit, let me ask, 
 was ever conferred upon mankind which was not produced by 
 
SPEECH OF T. F, TALBOT, ESQ. _ 411 
 
 excitement? How was the Christian religion itself propagated 
 but by excitement? Are we not assured in the volume of in- 
 spiration, that it is good to be zealously affected in a good 
 cause? What but excitement to ameliorate the condition of 
 mankind has sent the missionary of the Cross to the frozen 
 shores of Greenland and the burning sands of Africa? What 
 “but excitement has roused the Christian world from the leth- 
 argy of centuries, and prompted them to send the Bible to 
 the natives that still sit in darkness, to rejoice their hearts 
 with the glad news of salvation— to cheer the lonely Lap- 
 lander with the blessed hope that his long night may at last — 
 end in an effulgent day of never-ending happinesss — to 
 guide the roving Indian along the true road to the residence 
 of the Great Spirit— to revive the saddened heart of the 
 poor West Indian slave, and teach him that at last he shall be 
 free? What but excitement against tyranny and oppression 
 prompted our fathers to resist the exactions of Great Britain, 
 to risk their lives in the conflict, and finally resolve on liberty 
 or death? 
 
 What! shall a free citizen of these United States, in the 
 full enjoyment of life and liberty, be seized upon in open day 
 — torn from his wife and family — carried in unholy triumph 
 through our country —be incarcerated in the very edifice 
 which was erected to defend the liberty of his country —be 
 secretly tried and secrectly executed, without even the forms 
 of law? Shall the guilty participators in these foul crimes 
 jostle us in the streets — sneer at our reproof — laugh at our 
 efforts to produce legal proof of their guilt, and defy our at- 
 tempt to bring them before the country; and shall this be 
 past by in silence lest some should cry out excitement? Shall 
 all these enormities be fairly and distinctly traced to the dark 
 recesses of the Lodge rooms— shall we know from testimony 
 delivered in courts of justice, that the practicability and the 
 proper means of sacrificing lives and destroying the liberty 
 of the press, were coldly discussed in Masonic Lodges, and de- 
 liberately resolved on—that all this was done to prevent bring- 
 
412 LIGHT ON MASONRY. 
 
 . 
 
 ing the institution of Masonry into disgrace by publishing a 
 true account of them? And shallno excitement arise in our 
 breast — no swelling of the heart —no. heaving of the bosom? 
 Woe be to our country when all these things can take place 
 without being followed by excitement. Shall we see all these 
 rank corruptions boil and bubble in this caldron of abomina- 
 tions; and shall we make no effort to extinguish them? 
 
 T would not, sir, have it supposed that I advocate harsh or 
 severe measures to effect even this holy purpose. None such 
 are justifiable—none such ought to be used—none such will 
 be used. We may confidently assert that our fellow citizens 
 who have engaged in this investigation, cannot be made instru- 
 mental in effecting any unjust measures towards their fellow 
 citizens, however elevated or humble may be their station. 
 Their object has been the discovery and the publication of truth; 
 and if such discoveries have. convinced that secret associations 
 
 ought not to exist in a republic, and have diminished their re- 
 spect for the adherents of such societies, these effects have nec- 
 essarily resulted from their causes. No excitements have been 
 used to produce such convictions. They have been the produc- 
 tions of right reason deliberately exercised. The facts fairly pre- 
 sented to them, they failed not to draw from them legitimate 
 conclusions; and Hree Masonry must abide the consequences. 
 We see nothing sacred in her which should exempt her from 
 these. With much difficulty, she has at length been brought 
 to the bar of truth; and let her not hope to return from it 
 until all her pretensions to excellence, and all her capabilities 
 for crime, have been thoroughly investigated. Neither the 
 shameless falsehoods and swollen verbiage of St. John’s day 
 orators, nor the pompous eulogiums of schoolboy declaimers, 
 can any longer save her. Her borrowed plumes will be 
 plucked from her shameless front, and her silken vestments 
 can no longer conceal her impurities. She will be weighed 
 in the balance, and if found wanting she will be consigned to 
 merited destruction. Those who have undertaken the task 
 cannot be driven from it by fear nor by favor. They believe 
 
SPEECH OF T. F. TALBOT, ESQ. 413 
 
 the investigation to be connected with the substantial good 
 of their country, and they will not recede; they have put 
 their hands to the plow, and they will not look back. No 
 motive of self interest prompted them to action, and no fear 
 of loss will deter them from proceeding. They are not seek- 
 ers for honors or offices, and no fears of such accusations will 
 deter them from inquiring and deciding for themselves how 
 far the influence of Free Masonry may disqualify their fellow 
 citizens for fulfilling the duties of office— how far a secret 
 and constant intercourse with a small body of men distin- 
 guished from their fellow citizens at large, as a separate so- 
 ciety, governed by separate laws and bound to each other by 
 peculiar obligations may, and of necessity will, influence their 
 minds in the distribution of official favors, or warp their 
 judgments from the straight path of integrity. How far those 
 secret obligations may fetter their minds and ‘be paramount 
 to or inconsistent with their known obligations to their coun- 
 try in general, they know ‘and they will remember when called 
 ‘upon to give their suffrages ; thatthe mere habit of frequent 
 and intimate intercourse with a select body of men using the 
 imposing, however abused, name of brother, is not without 
 its influence even upon strong minds; ‘and that it improperly 
 contracts the feelings of the heart und limits the extension of 
 that good will which’a true patriot anda wise statesman will 
 desire to feel towards ALL his conntrymen, unfettered and 
 unrestrained by opposing influences. I repeat, sir, the men 
 with whom we act in this matter are not needy office seekers. 
 We can point with pride and with pleasure to the great body 
 of our most efficient friends, as men who never have and 
 never will desire office. We can number among them ‘many 
 whose elevation of mind and self respect have never permit- 
 ted them to use the ordinary and most successful methods of 
 procuring offices, however well they were qualified to perform 
 their duties; who will not sacrifice their independence at 
 the shrine of party, though they are willing to serve their 
 country. 
 
414 LIGHT ON MASONRY. 
 
 It may perhaps be expected that I should, in the course of 
 my remarks, take notice of an attempt made by some of those 
 venders of falsehoods and tools of party who disgrace our 
 country, to create an impression that this impulse, which has 
 roused a whole community to action, can be used for mere 
 party purposes; and that an eminent statesman had made an 
 attempt to buy it for his own purposes. I cannot consent to 
 occupy your attention by a serious effort to refute a calumny 
 so absurd in itself—so contemptible by the source from 
 which it originated— and so insulting to the patriotism, in- 
 tegrity, and understanding of many thousands of my coun- 
 trymen. Be it known to those who have made the assertion, 
 and those who have pretended to repel it, that the freemen 
 who have been influenced by this excitement can neither be 
 bought or sold. They aim not to elevate one man or depress 
 another—to aid one political party or injure another. They 
 have higher and holier ebjects in view, from which they can- 
 not be terrified or diverted by such insignificant accusations. 
 They aim to rid their country of a noxious pestilence which 
 walks in darkness through the land— to take from all parties 
 the power to wield this “black engine of night’? — to dispel 
 the moral darkness in which so many of their countrymen 
 have so long groped—to strike off the base chains which 
 have so long held in ignoble bondage the minds of many thou- 
 sands of their fellow citizens, and restore them to the full 
 enjoyment of those privileges purchased by the blood of 
 their fathers —to seize this many-headed monster by the 
 throat, drag it forth from the murky den in which it has so 
 long concealed itself, and strangle it in open day before its 
 venom had been scattered over the land to corrupt the very 
 fountain of all that is good and valuable in our civil and re- 
 ligious institutions. We may not indeed live to see these ob- 
 jects completely effected ; but they are worthy to employ the 
 energies of every generous mind; and he who shall assist to 
 accomplish them will not have lived without benefit to his 
 
 country. : 
 / 
 
SPEECH OF T. F. TALBOT, ESQ. A15 
 
 But, sir, will it be seriously contended, or can it be expect- 
 ed, that all who have aided to lay the foundation for accom- 
 plishing these glorious objects, are therefore to be excluded 
 from the service of their country? By what means shall they 
 know that their exertions are appreciated and favored by their 
 fellow citizens? How shall the dishonest or deluded advo- 
 cates of this system of error and deception be convinced that 
 they can no longer uphold it with impunity? Do you 
 expect aid from the timid, the selfish, or the willfully 
 ignorant? Will the profane altars of Free Masonry be 
 overthrown by the hands of her General Grand High Priest? 
 Think you that those who would have contributed to erect 
 her idol temples will themselves assist to tumble them into 
 ruins? Such is not the usual course of action. What we 
 have cherished as valuable, we are unwilling to believe has at 
 last become worthless. ven the useless bauble which has 
 long hung about us we reluctantly part with. 
 
 There are indeed some, and nota few, among us, whose 
 clear perceptions and strong minds have enabled them to dis- 
 cover their true situation— who have nobly dared to be free 
 and to throw off by one vigorous effort the fetters which have 
 so long bound them to an institution to whose iniquities they 
 could not be blind. With such men we can cheerfully and 
 gladly co-operate in the good work we have engaged in. We 
 feel that for ourselves and our country we owe them much, 
 and we shall not be reluctant to discharge the debt to our ut- 
 most ability. We know, in part, what they have encountered, 
 and how they have overcome. 
 
 Away then, sir, with all your poor attempts to deter us from 
 the performance of the sacred duties which circumstances 
 have imposed upon us. Let not our opponents amuse them- 
 selves with such hopes. They are vain. We trust that we 
 have counted the cost, and that we shall not shrink from the 
 consequences. Our cause is good: we will not abandon it. 
 Our motives are pure: we fear not to have them investigated. 
 Let us be united and we shall be strong. Let us be prudent 
 
416 ' LIGHT ON MASONBY. 
 
 and firm and we shall be successful. May Hz who has the 
 hearts of us all in his hands, guide and direct us in all our 
 deliberations, and so control all our exertions, that they may 
 be productive of lasting benefits to our beloved country. 
 
Pa sn eel UA Me Ug Ms 
 
 REVELATIONS OF OpD FELLOWSHIP, AND A CRITICAL 
 REVIEW OF THE PRINCIPLES OF THE ORDER, 
 BY MEMBERS OF THE CRAFT. 
 
 INTRODUCTION. 
 
 In offering to the public the following pages it may be 
 proper to give an account of the origin of the disclosure, and 
 fhe reasons for making public the ceremonies and work of 
 Odd Fellowship. 
 
 In the fall of 1846, a company of five, headed by a Free 
 Mason, started the project of establishing a Lodge of the In- 
 dependent Order of Odd Fellows in the town of Wilmington, 
 Vt. And notwithstanding the remonstrances and entreaties 
 of the citizens against it, they persisted in their scheme, and 
 this moral nuisance was planted in the place; and as is usual, 
 they beat up for volunteers, and resorted to public lectures 
 and flattering professions to obtain recruits, till at length a 
 few of the citizens joined the Lodge. Some of these men 
 earried with them into the Lodge, the same principles that had 
 generally actuated them in the social relations of life; and 
 consequently after having passed through all the Degrees 
 and examined the principles and tendencies of the institution, 
 they became convinced that it was a corrupt institution, and 
 calculated to sap the foundation of Republican institutions, 
 and to destroy equal rights in the community. 
 
 But instead of abandoning it publicly, they concluded to 
 form a class and instruct others in the work and secret mys- 
 tery of this order, without imposing on them the obligations, 
 
 28 417 
 
418 INTRODUCTION. 
 
 that they might avail themselves of their counsel and of t! ‘r 
 aid in the emergency of renouneing the institution. Accord. 
 ingly, several hundred of the most respectable citizens of 
 Wilmington and adjoining towns were initiated and instruct- 
 ed in the secret ceremonies of all the degrees. After which, 
 a special meeting was called for the purpose of taking into 
 consideration the character of the institution, and to deter- 
 mine what disposal ought to be made of it. 
 
 At this meeting, on mature deliberation, it was unanimously 
 agreed that the institution ought not to be sustained by free- 
 men, and they immediately adopted measures to expose it 
 to public investigation. 
 
 The following expose of all the ceremonies, obligations, 
 signs, pass-words, and grips, according to the latest revision 
 of the works of the order by the Grand Lodge in the United 
 States, was then prepared by competent members of the craft, 
 and published, prefaced by the following certificate from men 
 of character and standing, who know whereof they ‘gon cgh 
 
 “TO ALL WHOM IT MAY CONCERN. 
 
 “This is to certify, that we, the subscribers, have examined the work and 
 ceremonies of Odd Fellowship, as contained in the following pages, and 
 find the book to be substantially correct, according to the information 
 which we have received concerning the mysteries of the order; and that 
 we have tested the correctness of our information to our full satisfaction, 
 and cheerfully recommend the perusal of this book as a true revelation of 
 the mysteries of Odd Fellowship, and a just exposition of its intrinsic 
 principles, influence and general character. 
 
 “Origen Smith, T. B. Deming, Charles H. Denison, C. S. Parmelee, A. 
 J. Keys, David Bills, D.C. Childs, John Griffin, A. T. Childs, D. G. 
 Colbun, George B. Sargeant, L. J. Childs, A.C. Smith, F. Barber, S. 
 Robinson, F. Bowker, Wm. Ray, B. L. Barnard, Philander Parmelee, 
 Francis W. Jones, Ivory Bigalow, Wm. B. Haskell, Wellington Hastings, 
 Jonathan Smith, Holland Denison, Luman Norton, John Roberts, jr. Esq., 
 Horace Mellen, E. M. Bruce, Eli Shaw, Leicester Cushman, D. H. Ran- 
 ney, O. T. Alvord, Jairus Stearnes, Anthony Case, Ephraim Keys, Ashel 
 Rice, Ophir Haynes.” 
 
 Four of the above witnesses,—viz: Messrs. Ranney, Case, 
 O. Smith, and A. C. Smith, are reputable ministers of the 
 
INTRODUCTION. 419 
 
 gospel; and a number of the others have now in their posses- 
 sion clearance cards, given by the Lodge, recommending them 
 to the Fellowship of Odd Fellows everywhere, and showing 
 that at their dismission, they were under no charges whatever. 
 A few days since, the expose was handed to a minister of the 
 very highest standing in the west—a man for whose word we 
 can vouch—with the request that he would tell us whether it 
 was perfectly reliable. He gave us in writing the following 
 reply: 
 
 “T have read the revelations of Odd Fellowship, and find it to be an 
 accurate exposition of Odd Fellowship. The signs, pass-words, grips, 
 and ceremonies throughout, are true to the letter, to the best of my 
 knowledge ; and I have taken the five degrees named in the expose, and 
 three more in the Encampment—a higher branch. The review, I think, 
 is excellent. I considered Odd Fellowship a blending of the sacred with 
 the ridiculous—of the Bible with heathenism, before I was a professor of 
 religion.” 
 
 No reasonable doubt can be entertained respecting the en- 
 tire faithfulness and truth of the expose. Qdd Fellows may 
 laugh about it, and pretend that it is an ‘imposition, and Odd 
 Fellowship may make some unimportant changes in its cere- 
 monies and obligations; but this may be set down as a fact, 
 that any one who carefully examines the following expose and 
 review will know fully as much about Odd Fellowship, as Odd 
 Fellows themselves. 
 
 \ 
 
FIVE DEGREES IN ODD-FELLOWSHIP. 
 
 
 
 
 
 1. Being in town, the other day, I thought of getting shaved ;— 
 feeling my beard with my right hand. 
 
 2. I started in quite a hurry, for the barber shop, and on 
 reaching it, found I was all in a perspiration; wiping the sweat 
 - from my forehead with my right hand. 
 
 3. In waiting for my turn, I soon became quite chilly ;— 
 placing my right hand into my left, shivering. 
 
 4. Being short of funds, studied about the matter;—placing 
 the forefinger of my right hand between my brows. 
 
 5. I concluded not to get shaved, as it would save me a dime, 
 and; placing the second and third fingers of my right hand 
 upon my left arm, | went away without getting shaved. 
 
 The above little story is designed to assist the memory in 
 retaining the signs of the Order. 
 
REGULATIONS FOR OPENING, CONDUCTING, AND CLOSING 
 A LODGE. 
 
 OPENING. 
 
 N. G. Officers, take your respective stations; Guardian secure the door; 
 Warden, examine the Brethren in the Lodge room. [Should there be no 
 one suspected the Warden replies,] All is right, Noble Grand. [Should 
 he not be satisfied he must inform the N. G.] | 
 
 N.G. Vice Grand, what is your duty in the Lodge? V.G. To act 
 in conjunction with you in maintaining order ; to require brethren to be 
 decorous during lodge hours; to enforce in your absence a due obsery- 
 ance of the Laws, and to assist you in the performance of your duties. 
 
 N. G. Vice Grand, examine your supporters. 
 
 V. G. Right Supporter, what is your duty? R. Sup. To observe 
 that Brothers give the signs correctly, and behave properly, to report to 
 you the names of such Brothers as do not conduct themselves according 
 to the regulations of the order, and to occupy your chair temporarily 
 when vacated by you during Lodge hours. 
 
 Vv. G. L. §., what is your duty? L. 8. To act in conjunction with 
 your R.§. and to officiate for him in his absence. 
 
 V. G. My officers are correct, N. G. - 
 
 N. G. Secretary, what is yourduty? Sec. Itis to keep accurate 
 minutes of the transaction of this Lodge. [When the duties are divided 
 between a quarterly and permanent Secretary, the answer of the quarter ly 
 ends here, and the permanent gives the remainder.] To keep correctly the 
 accounts between this Lodge “and its members without prejudice or par- 
 tiality : to receive all monies and pay the same to the Treasurer. 
 
 N. G. Warden, whatis your duty? Warden. To examine the Breth- 
 ren with circumspection before the Lodge is opened; to give the charge 
 of my office on the initiation of a Brother; to place and replace the 
 regalia in a careful way, and report to you any damage it may have re- 
 ceived. : 
 
 N. G. R. Sup., what is your duty? R. Sup. To support you in 
 keeping order; to execute your command ; to assist at the initiation of 
 a Brother ; to open and close the Lodge in due form, and to see that the 
 signs are given correctly. 
 
 N. G. L. Sup., what is your duty? L. Sup. To see that Brothers 
 
 421 
 
422 REVELATIONS OF ODD FELLOWSHIP. 
 
 who enter the room are in proper regalia, and give the signs correctly; to 
 officiate for your R. Sup. in his absenee, and to assist at the initiation of 
 a Brother. 
 
 N. G O. G., what is your duty? O. G. When candidates are to 
 be initiated, or brothers admitted, to see that they are orderly and quali- 
 fied according to Lodge rules; to examine and reject any one I suspect, 
 until your opinion is taken, to receive the pass-word previous to admis- 
 sion, and to guard the Lodge from any improper intrusion ; to prevent 
 the admittance of any one during a making or at other times, when so di- 
 rected ; to prevent any person from listening to acquire a knowledge of 
 
 what is going on in the Lodge, and to act in conjunction with the sup-. 
 
 porters and I. G. in the execution of your commands. 
 
 N. G. I. G., what is your duty? I. G. I receive the explanation to 
 the P. W. to act in conjunction with the O. G. during his absence, to offi- 
 ciate for him and obey your commands. 
 
 N. G. Officers and Brothers: I hope and expect each officer will do 
 his duty, and that brothers will be orderly and attentive to the business 
 of the evening, so that we may not be under the necessity of enforcing 
 the restrictive laws or fines. It is a duty incumbent on the N. G. to 
 judge impartially of every transaction, and to admit no Brother, (except 
 members of this Lodge) who has not received the pass-word of the cur- 
 rent quarter.* I therefore trust that all will act with prudence, zeal, and 
 integrity, as on these virtues depend our happiness and comfort ; keeping 
 in view that philanthropic principle by which we hail each other as 
 Brothers—regarding our Lodge as our family, and whose actions if found- 
 ed on that grand principle, are calculated to make men social and hu- 
 mane. Officers and Brothers, I will thank you to be standing and assist 
 my R. S. in opening the Lodge. 
 
 OPENING ODE. 
 
 Brethren of our friendly Order, 
 Honor here asserts her sway ; 
 
 All within our sacred. border 
 Must her commands obey. 
 
 Join Odd Fellowship of brothers, 
 In the song of truth and love ; 
 Leave disputes and strife to others, 
 
 We in harmony must move. 
 
 Houor to her court invites us, 
 
 
 
 *This is not to be so construed as to conflict with the duty to admit 
 
 strangers having legal cards in their possession, or as otherwise specially 
 
 rovided for by the General Laws of the Grand Lodge of the United 
 tates. 
 
OPENING, CONDUCTING, AND CLOSING A LODGE. 423 
 
 Worthy subjects let us prove ; 
 Strong the chain that here invites us 
 Linked with friendship, truth and love. 
 
 In our hearts enshrined and cherished, 
 May these feelings ever bloom; 
 
 Failing not when life has perished, 
 Living still beyond the tomb. . 
 
 fR. Sup. By direction of our Noble Grand, I proclaim this Lodge duly 
 epened for the transaction of such business as may be lawfully brought 
 before it, and, for the diffusion of principles of benevolence and charity. 
 
 N. G. During which time we admit of no sectarian or other improper 
 debate under penalty. 
 
 [The Lodge, at its option, may open and close with prayer, if the Chap- 
 lain be present. ] 
 
 ORDER OF BUSINESS. 
 
 [The N. G. will proceed to business by giving one rap with his gavel 
 which is repeated by the V. G. for silence and order, immediately after 
 ’ opening-the Lodge.] 
 
 N. G. Brother Secretary, I will thank you to call the roll of officers, 
 and read the proceedings of last lodge night. 
 
 Does any Brother know of a sick brother, or a brother in distress? 
 
 - Consideration of previous proposals for membership. 
 
 Candidates to be admitted. 
 
 Has any Brother a friend to propose to become a member of this Lodge? 
 
 Unfinished business appearing on the minutes to be attended to. 
 
 Has any Brother anything to offer for the good of the Order? 
 
 {The Lodge may proceed to close after the necessary business is gone 
 through with. ] 
 
 
 
 CLOSING. 
 
 N. G. Officers and Brothers, I will thank yeu to rise, and assist me 
 in closing this Lodge. 
 
 CLOSING ODE. 
 
 Brothers, we thank you all, 
 For this our friendly call, 
 Our hearts to cheer ; 
 May peace her influence shed, 
 And heaven its wings outspread 
 Lo guard each brother’s head, 
 From pain and fear. 
 
424 REVELATIONS OF ODD FELLOWSHIP. 
 
 7 
 Good night! and as you go, 
 Bear hence and fully show, 
 Stamped on your breasts, 
 The seal of Friendship pure 
 And love through life t’ endure, 
 And Truth which still secure 
 With honor rests, 
 
 N. G. Vice Grand, I will thank you to perform the last duty of your 
 station. 
 
 Vv. G. Brethren, we thank you for your attendance this evening, and 
 invite the company of as many of you as can make it convient to attend 
 at any future meeting. 
 
 N. G. Warden, whatis the last duty of your station? Warden. To 
 collect the regalia and deposit in its proper place. 
 
 N. G. Guardian, what is the last duty of your station? Guar. To 
 open the door and let the brothers depart in peace. 
 
 N. G. I will thank you to do that duty as soon as the lodge is closed. 
 Guar. I will. 
 
 N. G. R. Sup., I will thank you to perform the last duty of your sta- 
 tion. R. Sup. By the direction of our Noble Grand, I proclaim this 
 Lodge closed until next Lodge night at —— o’clock, when it will be re- 
 opened for the transaction of such business as may be lawfully brought 
 before the Lodge, and for the diffusion of the principles of Benevolence 
 
 and Charity. 
 N. G. I therefore declare this Lodge closed. [Giving one rap with 
 ‘ his Gavel which is repeated by the V. G.] 
 
 A REVIEW OF THE OPENING CEREMONY. 
 
 To read with interest, or study with profit the accompany- 
 ing expose of the secret ceremonies, lectures, charges, obliga- 
 tions and signs of Odd Fellowship, it is necessary to place 
 ones self in the midst of the enacting drama, to become, 
 for the time being, a spectator of the passing scene; not as 
 a blinded and chain bound captive, nor a sworn partizan of 
 the order, whose only alternative is silence where he cannot 
 approve; but as an untrammelled witness, whose business it is 
 to see things as they are, and form an opinion on the facts in 
 the case. We propose, kind reader, to go with you in mind 
 
 \ 
 
A REVIEW OF THE OPENING CEREMONY. 425 
 
 into this place of exhibition, and while the farcical play is 
 being performed, we will occupy a box together and talk over | 
 the merits of the play as it progresses. 
 
 You see yon attic windows. They were designed to let in 
 the clear light of day upon the enclosed apartments. They 
 are all closely blinded. There is the Hall of this Secret Fra- 
 ternity. One would suppose it sufficiently elevated to defy 
 all curiosity. But lest, perchance, ‘perched on lofty turrets,” 
 or elevated on long legs, as “‘she walketh through the earth,” 
 she should get a look through the window, every pane is 
 darkened. We will ascend the long winding staircase; up 
 —up—up we go, to the entrance way. We now stand at 
 the door of the ante-chamber. It is securely bolted. But 
 we are not to be regularly initiated to-night, and therefore 
 need no sign nor pass-word. Nor need we wait for the O. 
 Conductor, who keeps the key. Man is sometimes exempt 
 from the restraints of physical law, and then he defies the re- 
 straints of bolts and bars. Mind sometimes is, and acts where 
 the body is not. Thus in our higher and etherial nature we 
 will act to-night. We wish to scan the premises and select 
 our seats before the actors appear. We pass the door, and - 
 are now in the ante-room. ‘This is the place of preparation. 
 Here the candidate is catechised, caprisoned, filched of his 
 initiation fee, blind-folded, and bound with the chain—the 
 chain of brotherly love(?). Nothing remarkable here meets 
 our vision. Perhaps you see a table with writing utensils, at 
 which the individual to be initiated signs his adherence to the 
 rules of the order, and subscribes to the answers he has given 
 to the questions asked before his admission. A closet we 
 might look into where the regalia is kept, and other things 
 of use and equipment in the performance of the play. But 
 we shall look upon these in another place, and therefore shall 
 pass them by for the present. 
 
 We hasten on to the Inner Chamber. Never mind the big 
 bolt, nor the twisted horizontal iron on which the ring plays 
 back and forward with a hideous grating noise to terrify the 
 
426 REVELATIONS OF ODD FELLOWSHIP. 
 
 candidate, and make him feel that there is no retreat after he 
 has passed this threshhold. We have not time, nor will we take 
 the trouble to shove the slide which covers the peep-hole 
 through the pannel. We have a more convenient and expe- 
 ditious way of getting into a secret apartment. Wecome now 
 into the Sanctum Sanctorum of this Temple of Mystery. It 
 is a spacious hall, arranged for seating a considerable congre- 
 gation, but the center is reserved for the acting of the play. 
 It may be tragical or comical, according to the peculiar taste 
 of the spectator. We shall have our opportunity of judging 
 by and by. You see an elevated seat at the head of the hall 
 covered with a scarlet canopy; this is the position of the N. 
 G. (Noble Grand.) Here he délivers his charges and lectures. 
 Opposite it you observe the seat of the V. G. (Vice Grand), 
 under a canopy of blue. On the sides of the hall are two 
 similar elevated positions, hung about, one with Scarlet and 
 the:other with Black; the former is the position of the P. G. 
 (Past Grand), and hie latter of the “ Venerable” Warden. 
 In opposite corners, at the right and left of the Noble Grand’s 
 station, are two more distinguished seats—those of the Secre- 
 tary and Treasurer of the Order. 
 
 This is the place of Mysteries. Here the Oracle of Wis- 
 dom unfolds its secret treasures. And yet we have seen all 
 there is of wonder in the place. We have opened the bag, 
 turned and shook it, but it contains only gewgaws. We have 
 penetrated and searched the lair, but no lion is there. Here, 
 itis true, is an array of extravagance and show. We can but 
 be reminded of the ‘ scarlet-colored beast’ described in the 
 Apocalypse. We-will not now imagine a similarity of character. 
 Here is no Divine Oracle. No whispering Sibyl utters in our 
 ears knowledge otherwheres concealed. No evidence here 
 appears that God has unvailed his face or opened his councils: 
 to mortals. If divine maxims, and principles, and motives 
 to virtue and benevolence, are inculcated here, they must be 
 found in the bosoms of the Fraternity’s devotees. But all 
 their lodge rooms now are, and ever have been, as empty and 
 
A REVIEW OF THE OPENING CEREMONY. 427 
 
 voiceless as these. If they have any wisdom or morals, they 
 are not peculiar to them, but stolen from the world without, 
 and they have no power to exclusively appropriate them. It 
 is yet to be learned that the world 4 is any poorer for the rob- 
 bery. 
 
 But some important inquiries arise as we stand and view 
 this place of meeting. Before the assembly comes in it may 
 be well to dispose of some of them. It is admitted that pe- 
 cuniary advantage is one prominent object in becoming a ~ 
 member of this Fraternity. It professss to be a kind of 
 “Health Insurance Company;” and to afford to one’s family 
 succor and aid and beneficence in case of the sickness and 
 death of a brother. And this is notall. It may be an ad- 
 vantage less boldly proclaimed, but nevertheless the more 
 privately insisted upon, that in business transactions the Odd 
 Fellow possesses the advantage of other men; and that in the 
 paths of honor and promotion, it affords opportunity for suc- 
 cess not otherwise enjoyed. We know there will be manifest- 
 eda disposition to deny these claimed advantages in part. 
 But no one who understands anything of human nature, and 
 its devices for self-aggrandizement, can question that such 
 motives are governing ones in forming such a connection. 
 Now we have to ask from whence the money to fit up so ex- 
 pensively such establishments? To pay the expenses of its 
 public gatherings, and grand processions? And to salary all 
 its high functionaries? It is well known that expense is not 
 spared to render these Societies imposing on all occasions 
 * when they are called out, that public attention and respect 
 may be secured. Any man may see that unless he can look 
 for the replenishing of his purse from some other source than 
 the honest earnings and pure. charities of his brother Odd 
 Fellows, he, and they with him, would be sadly the losers in 
 the operation. Itis possible for two sharpers to trade with 
 each other, in a particular instance, and both be gainers by 
 the bargain. The shave however, must come somewhere. 
 They both may turn themselves better with the shift made 
 
428 REVELATIONS OF ODD FELLOWSHIP. 
 
 of property. But in such a case, woe to those of whom they 
 previously bought and to whom they afterwards sell. If they 
 dealt only with those of their own craft they would soon find 
 their level. Men who live by their wits, having no earnings— 
 live on the sweat of other men’s brows. So it is with this 
 Fraternity. It is common where opposition does not arise for 
 this policy to be openly avowed. But acknowledged or de- 
 nied, the nature of the case must indicate the fact. They 
 are men of sense, and must therefore know that the funds they 
 place in bank, after being drawn upon, for all the objects al- 
 luded to above, will afford only a meagre dividend when after- 
 wards disbursed. And the fact that the disbursement is to be 
 in the form of a lottery, does not at all relieve the case, 
 for there must be a greater amount of blanks and smaller 
 prizes. Sensible men, and men, such as we well know they 
 are, who are not in this matter doing from purely benevolent 
 motives, but solely because they expect advantage by it, do 
 not proceed without calculating on results. They profess 
 charity, and pledge themselves to help Odd Fellows, and are 
 sure of helping themselves—but, mark, the primary supply must 
 be obtained from outsiders. They are too financial not to ap- 
 prehend this philosophy—and to well understand the nature 
 of their compact, and their facilities for taking advantage of 
 other men, not to be provided ohn loss, and ensured per- 
 sonal siisedindsil 
 
 Another inquiry: What can be the employment of the 
 members of a lodge in their weekly gathering? We will take 
 it for granted that they are men worthy of confidence in all * 
 other respects, and whom we could not distrust aside from 
 their secret conspiracy with each other. Men must have 
 some object either of interest or profit, to induce them to de- 
 vote so much time and attention to the meetings of the 
 Lodge. Have we any reason to believe that punctuality and 
 constancy in attendance could be secured, if nothing was 
 done but to go through, over and over again, with the cere- 
 monies and lectures contained in this expose? Or that varie- 
 
 
 
A REVIEW OF THE OPENING CEREMONY. 429 
 
 ty and interest would be added in the business regularly 
 transacted to give an attractive character to the meetings? 
 One would as soon expect these men to be so remarkably in- 
 spired with devotion, and strict to duty, as to attend church 
 every sabbath, yea, once a week on a business day to hear the 
 same sermon read and psalms sung. Perhaps they are mor- 
 ally and religiously such a “peculiar people;” but if so the 
 fact does not fully appear. I have no doubt but they receive, 
 in their own estimation, a pecuniary equivolent; and that, as 
 they have abundant opportunity and temptation to do, they 
 take such occasions for securing a full recompense for time 
 and money expended. A few men banded together as they 
 are, may easily help themselves and one another out of the 
 pockets of other people, and to their detriment, and still not 
 expose themselves to legal process, if they do to suspicion. 
 But we will adjourn our conversation for the present, and 
 wait for the commencement of ceremonies. In the mean 
 time we will reflect upon the plain fact, that this is a brother- 
 hood, not of the whole human family,—but of a separate 
 class, whose love for each other grows not out of a common . 
 parentage, but out of a partizan alliance; whose law is help 
 to each other against the equal claims of all men; whose 
 charity is that which robs Peter to help Paul; such charity 
 as robbers have frequently had the heart to bestow; that 
 every farthing expended for professed benevolent purposes, 
 and all the expense of scarlet, and velvet, and costly furni- 
 ture, and glittering regalia, is fileched from the earnings of 
 our uninitiated citizens. 
 
 We shall therefore endeavor to strip off the vail of its 
 plausible pretensions in its lectures and charges, and show what 
 the candidate is bound by his obligations to do; and what he 
 ean do by the assistance of his fraternal relations; and also 
 what has been done in a similar manner; and that in like cir- 
 cumstances all who consider these obligations “the most bind- 
 ing of any that can be given or received,” will of course do as 
 these obligations require; and others, who doubt their obliga- 
 
430 REVELATIONS OF ODD FELLOWSHIP. 
 
 ‘ 
 
 tory force, will nevertheless feel restrained from exposing or 
 opposing ge proceedings, for fear of the vengeance of the 
 brotherhood. 
 
 But the honest inquirer is ready here to question. Hee 
 can such things be reconciled with the lectures and charges 
 of the Order, and with the assurance given of the official 
 authority of the Fraternity, that the obligation will not con- 
 flict with any of those exalted duties we owe to our God, to 
 our country or ourselves ? 
 
 Ans. They cannot be reconciled. 
 
 And on this account, we charge upon the Fraternity the 
 practice of imposition and of duplicity. And though we are 
 disposed to make all due allowance for those who are imposed 
 upon by its double-dealings, yet we can hardly find any apol- 
 ogy for those who officiate in administering the obligations, 
 charges and lectures, for it does seem as though they must 
 know better than to palm off. such imposition on others. 
 
 We intend to bring these different parts of the obligations 
 together, and show their bearings in certain exigencies, aa 
 soon as we shall have had opportunity to publish all the de- 
 grees, so that our readers can know what the obligations are, 
 and judge for themselves. 
 
 For although it has presented itself in different. garbs un- 
 der different revolutions and revisions, and is now artfully 
 dressed out with good words and fair speeches, yet we are per- 
 suaded that. like evil in any other form, to be hated, it needs 
 but to be seen. 
 
 aed 
 
 INITIATION. 
 
 SPECIAL DIRECTIONS. 
 
 [Each Lodge must have prepared a convenient book, with its pages 
 ruled and divided into columns; in the left hand column of which are 
 to be written or printed as many copies of the subjoined questions, as the 
 page will conviently admit of, and the right hand column to be left blank, 
 
INITIATION. 431 
 
 ‘a order that the answers given may be written by the candidate or the O. 
 Con. directly opposite the questions to which they belong,—after which 
 the person answering is to subscribe his proper name at the bottom of his 
 answers, and the V. G. or P. G. officiating as O. Conductor is to subscribe 
 his also, in attestation of the signature of the candidate. All this pre- 
 liminary examination:must take place in the ante-room, where pen and 
 ink may be for the purpose. The questions.to be propounded are the 
 following :] 
 QuESTIONS. ANSWERS. 
 
 1. What is your name? 
 
 2. Where do you reside? 
 
 3. What is your occupation ? 
 
 4. How old are you? 
 
 6. Do you hold membership in 
 any other order of Odd Fellows, or 
 are you suspended or expelled from 
 any Lodge of this Order ? 
 
 6. Are you, so far as you know in 
 sound health ? 
 
 7. Do you believe in the existence 
 of a Supreme, Intelligent Being, 
 the Creator and preserver of the 
 Universe ? ; 
 
 8. Are you willing to'subscribe to} [Signature of the Candidate. 
 the truth of the answers you have Attest : 
 now made? Signature of the O. Conductor. | 
 
 {Should any of the above questions not be answered satisfactorily, the 
 conductor will dismiss the candidate from the room, and report to the 
 Lodge. If, however, they be all satisfactorily answered, the C. will say 
 to the Candidate,]|—Are: you willing to enter into an obligation to keep 
 secret all that may transpire-during your Initiation? [If this be assented 
 to the C., he will require of the Candidate a promise in these words:] I 
 hereby pledge my sacred honor that I will keep secret whatever may 
 transpire during: my initiation. 
 
 FORMS OF INITIATION. 
 
 [The V. G. or a P. G. especially deputed, having received the candidate 
 in the ante-room and. completed the examination as prescribed above, will 
 then blindfold'the candidate, and lead him to the door of the Lodge, and 
 give the usual alarm.] 
 
 J. Guar. ‘Who comes there? O: Con. A Brother, with a friend who 
 desires to be initiated :into the I. O. of O. F. 
 
 [The I. G. reports this to the V. G.. 01 wanose command the door is 
 opened and the candidate is led into the Lodge-room, where he is received 
 in a courteous and dignified mannér by the proper Conductor, attended 
 by the S. Supporters. ] 
 
432 REVELATIONS OF ODD FELLOWSHIP. ~ 
 
 CONDUCTOR’S CHARGE. 
 
 You are now within the retreat of Odd Fellows—here the world is 
 shut out—you are separated from its cares and distinctions—from its dis- 
 sensions and its vices. Here Friendship and Love assert their mild do- 
 minion, while Faith and Charity combine to bless the mind with peace, 
 and soften the heart with charity. Those who surround us have all as- 
 sumed the obligations and endeavor to cherish the sentiments peculiar to 
 Odd Fellowship; but before you can unite with them you must pass 
 through an initiatory ceremony, which will ultimately lead you to prima- 
 ry truth; be patient therefore, andfirm. Brothers, the stranger now awaits 
 our mystic rites. 
 
 R. S. Sup. Then at once the chains prepare. 
 
 L. S. Sup. Here they are—entwine their links about him. [Reach- 
 ing the chains, and assisting in placing them.] 
 
 Conductor. [While this is being done.] Man in darkness and in 
 chains !—how mournful the spectacle—yet ’tis but the condition of mil- 
 lions of our race, who are void of wisdom though they know it not. [To 
 the Supporters.] Lead on our Friend! [The candidate is led by such 
 route as will enable the Con. to conclude the following sentence by the 
 time he reaches the scene:] We have a lesson to impart tohim—one of 
 great moment and deep solemnity ; a faithful exhibition of the vanity of 
 worldly things—of the instability of wealth and power—of the certain 
 decay of all earthly greatness. [The scene being reached, the Conductor 
 begins to take off the blinds, saying at the same time:] Be serious, for 
 our lesson is as melancholy as itis truthful. [The blinds being off ;] 
 Behold a representation of the effect of sin—that silent yet impressive 
 lecturer, to vice confusion, but to virtue peace, is all which remains on 
 earth, of one who was born as you were born, who lived as you now 
 live, and who for many days enjoyed his possession—his power—and his 
 pleasure. But now alas! nothing is left of him save that sad memorial’ 
 of man’s mortality. The warm heart which throbbed for others woes, or 
 the cold one which held no sympathy has now moldered away and join- 
 ed its kindred dust. 
 
 Contemplate the scene! Should it not humble human pride —Should 
 it not awake the soul to a just sense of responsibility to God—of duty te 
 itself. And in view of this common lot of all, should it not enlist the 
 tenderest of human sympathies? My friend, that gloomy monitor is but 
 an emblem of what you are sure to be, and of what you may soon become. 
 Seriously meditate the solemn admonition it affords—ponder it well, and 
 see that your own heart fosters not evil—the fountain of all wrong—the 
 projenitor of crime, hatred and violence, whose fearful consequences must 
 continue to afflict mankind until the coming of that period (yet hidden 
 in the womb of Time), to which Hope looks forward with ardent joy — 
 
 
 
INITIATION. 433 
 
 when the chain of human bondage shall be broken, and tears and woes 
 of this world be submerged by the healing tide that shall flow from the 
 Fountain of Benevolence and Peace. Then one law shall bind all na- 
 tions, kindreds and tongues of the earth—and that law shall be the law 
 of Universal Brotherhood. 
 
 R.8.8. Then shall the Wolf dwell with the Lamb, and the Leopard 
 lie down with the Kid, and the Calf and the fatling together, and a little 
 child shall lead them; and the Cow and the Bear shall feed, and the Lion 
 shall eat straw like an Ox. 
 
 L. 8.8. And he shall judge among the nations—and shall rebuke 
 many people—and they shall beat their swords into plough-shares, and 
 their spears into pruning-hooks. Nation shall not lift up sword against 
 nation, neither shall they learn war any more. He has made of one 
 blood all nations of men, to dwell on the face of the earth. [Again blind- 
 folds the candidate. ] 
 
 Conductor. You may think it strange, my friend, that we thus blind- 
 fold you: its symbolic purpose will in due time be fully explained. [The 
 candidate is then led to the Warden, where the blinds being removed, 
 the conductor says,] This, my friend, is our venerable Warden—he has a 
 charge to deliver you—listen attentively to what he may say. 
 
 Warden. Friend, hear the voice of wisdom speaking from age and 
 experience, and let it sink deep into your heart. These trembling limbs 
 and this wrinkled brow betoken that the weight of years is upon me. I 
 have indeed seen many years, and many solemn scenes have passed. before 
 me. A wise man has said, I have been young but now am old, yet have 
 I not seen the righteous forsaken or his seed begging bread. I would 
 impress this upon your mind, and will add another maxim which I pray 
 you heed and be wise. Itis this,—that in the practice, Friendship, Love 
 and Truth will be found the best safeguards against the ills of life. For- 
 get it not; Forget it not. Brother Conductor, you will now introduce our 
 friend to the Vice Grand 
 
 [The Conductor takes the candidate blinded to the Vice Grand’s Chair, 
 and says to him:] You are now at the chair of our worthy Vice Grand 
 
 VICE GRAND’S CHARGE. 
 
 Stranger, having entered within these walls, you are never to make 
 known the secrets of this order, or to make any discoveries to any per- 
 son or persons upon any pretense or for any purpose. Will you comply 
 
 with these rules ? 
 
 Ans. I will. 
 
 Restore him tolight and liberty. Stranger, it is my duty to administer 
 to youasolemn and binding obligation—one which we have all taken ; 
 
 29 
 
 a 
 
434 REVELATIONS OF ODD FELLOWSHIP. 
 
 but which will not conflict with any of those exalted duties you owe te 
 your God, your country or yourself. 
 
 With this assurance, are you willing tu take such an obligation ? 
 
 Ans. Iam. 
 
 Place your right hand on your left breast, and repeat after me the 
 following : 
 
 OBLIGATION. 
 
 
 
 
 
 I, , in the presence of the brothers now assembled, do 
 solemnly promise that I will never communicate to any one unless direct- 
 ed so to do by a legal Lodge, the signs, tokens, pass-words, or grips, be- 
 longing to the I. O. of O. F.’s, that if any books or papers containing 
 anything relating to the I. O. of O. F.’s should be placed in my hands, 
 will never expose or lend them to any person or persons, except to one 
 legally authorized to receive them. Should I hereafter be thought wor- 
 thy of receiving any or all of the higher degrees in this Lodge, I will 
 never communicate the same to any one not legally qualified to receive 
 them. I furthermore promise, that I will support and abide by the by- 
 laws, rules and regulations of this Lodge, and of the Grand Lodge of the 
 Independent Order of Odd Fellows of the , or any other Grand or 
 Working Lodge to which I may be attached; that I will not improperly 
 communicate the quarterly, traveling, or other pass-words to any one. I 
 also promise that I will never wrong a brother, nor see him wronged, 
 without apprizing him of approaching danger, if in my power so to do. 
 Should I be expelled, or voluntarily leave this order, I will consider this 
 promise as binding out of itas it is in it, to the true and faithful per- 
 formance of all which I pledge my sacred honor. 
 
 V.G. Stranger(s), you have now entered into a Society that is far more 
 important than you at first imagine. It is quite conformable to Law, Re- 
 ligion, and sound morality. Nor does it permit anything contrary to the 
 allegiance we owe to our country, or the duty we owe to ourselves. Let 
 good conduet procure you the esteem of your family and friends. Let 
 strict caution guard you against making any improper discoveries to the 
 uninformed, so that by your example, you may convince the world that 
 good faith and virtue are the peculiar characteristi¢s of a true Odd Fel- 
 low, for according to our Laws, we can be O. F.’s only while we act like 
 honest men. I will now recommend you to the N. G., who will further 
 instruct you, and I hope your deportment will be such after your initia- 
 tion, as to give us no cause to regret that we have accepted you as 4 
 brother. 
 
 Conductor, proceed with our friend to the principal chair, there to be 
 introduced to the N. G. 
 
 
 
INITIATION. 435 
 
 INVITATION ODE. 
 
 m Stranger(s) amid a band of Brothers, 
 ; Here you stand, 
 Firm, tried and true; 
 Here Friendship’s power is shown . 
 Here Love and Truth are known, 
 And here before the throne 
 We welcome you. 
 
 Stranger(s), you’ve nought to fear 
 For honor’s court is here; 
 Love, Peace, and Joy. 
 Here in good faith we meet, 
 Here friends and brother’s greet 
 And in communion sweet, 
 The hours employ. 
 
 TAt the conclusion of the song, as the parties slowly approach the 
 principal chair, the supporters of the N. G. will suddenly draw aside the 
 curtain so as fully to disclose that officer in his appropriate regalia. He 
 will immediately rise, and when the candidate is sufficiently near, give 
 one rap with his gavel as a sign for the members to be seated and quietly 
 lay off their disguise. The Conductor will then introduce the Candidate 
 in the following words: ] 
 
 Conductor. N.G., by direction of the V.G.I present to you astranger 
 to be instructed in the mysteries of our order. 
 
 N. G’S CHARGE. 
 
 My friend: I welcome you among the fraternity of O.F.’s, with whose 
 customs I trust you will become better acquainted. Under our disguse, 
 Ihave no doubt you took us for odd fellows indeed. Learn from this 
 that men are not always to be taken for what they appear. Some may 
 have a rough and unseemly exterior, but a good true heart within, while 
 others possessing a captivating person and manners, may be destitute of 
 all genuine principles. I hope you will pardon us the innocent deception, 
 and make a proper application of the moral itis designedto convey. 
 
 We will now proceed to instruct you in the signs peculiar to a Work- 
 ing Lodge of this Order. There are four of them. 
 
 First, the entersign * * * [one rap on the ante-room door. ] 
 
 Second the countersign * * * 
 
 Third, the pass-word and its explanation, which is changed quarterly, 
 and. will be given you privately in the course of the evening by the 
 Noble Grand, who alone is authorized to communicate or cause to be com- 
 municated to members. * * * 
 
 Fourth, the grip. [Instruct in the mode of working intoa Lodge.] 
 
436 REVELATIONS OF ODD FELLOWSHIP. 
 
 Without these signs you cannot gain admittance into this or any other 
 Lodge of the I. O. of O. F.’s. Be observant therefore, that you may ac- 
 quire them, and be careful that you do not improperly revealthem. Re- 
 member also, that you have given us your pledge of honor—a pledge 
 which is the most binding of any that can be given or received. We feel 
 confident that you will keep it inviolate. You have been admitted by 
 certain forms of initiation, in which there is deep significance. You 
 were blindfolded, to represent the darkness and doubt through which man 
 gropes his way toa knowledge of himself, his duty, and his destiny: a 
 darkness not only of reason but of the moral nature. And you were en- 
 compassed with chains, to illustrate that slavery of soul to sense—that 
 subjection to things outward and perishable, into which man is brought 
 by his own passions. You were then led to a scene where an emblem of 
 mortality was exhibited, to represent to you the end of this servitude, to 
 remind you of the insignificant and perishable nature of all these out- 
 ward objects which so often excite men’s passionate ambitions. After 
 this representation, intended to reach your conscience and touch your 
 heart, you have been restored to light and liberty. One of these acts is 
 emblematical of that liberty which the virtuous enjoy when conscious of 
 being disenthralled from sensuality and passion; the other is emblemat- 
 ical of the light of that truth which reveals to us Love as the grand reme- 
 dy for all social evils, as itis indeed the foundation of all good towards 
 God and man. In this light we trust you will ever walk: this liberty we 
 hope you will ever maintain. It will be our duty, it is one of the great 
 ends of our institution, to aid you in so doing. We claim the privilege, 
 therefore, of watching over your conduct, not only in the Lodge-room, 
 but in your intercourse with the world at large. 
 
 Introduce our friend to the Past Grand. 
 
 PAST GRAND’S CHARGE. 
 
 My Friend: You are now initiated into and made acquainted with the 
 organization and works of a Lodge of the I. O. of O.F.’s, and are recog- 
 nized as amember. The institution of Odd Fellowship is progressive 
 in its character, You have passed its threshold, and after a reasonable 
 probation, may advance step by step through all its gradations until you 
 shall have fully obtained a knowledge of its intrinsic excellencies,— its 
 adaptations for the promotion of good will among men, and its fitness 
 as a minister to the trials and adversities which are inseparable from 
 human life. 
 
 We have at this time a few general lessons to inculcate, which, in ad- 
 dition to those you have received in your progress to this chair, will 
 
 “serve to give you proper views as to the character and true objects of Odd 
 Fellowship. 
 
INITIATION. 437 
 
 Odd Fellowship is founded upon that eternal principle which recog- 
 nizes man as a constituent of one universal brotherhood—teaches him that 
 that as he came from the hands of a common parent, he is bound to cherish 
 and protect his fellow men. It thus presents a broad platform upon which 
 mankind may unite in offices of human benefaction. Under comprehensive 
 influences, all the nations of the earth may concentrate their energies for 
 the good of the common race. Based upon certain truths which are like 
 axioms among all nations, tongues and creeds, its sacred tolerance pre- 
 sents a nucleus which by its gentle influence, gathers within its orbit an- 
 tagonistic natures ; controls the elements of discord, stills the storm and 
 soothes the spirit of passion, and directs in harmony man’s united efforts 
 to fraternize the world. Thisis the great first principle of our fellowship, 
 which we denominate fraternity; a universal fraternity in the family 
 of man. Our forefathers have wisely made this principle the corner stone 
 of Odd Fellowship. Upon its solid basis, the whole superstructure has 
 securely rested, and, as we believe, is destined immovably to repose till 
 time shall be no more. 
 
 From this principle we learn to regard the Great Author of our exist- 
 ence as our Father, “in whom alone we live and move and have our be- 
 ing,”—to recognize each other as alike the offspring of the same parent, 
 as the master-piece of his handy-work, and designed as such to reflect in 
 our nature and relations, the image of him after whose likeness man was 
 formed. We are therefore brothers, and in all our intercourse we illastrate 
 the truthfulness of this profession, by reciprocal relief and kindly offices 
 to one another in the day of trial. With the divisions and classifications 
 of human society, our order holds no fellowship. While it inculcates a 
 veneration for religion and subordination to civil government and its laws, 
 it studiously avoids affinity with systems of faith or sect, whether relig- 
 ious or political. 
 
 In becoming an O. F., no sacrifice of your opinion—no change of your 
 relations to the State — no loosening of the obligations which, as a good 
 citizen, you owe to the laws and institutions under which you live, is 
 required. 2 
 
 On the contrary, learn now and forever, that you cannot become an 
 O. F. in spirit and in truth, unless you are grateful to your Creator, faith- 
 ful to your country, and fraternal to your fellow man. Within the walls 
 of a Lodge room, we meet for mutual counsel, the relief of distress and 
 the elevation of human character. With pure hearts and clean hands 
 must we come to such offices. Strife and discord, party and sect, which 
 create heart-burnings and divisiots among men, are banished by our 
 laws without this counsel; and if, perchance, some thoughtless brother 
 should so far wander from this injunction as fo permit evil influences to 
 control his actions, he must atone to the offended laws. We war against 
 
438 REVELATIONS OF ODD FELLOWSHIP. 
 
 vice in all itsforms. Friendship towards man prompts the contest —the 
 gentle influences of Love supplies the weapons — Faith consecrates the 
 effort, and leads to victory. 
 
 Such, my friend, are among the first principles of Odd Fellowship; its 
 objects you will more clearly understand as you advance in the order. 
 If you have become initiated into this institution from the influence of a 
 too common error, namely, that Odd Fellowship is a mere beneficial so- 
 ciety, having for its single purpose the relief of its members in the strug- 
 gle incident to human life—if you have united yourself with the great 
 brotherhood, from the promptings of idle curivsity, be at once undeceived. 
 Mutual relief, it is true, is a leading office in our affiliations. To visit the 
 sick, relieve the distressed, to bury the dead and educate the orphan, is 
 the command of our laws, and an imperative duty which Odd Fellowship 
 enjoins. But these, although its frequent and almost daily ministrations, 
 are but a tithe of the intrinsic virtues of our beloved order. We seek to 
 improve and elevate the character of man—to imbue him with conceptions 
 of his capabilities for good; to enlighten his mind —to enlarge the sphere 
 of his affections—in a word, our aim is to lead man to the cultivation of 
 the true fraternal relations, designed by the Great Author of his being. 
 Brother, for by that endearing name you are now privileged to be hailed, 
 I greet you as an Odd Fellow of the Independent Order, and welcome 
 you as a member of Lodge No. —, under the jurisdiction of the 
 Grand Lodge of May you ever be animated by the pure princi 
 ples of Odd Fellowship, and may your life and conduct afford no re 
 proach to the new character which you have this night voluntarily as- 
 sumed. 
 
 Conduct the candidate to the Secretary. 
 
 [After attending on the Secretaty, the candidate will be withdrawn to 
 the ante-room, where he will be clothed with an apron, and directed to 
 work his way into the Lodge. When he has entered, the N. G. greets 
 him as a brother, and instructs him in the general hailing or sea sign, 
 after which he directs him to be introduced to the brethren in the room.] 
 
 
 
 
 
 REVIEW CONTINUED. 
 
 This is Lodge night, and see! “the Brothers” are begin- 
 ing to assemble. A candidate is to be initiated, and we are 
 to be spectators of the scene. We will drop the curtain be- 
 tween us and them, during the time of preparation, to give 
 more effect to the play, and converse meanwhile, on another 
 
REVIEW CONTINUED. 439 
 
 topic. Who are these men? Most of them husbands and 
 fathers. They have left at home a rising family dependent 
 on them, not only for subsistence, but for intellectual and 
 moral instruction and improvement. Have the members of 
 this Fraternity the time to spend in these secret conclaves, 
 without robbing their own households of what is more valu- 
 able than money? All day long they are driven with busi- 
 ness; and most of their evenings (it may be) are alike occu- 
 pied and cumbered. It is with extreme difficulty that they 
 are able to eke out three hours in the week for attendance at 
 Lodge meeting. What are the claims of the family upon 
 those three precious hours of a husband and parent’s leisure? 
 How can his wife and children well dispense with his pres- 
 ence, attentions, sympathy, and aid? Can there be to them, 
 without these, such a home as he is able, and bound to give 
 them? What legacy can exist, even in his bewildered and 
 deceived imagination, which this father conceives will recom- 
 pense, to such as are bone of his bone, and flesh of his flesk 
 for the void created in their peace and happiness, by his deep 
 felt absence, and the entire surrender of that kindly influence 
 he might be exerting over their intellects, morals, and future 
 destiny? There are some things sacred in the Domesti: 
 Relation. And among them, none more eminently so, thar 
 the consecration of a portion of one’s time to sociality 
 sympathy, and improvement around our own hearthstones 
 The want of this cannot be recompensed by princely legacies 
 and the most ample fortune. Go ask that downcast and for- 
 saken wife, and neglected children, what is to be the equiva- 
 lent of the kind attentions, timely instructions, ane healthful 
 influence of a present, living father, of which they are now 
 deprived? And think you they will mention even the Odd 
 Fellow’s pledge of beneficence? Their obligation to remem- 
 ber the Brother’s widowand orphans? ‘“ A living dog is bet- 
 ter than a dead lion.” <A living husband and father’s tender- 
 ness much better than a dead one’s charities left for others to 
 bestow. But we may prolong too far our episode. The 
 
440 REVELATIONS OF ODD FELLOWSHIP. 
 
 preparations are made and the initiatory ceremony ready to 
 be enacted. So we will now draw the curtain and look out 
 upon the spectacle. 
 
 Seems to me, friend, you look rather agitated. I hope you 
 are not alarmed. 
 
 Alarmed—no; I hope you don’t think me a coward. 
 
 Oh, certainly not. But why do you so change color and 
 countenance? Your face has been white, red and blue suc- 
 cessively ; and you have laughed, scowled, and cried, (or seemed 
 ina fair way to cry,) allin a minute. What is the matter 
 with you? 
 
 I suppose I have looked somewhat as I have felt. Where 
 am 1? On earth or in Hell? By what beings am I sur- 
 rounded—men—baboons—or Devils? What visages greet 
 me? What monsters stalk around in my presence? I should 
 think the Pit had been opened and its horrid inmates let 
 loose. These are “‘ Odd Fellows” indeed! I can hardly con- 
 ceive how they could be any more odd. Who is that black 
 monster who stands at the door waiting, as if he was about to 
 scare out of his wits the first individual who dares to enter? 
 Is he a Baboon, or an African—or one of the medium race 
 lately discovered—half man and half monkey? I confess, 
 aside from the tail, he answers well the description I have 
 lately seen of that strange species. But perhaps that is turned 
 down his trousers leg, or hid under his skirt. 
 
 Oh, that is the I. G. (Inside Guardian.) He is waiting for 
 the candidate, to conduct him into the Lodge. When he raps, 
 this object will take him into custedy. 
 
 And who is that decrepid old creature that sits under that 
 canopy of black. He looks as though he had outlived his 
 generation one hundred years, and death had forgotten him 
 in his universal dispensation. Perhaps he is a_ preserved 
 specimen, kept here, of humanity in the days of Methuselah. 
 For they say Odd Fellowship is older than Methuselah. What 
 a nose and chin! The former looks more like a proboscis than 
 a common olfactory, and the latter projects like an old fash- 
 
REVIEW CONTINUED. 441 
 
 ioned plowshare. Perhaps it will be “turned into a pruning- 
 hook,” ere his days are ended. I wonder if they have dis- 
 covered how to make all the initiated as long-lived and hide- 
 ous as he? 
 
 This is the “‘venerable Warden ;” and venerable indeed is 
 he. You will hear by-and-by some of his sage advice, and 
 profound maxims. 
 
 But who is that under the canopy of Blue, who seems to 
 sit as one very authoritative among his brotherhood of oddi- 
 ties? His nose turns up like the horn of a rhinoceros. It 
 would be a fearful thing to come in contact with it violently. 
 This is the V. G. (Vice Grand.) He is second in authority 
 in this division of the order, and will give the second Lecture 
 in the programme. We will pass him by in his dignity, for 
 the present. 
 
 And who is mounted under the Scarlet. canopy opposite, 
 with his suit around him; all likewise dressed out in hideous- 
 ness and horror? That is the N. G., (Noble Grand,) with 
 his right and left Supporters, Secretary, and keeper of the 
 Bag. You will become better acquainted with them in the 
 progress of the performance. Opposite the Warden, and be- 
 tween these two last mentioned dignitaries, sits the P. G. (or 
 Past Grand) of the order. He is the highest among these 
 ‘“‘orand” officers. And, you see, retains his comparative rank 
 in the grace of his equipage. No one is more sublimely 
 ridiculous in his appearance than he. . 
 
 But who are these—a strange duo—who appear in long 
 white robes, with closely fitted night caps, tied under their 
 projecting chins, with long sticks in their hands, whose visa- 
 ges are, if possible more horrible still? Are they ghosts of 
 the departed? or have these wonder-working brethren 
 wrought a resurrection of some of the dead, tall, lank and 
 lean, who have brought up from their narrow house the ha- 
 biliments of the grave hung about their half-perished mem- 
 bers 
 
 Here are the Scene Supporters. They will make known 
 
442 REVELATIONS OF ODD FELLOWSHIP. 
 
 their character and office when their turn comes to perform, 
 But hark! do you hear that rap atthe door? The Candidate 
 is coming and we must be prepared to welcome him. 
 
 The Drama opens. Rap! That is the signal at the en- 
 trance door. Now for the pass-word—it changes frequently, 
 but to-night it is—“concord.” He enters the ante-room at- 
 tended by the O. Conductor. Here he is questioned. The 
 ordeal is certainly not very trying, unless some more queries 
 are raised than are here presented. It would be no marvel, if 
 we went in there, if it should be found that some other things 
 were made more a maiter of strict examination than one’s 
 views of the Deity. But'here is a question somewhat pecu- 
 liar (Q. 5.) What is meant by “‘any other order of Odd Fel- 
 lows? Are there more orders than one? Reference cannot 
 be had here to another Lodge of this fraternity—for the in- 
 quiry continues: “or are you suspended, or expelled, from 
 any Lodge of this Order?” It seems that some kindred fra- 
 ternity bears a similar name, and the cognomen, ‘ Independ- 
 ent Order of O. F.,” is used to distinguish this from the oth- 
 
 er. Welack the materials to enlighten the public in respect 
 to this distinction. We have never heard of but one Odd 
 
 Fellow’s Fraternity in America. The distinction may have 
 been made in England before the shipment of this commodity. 
 Odd Fellowship originated there in 1786. It started as a 
 Bacchanalian Club, secretly convened for convivial purposes. 
 This fact isa matter of history. The arising of an “ Inde- 
 pendent Order” from this parent stock, seems to denote some 
 secession, for reasons not known. It is claimed that “the 
 Supreme Architect of the Universe was the first Odd Fellow,” 
 and the originator of the order. We should like to know 
 when He assumed this parentage, and superintendency ? Was 
 He the grandest “Grand” in the Bacchanalian or “ Indpend- 
 ent” Order? We can hardly conceive where He would ap- 
 pear most like himself, presiding over the drunken orgies of 
 the former, or the silly buffoonery of the latter.* 
 
 
 
 # Odd Fellows originated from a club of Bacchanalians in London, 
 
REVIEW CONTINUED. 443 
 
 Shame on such base imposition! It is beneath sensible men 
 to attempt to pass off such shallow pretexts. To say nothing 
 of the blasphemous and heaven-insulting nature of such 
 declarations, it is too weak an idea to be tolerated for a mo- 
 ment. The time for such fables to be credited has long since 
 gone by. They might as well tack themselves on to the once 
 accredited Mythology of Greece, or the legendary history of 
 some Papal Saint. : 
 
 But one question more requires a passing notice. ‘ Are 
 you, so far as you know, in sound health?” It seems not ex- 
 actly to comport with the nature of true “ charity ” to select 
 ‘as its objects, such as need no assistance. “He that giveth 
 to the rich,” we read, “shall surely come to want.’’ But we 
 have no reason to believe that giving will be the sin or impov 
 erishing of these men. But see; how much philanthropy 
 and neighborly kindness there is in the hale and healthy ex- 
 cluding themselves from all the infirm and dependent of our 
 world; shutting up the bowels of their compassion from all who 
 are really suffering and needy, saying to them, “we will 
 take care of ourselves, go your way, be ye warmed and filled.” 
 Instead of shouldering more than their share of the burden 
 of beneficence, this looks very much like backing out from 
 their due proportion. Itis like separating the town from the 
 poor-house, divorcing the invalid from his competent kindred. 
 No, gentlemen, we cannot spare your charities just now. 
 "Twould be a pity to have our poor world robbed of all the 
 self-sacrificing and generous souls quite so summarily. 
 
 _ Rap—rap—rap—he is knocking at the inner door. Hear 
 now the “explanation” of the pass-word—“ Harmony.” 
 
 ‘“¢ Who comes here?” 
 
 “A brother with a friend, who desires to be initiated.” 
 
 That creature in black repeats, in an assumed tone, the 
 declaration, and the V. G. answers, in gutteral accents, ‘‘ad- 
 
 
 
 and the Independent Order of Odd Fellows originated from a Refugee 
 who escaped the gallows in England, and fled to America, and set up an 
 INDEPENDENT Orper in an unfinished garret in Baltimore. 
 
444. REVELATIONS OF ODD FELLOWSHIP. 
 
 mit him.” He passes the threshhold with a bandage upon 
 his eyes. Black Tom takes him into custody, and he is joined, 
 for a long procession, by those ghostly personages the “Scene 
 Supporters.” As the candidate moves from the door, the ring 
 upon the horizontal twisted iron is drawn backwards and for- 
 wards with gratings that remind one of the turning upon its 
 hinges of the iron gate that opens into the great pit, the pris- 
 on house of demons. And then a clanking, as if the angel 
 with the “great chain in his hand” was in pursuit of the 
 Old Dragon, to take him back again to his home from which 
 he seems to be let loose for a “little season.” Excuse these 
 frequent allusions to the world below—for really we seem to 
 be in near proximity to it. 
 
 And now begins the Conductor’s charge, delivered in se- 
 pulchral tones, as the candidate moves round in solemn pro- 
 cession with his dignified (?) attendant. 
 
 He listens to the mellow accents of this creature’s voice, 
 who, bad as he looks, talks solemn and melliffiuous as a Priest 
 in the church yard. “The world shut out”—“ separated 
 from its cares and distinctions, its dissensions and its vices.” 
 * * Here Friendship and Love assert their mild domin- 
 ion; and Faith and Charity combine to bless the mind and 
 soften the heart.” Indeed, he thinks himself in some Eden 
 Bower, some fabled Elysium. What would he think if he 
 should see from underhis hoodwink? “ Those around us have 
 all assumed the obligations and cherish the sentiments pecul- 
 iar to Odd Fellowship.” Yes, the candidate thinks himself 
 enshrined with them in the Temple of Charity; and that “all 
 around him are decked with her garlands,” and bedewed, like 
 himself, with the accents of balmy peace. “But you have 
 now, an initiatory ceremony to pass through. Be patient, 
 
 . therefore, and firm.” It surely requires some patience to go 
 through with all this tomfoolery; and it will take some 
 firmness to finish it. The Conductor warns him not to run 
 nor faint; nor, donkey-like, to refuse to perambulate at his 
 bidding. ; , 
 
REVIEW CONTINUED. 445 
 
 What a curious contrast there is between his feelings, 
 (blinded as he is to the scene,) while these funeral words are 
 spoken in such doleful accents, and the ludicrous performance 
 in which he is moving! You may well shake your sides with 
 laughter. A writer on rhetoric has defined wit to consist in 
 ‘‘the coupling together of things utterly dissimilar.” Here 
 is its manifestation. A man exercised with the profoundest 
 seriousness; as sad in spirit, and sombre of countenance, as 
 if he was attending his father’s funeral, or listening to his 
 own death warrant; while the outward ceremony encompass- 
 ing him isas farcical as it could be made. If the inventors 
 of this drama had sought to convulse the spectators with 
 laughter, they could not have originated a more perfect device. 
 They have outdone Shakspeare, if possible, in combining the 
 true elements of comedy. Of course, I am not going to say 
 this charge is not solemn and profitable in its sentiment. It 
 is suitable for clergymen to utter in the entrance way of a 
 tomb, as the bereaved mourners gather there to deposit the 
 dead. This is the very thing which gives character to the 
 play. But what character does it give it? The impression 
 may be different on different minds. I will not deny that 
 some may receive only serious impressions. Some men are so 
 constituted as to be serious always, and every where. They ex- 
 clude from their thoughts everything except whatis melanchol- 
 ic. Some, also, may have a nice faculty to separate the comic from 
 the tragical in this performance, and contemplate separately, 
 only the latter. I speak not of the emotions of such; they 
 are an exception to the general rule. The natural effect of 
 this is to sacrifice the good to the bad; to degrade what is se- 
 rious to a level with that which is Zudicrous, and by laughing 
 at both conjointly, to confirm the habit of laughing at both 
 indiscriminately. 
 
 It is well that man cannot see. His good sense and self- 
 respect would shame him out of such company, if his eyes 
 were open. But he is hoodwinked, and after the chain is 
 imposed, “‘entwining its links around him,” he is faced up to 
 
446 REVELATIONS OF ODD FELLOWSHIP. 
 
 asquare box, which occupies a central spot in the middle 
 space. It might be mistaken for a stool, or a marble colored 
 ottoman ; and by this time, I dare say, he would like to re- 
 cline upon it. But lo! it suddenly opens in the center, and 
 assumes twice its wonted length. And what is still more 
 strange, it reveals its “‘odd”’ character; it is not what it seems 
 to be—but acoffin in disguise. When unfolded, a black 
 coffin appears within, with its pale inmate inclosed. I do not 
 say they are there in reality—but in representation. This is 
 a late device with the order to afford them the opportunity of 
 verbally denying the existence of such an article in the Lodge 
 room. Itis by such craft they have attempted to evade what 
 has been exposed. They now say they use no coffin. They 
 have, indeed, only a box that contains, when opened, the rep- 
 resentation necessary. Before this death scene our friend is 
 now brought up, the lights mostly extinguished, to give the 
 more effect to the exhibition, and the bandage is raised from 
 his eyes. He stands aghast in the midst of his new Brother- 
 hood. There is not an individual in the room who is not dis- 
 guised. Hvery face is masked, and every word spoken is in 
 an assumed tone. He recognizes not an individual of the 
 company. <A brother or bed-fellow is alike a stranger now. 
 All appear like beings of another world. Directly before 
 him is the death scene. There might have been represented 
 two angels standing, one at the head and the other the feet, 
 of this lowly resting place of the dead, as there once were, 
 where One we all have read of, was laid. To my mind it would 
 have seemed much more in keeping with such appropriate 
 language. But no—he witnesses no cherubims stretching 
 their wings over the dust of the dead. What images are 
 those? Oh, they are the “Scene Supporters,” ‘Those gro-— 
 tesque creatures, with visages so hideous, apparently in grave 
 clothes, bowed upon their knees, and stooping over the coffin, 
 their hands clenched around the long poles which meet at the 
 top over their heads. And then how sepulchral their tone, 
 as they mutter over their quotations of Scripture! Indeed, 
 
REVIEW CONTINUED. 447 
 
 we should think the dead were talking from their deep, dark 
 caverns. 
 
 The candidate now proceeds to the stand of the ‘“ venera- 
 ble Warden.” The old man rises from his seat and talks like 
 Solomon; while his limbs shake with palsy, and his voice 
 trembles under the weight of years. Iam not about to say 
 that what he says is not well enough. Itis just as truthful, 
 and no more so, than the same lessons heard out from under a 
 mask, and from the lips of age and experience wherever ven- 
 erable sires are found. It is not true that the inspired author 
 of Proverbs has come back to earth in the person of this dis- 
 guised Warden, and is adding anything to his former Wisdom. 
 And I cannot see any peculiar advantage in turning Proverbs 
 into Comedy, to give them effect. 
 
 His next stopping place is at the chair of the V. G. (Vice 
 Grand), where he receives a new charge and assumes anoth- 
 er obligation. Of these instructions and obligations we shall 
 take occasion hereafter to speak; we have to do now only with 
 the scene itself. Of this we can say no less than that it is 
 supremely ridiculous. It might answer for children’s play, to 
 be introduced as.a change to ‘“Blindman’s Buff.” But it 
 hardly has dignity enough for this. If our children were 
 spending one whole evening a week, however, in such games, 
 we should be uneasy about their habits. 
 
 He goes now to the station of the N.G. (Noble Grand). 
 A rap from his gavel, or small mallet, seats all the members, 
 and at this signal their disguise is thrown off. He is now 
 welcomed and discoursed to as a brother. Afterwards he re- 
 ceives his lesson from the P. G. (Past Grand), and the drama 
 is concluded. 
 
 As the remainder of the business is conducted “ in proprie 
 persone,” it requires no comment. It cannot be denied that 
 the sentiment advanced in the progress of the initiation is, in 
 the main, correct and unobjectionable. It is mainly quoted 
 from the Bible. We see no reason for teaching or reading 
 the Inspired Volume in sucha way. It certainly is introduc- 
 
448 REVELATIONS OF ODD FELLOWSHIP. 
 
 ing it into very bad company. If the good book had sensi- 
 bility how deeply it would blush ? 
 
 To read the Bible, or fluently quote it, does not prove a 
 man a saint. We have not forgotten “the Elder and Revered 
 Sister,” of this Order, Free Masonry; and what a parade she 
 made over the Bible. And we remember also reading of an 
 ‘Old Serpent,” who was very crafty, and he quoted the Bi- 
 ble for the purpose of deceiving. It will not do to swallow 
 every thing that takes in the Bible for sweetening. We should 
 consider the substance as well as the trimmings. We respect 
 the shrewdness of this order. We see every where marks of 
 sagacity. A deep-laid plan is apparent to meet the sentiments 
 of the virtuous, and content them with whatever is evil by 
 the introduction of much that is good. The institution is 
 much like a Fiddle, it will play different tunes. It will aid in 
 Psalmody, and goes finely in the dance. Itis rather to be 
 lamented that the Bible should be used in the same double 
 way. 
 
 It is frequently asked why rational, and even good men, 
 continue in an Order which so deceives and imposes upon 
 them? At first view, we should suppose a man of self-re- 
 spect woula retreat from such an undertaking when he found 
 himself in such company, and so trifled with. But we see the 
 reasons of his remaining, when once introduced. There is 
 no way for him to escape, however much he may desire it. 
 Every thing is done to intimidate him. He has no way to do 
 but to go forward; and the hope remains that good is yet to. 
 come. Besides, he would be ashamed to tell the world what a 
 fool he had made of himself. And thus he has assumed ob- 
 ligations, which he is made to believe are most sacredly bind- 
 upon him, which forbid disclosure. And he knows, if he 
 forsakes them, a storm of virulent persecution awaits him. 
 He is ensnared, and doubts whether the expense of extricat- 
 ing himself will not be greater than the endurance of what is 
 imposed upon him. 
 
 The subject matter of these charges given, is not open to 
 
REVIEW CONTINUED. 449 
 
 severe animadversion. We are not disposed to be captious, 
 nor would we cavil with what appears good. But it seems to 
 be necessary to guard public sentiment against being misled 
 by beguiling influences. It should be remembered that this 
 is the beginning and not the end of Odd Fellowship. It is to 
 be expected that it will present every possible attractive fea- 
 ture. For itis designed to attract, and content those who 
 are not yet imbued with the spirit, and possessed with the de- 
 signs of the Order. There never was a path of temptation 
 opened to erring and sensual man, which held not out to 
 allure him, attractive appearances; and these always remain 
 till his continuance is made sure. Omer, the son of Hassan’s 
 “ Journey of a Day,” is a beautiful and truthful illustration 
 of this fact. When he commenced, his path was strewed 
 with flowers; merry birds chirped on overhanging trees, and 
 his way led through beautiful vallies, diversified with cascades 
 and waterfalls. But sandy plains and sterile mountains were 
 before him, and thirst without water, and weariness with no 
 place of rest; and thorns and storms, and wounds and disap- 
 pointment. We shall see whether the course entered upon 
 by this candidate is of this same deceptive character, or wheth- 
 er, like “the path of the just,” it “shineth brighter and 
 brighter.” Our objections lay not against the instructions 
 given, but against the genius of the institution, and its ten- 
 dencies, in spite of wholesome instruction and in the face of 
 many :biags positively insisted on. They would be equally 
 valic against any Brotherhood, for whatever purpose organized, 
 whe resorted to such measures to compass their objects. If 
 Paul the Apostle, had adopted secrecy as a cloak under which 
 to conceal the doings of the church, and gathered the breth- 
 ren in secret conclave, to transact their business, we should 
 have distrusted him. So did not his Lord and pattern. “In 
 ‘secret,’ says he, “I have spoken nothing.” If John How- 
 ard, the philanthropist had labored under a similar disguise, 
 to promote Love, Friendship and Truth, we should have been 
 constrained to show him ‘a more:excellent way.” 
 
 30 
 
450 REVELATIONS OF ODD FELLOWSHIP. 
 
 But a few things present themselves in the charges given, 
 which require a passing notice. The L.S. 8S. speaks of “the 
 good time coming,’ when men shall beat their swords into 
 plowshares and their spears into pruning hooks, and learn 
 war no more. Does he imagine that Odd Fellowship is the 
 harbinger of this glorious event? And thatits spirit and 
 tendency is to hasten its coming? Again, the P. G. says:— 
 ‘‘Odd Fellowship is founded upon the eternal principle which 
 recognizes man as a constituent of one unwersal brotherhood. 
 * * * This is the first great principle of our fellowship | 
 which we denominate Fraternity. A universal fraternity in 
 the family of man. Our forefathers have wisely made this 
 principle the corner stone of Odd Fellowship. * * * We 
 learn to regard the Great Author of our existence as our 
 Father—and recognize each other as alike the offspring of 
 the same parent.” Again, it is affirmed:—‘ Strife and dis- 
 cord, party and sect, which create heart-burnings and divisions 
 among men, are banished by our laws.” 
 
 How differently men reason on the same premises! Now 
 to our minds, the tendency of such an organization is to 
 alienate men from each other; to separate and divide them in 
 their interests and sympathies; and to multiply and extend 
 those partition walls between different classes‘of men, which 
 the gospel is designed to demolish, and which true philan- 
 thropy always discards. And this opinion is not a mere ab- 
 straction.. Facts demonstrate its correctness. The multipli- 
 cation of sects, and the increasing of rival interests, by other 
 party organizations, are frightful sources of animosity in 
 every community. And, if the experience of others does not 
 very much differ from ours, observation ‘will show that the 
 introduction of Odd Fellowship has every where proved a 
 powerful excitant, and mischievous element of party strife. 
 In its very nature it possesses this character. For nothing is 
 plainer than that self-advantage and help to each other, 
 against the claims of common humanity, are the ruling mo- 
 tives of its members. As we have said, we should distrust 
 

 
 REVIEW CONTINUED. 451 
 
 the religious sect that went into secret conclave to concoct its © 
 measures; or the purely benevolent society which did its busi- 
 ness in the dark. And the world would respect our judg- 
 ment. But in these cases the object would be higher, and 
 might absorb all baser motives and expedients, But here no 
 world-wide sympathy is enkindled, or heaven-honoring and 
 man-blessing object isembraced. It is self and “the brother- 
 hood,” whose sole good issought. _ If here are not the elements 
 of antagonism to universal brotherhood, I do no know where 
 we shall find them. And Odd Fellowship has exhibited, 
 whenever it has been opposed, to all who venture to block 
 the wheels of its progress, or in any way to thwart its designs, 
 the most unrelenting hostility. The world will need some 
 other deliverer ere war and discord shall cease. These men, 
 though they mouth the sentiment, do not yet feel that “God 
 hath made of one blood all nations of men that dwell on the 
 earth.” And sucha declaration, instead of being uttered 
 with complacency, should cover them with confusion, for it is 
 the Almighty’s rebuke to this seclusiveness. How can they 
 seriously talk of “universal brotherhood?” They are by 
 themselves and “the world is shut out.” Not “shutout” 
 merely from the vision of the poor hoodwinked candidate, 
 but from the hemmed-in charities, sympathy and aid, of all 
 who enter this Mystic Order. When they say —“ This is the 
 first great principle of our fellowship’? —the corner stone of 
 their order—they lie; for they know better. The genius 
 of their organization is to overlook humanity in its broac 
 claims, and concentrate thought and interest on a favorite 
 few; and that favoritism springs from no natural ties, nor 
 common sympathy, Itis enly a cool calculation of self-in. 
 terest, a sordid contract for me to help you, and you to help 
 me. We have learned, and not they, to regard the Great 
 Author of our existence as man’s common Father—not their 
 father in exclusion. And recognize not “each other,” (those 
 under a mutual pledge of fraternity with ourselves), but all 
 flesh as the offsrxine of the same parent. If they have suc- 
 
 Wika 
 
452 REVELATIONS OF ODD FELLOWSHIP. 
 
 ceeded in banishing strife and discord, party and sect, heart- 
 burnings and divisions from their order, the fame of the 
 achievement is not yet abroad; and when it is discovered it 
 will be well to inquire how wasit brought about? The Pope 
 and his cardinals have a way of keeping such mischief out 
 of Romanism, so that the church is always one and indivisible. 
 Perhaps they may secure peace by the same means. (Nota 
 very peaceable way.) Bat peace among Odd Fellows or 
 Catholics, is not peace to the world. So far from it, that, wero 
 every other element of discord removed, they would furnish 
 the materials to keep the fire raging still. 
 
 We are aware that the seclusiveness of this order will be 
 verbally denied. And that it will be pretended that their 
 object is to inculcate Love, Truth and Beneficence to all men; 
 and by carrying out among themselves principles of charity 
 they will be better prepared to extend them indiscriminately 
 toallmen. The denial is superfluous, for the obligations 
 are limited. The design is hopeless, for when the brotherhood 
 are fully served, the chances for outsiders will be slim indeed. 
 
 Tt has been said that this compact is purely one of selfish- 
 aess, with all its professions of charity. It bears a very un- 
 favorable comparison with the Christian church in this respect. 
 [ am not disposed to trace the contrast. It is enough to say 
 that the church has benevolence as its aim. To glorify God 
 and benefit the world, is its constituted object. It matters not 
 if its design is sometimes prostituted. It may be admitted 
 that some seek alliance with it for purposes of self-interest; and 
 that itisused for such unhallowed objects. When this is the 
 case, church-membership is liable to the same animadversion, 
 provided it carries on its devices out from under the eye of the 
 public. \ 
 
 We have farther observed that this Association originates 
 in no natural ties of common sympathy and relationship. 
 The Odd Fellows call themselves “a brotherhood,” and claim 
 a relation like that which unites the members of a family. 
 Now it cannot be denied that a family may, and must have 
 
H 
 REVIEW CONTINUED. 453 
 
 feelings in common which exist not towards the rest of the 
 world. And its members have peculiar duties to discharge 
 one towards the other, and secrets likewise which should 
 not be disclosed abroad. It isright and just that parents and 
 children should conspire together for mutual benefit. But 
 this all arises out of a law of nature, a common relationship, 
 and mutual dependence upon each other, which does not exist 
 in the case of any voluntary association. There isa law of 
 mental and moral affinity also, which attracts and attaches 
 together individuals of like feelings and sentiments. ~It is 
 the law of personal friendship. I may be differently attached 
 to one person than another because of a similarity of consti- 
 tution, or some obligation he has laid me under to him by 
 some special acts of kindness. Can it be pretended that any 
 such law governs in the bringing together of an Odd Fellow’s 
 Fraternity? Certainly not. They collect members by mere 
 conventional arrangements —and they love and befriend one 
 another, as they do not other men, simply and only because 
 they are Odd Fellows, 7. ¢., because they are bound to recom- 
 pense again. Who is there that cannot discover this dis- 
 tinction, and see how great is the difference between the char- 
 acter of this fraternity and all those associational unions, 
 which men form with each other, dictated by the laws of na- 
 ture and of God? 
 
 “But,” it is said, ‘suppose we do bind ourselves to mutual 
 assistance and relief, does it follow as a consequence that we 
 shall neglect our duty to other men, and shall necessarily do them 
 injury?” I do not know as this follows as an unavoidable 
 consequence. The Lord asks certain ones, to whom justice 
 had been done, and who were complaining because others had 
 received more as a free gift,—‘‘ Is your eye evil because I am 
 good?” He would teach us that it is not sinful to be gener- 
 ous after we are just. Weadmitthe principle. But we know 
 very well that, in transactions between man and man, a third 
 person cannot well step in to one’s aid without corresponding- 
 ly acting to the injury of the other. We know, to say the 
 
454 REVELATIONS OF — FELLOWSHIP. 
 
 least, oil will be his temptation to help a brother at another 
 man’s sacrifice, especially where he can do it by the aid of 
 secret signs, and his duplicity not be detected. It is plain 
 enough, under the circumstances, that he would do it— aside 
 from the fact which we shall ere long show that he feels him- 
 self, in covenant, bound to so act. 
 
 Away then with the pretext that nothing is to be so con- 
 strued as to interfere with one’s duty to other men. And the 
 pretense also that here is no “loosening of the obligations 
 which one owes, as a good citizen, to the laws and institutions 
 of the State.” This law of secrecy, in the Lodge room, for- 
 ever bars the searching ordeal of the law into its midnight 
 transactions. Murder or treason might be planned and exe- 
 cuted there, and how would justice be vindicated? The same 
 custom with respect to each other’s personal interests and de- 
 signs, would render them safe, with a brother, from exposure 
 or hindrance. This will more fully appear hereafter. 
 
 rs 
 
 FIRST, OR WHITE DEGREE. 
 
 [The candiaate having been received by the Conductor in the ante- 
 room, will be taken to the Noble Grand’s chair, and properly introduced. | 
 
 N. G. Brother(s), in presenting yourself for advancement in our Order, 
 it becomes my duty to remind you of the importance of the step you propose 
 to take, and to caution you against making engagements that you may be 
 unwilling to fulfill, or for the gratification of idle curiosity, taking upon 
 yourself obligations which may hereafter prove burthensome. 
 
 It will be necessary, previous to instructing you in this, or any other de- 
 gree of Odd Fellowship, for you to take a solemn obligation, pledging 
 yourself not to disclose any of the mysteries, to persons whom you do 
 not know to be lawfully in possession of them, and binding yourself to 
 the performance of the duties prescribed in the Degrees, so far as it is in 
 your power to perform them. Have you duly considered the subject, and 
 ave you now prepared to advance? (If the candidate replies in the affirm- 
 ative, the N. G. continues,) Then place yourself in the attitude in 
 which you were initiated into this Order, and repeat after me: 
 
 OBLIGATION. 
 
 
 
 , of my own free will and accord, do in the presence of the 
 
 I,— 
 
FIRST, OR WHITE DEGREE. 455 
 
 members of the White Degree of this Order now assembled, most solemn- 
 ly promise, declare and say, that the signs, secrets and mysteries of Odd 
 Fellowship which have been or are about to be entrusted to my keeping, 
 T will conceal, and will‘never reveal them, or any of them, to any person 
 or persons under the high canopy of heaven, unless it be to a just and 
 lawful brother, or in a lawful Lodge of brothers, that I shall find on due 
 trial and examination properly instructed therein, or legally authorized to 
 receive them. I further promise that I will not write, indite, print, stamp 
 or engrave them or any of them, upon any thing movable or immovable, 
 so that the least character or letter may be unlawfully obtained. All this 
 I promise with a fixed determination to perform, and without any hesita- 
 tion, mental reservation or self evasion of mind in me whatever, under no 
 less a penalty than being held throughout the Globe by every good Odd 
 Fellow as a man void of the principles of honor, to the true and faithful 
 performance of all which I pledge my most sacred honor. 
 
 (Here give the P. W. sign and G.) 
 
 N.G. Brother, before entering into an exposition of the principles of 
 the White Degree, a few general remarks in explanation of the aii of 
 Odd Fellowship may not be inappropriate. 
 
 We know in whatever circumstances men may be placed, that Sisores are 
 none so destitute of friends as not sometimes to have their tenderest sym- 
 pathies called into active exertion in ministering to a limited circle, by 
 merely natural affections; but unhappily in the rugged journey of life, 
 it too often occurs, that those kindlier sensibilities either become blunted 
 by time, causing the heart to contract as friend after friend is snatched 
 away, or else that selfish pursuits absorb the mind, which in the mistaken . 
 hope of finding solid happiness in them, forget the sufferings, the inter- 
 ests, and sometimes even the rights of others. These things, which are 
 the inevitable lot of human existence, no institution, however admirable, 
 its contrivance, can hope to banish from society at large ; for the noblest 
 institutions can exert but a circumscribed influence in comparison with 
 the society amidst which it acts; still by habits of closer association in 
 objects of an enlarged and animated philanthropy, much may be done 
 without risk of injury to individual fortunes, to make men more useful to 
 their kind — more helpful to the distressed —more regularly thoughtful 
 of the happiness of those around them. Such is the aim of Odd Fellow- 
 ship ; and hence by enforcing an observance of social and human duties, 
 we strive to reanimate those purely benevolent faculties which it has 
 pleased an All Wise Providence to confer upon man, and the practice of 
 which, contributes so eminently to the elevation and happiness of all. 
 
 We now invite your attention to the Lecture of the First, or White 
 
 Degree. 
 Question. What do the laws of Odd Fellowship teach us? Answer. 
 
 They teach us to unite in the bonds of Brotherly Love. 
 
456 REVELATIONS OF ODD FELLOWSHIP. 
 
 Q. How are we to show this duty of our Order? A. By meeting to- 
 gether as Brothers, and in case of affliction or distress, relieving the 
 wants of each other, and administering all the consolation we can to the 
 afflicted. 
 
 Q. What are our duties as Brothers? A. To meet together frequently 
 in our Lodges, as members of one great family, and thus cultivate the 
 principles of friendship and love. 
 
 Q. What do our Lodge rules require of us? <A. to pay all due respect 
 to our officers —to obey their reasonable injunctions —to receive their in- 
 structions, and to the utmost of our power, assist them with our advice 
 and support. 
 
 Q. What do the duties of Odd Fellowship prescribe? A. They enjoin 
 a strict observance to temperance, sobriety and chastity. 
 
 Q. In what light do our laws consider drunkenness? A. As the vilest 
 and most pernicious of all vices. The drunkard, deprived of the reason 
 given him by God, lowers himself to the condition of brutes. He con- 
 tracts ruinous engagements— neglects his business — squanders his prop- 
 erty — abuses his health — fills his house with trouble, and if not cut off 
 by a premature death, is doomed to an old age, comfortless and diseased. 
 
 Q. What are the chief attributes of our institution? A. Benevolence, 
 brotherly love and charity. 
 
 Q. What are we to understand by Benevolence? A Benevolence is 
 the source of all. good actions. .The man of benevolence feels for the 
 woes of all mankiné—his heart is open—tender—sympathetic—he heals 
 the wounds of the afflicted by his kindness—fortifies the minds of the 
 weak by his example and advice, and cheerfully administers the balm of 
 ’ charity to those whose distresses call for assistance. 
 
 Q. How may we promote brotherly love? A. By frequently meeting 
 together in friendly association, the members of our fraternity become 
 mutually interested in the welfare of each other. A kindlier sentiment 
 is thus enkindled in the breasts of all, which, expanding into a generous 
 sympathy, is ever ready to relieve a brother when oppressed by affliction. 
 Bound together by the ties of honor and morality as well as humanity, 
 we encourage no secrecy as a cloak for evil, nor do we keep any thing 
 hidden except what is necessary to give efficacy to our works and perma- 
 nency to our Order by preserving its unity, and guarding it against im- 
 position. The moral precepts which govern us, and according to which 
 we would have all regulate their conduct, are the laws of God; these we 
 would solemnly impress upon the minds of all; keeping in view especial- 
 ly that great and universal law, that whatsoever ye would that others 
 should do unto you, do ye even so to them. Acting upon this principle 
 we cannot be far in error, and experience has demonstrated that a great 
 earthly good, and one among the first objects of our institution may be 
 
SECOND, OR COVENANT DEGREE. 457 
 
 thus attained in strengthening the bonds of friendship, and laying broad 
 and deep the foundation of brotherly love. 
 
 Q. Whence flows charity, and what are its attributes? A. Charity 
 springs from the heart—softens the affections, and incites to good actions. 
 It is a generous virtue whose deeds inspire the utmost pleasure. It af- 
 fords real gratification to its possessor, and delights to dispense its boun- 
 ties in aid of the needy and distressed. By its acts meritorious men and 
 sometimes whole families are raised from impending misery, and restored 
 to peace, happiness and contentment. True it is, that charity may often 
 be bestowed on undeserving objects, but the worthy should not be con- 
 founded with the unworthy, for this would render hopeless indeed the fate 
 of many a poor sufferer. 
 
 To derive pleasure from conferring good on our fellow creatures is an 
 exalted attribute of humanity, which can only be manifested in deeds of 
 charity; and in the practice of this moral excellence, the charitable man 
 lays up for himself an abundant store of substantial happiness. The 
 objects which have received his assistance, stand as monuments of ‘his 
 goodness, and God blesses him with that peace which the selfish and un- 
 feeling can never enjoy. He lives in the hearts of those who have shared 
 his bounty, and his own conscience assures him that he has discharged 
 the duties of aman. He is respected by all ranks—his humane acts se- 
 cure him the esteem of the rich, while his charities call forth the blessings 
 of the poor; his home is the mansion of peace, and his household the 
 subjects of content. He is a tender husband —an affectionate parent —a 
 kind master — a considerate neighbor, living in peace with all mankind, 
 and possessing their confidence and regard; his grey hairs are crowned 
 with honor, and he sinks into the grave obedient to the will of God, at- 
 tended. by the prayers of all who knew him under the full hopes of a 
 blessed immortality. 
 
 N. G. Brother(s), thus ends the first degree, and in the name of the 
 Independent Order of Odd Fellows, I declare you duly admitted a mem- 
 ber thereof, the emblematic color of which is white. 
 
 SECOND, OR COVENANT DEGREE. 
 
 {The candidate is to be received in the ante-room, and conducted to the 
 Noble Grand’s chair. ] 
 
 N. G. Whatis your errand here? Answer. To a the mysteries 
 of pe Covenant Degree. 
 
 N. G. Previous to receiving that Degree, are you willing to enter into 
 
 a ssiud obligation with us? A. Iam willing to take any obligation 
 within my power to perform. 
 
 N. G. Then repeat after me: 
 
 ' 
 
458 REVELATIONS OF ODD FELLOWSHIP. 
 
 OBLIGATION. 
 
 I, [nanie] in the presence of the members of the Covenant Degree of 
 this Order assembled, most solemnly promise, declare and say, that { 
 will never divulge the secrets of the degree about to be entrusted to my 
 keeping. I will not write them, or cause them to be written, printed or 
 engraved in any manner or form whatever, and pledge my sacred honor, 
 that I will, to the best of my knowledge and full extent of my power, per- 
 form all the duties J am therein instructed to do. 
 
 N. G. Brother, in the first degree we had the pleasure to discourse 
 of charity ;—it now becomes our duty in furtherance of the great cause 
 of humanity, to treat of mutual relief, or in other words, of mutual assist- 
 ance in times of distress, danger or difficulty. In’ fulfillment of this 
 purpose, we resume our instructions by reciting from Holy Writ, as aptly 
 illustrative of our present subject, the beautiful story descriptive of the 
 love of Jonathan and David, to which we invite your serious considera- 
 tion. 
 
 THE NARRATIVE. 
 
 And the soul of Jonathan was knit with the soul of David, and Jona- 
 than loved him as hisown soul. Then Jonathan and David made a 
 Covenant, because he loved him as his own soul. And Jonathan stripped 
 himself of the robe that was upon him, and gave it to David, and his 
 garments, even to his sword and to his bow, and tohis girdle. And Saul 
 spake to Jonathan his son, and to his servants, that they should kill 
 David; but Jonathan, Saul’s son, delighted much in David, and Jonathan 
 told David: Saul, my father seeketh to kill thee ; now, therefore, I pray 
 thee take heed to thyself until the morning, and abide in a secret place, 
 and hide thyself, and I will go and stand beside my father in the field 
 where thou art, and I will commune with my father of thee, and what I 
 see, that will I tell thee. And Jonathan spake good of David unto Saul, 
 his father, and said unto him, Let not the King sin against his servants, 
 against David, because he hath not sinned against thee, and because his 
 works have been to theeward very good; for he did put his life in his hand 
 and slew the Philistine, and the Lord wrought a great salvation for all 
 Israel. Thou sawest it and did rejoice; wherefore, then wilt thou sin 
 against innocent blood, to slay David without a cause. And Saul heark- 
 ened unto the voice of Jonathan, and Saul sware, as the Lord liveth, he 
 shall not be slain. And Jonathan called David, and Jonathan shewed 
 him all these things, and Jonathan brought David to Saul, and he was in 
 his presence as in times past. And David fled from Naioth in Ramah, 
 and said before Jonathan, What have I done? what is my iniquity ? and 
 what is my sin before thy father, that he seeketh my life? And Jonathan 
 
SECOND, OR COVENANT DEGREE. _ 459 
 
 said unto him, God forbid, thou shalt not die: behold my father will do 
 nothing either great or small but that he will show it me; and why should 
 my father hide this thing from me? it is not so. And David sware more- 
 over and said, Thy father certainly knoweth that I have found grace in 
 thine eyes, and he saith, let not Jonathan know this, lest he be grieved ; 
 but truly, as the Lord liveth, and as thy soul liveth, there is buta step 
 between me and death. Then said Jonathan unto David, Whatsoever 
 thy soul desireth, I will even do it for thee. And David answered : 
 Thou shalt deal kindly with thy servants, for thou hast brought thy serv- 
 ant into a Covenant of the Lord with thee; notwithtanding, if there be 
 iniquity in me, slay me thyself, for why shouldst thou bring me to thy 
 father ? And Jonathan said, Far be it from thee: for if I knew certainly 
 that evil were determined by my father to come upon thee, then would 
 not I tell it thee? Then said David to J onathan, Who shall tell me, or 
 what if thy father answer thee roughly? And Jonathan said unto 
 David, Come and let us go into the field. And Jonathan said unto David, 
 O, Lord, God of Israel, when I have sounded my father about to-morrow 
 any time, or the third day, and behold if there be good towards David, 
 and I then send not unto thee and shew it thee, the Lord do so and much 
 more to Jonathan; but if it please my father to do thee evil, then I will 
 shew it thee, and send thee away, that thou mayest goin peace; and 
 the Lord be with thee as he has been with my father; and thou shalt 
 not only while I live show me the kindness of the Lord that I die 
 not, but thou shalt not cut off thy kindness from my houseforever ; 
 no, not when the Lord hath cut off the enemies of David, every 
 one from the face of the earth. So Jonathan made a Covenant with the 
 house of David, saying, let the Lord ever require it at the hands of 
 David’s enemies; and Jonathan caused David to swear again, because he 
 loved him, for he loved him as he loved his own soul. Then Jonathan 
 said to David, To-morrow is the new moon, and thou shalt be missed be- 
 cause thy seat will be empty. And when thou hast stayed three days, 
 then thou shalt go down quickly and come to the place where thou didst 
 hide thyself when the business was in hand, and shall remain by the 
 stone ezel, and I will shoot three arrows on the side thereof, as though I 
 shot at a mark, And behold I will send a lad, saying, Go find out the ar- 
 rows; if I say expressly unto the lad, Behold the arrows are on this side 
 of thee, take them; then come thou, for there is peace to thee and ro hurt, 
 as the Lord liveth. Butif I say thus unto the young man, Behold the 
 arrows are beyond thee, go thy way, for the Lord hath sent thee away ; 
 and as touching the matter which thou and I have spoken of, behold the 
 Lord between thee and me forever. 
 
 And it came to passin the morning, that Jonathan went out into the 
 field at the time appointed with David, and a lad with him; and he said 
 unto the lad, Run, find out now the arrows which I shoot, And as the lad 
 
460 REVELATIONS OF ODD FELLOWSHIP. 
 
 ran he shot an arrow beyond him, and when the lad was come to the 
 place of the arrows which Jonathan had shot, Jonathan cried after the 
 lad and said, Is not the arrow beyond thee? And Jonathan cried after 
 the lad, Make speed, haste, stay not. And Jonathan’s lad gathered up 
 
 _the arrows and came to his master; but the lad knew not anything—only 
 Jonathan and David knew the matter. And Jonathan gave his artillery 
 unto the lad and said unto him, Go, carry them to the city, and as the 
 lad was gone, David arose out of a place towards the South and fell on 
 his face to the ground and bowed himself three times, and they kissed 
 one another, and wept with one another until David exceeded. And 
 Jonathan said unto David, Go in peace; forasmuch as we have sworn both 
 of us in the name of the Lord, saying, the Lord be between me and thee, 
 and between my seed and thy seed forever, And he arose and departed, 
 and Jonathan went into the city. 
 
 NOBLE GRAND’S CHARGE. 
 
 Such are the duties and objects of the degree of the Covenant. In ad- 
 dition to what has just been read, you will doubtless remember the be- 
 ginning, the progress and the sequel of the laudable example and unde- 
 viating friendship. At its commencement, David was known only as a 
 humble shepherd, without title or honor, while Jonathan, a prince of 
 acknowledged piety and distinguished valor, was the son and heir of 
 Saul, then the Hebrew King. Butin spite of the seeming disparity of 
 condition, the ties which bound Jonathan to David, impelled him to lose 
 no opportunity of honoring or comforting his friend, or of vindicating his 
 character to his angry father, whose enmity had been excited against 
 David through jealousy of his nobleand daring exploits. Though Jona- 
 than did not live to receive any adequate return for his own devoted 
 faithfulness, yet David, in his day of prosperity and power, neglected 
 not to seek for the household of Saul, that he might show them kindness 
 for Jonathan’s sake. And having found a maimed son of his former be- 
 loved friend, he treated him with marked favor and distinction, making 
 him an inmate of his house, besides bestowing upon him the ample in- 
 heritance of Saul. 
 
 Now place your right hand on your left breast and repeat after me 
 another 
 
 OBLIGATION. 
 
 I, [name] in the presence of the Covenant brothers, do solmenly pledge 
 myself to help and support my afflicted or persecuted brother, and warn 
 him of approaching danger, whether it be from his own imprudence, or 
 from the evil designs of others, or from some accidental cause. I will 
 point out his advantage and interest, where they do not conflict with the 
 
SECOND, OR COVENANT DEGREE. 461. 
 
 rights of others, if it should be in my power so to do. I will protect his 
 property, assist his family, defend his character and save his life and limb, 
 should opportunity offer. 
 
 [Here the candidate will place his left hand on the arrows, in con- 
 junction with two brothers of i Covenant degree, and repeat as fol- 
 lows:] 
 
 And I do acknowledge myself solemnly bound in an especial covenant 
 with all the Broraers who can and do prove themselves such. 
 
 [Give the password, sign, answer, token and memento. ] 
 
 CONCLUDING CHARGE. 
 
 N. G. Brother, in the historical narrative of the love of Jonathan and 
 David, we have a'most happy and impressive illustration of mutual re- 
 lief as the result of a Covenant. In this world, where selfishness, vio- 
 lence and affliction so widely prevail, such relief is often needed, as may 
 be seen in all forms of social life, for that all men are strong when in 
 health and prosperity, yet all are feeble when in adversity and affliction; 
 therefore, none can say they may not need assitance, and none that they 
 are too poor to render it. On this basis rests our social covenant —tend- 
 ing good faith and kindly interests in the welfare of each other. Cove- 
 rants, you know areas ancient as the first inhabitants of the earth, and 
 have been sanctioned at all times by the highest authority. We read in 
 the Scriptures of one especially by our heavenly father with Noah, of 
 which we have a perpetual token, giving assurance that this earth shall 
 no more be deluged by the waters of a flood. Of this the rainbow is the 
 seal. We read of others by the same high power, with Abraham and the 
 Hebrews at large. And tracing history through ages we find that Cove- 
 nants have existed among persons as well as among nations. They are 
 indispensable in all the regulations of society; because the necessities of 
 human nature are such as to render every man dependant upon his fel- 
 low-man. Look abroad, embracing in your scope the entire world; be- 
 hold every city and hamlet—the operations of labor and traffic—the 
 business of the land and the sea;— everywhere you witness the truth not 
 only of men’s dependence upon each other, but of the existence of Cove- 
 nants in all the vast concerns of government and life! But in most cases 
 they are mere business compacts protected by law; and whilst fully recog- 
 uizing their utility, we would win men into.a Covenant of a different 
 sort—one that dispenses a yet more beneficial influence. We would win 
 cbem into a Covenant of friendship and love, even such as that of Jona- 
 than and David, pledging the kindest of offices, sealed alone in honor and 
 affection, and having for its foundation the great truth of human brother- 
 hood—a truth which is scarcely yet felt in the mass communities, as is 
 apparent from the slow and reluctant responses to the claims of charity, 
 
462 REVELATIONS OF ODD FELLOWSHIP. 
 
 even when presented in the most imposing forms—the breaking of bread 
 to the hungry — the cup of cold water to the thirsty—watching by the 
 sick bed — comforting the afflicted —cherishing the stranger — visiting 
 the imprisoned—succoring the enfeebled. How sadly are all these tender 
 duties neglected by a large portion of our race. Acting, then, on the 
 principles of mutuality, and asthe result of a Covenant, it is the pride of 
 Odd Fellowship to use its influence to extend the sentiments of brother- 
 hood, and by this means remove the obstacles that interpose between the 
 hearts of men. Hence, its members having before them in the Covenant 
 of Jonathan and David, not a romantic fable, but a veritable and practical 
 example of the beneficial effects of such an obligation, binding them- ° 
 selves in like friendly relations not to shield or countenance wrong doing, 
 but to assist each other in distress, help each other in want, counsel each 
 other in difficulty, and by this association to realize as far as possible 
 those benefits which ensue were the souls of all men truly knit together 
 in the bond of universal benevolence. Brother, such is the instruction 
 of the Covenant degree, to which in the name of the Independent Order 
 of Odd Fellows, I declare you duly advanced, its emblematical color be- 
 ing pink. 
 
 e 
 % 
 
 THIRD, OR ROYAL BLUE DEGREE. 
 
 OPENING CHARGE. 
 
 N. G. Brother, in the first degree, through which you have passed, 
 calling your attention to the source of all kindly actions, we attempted 
 to portray the beauties of charity; not such as that virtue which usually 
 displays itself to the world in cold alms-giving, but warm with active 
 benevolence—a universal good will—a ready sympathy in the affliction 
 of mankind. Then in the second degree, as illustrating the tendencies 
 of attachments founded so purely, we set before you a worthy example 
 of natural affections and mutual relief in the memorable friendship of 
 Jonathan and David, as recorded in the sacred Scriptures. And now 
 having reached the third, or Royal Blue Degree, the lesson which we de- 
 sire especially to impress upon you, is Friendship; and if necessary, 
 even self-sacrificing Friendship,—our general views of which may be 
 ascertained by attention to our worthy assistants. 
 
 Question. Brother, what is Friendship? Answer. It is disinterested, 
 mutual regard. 
 
 Q. What is the surest test of friendship? A. Adversity 
 
 Q. Why is adversity the surest test of friendship? A. Because, in 
 time of prosperity, as itis then easy to assumea friendly demeanor, 
 mere professions of love and esteem may exist with the most hollow and 
 
THIRD, OR ROYAL BLUE DEGREE. 463 
 
 superficial sentiments; but in the seasons of adversity, the professed 
 friend is called upon to show the depth of his attachment—to abandon 
 ease —to part with a portion of his goods, or even to risk his life. Genu- 
 ine friendship will endure this test; and when all adventitious circum- 
 stances are removed, it will abide the storm and shine brightest in the 
 darkest hour. 
 
 N. G. Brother, are you willing to enter upon an obligation that may 
 expose you to such tests of friendship as have been described? [Answer 
 by the candidate.] I am. 
 
 N. G. [Presenting a blue rod.] Then receive this rod, which is em- 
 blematical of the rod of Moses, one whose life exhibited a just illustra- 
 tion of true friendship and self-sacrifice; for he forsook honor and riches 
 to deliver from captivity his persecuted brethren, whose afflictions he 
 willingly shared for the love he bore them. Holding that rod as a me- 
 morial of his virtues, repeat after me the obligation appropriate to this 
 degree. 
 
 N. G. I, [name] of my own free will and accord, do, in the presence 
 of the brothers of the degree of the Royal Blue now assembled, most 
 solemnly promise, declare and say, that I will conceal and never reveal, 
 the signs, secrets, or mysteries of the degree of the Royal Blue to any 
 person or persons, no, not even toa brother of any other degree, unless 
 instructed so todo in a lawful manner; and that I will by no means what- 
 soever make them or any of them illegally known. With steady deter- 
 mination to fulfill all which, I hereby pledge my most sacred honor. — 
 
 [Here give the password, sign, token, grip, &c.] 
 
 N. G. Brother, we have yet some further instructions to communicate, 
 which will increase your knowledge of the principles and mysteries of 
 the Royal Blue degree. Again give heed to my assistants. 
 
 Question, What are you? Answer. An Odd Fellow. 
 
 Q. How may I know you to be an Odd Fellow? A. By my password, 
 together with my sign and token. 
 
 Q. Will you give me your password? A. I did not obtain it so my- 
 self. 
 
 Q. What do you intend to do with it? A. Letter it with a brother of 
 the Royal Blue. 
 
 — Thenbegin. A. No, you begin. 
 
 — M-o— . 
 
 — S-e-s— 
 
 -— Moses. 
 
 Q. Why did you take Moses for your password? A. Because it is 
 associated with true friendship. 
 
 Q. What else is associated with it? A. The ten commandments and 
 sundry other laws whereby every Odd Fellow should regulate his conduct. 
 
 Q. Does it remind us of any thing else? A. Of our dutv to reverence 
 
464 REVELATIONS OF ODD FELLOWSHIP. 
 
 that Eternal, Infinite and incomprehensible Being, the Creator of all things, 
 
 who preserves and governs all things by his almighty power and wisdom, 
 and is the only proper object of our worship. 
 
 Q. Did Moses leave any charge concerning distressed brethren. A. 
 Yes. 
 
 — Repeat it. A. If thy brother be waxen poor and fallen in decay 
 with thee, thou shalt relieve him. Yea, though he bea stranger ora 
 sojourner, that he may live with thee. 
 
 Q. Have you the sign of thisdegree? A. Yes. 
 
 — Advance it. 
 
 Q. What is your Token? A. Moses’ Rod. 
 
 Q. Why did you take Moses’ Rod for your Token? A. To remind me 
 of Moses, and the virtues which he illustrated. 
 
 Q. How did Moses illustrate the peculiar virtues to which you allude ? 
 A. By the sympathies he manifested for his brethren, the Jews, when 
 they were in affliction; for notwithstanding his position at the court of 
 Pharaoh, he was true to his dearest obligations. 
 
 Q. Have you the principle sign of the Royal Blue? .A. I have. 
 
 — Advance it. 
 
 Q. Are there not some words peculiar to that sign? A. Give ear O, ye 
 heavens. 
 
 Q. What is the use of that sign? A. That I may know a brother in 
 distress. 
 
 N. G. Thus terminates the lecture of the Royal Blue degree, in which, 
 among other things, has been rehearsed the appropriate manner of prov- 
 ing members of our order, when they are personally unknown to us. 
 Friendship, its leading subject, is truly a noble sentiment and one that 
 well deserves the exalted rank which Odd Fellowship assigns to it. 
 Heathen nations even have not been strangers to its cultivation. That 
 the Greeks held in high honor the formation of ties of particular friend- 
 ship among their braves and warriors, is attested by their Mythology as 
 well as their history. The noblest of their poets, whose immortal verse 
 is still the chief wonder of all literature, though incomplete the character 
 of Achilles himself, until adorned with a devoted attachment to a cotem- 
 porary chieftain Among many of the States of Sparta every generous 
 character, that the youths were encouraged by the law and by public pre- 
 cept to furm betimes some honorable individual attachments and to sig- 
 nalize through life, not only at home, but in the dangers of the field, 
 their mutual fidelity to the chosen brother of their career as citizens or 
 
 soldiers. A like practice, though toa less extent, prevailed with the 
 
 Romans. Among that people the friendship of some of the most learned 
 and distinguished citizens was publicly honored and celebrated. But 
 what in connection with this degree we would more especially cite your 
 admiration and invitation is the yet nobler instance of friendship, because 
 
FOURTH, OR REMEMBRANCE DEGREE. 465 
 
 acting on a much larger scale, as exhibited in the life of the great Law 
 Giver of the Jews. Moses, though brought up amidst all the delights of 
 court, not only loved better than honor, or fortune, or pleasure, his own 
 humble paternal household, but chose rather to share the wretchedness of 
 his despised countrymen than to enjoy the utmost favor of the master who 
 opposed them. Though the adopted child of Pharaoh’s daughter — 
 though bred in all the learning and admitted to all the confidence which 
 Egypt could confer upon him only, of all his injured race, yet he forgot 
 not that he was an Israelite; nay, remembered it the more because of all 
 his numerous kinsmen and countrymen he alone was fortunate. And 
 therefore inspired of heaven and yielding to his affections for his enslaved 
 countrymen, he hazarded all his brilliant prospects of an easy personal 
 eminence to deliver them from their bondage. So faithful and tender in 
 him was the large brotherhood that bound him to his race. And here, 
 brother, we conclude the degree of the Royal Blue, and by the authority 
 of the Independent Order of Odd Fellowship, I declare you entitled to 
 all its privileges. 
 
 
 
 FOURTH, OR REMEMBRANCE DEGREE. 
 
 _ [The Conduetor having brought the candidate to the door of the Lodge 
 will give the usual alarm.] 
 
 I. G. Whocomes there? Conductor. Ieonduct to the Lodge a Broth- 
 er who, having been duly elected, is desirous of obtaining the degree 
 of Remembrance. ( 
 
 N. @ Admit them. 
 
 [The QConductor brings the candidates in, and presents them to the 
 principal chair. 
 
 N.G. To what have you advanced in Odd Fellowship? Candidate. 
 To the Royal Blue Degree. 
 
 N. G. Worthy Warden and Conduetor, examine the Brother(s.) 
 
 [They examine the eandidate(s,) and if such be the fact, report,] All 
 right. 
 
 . G. Have you studied well the principles intended to be planted in 
 your mind by the Degrees you have passed? Candidate. I have. 
 
 N. G. Then in rememberance of the obligations by which you are 
 bound to this Order, repeat after me another, suitable to the degree upon 
 which you are entering. 
 
 O. B. N. 
 
 I, {name] in the presence of the Brothers-of this degree now assembled, 
 do solemnly promise, declare and say, that I will hold in secrecy the 
 
466 REVELATIONS OF ODD FELLOWSHIP. 
 
 signs, password and grip of the degree of Remembrance; that1 will 
 neither give or reveal them or any of them, or allow any person to give 
 or reveal them, or any of them, except when legally authorized so to do. 
 To the performance of all which I pledge my most sacred honor. 
 
 N. G. Brother, in this the fourth degree, we wish to impress upon you 
 the great principles of universal love; that goes behind the distinction 
 of sect, party and nation, recognizes all men as brothers and bids us do 
 unto others as we would that they should dounto us. The neglect or viola- 
 tion of this principle, is the source of all the social evils that afflict mankind 
 and disturb the general harmony. Persecution, fraud, illiberality, op- 
 pression and countless other wrongs, all issue from a prevailing selfish- 
 ness, which locks up man’s affections in his own breast, paralyzes the 
 nerve of sympathy that should bind him to others— makes him careless 
 of all interest but his own— causes him to forget the demands of the 
 social law upon him, and even binds him to the fact that his own comfort 
 and welfare are interwoven with the well-being of the great aggregate 
 of man. Man needs a closer association with man the world over. 
 
 Of social ideas we may be tenacious: These in their legitimate opera- 
 rations are right, and even sacred, but when they seal our visions to other 
 and more comprehensive truths, we should remember that our relations 
 are exceedingly broad and far-reaching. The love of family—of country 
 —and of party, isa natural and beautiful sentiment. It holds us to ob- 
 ligations of a peculiar character, that should never be disregarded. But 
 we must not stop with these — we must not array them in direct conflict 
 with other and more comprehensive duties—we should not forget that all 
 men are of one family—that there is but one country, the earth—but one 
 nation, the human race. All men are one, from the monarch on his throne, 
 to the beggar in his rags— all have one nature — all are immortal, and in 
 the soul of the least and the poorest are the signs of human equality. 
 
 If these truths were universally received and acted upon, the state of 
 society would be changed, its sounds of discord would die away —its 
 ancient wrongs would disappear, and its millenial glory arise. Brothers, 
 we call this the Remembrance degree, because we wish it in the first 
 place to remind you of those truths which we are taught in other degrees, 
 as well as to impress upon your understrnding, those duties which are 
 enjoined by the spirit of universal love. Attend now to the voice of di- 
 vine wisdom 
 
 [PAST GRAND WILL READ } 
 
 Hear ye children, the instruction of a Father, and attend to know un- 
 derstanding; for I give you good doctrine, that ye may keep knowledge. 
 Forsake ye not my law, for length of days and long life and peace shall 
 they add unto you. Let not mercy and truth forsake you,— bind them 
 
¥YOURTH, OR REMEMBRANCE DEGREE. 467 
 
 about your neck—write them on the tablets of your heart. So shall ye 
 find favor and good understanding in the sight of God and man. Hear, 
 for 1 will speak of excellent things, and the opening of my mouth shall be 
 of right things. For my mouth shall speak truth, and wickedness is an 
 abomination to my lips. All the words of my mouth are in righteousness. 
 There is nothing froward or perverse in them. They are all plain to him 
 that understandeth, and right to him that findeth knowledge. Wisdom 
 is better than rubies, and all the things that may be desired, are not to be 
 compared with it. The fear of the Lord is to hate evil. Pride and arro- 
 gance, and the evil-way, and the froward mouth doI hate. Counsel is 
 mine, and sound wisdom. I am understanding,—I have strength. The 
 Lord possessed me in the beginning of his way, before his works of old. 
 I was set up from everlasting, from the beginning or ever the earth was. 
 When there was no depth I was brought forth—when there was no founda- 
 tions abounding in water—before the mountains, were settled—before the 
 hills, was I brought forth. While as yet He had not made the earth nor 
 the fields, nor the highest parts of the dust of the world. When He pre- 
 pared the heavens I was there—when He set a compass on the face of the 
 depth—when He strengthened the foundations of the deep—when He 
 gave to the sea His decree, that the waters should not pass his command- 
 ments—when He appointed the foundations of the earth, then I was by 
 Him, as one brought up with Him, and I was daily His delight, rejoicing 
 always before Him—rejoicing in the habitable parts of the earth, and 
 my delight was with the sons of men. Now therefore, hearken unto me, 
 O, ye children, for blessed are they that keep my ways. Hear instruc- 
 tion and be wise, and refuse it not. Blessed is the man that heareth me, 
 watching daily at my gates—watching at the posts of my doors, for 
 whose findeth me, findeth life, and shall obtain favor of the Lord, but he 
 that sinneth against me, wrongeth his own soul. All them that hate me 
 love death. 
 
 [ONE OF THE ASSISTANTS WILL READ.] 
 
 All things whatsoever ye would that others should do unto you, do ye 
 even so to them, for this is the law and the prophets. Thou shalt love 
 the Lord thy God with all thy heart, and with all thy soul and with all 
 thy mind. This is the first and great commandment, and the second is 
 like unto it: Thou shalt love thy neighbor as thyself—love your enemies, 
 bless them that curse you—do good to them that hate you, and pray for 
 them that despitefully use you and persecute you, that you may be the 
 children of your Father which is in Heaven, for He makes His sun to rise 
 on the evil and on the good, and sendeth the-rain on the just and unjust. 
 For if you love them that love you, what reward have.ye? do not even 
 the publicans thesame? And if ye salute your brother only, what do ye 
 
468 REVELATIONS OF ODD FELLOWSHIP. 
 
 more than others? do not even the Publicans so? Be ye therefo.e per- 
 fect as your Father which is in Heaven is perfect. 
 
 NOBLE GRAND’S CHARGE. 
 
 Such, my friends, are some of the instructions of divine wisdom, which 
 inculeate the great principles of love, in the spirit of which you will re- 
 member that you have certain duties to perform and discharge to your- 
 self and to others. Be just—be temperate —be loving to yourself and 
 connections. Be just to your neighbor—be just to all men, be considerate 
 of your duty to the common weal, and strive according to your knowledge 
 and ability, to promote the general prosperity, remembering that in all 
 labor there is profit, and that an idle soul is a cumbrance to the earth. 
 Be temperate in the enjoyment of all good things with which Providence 
 may favor you-be temperate in the exercise of all the passions of the 
 body and mind—be temperate in the exercise of any right, prerogative or 
 influence you may possess. Be temperate in forming your opinions —in 
 expressing your thoughts and in attempting to gain your wishes. Be 
 temperate in your appetites; wine is a mocker, strong drink is raging, 
 and wheso is deceived thereby is not wise. He that loveth pleasure shall 
 be a poor map, and he that loveth wine and oil shall not be rich. Be 
 not among wine-bibbers, among riotous eaters of flesh, for the drunkard 
 and glutton shall come to poverty, and drowsiness shall clothe a man 
 in rags, Who hath woe—who hath sorrow—who hath contentions— 
 who hath babbling—who hath wounds without a cause—who hath red- 
 ness of eyes? They that tarry long at the wine—they that suck mixed 
 drinks. Better isa little with the fear of the Lord, than great treasure 
 and trouble therewith. Better is a dinner of herbs where love is, than a 
 stalled ox and hatred therewith. Be loving, relieving the wants of the 
 distressed and of your Brethren, and, by cherishing this sentiment of af- 
 fection for all, in every relation that it indicates, and the whole circle of 
 duties which it enjoins. For this is that charity of which it is said: 
 Charity suffereth long and is kind. Charity vaunteth not itself, and is 
 not puffed up, does not behave itself unseemly—seeketh not her own, is 
 not easily provoked—rejoiceth notin iniquity, but rejoiceth in the truth, 
 beareth all things, believeth all things—hopeth all Shingerovadareth all 
 things, and charity never faileth. 
 
 [Here give the password, sign and grip.] 
 
 N. G. Brother, having now been instructed in the Remembrance De- 
 gree, the emblematic color of which is green, I pronounce you, in the 
 name of the Independent Order of Odd Fellows, to be duly received as a 
 “metaber of said degree. 
 
FIFTH, OR SCARLET DEGREE. 469 
 
 FIFTH, OR SCARLET DEGREE. 
 
 [The candidate will be clothed in a white robe, and led to the door of 
 the Lodge—the conductor gives the signal— # * * * * raps.] 
 
 Guardian. Who comes there? Conductor. A brother who begs to re- 
 ceive the honor of being initiated into the Scarlet degree. _ 
 
 . Guar. Has he proved himself worthy in the degrees he has already 
 paibeds and is he one that is likely to perform with fidelity the duties of 
 the Scarlet degree? Con. I find him in all respects worthy of our con- 
 fidence. 
 
 (Guardian opens the door saying:) They come, be serious and listen 
 to the charges about to be given to you. 
 
 The Conductor leads to the V. G.’s chair. ] 
 
 V. G. Have you carefully examined the brother in the preceding de- 
 grees ? Con. I have, and find him correct. 
 
 V. G. Brother, you are now entering upon the last degree of a Sub- 
 ordinate Lodge—that which crowns the fabric, and we devote it to the 
 principles of truth, which is appropriately introduced in this portion of 
 our work, for it follows close after love, and has an intimate connection 
 with it. It is the spontaneous result of genuine and constant love. If 
 you are faithful to the duties enjoined in the last degree, truth will appear 
 in all you say and do as an intrinsic armament of your character. If 
 love is the fundamental element of all morality, Truth is the imperial 
 virtue. It is the treasure for which the candid mind ever seeks—the con- 
 sumation for which we apply in all our investigations—it is the sanction 
 of every appeal that is made for the good and the right. It condemns the 
 wrongs, the sins and the falsehoods of the world. It may be long in 
 achieving the victory, but it is omnipotent and must triumph at last. 
 The man of truth is the best and strongest man—his soul, like a spring 
 of clear water, reflects the light of heaven and is full of life. His _ 
 speeches and his actious are always just—he wins involuntary respect— 
 he blesses and purifies all around him—he is a solid land mark amid the 
 waves of faction—the storms of passion and the conflicts of error!! 
 Conduct them to the Noble Grand. 
 
 N. G. Brothers, in view of what has been intimated of this degree by 
 our worthy Vice Grand, are you willing to enter into an obligation with 
 us? Ans. I am. 
 
 O. B. N. 
 
 I, [name] in the presence of the members of the Scarlet degree now as- 
 sembled, do most solemnly promise, declare and say, that I will conceal 
 and never reveal, the signs, secrets, and mysteries of this degree to any 
 person or persons, unless it be to a just and lawfnl brother, in a just and 
 lawful Lodge of brothers, whom I shall find on due trial and examination 
 
470 REVELATIONS OF ODD FELLOWSHIP. 
 
 to be legally authorized to receive the same, and furthermore, I promise, 
 that I will never wrong a brother or see him wronged without apprising 
 him of approaching danger, if in my power so to do, and that I will at- 
 tend every legal summons unless prevented by sickness or absence. To 
 the true performance of which I pledge my most sacred honor. 
 
 Give the password, signs and grip.] 
 
 NOBLE GRAND’S LECTURE. 
 
 You are now admitted to the fifth degree, which you have already been 
 told is devoted to the principles of truth. You are robed in white, this 
 represents the purity of truth,— but the emblematic color of this degree 
 is scarlet, implying that truth is cardinal or royal virtue. In accordance 
 with this, I present you with a scarlet badge. Also, in reference to this 
 a scepter was putin your right hand—he who goes forth with the truth 
 upon his lips and in his heart isa king, and is entitled to dominion. 
 You are now placed in a position among us to gain rank, the highest in 
 the Lodge ; it therefore becomes your duty to enforce by example, as well 
 as precept, the tenets of our order. Its myteries are confided to your 
 charge—you are to preserve them inviolate. Duty and honor—your own 
 solemn vows, all require that you be faithful, and that you also guard 
 your brethren against any breach of fidelity. Be true and steadfast in 
 this as well as in all other things, and thus demonstrate, that merit con- 
 stitutes the great title to our privileges, and that on you they have not 
 been undeservedly conferred. Thus much by way of admonition. I will 
 now proceed to explain the propriety and significancoof the various colors 
 of the degrees through which you have passed. White, the color which 
 represents the first degree, has ever been regarded as emblematic of purity 
 and sincerity. Thus inthe Apocalypse it is said, I will give him a white 
 stone, and in ita new name written, which no man knoweth saving he 
 that receiveth it. He that overcometh the same, shall be clothed in white 
 raiment. Near the capitol of Rome, stood the temple of Fides! When 
 the priests offered their bloodless sacrifices to her, their faces and hands 
 were shrouded in white clothes, thereby intimating that faith or fidelity 
 should be alone and secret. She is called by Virgil, Cana Fides, be- 
 cause candor is essential to fidelity. One of the symbols of this Goddess 
 was a group of two young Virgins, clad in snowy vestments, and joining 
 hands, which act signifies a pledge of faith for future friendship. In 
 physics, white is the result of a union and refraction of all the primary 
 rays of light. Hence it is metaphorically used to signify a collection and 
 reflection of the graces and virtues which adorn and dignify the character. 
 
 Pink, which distinguishes the second degree, was the hue by which 
 the ancients represented youth and modesty. It denotes in poetry, the 
 spring-time of life, when faith is the most confiding, the affections most 
 
FIFTH, OR SCARLET DEGREE. 471 
 
 vigorous, and friendship is the most constant. Nature, herself, seems to 
 have dictated the choice of this hue, a figurative of those very quali- 
 ties with which the imagination has coupled it. In the prismatic spec- 
 trum, the red ray (of which pink is but a modification) is the most calo- 
 rific, and the least refrangible of all the parallels. Our Covenant love 
 should be ardent, and never turn from its purpose. 
 
 Blue is the characteristic color of the third degree. Popular usage has | 
 assigned to it the representation of that which is true— faithful. Beau- 
 tifully apposite with its ideal use is the chemical effect of the blue ray ; 
 when it is made to fall sometime on the needle, the rod acquires polarity, 
 and points true to its mysterious attrdction in the chambers of the 
 north. 
 
 Green is the enlivening shade that appropriately represents the fourth, 
 or Remembrance degree. It is the most widely diffused of all the tints 
 which adorn the material world. Nature. has clothed herself in this rich 
 garniture, throughout her solid domain. Yet, although it is lavishly 
 spread before us from mountain-top to dell, the eye never rests upon it, 
 without a sense of refreshment and delight. In very remote ages, green 
 was happily chosen from all its sister rays, to be the symbul of memory 
 and eternity. Asan Oasis is never forgotten by a traveler who crosses 
 the arid plains of Sahara, so we are accustomed to speak of those scenes 
 and associations on which the mind lingers with peculiar fondness, as 
 things dwelling greenly in our memories, or as verdant spots in the desert 
 of our days. The evergreen, which lifts itself over the grave of some 
 loved one, seems to respond to our sighs, with an instinctive language, 
 he is not dead, but sleepeth, thy brother shall rise again. 
 
 We have already spoken of truth as the imperial virtue. You will, 
 therefore see the application of scarlet as the emblematic color of the fifth 
 degree,—as a token of glory, rank, and power. It was worn not less ex- 
 tensively by monarchs, than the purple. It was also used among the 
 garments Moses was commanded to make for Aaron. 
 
 Scarlet was ordained to be a constituent part of the globe. The Ephod 
 —the curious girdle of the Ephod, and of the breast-plate of judgment. 
 
 Such is the significance of the various colors which you are entitled to 
 wear Let them never be false colors with you—let them represent the 
 moral sentiments of your mind, and the affections of your heart. 
 
 You will also observe that in this order, and especially 1n this degree, 
 you are surrounded by various emblems. ; 
 
 This is appropriate, because truth is taught through symbols ; we nev- 
 er see itin its naked essence — it lies behind some form and needs expres- 
 sion. Language is fossil poetry — words themselves are but symbols. 
 The natural word is full of emblems — it utters no articulate voice — }t 
 writes no legible alphabet ; yet the human mind understands, and the 
 human heart appreciates the meaning of its myriad forms. Symbols cou- 
 
472 REVELATIONS OF ODD FELLOWSHIP. 
 
 stitute a universal language. They are older than Babel and survive its 
 discord—they are the representation or signs of something by images or 
 properties of natural things, and should always represent what is really 
 behind them. But they may be made to convey false intelligence — they 
 may counsel evil under the garb of good—so with men—they often 
 speak and act as if they were virtuous, and give to the world merely the 
 semblance of a righteous character ; but alas! the symbol in this instance 
 is deceptive—the heart holds out false signals. Let not this be your 
 ease. Let hand, and heart and speech harmonize in the consistency of a 
 sincere and upright nature. Be ever what you seem. 
 
 Our time will not permit us now to explain the truths contained in 
 each emblem that should decorate a Lodge room. Some have been ex- 
 plained in your progress through the degrees, and much more you must 
 learn for yourself. They will make a profitable study for you, in which 
 it will be our pleasure to assist you. Each of them either illustrates some 
 duty of man, or inculcates some lesson of virtue or morality ; and amongst 
 them are some which forcibly proclaim the mysteries of man’s destiny : 
 for instance there is a most significant symbol,* teaching with solemn 
 eloquence, that great truth which is too little heeded, but which under- 
 lies and terminates all the vanities — all the circumstances of life ; it tells 
 the end of all that live—how all the distinctions of life are leveled — 
 how the rich and the poor—the proud and the humble sleep together. 
 The King with his crown—the warrior with his banner and spear — 
 the wise man in his wisdom, and the fool in his folly — they are all there, 
 nor have they part or lof in all that is done beneath the skies. In a few 
 more years at most, you shall be with them — your voice shall be as si- 
 lent — your arm as powerless as theirs. Then all that shall remain of 
 you on earth, will be the good or evil you have done. If you have done 
 your duty, your name shall be embalmed in many hearts, and your ex- 
 amples exert an influence on others yet unborn ; but if you prove recre- 
 ant to your duty, your name shall be despised. 
 
 Another thing may require a little explanation. Moses was the voice 
 or agent of God, in the olden-time ; he was the oracle of truth—so should 
 you be—your words, like his should be true words. Never be swerved 
 from this duty by any temptation. To speak the truth in love, is the 
 eardinal distinction of a good Odd Fellow. As to your brothers of this 
 order, feel that you are authorized by the high position you now occupy, 
 to correct their errors and irregularities. As to your brothers of the hu- 
 man race, be true everywhere and to all. 
 
 Thus should you manifest the attention you have given to the lessons 
 of this order—thus shall you show to the world that ours is an _institu- 
 tion of true moral influence, rising upon the broad. basis of us versal 
 
 
 
 * The Death Scene. 
 
TABLE OF SIGNS, PASSWORDS AND GRIPS. 473 
 
 brotherhood — opening its doors on the right hand and on the left—im- 
 parting the beautiful and sacred sentiments of friendship and love, it 
 sends forth its initiates, clothed with the dignity of truth, without which, 
 all professions are uncertain and insincere, in which they became harm)- 
 nious and effectual. 
 
 Brother, you have now been instructed in your duties and privilegs az 
 members of the Scarlet Degree, and in conclusion, I declare you in the 
 name of the Independent Order of Odd Fellows, and by its authority 
 duly promoted to the fifth, or Sclarlet Degree. 
 
 [The preceding pages contain all the ceremonies and work of the Or- 
 der, except the Signs, Pass Words, and Grips. These will be found in 
 the following Table.] 
 
 TABLE OF SIGNS, PASSWORDS AND GRIPS. 
 
 It has been a novel scene to witness the exultations of Odd Fellows on 
 examining the preceding work, on finding that we did not give the signs, 
 passwords and grips of the order. We omitted this part of the disclosure 
 intentionally, to see how far they would go in denying the truth of what 
 was published; and to avail ourselves of the advantage of having all 
 those matters together in one table, so that they could be familiarly ex- 
 plained, and accompanied with their appropriate Key, to assist the mem- 
 ory in retaining them. We have given them in one table, explained by 
 those who have used them in different Lodges. 
 
 LIST OF SIGNS, PASSWORDS AND GRIPS OF ODD FELLOW- 
 SHIP. 
 
 Ist. The Entersign—one rap on the Ante-Room door*—three raps on 
 - Lodge room door. 
 
 Qd. The Countersign, which is made by dropping the right arm ob 
 liquely by the side, and extending the fingers in a straight line with the 
 elbow, closing the thumb in the palm of the hand, then raise the hand 
 in front, keeping the fingers in the same position, pass them over the 
 mouth, with the elbow upon the stomach, or nearly so, then immediately 
 drop the hand from the mouth to the side, and, while so doing, close all 
 except the fore finger over the thumb, keeping the fore finger extended : 
 then raise the hand again, and bring the end of the finger to the outer 
 corner of the right eye, nail in front, with the elbow extending horizontal- 
 ly therefrom. (This sign is given to salute both of the principal officers, 
 immediately after entering | the Lodge room, first to N. G. then to V. G.) 
 
 3d. The Password, which is given to the Outside Guardian* ina 
 whisper, (after the sign,) to Guardian, who admits into Ante-Room. 
 
474 REVELATIONS OF ODD FELLOWSHIP. 
 
 ~Password—Jonatuan. Explanation—Opp Fxtuow, which is given at 
 the Lodge Room door, to Inside Guardian. (After the sign, three raps.) 
 
 4th. The grip, which isa grip of the two first fingers on right hand, in 
 connection with the thumbs, the other fingers being closed. 
 
 Before the close of the Initiatory ceremony, the candidate is farther in- 
 structed in the use of the gavel, and another sign, which is called the 
 general hailing or sea sign, which is given by raising the right hand 
 above the head, and dropping it three times upon the head, this is used 
 as a signal at a distance. The answer—raise both hands up to the head 
 and let them fall by the sides. 
 
 The gavel is composed of two small oblong square ne and two 
 small mallets lying upon the desk of NG. and V. G., which are used to 
 keep order in the Lodge. One rap by the N. G., repeated by the V. G., 
 brings the Lodge to order. Three raps bring the Lodge to their feet. 
 
 FIRST, OR WHITE DEGREE. 
 
 Password—Fi-pxes. Which is given at Lodge room door, after the en- 
 tersign, which is one rap on Lodge room door, when the Lodge is open 
 on this degree, (given the same as other entersigns.) The sign is made 
 by taking hold of the chin with the right hand, with thumb under, and 
 fingers over the chin. 
 
 Grip—Same as initiate grip, with two fore fingers in connection with 
 thumb, advancing right foot at the same time, and bring inside of knees 
 together, in form of knee lock. 
 
 COVENANT DEGREE. 
 
 Password—Quiver. Given same as former passwords.* Sign by 
 drawing hand in circle across the forehead, with thumb closed in with 
 fingers. Answer, by fetching the right hand up to the left shoulder, in 
 form of drawing an arrow from the quiver, or taking hold of left ear with 
 the thumb and finger of right hand. Token, is Rainbow. Memento, is 
 Arrows. No grip in this degree. 
 
 ROYAL BLUE DEGREE. 
 
 Password—Mo-srs.* Sign, by dropping the right hand over the left, 
 both spread. Answer, left over the right. Principal sign,—Right hand 
 over left, both spread as before, then raise hands in form of supplication, 
 raise the eyes at the same time. Token, Moses’ Rod. Grip, pressure 
 of each second knuckle of the right hands, by the ball of the thumbs. 
 
 In the Royal Blue Degree, is a sign generally called the Auctioneer’s 
 sign, which is made by doubling up the left hand, and bringing it up 
 above the left hip, and after getting the attention of a Brother, (which is 
 gained by drawing the right hand from the left) by placing right hand 
 
REVIEW OF OBLIGATIONS ASSUMED. 475 
 
 inside of left, which represents good, and placing right hand on left, rep- 
 resents well, by placing it over on left side, represent bad. 
 
 REMEMBRANCE DEGREE. 
 
 Password—Rz-corp.* @rip, is by a thumb lock, putting the inside 
 of thumbs together, and bringing the fingers in the form of a grapple. 
 Sign, closing hands, except fore finger—bring that up in front, and place 
 the ball of the finger on the organ of Remembrance, between the eyes. 
 
 SCARLET DEGREE. 
 
 Password—AA-RON.* 
 
 Sign, by placing the two fore fingers of right hand on left arm, nearly 
 half way from elbow to shoulder. Principal sign,—Place the thumb of 
 the right hand on the pitof the stomach, then span down with hand, 
 then span to left side. Grip, Pressure of third knuckle by the ball of 
 the thumbs on right, hands. Form of taking hold of hands, same as 
 shaking hands ; but no shake”should be made. 
 
 
 
 *A KEY TO THE PASSWORDS ON ALL THE DEGREES. 
 First Quarreety Meeting Rememprr Att. 
 The initials of these five words are the initials of the pass-words on 
 
 the five degrees, in thesame order of rotation. 
 Example. F. Fives. Q. Quiver. M. Mosrs. R. Rucorp. A. 
 
 AARON. 
 The use of this Key is to assist the memory in retaining the Passwords, 
 
 and in applying them to their proper degrees. And also to impress on 
 the mind of the members, the necessity of being punctual to attend the 
 first quarterly meetings. 
 
 REVIEW OF THE OBLIGATIONS ASSUMED. 
 
 The obligations imposed are as artfully drafted as the other 
 parts of this cunningly-devised work. They present no very 
 startling appearance at first view, and many who take them, 
 without doubt, remain a long time ignorant of the construc- 
 tion which is to be put upon them. The unsuspecting candi- 
 date is led on, blindfolded, into pledges which he does not 
 
i 
 
 476 REVELATIONS OF ODD FELLOWSHIP. 
 
 understand in their full bearing; and though he may design 
 no mischief, yet he finds himself enslaved, ere long, in the 
 meshes of a net from which he feels that he has no means of 
 honorably extricating himself. In the first place, he gives his 
 pledge of honor that he will not reveal whatever may trans- 
 pire during his initiation. If he becomes disgusted with the 
 solemn farce thus enacted, and so far satisfied with what he 
 then observes of the Mystic Rites of the Order, as to never 
 go near them again, he must be mum forever about what 
 he has seen and heard. He may not open his mouth to warn 
 others, nor exert any influence to counteract even the force 
 of his own example in favor of the Order. Odd Fellows 
 have thus placed themselves, in all their acts and designs, 
 effectually out, of the reach of investigation; and no man is 
 allowed, whatever may be his reasons, to discuss, much less 
 to question, the merits of the Fraternity, and their claims 
 upon the confidence of the community. What an awkward 
 and uncomfortable position for one to be placed in who feels 
 his personal responsibility to man and his Maker! 
 
 We wonder that any one should consent, under any cir- 
 cumstances, and by reason of any assurances, to assume such 
 a pledge. And still more are we surprised, that it should be 
 recognized as religiously binding, when the nature of the prom- 
 ise is understood, and the pretexts for imposing it have been 
 proved to be false. The law of God and humanity is evidently 
 paramount to any such obligation. We are bound to expose 
 and oppose every thing we discover to be wrong, and not to 
 suffer injury to be inflicted upon the best interests of com- 
 munity. We must notsuffer wrong uponour brother man. This 
 is the law of our being, having its origin in our relation to 
 society, and is prior in its claims to any obligation subse- 
 quently assumed. And farther, who does not know that the . 
 assurances given him to induce the taking of such a pledge, 
 are soon exploded when the object is secured. No matter 
 what becomes of the bait, when the trap is sprung, and the 
 victim secured. 
 
¥%i6 -s2EW OF OBLIGATIONS ASSUMED. 477 
 
 But the obligation of secrecy secures its object. It pre- 
 vents the candidate from backing out from his undertaking 
 when he has ‘seen the Pictures,” and been wheedled out of 
 his good sense. And now the hope of future good, is again 
 placed before him as an enticement. He is comforted in his 
 shame at the recollection of what he has been led through, by 
 the ussurance that it hasan enigmatical meaning. He is told 
 that his hoodwink and chains only represent the darkness and 
 slavery to sense, through which man gropes his way to knowl- 
 edge and true liberty. And that their disguise was only to 
 make them “odd fellows indeed,” to him, and to teach the im- 
 portant lesson that ‘‘men are not always to be taken for what 
 they appear.”’ Itis probable he has began to apprehend this 
 of Odd Fellows already. If not, they “have yet an import-_ 
 ant lesson to impart to him” indeed. No doubt he will learn 
 this truth to pérfection here, if so be he has been so green as 
 not to have learned it before, 
 
 He accordingly consents to the taking of obligation sec- 
 ond. But with this assurance from the V.G., who is com- 
 missioned to impose it: “It does not conflict with any of 
 those exalted duties you owe to your God, your country, or 
 yourself.” With his right hand upon his left breast, calling 
 upon the heart, and God who gives it its pulsations, to witness 
 —he solemnly promises to keep secret the signs, grips, pass- 
 words, &c., of Odd Fellows, and not to lend or expose, in any 
 way, such books or papers as contain anything relating to 
 them. That he will not wrong a brother, or see him wronged, 
 without apprising him of approaching danger. And that if 
 he should be expelled, or voluntarily leave the order, he will 
 consider this promise as binding out of it as in it. And 
 blindly foreswears and promises to keep secret all that he may 
 ever after be entrusted with, of the secrets of this or any other 
 degree of Odd Fellowship. 
 
 The pretext by which one is induced to assume this obliga- 
 tion is very specious, and the condition calculated to banish 
 all misgivings. He is told, as the published works of Odd 
 
478 REVELATIONS OF ODD FELLOWSHIP. 
 
 Fellows affirm, “that they have no secrets, save what is 
 necessary to save them from imposition, to prevent others 
 from stealthily depriving them of their “peculiar bene- 
 fits. And he is assured that “the obligation he is about to 
 assume will not conflict with any of those exalted duties he 
 owes to his God, his country or himself.” If these are not 
 false pretenses, the pledge is of course harmless. The mer- 
 chant has a right to his private mark to distinguish the cost 
 of his goods, for others have no business to pry into this 
 secret. A Banking Company is entitled to the exclusive use 
 of its own plates, and the marks, numbers and autographs, by: 
 which their bills are distinguished from others. This is 
 necessary to save them from imposition. Now, if the secrets 
 of Odd Fellows are truly that with which other people have 
 nothing to do; if they are not to be so used as to interfere 
 with the equal rights of the uninitiated; if they only serve 
 to secure to them property which they hold in common, and 
 peculiar immunities due among themselves, and not rightfully 
 claimed by all men; and if, in carrying out their objects, 
 they truly do not impose requirements which interfere with 
 one’s duty to his God, himself, and his fellow men, then 
 this obligation is harmless and just. But we have reason to 
 believe that these pretenses are false. 
 
 It is not a ecopartnership of property, arising out of this 
 investment of funds for mutual relief, that they aim exclu- 
 sively at securing. For a very simple and safe method, adopt- 
 ed by Insurance companies, Safety Banks, and kindred insti- 
 
 ‘tutions, offers itself to them, which, (were this the particular 
 object,) would take precedence over such a complicated and in- 
 tricate system. It looks farther than to mere personal security. 
 It is far-sighted enough to adapt itself to the advantage of 
 the favorite few, at the expense of the uninitiated many. 
 Read through this protracted and artfully drawn ceremony, 
 and you will see that it recognizes no obligation to the world 
 without. All its exhortations to goodness, and its pledges to 
 justice and friendly aid, are given to the brotherhood alone. 
 
REVIEW OF OBLIGATIONS ASSUMED. 479 
 
 “The world is shut ont,” (to use their own peculiar signif- 
 cant terms,) shut out from their recognition, in the relation 
 they assume. Would that we could contemplate it only in 
 this light; that we were left only to believe that they are 
 bound simply to deal justly and mercifully with one another, 
 forgetful of, and in the entire neglect of the rest of mankind. 
 Were this the case, we should then be called upon to inquire, 
 What has become of the Odd Fellows’ “duty to his God,” 
 who ‘made of one blood, all the nations which dwell upon 
 the face of the whole earth?” and of his requirement, with 
 reference to our dealings with our fellow men, where he says: 
 “Let love be without dissimulation”—and again: ‘without 
 partiality and hypocrisy?” But we are constrained to believe 
 that not mere neglect, but violence to the interests of other 
 men, is contemplated—that to help a brother is the design, 
 however the interests of those without may be affected. By 
 this we do not mean that Odd Fellows conspire together to 
 rob, or grossly defraud those not united with them. They 
 will be under those restraints, and those only, which operate 
 upon them in their personal relations to society. We do not 
 pretend that man’s moral principles are radically changed for 
 the worse when he passes through these “mystic rites,” nor 
 do we believe they become any better. Each member retains 
 the same principles of conduct which before governed him. 
 And as most men look only to their own interests, in wordly 
 transactions, it is to be expected that they will be no more 
 scrupulous in their new relation, They used to look out for 
 themselves only ; they now look out for self, and their new 
 allies, and let the world take care of itself. Thus each indi- 
 vidual Odd Fellow gives potency and efficiency to his own un- 
 dertakings by securing the co-operation of his brethren. He 
 secures collateral agency, by this means, and that of the most 
 efficient character, for it operates unseen, and by the most 
 wily stratagem. 
 
 The nature of this obligation can only be understood by 
 considering the construction which will be put upon it by the 
 
» 
 
 480 REVELATIONS OF ODD FELLOWSHIP. 
 
 fraternity as a whole; and the influence it will exert upon 
 them. The pledge that they will not see a brother wronged, is 
 interpreted and applied according to the principles we have 
 just exhibited. Wrong, practically, will be to subject to dis- 
 advantage. In the parlance of business wrong, and right are 
 not strictly terms of morality, but distinctions of loss and 
 gain, These terms have no higher import in the obligation 
 we are considering. It may be that a man of strict integrity 
 will not knowingly wrong another to help an Odd Fellow; 7. 
 e. he will not do him injustice for such a purpose. But we 
 must remember that such men are scarce. Men who, under 
 no circumstances, and by force of no urgent temptations, will 
 swerve from the golden rule, are few in any circle. The Odd 
 Fellows are remarkably distinguished with “ the noblest work 
 of God,” if they have enough of such to give their fraternity its 
 prevailing character. And besides, such an one here would fina 
 a different trial to the sternness of his principles from what 
 exists any where else. The strong affinities here formed with 
 seducing allies, and the assurance that error will be “studi- 
 ously concealed and never revealed,” will try severely the. 
 metal of his integrity. We make our appeal to the good 
 sense of community with reference to the justice of our con- 
 clusions. Is not the nature of the institution suspicious? 
 What can we make of it but a conspiracy against the com- 
 mon interests of humanity? I call to witness the honest 
 sentiments of Odd Fellows themselves, if it was not with the 
 idea that they would secure thereby a comparative advantage 
 over other men, that they were first induced to connect them- 
 selves with this fraternity? Or, if not so soon discovered, has 
 it not been ere this developed as the ruling motive of the or- 
 der? Is it not a fact that this plea, more than any thing else, 
 has been made the means of inducing individuals to become 
 Odd Fellows? Was not the language of secrets signs and 
 symbols invented and introduced for the very purpose of car- 
 rying out this design? It not only fortifies the Lodge room, 
 but it forms a vocabulary for individual intercourse. It fur- 
 
REVIEW OF OBLIGATIONS ASSUMED. 431 
 
 / 
 
 nishes an enigmatical mode of conversation by which those 
 in the secret may convey ideas to one another in any company 
 unobserved. And thus they have it in their power to plot and 
 execute mischievous devices without detection. They may 
 talk fair and flattering English to me to lead me into a snare, 
 and at the same moment be directing mine enemy in an un- 
 known tongue, how to prepare, and when to close its meshes 
 upon me. All this may be done andI be perfectly unsus- 
 pecting with regard to the origin of the mischief. It is a 
 Janus-faced monster that looks two ways at the same time—a 
 perfect machine for carrying out the designs of duplicity and 
 hypocrisy. Who does not perceive that the object of this com- 
 bination is to bind men to aid and abet each other in all 
 matters of gain, character and emolument—to secure advanta- 
 ges not accruing to them on the common platform of equa! 
 rights? And who is so blind as not to discover, through the 
 the disguise which covers it, that this work of Odd Fellows 
 only recognizes the relation of brother to brother, as though 
 all other ties were to be overlooked, and every other duty ab- 
 rogated. The conclusion is that it isa conspiracy against the 
 rights of man, and in direct contravention to the law of God. 
 In precise proportion as one fulfills the claims of this compact, 
 he tramples on the rights of universal humanity. 
 
 If the “books and papers containing anything relating to 
 the order,” refer only to its ceremonies and regulations, they 
 require no separate comment. But they may contain matter 
 of a very different character. This designation covers the 
 correspondence of Odd Fellows. That may, and probably 
 will, cover things very important to the public interest. Some 
 plot may be originated to interfere with the impartial admin- 
 istration of justice, or some device to control the freedom of 
 elections, and the proof of it exists in the archives of Odd 
 Fellowship. But this obligation seals the lips of its honest 
 members against making public their discoveries. It may be 
 presumed, by the unsuspecting, that no such iniquity will 
 ever exist. But the history of Free Masonry is a fair com- 
 
 32 
 
482 REVELATIONS OF ODD FELLOWSHIP. 
 
 mentary on such presumption. What reason have we to be- 
 lxeve that the designs of this order will, when it is matured 
 by age, and strengthened by growth, be any less prone than 
 those of her “elder and revered sister?” 
 
 The most important part of this obligation remains to be 
 noticed: The promise, ‘should I be expelled, or voluntarily 
 leave this order, I will consider this promise as binding out 
 of it as in it.” This looks like taking away from one the last 
 vestige of conscience and manhood in him. No matter how 
 unjustly he may be dealt with, and how convinced he may be 
 of the iniquity of the institution, his lips must be forever 
 sealed, even against self-vindication. And if he is satisfied 
 of all we have promised against the claims of Odd Fellow- 
 ship; yea, if he knows that the pretexts by which he was in- 
 duced to connect \himself with the institution were all false, 
 and becomes satisfied that unjust designs are indulged, and 
 even murder and treason are meditated, he is held by an ob- 
 ligation which he is made to believe to be the most sacred he 
 could assume, to look upon the evidence of such wickedness in 
 his own bosom, and not proclaim it even with his dying breath. 
 If this is not an outrage on a man’s free agency, we cannot 
 divine what is. If itis not putting a padlock on the human 
 soul, then we are blind indeed, respecting what constitutes 
 this crime. 
 
 We come now to the obligation of the first, or White De- 
 gree. Do not neglect to notice that it is preceded with no 
 assurance of its not conflicting with other exalted duties, as 
 in the preceding instance. We will look back and see if that 
 assurance had given it a universal application. If its import 
 was that no pledge hereafter should be imposed which would 
 ‘thus conflict, the repetition would be superfluous. But it is 
 notso. That assurance refers to the obligation then to be 
 taken, and to no others. If the candidate proceeds farther, 
 he does it with no such reservation. And furthermore, his 
 pledge is couched in stronger terms, and sealed by a firmer 
 and more severe penalty. How seductive this scheme! How 
 
REVIEW OF OBLIGATIONS ASSUMED, 483 
 
 warily it proceeds step by step to beguile the unsuspecting 
 candidate into bonds, the strength and nature of which he 
 does not apprehend till he can be made to believe that he 
 cannot honorably or safely retract. I look forward over the 
 following pages of this work, and find no recurrence of these 
 assurances. The man is disarmed, and made a captive, he 
 may be marched at such music, and led in such paths as his 
 keepers may list. He may be left to retain the impression 
 of the universal application of the conditions of the first ob- 
 ligation, if necessary, till it is deemed safe to undeceive him. 
 But the fact he must ere long know, that the obligations which 
 follow his initiation are all without conditions or limitations ; 
 and furthermore, that when he entered the first degree, he 
 pledged himself “ withont any hesitation, or mental reservation, 
 or self-evasion of mind, whatever.” And this, “ under no less 
 penalty than be held throughout the globe, by every good 
 Odd Fellow, as a man void of the principles of honor.”’ This 
 is tightening the folds of his captivity considerably from 
 what was done at his initiation. But by a natural law; com- 
 pression must always be wrought by degrees, A constrained 
 moral censure, if it admits the first violence, is thereby pre- 
 paring for farther contraction. The work only needs to be 
 cautiously and discreetly followed up, as. the case will allow, 
 to be surprisingly perfected. 
 
 The discourse of the Noble Grand, and his. charge, follow 
 the same law. They savor very much of correct sentiment, 
 and rare is the man who will be stumbled in receiving them. 
 It is certainly creditable that “They enjoin temperance, so- 
 briety, and chastity.” We have the proof, however, of per- 
 sonal knowledge, that if their laws enjoin all this, those laws 
 are not always regarded. It is refreshing also to learn that 
 “the chief attributes of this institution,” are “benevolence, 
 brotherly love and charity.” But, unfortunately for our credu- 
 lity, we have become fully satisfied that claiming such attri- 
 butes does not possess us of them. They are elements of 
 moral character which must be inherent in the subject, and 
 
484 REVELATIONS OF ODD FELLOWSHIP. 
 
 cannot be incidental to any connections or associations man 
 can assume. No man in his senses, will pretend that there is 
 any regeneration effected by becoming an Odd Fellow, any 
 “life [from the dead.” Character, among them, will be in the 
 ageregate what itis in the abstract. Collectively, they will 
 be, as respects these “ attributes,” what they are individually. 
 In this view, we cannot look upon such professions, only as 
 sheer hypocrisy. They must use these terms in another and 
 very different sense from those in which they are ordinarily 
 employed, or submit to this imputation. If brotherly love 
 means reciprocating party attachments, and benevolence, ren- 
 dering mutual assistance under a stipulated contract, and 
 charity, “giving to receive as much again,” then is this pro- 
 fession honest; for these are the peculiar attributes of Odd 
 Fellowship. 
 
 Under this obligation the scope of Odd Fellowship is clear- 
 ly defined. Its bowels of compassion concern only the broth- 
 
 erhood, and its tender mercies are over individuals of the - 
 
 fraternity, while they sustain their allegiance. If they break 
 the iniquitous band, what then? They incur the penalty. 
 What is it? They are held, by all good Odd Fellows, 
 throughout the globe, as devoid of every principle of honor. 
 This is not a mere opinion, but has a practical significance. 
 And their conduct towards all seceders is an intelligible com- 
 mentary on its received import. That man, no matter what 
 is his personal worth or the consideration in which he is pub- 
 licly held; however much by the act, he may enhance his 
 honor in general esteem, is held and dealt with, as one de- 
 void of honor. He is a target for their envenomed shafts, and 
 pursued with unrelenting and undying persecution. The uni- 
 versal experience of their victims might be cited in proof of 
 this assertion. 
 
 ee 
 
REVIEW OF THE SECOND, OR COVENANT DE- 
 GREE. 
 
 It was said in our remarks on the preceding Degree, that 
 assurances of the harmlessness of the obligation were sud- 
 denly dropped, and ‘ceased entirely, thereafter, while the 
 progressing candidate was verbally bound to the concealment 
 of all things committed to him, “without hesitation or reser- 
 vation,” and placed under the penalty of moral martyrdom. 
 As he comes forward to receive the mysteries of the Cove- 
 nant degree, he is interrogated respecting his determination 
 of secreey—and required to answer still more boldly: “I am 
 willing to take any obligation within my power to perform.” 
 He is now divested of all scruples, and seemingly lays aside 
 every vestige of conscientiousness. He will bind himself to 
 the utmost of his capability, to do the fraternity’s bidding. 
 There is nothing in the language of the introductory pledge 
 that requires comment. Its sentiment corresponds with the 
 preceding promises of secrecy. Then comes the mystery. The 
 story of David and Jonathan. The man must be astonished, 
 and delighted, unless per chance, he had read with the rest of 
 the world, now in “outer darkness,” the same excellent story 
 from the Good Book, which like the sun sheds its illuminat- 
 ing rays over the whole globe. We are glad they read the 
 Bible in their lodge rooms. It is possible, yea probable, that 
 some of the members read it seldom at home, for they re- 
 ceive this narrative as though it were a new revelation just 
 announced through their mystic oracle. But what gives this 
 story such force and beauty to their minds? Is it the intrin- 
 sic excellence of its moral, or the fancied sanction it gives to 
 their principles and policy? Evidently the latter; for other- 
 wise, such of them as are readers of the Bible, would find in 
 it no new charms or wonder. Their delight is the same of 
 that of any sworn devotee of some religious sect, when he 
 discovers some passage in scripture which he feels that he can 
 use to bolster up his system, and fortify his favorite creed. 
 
 485 
 
486 REVELATIONS OF ODD FELLOWSHIP. 
 
 This narrative is second to nothing in the Scriptures, for mor- 
 al beauty and excellence. It contained a Covenant. But 
 was it an Odd Fellows’ Covenant? Had it its rise in the same 
 circumstances, or did it originate from the same affinities 
 which govern in this mystic order. David was the subject of 
 un unnatural and most cruel persecution. The person who was 
 pursuing him with envy and malice, was Saul, his father-in- 
 law, towards. whom he had exhibited nothing but fidelity. 
 Jonathan was affianced to him by natural ties, attracted by a 
 consciousness of his superior worth, and the favor he evi- 
 dently had with God; and farther still by the power of sym- 
 
 pathy, which dictated him to succor and befriend. Is there 
 any analogy here with the fraternity of Odd Fellows? Has 
 
 this affecting history, and the oath of friendship between these 
 brothers, who loved each other, as his own soul, any points 
 in common with the Covenant here assumed? We leave the 
 question to those who are able to apprehend the wide con- 
 trast. 
 
 After the recital of this Scripture narrative, another obli- 
 gation is imposed. It ia the most important one of the series, 
 and the most artfully worded. This degree comprises the 
 main object of the organization, and embodies its great pur- 
 pose. The pledge is verbally, “To help and support an 
 afilicted or persecuted brother, and warn him of approaching 
 danger, whether it be from his own imprudence, from the evil 
 designs of others, or from some accidental cause. And to 
 point out to him his advantage and interest, when they do 
 not conflict with the rights of others.’ The last clause of 
 this quotation is left designedly ambiguous, like’much of this 
 work. The object being to allow different men to put upon 
 it a construction to suit their sentiments and feelings. Men 
 of strict integrity, may understand that they are bound by it 
 only to help an Odd Fellow when such aid will not be to the 
 detriment of another man. Others interpret it to have no 
 reference to those out of the Fraternity, for Odd Fellowship 
 recognizes no one out of its pale. They translate it to imply, 
 
! 
 REVIEW OF THE SECOND, OR COVENANT DEGREF. 487 
 
 ‘We will point out to him his interest and advantage when 
 they do not conflict with the rights of other Odd Fellows.” 
 This understanding seems toagree with the last binding clause 
 of the obligation, which is, “And I do acknowledge myself 
 solemnly bound in an especial covenant with all the brothers.” 
 This seems to be provided for in the authorized book, for 
 blank is designedly left for the insertion of the omitted word, 
 when deemed advisable. 
 
 But we will not waste time on mere technicalities. The 
 degree has some practical object, and the obligation some 
 binding force. But the former sense takes away both. It 
 supposes a man going through all this solemn form for noth- 
 ing. For his relation to society recognizes the law of broth- 
 erly kindness, under whose bonds we are all placed. In be- 
 coming a member of such a Fraternity, they of course con- 
 template something more. Especially in assuming the 
 obligation of a “Covenant Degree,” they design a kind of 
 reciprocity of which former relations take no cognizance. 
 The fact is, the minds of the members of this fraternity are 
 called particularly to the obligations David and Jonathan 
 were under to each other, the specific duties growing out of 
 their covenant relation, with no consideration of the grounds 
 of their sympathy and attachment, and the moral right from 
 which it originated. They rest upon this thought only: as 
 Jonathan helped and succored David, so0<m TI obligated to 
 render assistance to a brother Odd Fellow. If the Odd Fel- 
 low was Saul, instead of David, and his distress occasioned 
 by the jeopardy of his throne, the obligation would apply in 
 exactly an opposite direction. It would make them bound to 
 countenance and abet the very persecutions which Jona- 
 than was covenanted to defeat. 
 
 What an abuse of Holy Writ! How gross the perversion 
 of one of its most beautiful and instructive lessons! How 
 can men so wrest from its connection with the moral principle 
 upon which was based this fraternal covenant, and make it to 
 justify an agreement entirely mercenary, and which ma, be 
 
488 REVELATIONS OF ODD FELLOWSHIP. 
 
 used to thwart the very ends for which it was instituted? It 
 may be pretended that it is not intended to aid and abet each 
 other in anything that involves injustice to other men. But 
 (admitting this to be true) even then there isa broad door 
 open for partiality and flagrant wrong. The infliction may 
 be upon public interest and not on any particular person. Or 
 it may be of a nature, not strictly dishonest, but greatly to 
 to the injury of him who is made the sufferer. To illustrate: 
 It is understood that a mercantile house in New York has 
 clandestinely consigned Alcohol to Inn-keepers in this 
 county, on the strength of Odd Fellows’ obligations, expect- 
 ing to secure profits by this means, which our violated laws 
 would not help them to collect. One of these landlords de- 
 fies the law, by openly and freely retailing it, and thus far 
 escapes its penalty. The inquiry arises how far this covenant 
 (of David and Jonathan) is used to cover up this iniquity, 
 and shield its perpetrators from merited punishment? Per- 
 haps if the public were a little more inquisitive respecting 
 some of these things they would be able properly to appreciate 
 Odd Fellows’ high professions respecting temperance. 
 
 Take another case. You may call it a supposition or matter 
 of fact. If the boastful predictions of this fraternity are to 
 be believed, it will be a general fact very soon. A and B are 
 
 candidates for some office of trust. A is an Odd Fellow—B ~ 
 
 is not. The latter ts the most capable and trusty, but C, who 
 is likewise an Odd Fellow, feels pledged to sustain his cove- 
 nant brother. His vote secures his election. He may tell 
 you he was under no obligation to support the defeated candi- 
 date. That he has done him no wrong, as his privilege was 
 ‘to vote for whom he pleased. But has he fulfilled the re- 
 quirements of his Freeman’s Oath? Or virtually perjured 
 himself by its sacrifice? How shall he atone for the wrong 
 done to the public, to say nothing of the individual whose 
 promotion he has defeated? 
 
 Upon the remaining degrees, we may be allowed to speak 
 briefly, and in general terms; for the main points involved, 
 
 # 
 
 
 
REVIEW OF THE SECOND, OR COVENANT DEGREE. 489 
 s 
 
 have been already considered. Friendship seems to be the sub- . 
 ject of the Royal Blue Degree. It is illustrated and enforced 
 by citing the example of Moses. Now, who does not know 
 that friendship is a rare quality, peculiar to certain special 
 circumstances. It cannot be assumed and enjoined inde- 
 pendent of those qualities and conditions upon which, in its 
 nature, it is necessarily based. Forgetful of those high con- 
 siderations which induce this virtue, the Odd Fellows have 
 assumed that it is a matter of commerce; that men may, with- 
 out reference to moral qualities, contract to love, and cherish 
 towards each other, sentiments of special affection. The as- 
 sumption is false, and all this reference to the Bible, without 
 application. It serves, as other Scripture quotations do, to 
 quiet the consciences of such among them as are scrupulous, 
 and give a serious and sacred air to the imposition of bonds 
 which are alike unscriptural, unnatural, and unjust. Let it 
 be remembered that this whole compact, and high professions 
 of regard and devotion to each other, is without any founda- 
 tion in nature, morals or religion. It is not the result of con- 
 sanguinity, of patriotism or philanthropy, but in contradic- 
 tion to them all. It is subversive of all these natural laws. 
 And, to say the least of it, it is narrow, partizan, selfish, in 
 all its aspects. 
 
 In the remaining Degrees, we are only struck with the in- 
 appropriatness of the sentiment to the spirit and design of 
 the institution. We hardly know whether to conclude the 
 originators of this system were utterly ignorant of the nature 
 of these principles they have introduced, and therefore 
 blindly imagined they would have place in the bosoms of the 
 fraternity, or whether they did it merely for effect, to cover 
 up their real designs. It matters not whether it is the result 
 of ignorance or hypocrisy. If we are not utterly mistaken, 
 these kindly sentiments and world-wide charities, are as much 
 out of their place aswas “Saul among the Prophets,” or 
 ‘Satan among the sons of God.” Not that they should not 
 have place in every bosom, nor that they may not find a lodg- 
 
490 REVELATIONS OF ODD FELLOWSHIP. 
 
 ment in the heart of one of this fraternity as well as of anoth- 
 er man. But they have no connection with it, in origin or 
 design ; but with man as man, and his other and more sacred 
 relations. How it seems, to hear them talking in this strain: 
 ‘‘We should not forget that all men are of one family; that 
 there is but one country, the earth—but one nation, the hu- 
 man race. * * Inthe soul of the least, and the poorest 
 are the signs of human equality!” If there is any language 
 which condemns the genius of this order, and the well defined 
 designs it seeks to carry out, this is that language. If we were 
 required to invent terms which would express most concisely 
 and clearly the grounds of our opposition to Odd Fellowship, 
 we could find none more appropriate. 
 
 To sum up then the subject—we answer an inquiry which 
 is often raised—but seldom intelligently replied to: ‘ What 
 co you think of Odd Fellowship?” It is both good and bad, 
 according to the taste and designs of those who connect them- 
 selves with it. One good man went through all its mysteries, 
 and signs, listened to its charges, and heard its obligations, 
 with that “charity which thinketh no evil,” and he ex- 
 claimed, “ How much does it comprise of truth! How full 
 of quotations from the Bible! How many excellent moral 
 precepts! tis a charming institution!” . Another, who sees 
 no virtue only in craft and self-interest, who neither studies 
 nor respects any other science but that of, making a good bar- 
 gain, and getting comfortably through the world, when simi- 
 larly interrogated, answered—“ First rate! admirable!” But 
 in what respect? ‘Oh, it is such a capital shaving machine! 
 How I can put on the cramping-irons by the use of it!” 
 
 Indeed, it may be compared to the mud turtle, that is said 
 to afford such a variety of meat, that all palates can be ac- 
 commodated. If one is a lover of beef, he can find some part . 
 in the turtle similar. If another is fond of pork, he can be 
 accommodated, and so on, with those who prefer veal, mutton, 
 fish, or poultry ; every one can find his favorite dish, and be 
 gratified. 
 
REVIEW OF THE SECOND, OR COVENANT DEGREE. 491 
 
 So with regard to Odd Fellowship, it is a heterogeneous 
 mass of abstract principles, that accommodates itself to the 
 passions and caprices of all classes of society. If one is in- 
 terested in religious subjects, there is a part, sacrilegiously 
 taken from the Bible, for him. If another is fond of Pagan 
 fictions, the masquerades and mock ceremonies will gratify 
 him. If one wishes to be an honest man, and secure his just 
 rights, there are instructions held out to him in some parts 
 of the lectures, and he is charged to be 80; and is also en- 
 couraged to believe that his rights will be protected by his 
 brethren. Butif another designs to be a consummate villain, 
 he also finds that certain points in the obligations not only 
 bind his brethren to point out his advantage, in trade and 
 dishonest speculations, but also to apprise him of approach- 
 ing danger, even if it is the result of his own imprudent 
 knayery; and to assist him in trouble, without any exceptions 
 of any kinds of trouble. 
 
 The same variety exists in its adaptation to civil or politi- 
 cal purposes. If one man thinks he can obtain his just 
 rights, or maintain a good influence in society through its 
 agency, another, who neither fears God, nor regards man, 
 . knows that he can use the same agency in defrauding others, 
 (unless they are Odd Fellows) and in maintaining his repu- 
 tation, and in his being promoted to posts of honor and profit; 
 and that even well-meaning men are bound to sustain his 
 character whether it is good or bad. 
 
 Thus, kind reader, we have reviewed the general features 
 of the principles, ceremonies, obligations and tendencies of 
 the institution of Odd Fellowship; and probably you are 
 ready to conclude that it is unworthy of being supported, 
 and that it ought not to exist among freemen. But it does 
 exist, and its devotees Will support itso long as the people 
 will support them. For they can well afford te defray its ex. 
 orbitant expenses, so long as they can avail themselves of its 
 powerful agency in aggrandizing themselves and one anothe” 
 at the expense of the public. And little do they care wheth- 
 
492 REVELATIONS OF ODD FELLOWSHIP. . ety: 
 ch : 
 er you confound it with rational arguments, or ridicule it 
 with satire, or expose it in its native deformity, if you~ will 
 only submit to its usurpations, and contiue to extend tovite  " ® 
 _votaries your suffrages and patronage. With an equal share F 
 .of support from the uninitiated, they can very easily combine 
 the influence of all the Brotherhood to monopolize commer- 
 cial trade, and civil and political business; and ‘so long as — 
 you will subserve their purposes, they will let live. “But : 
 should they continue to increase, and finally® succeed in ~ 
 forming a coalition with other secret societies, they will show 
 you that all who do not belong to secret combinations, must . 
 live as vassals or slaves, especially those who have opposed ~ 
 them. 
 We appeal’ to you then, and to every true American citi- 
 zen, aS you love your race, and regard the welfare of man- | 
 ee’ and desire that the rising generation may be free from . 
 tyranizing monopolies, and the influence of secret societies, 
 to do your duty in checking the encroachments of this, and 
 every other secret society, comprising organized associations 
 of men, who meet in secret, and transact their business in 
 such a manner as to evade public inspection. 
 
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