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Full text of "The freemason's monitor"

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Author and compiler of the "Masonic Carpets of BlqgLodge, Cliapter and Council 
Masonry,' 1 '' and other Masonic Publications. 

^edb, Provide' 


117 West Fourth Street. 




Entered according to Act of Congress, in the year 1867, 


In the Clerk's Office of the District Court of the United States, for the Southern 
District of Ohio. 



Albei\t Q. Mackey, M. p., 

"Past <&. 6. $\$ fktot, (Enmfc ^tgi) $)rtt0t anl» ©ronfc £eewtarp, 

Author of numerous standard works upon the 

Jurisprudence, Rituals, Philosophy and History 

of Freemasonry ; 

Whofe labors as a Pioneer in various departments of the 


have developed many hidden beauties of the Art ; 

Whofe succefs in completing and poliftiing the ornaments of 

the San&uary has stamped him as the Aholiab 

of the present generation ; 

and whose genial social qualities endear him 

to the world-wide Fraternity, 

%$ mcsl mjtwtfullg tx& $VafemIIg l$MtiM 

TV ig/fief&b 


The following work, although chiefly intended for 
the use of the ancient and honorable society of Free 
and Accepted Masons, is also calculated to explain the 
nature and design of the Masonic Institution to those 
who may be desirous of becoming acquainted with its 
principles, whether for the purpose of initiation into 
the society, or merely for the gratification of their 

The observations upon the three first degrees are, 
many of them, taken from "Preston's Illustrations 
of Masonry," with some necessary alterations. Mr. 
Preston's distribution of the first lecture into six, the 
second into four, and the third into twelve sections, 
not being agreeable to the mode of working in America, 
they are differently arranged in this work. 

It is presumed that all regular lodges and Eoyal Arch 
Chapters will find this a useful assistant and Monitor, 
inasmach as it contains most of the charges, prayers, 
and Scripture passages made use of at our meetings, and 
which are not otherwise to be found without recourse 
to several volumes. This often occasions much delay 


4 author's preface. 

in the recitals, produces many irregularities in their 
distribution, and sometimes causes important omissions. 
The whole are here digested and arranged in such 
order, through the several degrees, from the Entered 
Apprentice to the Royal Arch Mason, that they may be 
easily understood; and, by a due attention to their 
several divisions, the mode of working, as well in 
arrangement as matter, will become universally the 
same. This desirable object will add much to the 
satisfaction and happiness of all good Masons, and 
redound to the honor of the whole Fraternity. 


In preparing an edition of " Webb's Freemason's 
Monitor" — the first Masonic text-book ever published 
in any country in the English language — some 
improvements have been introduced which will be 
appreciated by the Fraternity at the present day. 
As early as 1841, and immediately after my initiation 
at Massillon, Ohio, I conceived the idea of publishing a 
"Monitor," in which should appear representations of 
the emblems in juxtaposition with the text of the 
monitorial instructions. This great improvement, 
though now common to all Masonic text-books, had 
not then occurred to any one — the conception being 
strictly my own. It was eagerly caught at, however, 
by some parties to whom I communicated it, and 
introduced in the publication of every Masonic hand- 
book which has been issued from the press for the past 
twenty years. This improvement, together with notes 

explanatory of the text of the 1816 edition of Webb's 


6 publisher's preface. 

Monitor, I have introduced in the present edition. 
Otherwise, it is a perfect copy of the language of that 
edition, acknowleged by Webb himself to be the most 
complete of any edition of his work. 

Cincinnati, O., 1866. 


Advantages, general, of Masonry 1 

Advancing, the manner of. 75 

Acknowledging, the manner of. 115 

Anointing, the manner of. 141 

Ceremony, opening and closing Lodge 10 

Charges, Ancient 310 

Charges at Initiation 36 

" at Passing .' , 58 

" at Kaising 72 

" to a Mark Master 79 

« to a Past Master 98 

u to a Most Excellent Master 119 

" to a Royal Arch Mason 136 

« to a High Priest 158 

« to a Select Master 167 

" to a Knight Templar 192 

Creating, the manner of. 171 

Corner-stones, planting of. 102 

Covenant of a Past Master 92 

Discipline of Masonry confined to Third Degree 3 

Dead, the burial of. 108 

Deacons, Covenant of. 97 

Entered Apprentice, Degree of. 14 

Exalting, the manner of 121 



Fellow Craft, Degree of. , 88 

Geometry and Masonry anciently synonymous terms 1 

Government of Masonry 3 

Halls, dedication of 106 

High Priesthood, Order of 139 

Initiation, the manner of. 14 

Inducting, the manner of. 84 

Knighthood, Orders of 169 

" History of 180 

Knights of the Red Cross, Order of 169 

Knights Templar, Order of 180 

Knights of Malta, Order of ~ 191 

Library, Universal Masonry 4 

Landmarks, Seventeen 7 

Lodge, opening and closing 10 

Masonry and Geometry, anciently synonymous terms 1 

" Condition of, in United States, 1858 2 

" Government of, Explained 3 

11 Discipline of, confined to Third Degree 3 

" Secrets of, Important. 6 

" Seventeen Landmarks of 7 

« Symbolical 14 

" Capitular 73 

" Cryptic 161 

" Chivalric... 169 

Master, Covenant of 92 

Music, with Mark Masters' Ode 82 

» « Installation Ode 101 

" « Most Excellent Masters' Ode 117 



Music with Knights Templar Ode 189 

Master Mason, Degree of. .'. 60 

Mark Master, Degree of. 75 

Most Excellent Master, Degree of. 115 

Origin of Masonry 1 

Officers should be well instructed 7 

Obsequies, Masonic 108 

Ode, Mark Masters' 82 

« Installation Lodge Officers' 101 

" Most Excellent Master 117 

" Knights Templar 189 

Prayers, closing Lodge 13 

" Initiation 16 

" Raising 63 

" Exaltation 124 

" Anointing 144 

Passing, the manner of. 38 

Processions at planting corner-stones 102 

" at dedicating Halls 105 

" at obsequies Ill 

" at dedicating Chapters 143 

Past Master, Degree of 83 

Raising, the manner of. 60 

Royal Arch, Degree of 121 

Royal Master, Degree of. 163 

Secrecy, Importance of 5 

Secrecy, the Lodge work is 9 

Select Master, Degree of. 165 

Scripture Readings, Entered Apprentice n 20 

" " Master Mason 61 



Scripture Headings, Mark Master .75, 77, 79 

11 « Most Excellent Master 116 

" " Royal Arch 122, 125 

" " High Priest 141 

" " Royal Master 163 

" " Select Master 165 

« " Knight of the Red Cross 171 

u " Knight Templar 186 

" " Knight of Malta 191 

Secretary, Covenant of 97 

Treasurer, Covenant of 97 

United States, condition of Masonry in 1858, in the 2 

Warden, Senior, Covenant of 95 

" Junior, Covenant of 99 




^rom the commencement of the world, we may trace the 
foundation of Masonry. f Ever since symmetry began, and 
harmony displayed her charms, our Order has had a being. 
During many ages, and in many different countries, it has 
flourished. In the dark periods of antiquity, when literature 
was in a low state, and the rude manners of our forefathers 
withheld from them that knowledge we now so amply share, 
Masonry diffused its influence. This science unvailed, arts 
arose, civilization took place, and the progress of knowledge 
and philosophy gradually dispelled the gloom of ignorance 
and barbarism. Government being settled, authority was 
given to laws, and the assemblies of the Fraternity acquired 
the patronage of the great and the good, while the tenets of 
the profession were attended with unbounded utility. 1 

1 For ample proof of the antiquity of Masonry, that necessary founda- 
tion of its universality and unchangeabiliiy, see the writings of George 
Oliver, D. D., whose investigations # under this head embrace the entire 
range of history, ancient and modern. A belief in the antiquity of 
Masonry is the first requisite of a good teacher. Upon this all the 

*The larger type is the text, as found in the original Monitor; the notes in the 
margin are Mr. Morris', unless otherwise marked. 
| Masonry and Geometry are sometimes used as synonymous terms. — Webb, 


Masonry is a science confined to no particular country, but 
diffused over the whole terrestrial globe. Wherever arts 
flourish, there it flourishes too. Add to this, that by secret 
and inviolable signs, carefully preserved among the Fraternity 
throughout the world, Masonry becomes a universal language. 
Hence many advantages are gained : the distant Chinese, the 
wild Arab, and the American savage, will embrace a brother 
Briton, Frank or German ; and will know, that beside the 
common ties of humanity, there is still a stronger obligation 
to induce him to kind and friendly offices. The spirit of the 
fulminating priest will be tamed j and a moral brother, though 
of a different persuasion, engage his esteem. Thus, through 
the influence of Masonry, which is reconcilable to the best 
policy, all those disputes which imbitter life and sour the 
tempers of men are avoided ; while the common good, the 
general design of the Craft, is zealously pursued. 1 

From this view of the system, its utility must be sufficiently 

legends of the Order are based. The dignity of the institution depends 
mainly upon its age, and to disguise its gray hairs is to expose it to a 
contemptuous comparison with every society of modern date. 

'In the United States, there are at this time (1859) 37 Grand Lodges, 
viz: Alabama, Arkansas, California. Connecticut. Delaware, District of 
Columbia, Florida, Georgia, Illinois, Indiana, Iowa, Kansas, Kentucky, 
Louisiana, Maine, Maryland, Massachusetts, Michigan, Minnesota, Mis- 
sissippi, Missouri, Nebraska, New Hampshire, New Jersey, New York, 
North Carolina, Ohio. Oregon, Pennsylvania, Rhode Island, South Car- 
olina, Tennessee, Texas, Vermont, Virginia, Wisconsin, and Washington 
Territory. The aggregate number of Subordinate Lodges working 
under these is about 4,800, having a membership in gross of 202,000 
Master Masons. It is demonstrable that the United States has more 
Lodges and Masons than the whole of the world beside. 

" Lo, what a goodly heritage, 
The Lord to us hath given ! " 

Each symbolic degree has, at least, one sign that is universal. The 
tokenb and words, there is reason to believe, are universal. 

The every-day experience of the Masonic reader will justify the above 
exhibit of the influence of Masonic principles upon the brotherhoood. 


obvious. The universal principles of the art unite men of 
the most opposite tenets, of the most distant countries, and 
of the most contradictory opinions, in one indissoluble bond 
of affection, so that in every nation a Mason finds a friend, 
and in every climate a home. 1 



The mode of government observed by the Fraternity will 
best explain the importance, and give the truest idea of the 
nature and design of the Masonic system. 

There are several classes of Masons, under different appel- 
lations. The privileges of these classes are distinct, and par- 
ticular means are adopted to preserve those privileges to the 
just and meritorious of each class. 2 

> This paragraph demands an explanation. "The most opposite 
tenets," and "the most contradictory opinions," must be harmonized on 
the broad basis of The Ancient Charges of Masonry, else Freemasonry as 
such could not exist. The belief and trust in one God, and in a Divine 
Revelation, and obedience to the Ten Commandments of Sinai, are 
essentials, opposed to which nothing "opposite" nor "contradictory" 
can be tolerated. No man was more strenuous in maintaining this view 
of Masonic conformity in practice than Webb himself. 

3 In general practice, there is no Masonic discipline, as such, beyond 
the third degree. It is in the symbolic Lodge, which consists of only 
three degrees, that every Mason is initiated, passed and raised, affilia- 
ted, or demitted, tried, punished, restored, or acquitted, enlightened, 
relieved or interred. Masonic edifices are underlaid and dedicated 
only by symbolic Lodges. The honor of the Fraternity is maintained, 
its actual standing is presented before the world, its awards and pun- 
ishments published, only by symbolic Lodges. It would comport better 
with the real purposes of Masonry, if more attention were paid to this 
department and less to the so-called higher degrees. 


Honor and probity are recommendations to the first class; 
in which the practice of virtue is enforced, and the duties of 
morality inculcated, while the mind is prepared for regular 
and social converse in the principles of knowledge and phi- 

Diligence, assiduity, and application are qualifications for 
the second class ; in which an accurate elucidation of science, 
both in theory and practice, is given. Here human reason i3 
cultivated by a due exertion of the rational and intellectual 
powers and faculties; nice and difficult theories are explained; 
new discoveries produced, and those already known beauti- 
fully embellished. 1 

The third class is composed of those whom truth and fidel- 
ity have distinguished ; who, when assaulted by threats and 
violence, after solicitation and persuasion have failed, have 
evinced their firmness and integrity in preserving inviolate 
the mysteries of the Order. 2 

The fourth class consists of those who have perseveringly 
studied the scientific branches of the art, and exhibited proof 
of their skill and acquirements, and who have consequently 
obtained the honor of this degree, as a reward of merit. 3 

The fifth class consists of those who, having acquired a pro- 
ficiency of knowledge to become teachers, have been elected 
to preside over regularly constituted bodies of Masons. 

1 It is for this class that zealous men, during the past one hundred 
years, have provided such ample means of Masonic instruction. The 
publication of The Universal Masonic Library, embracing 53 distinct 
■works, in 30 volumes, upon the History, Philosophy, and Jurisprudence 
of Freemasonry, has left nothing wanting that can enlighten and 
perfect the aspiring Fellow-craft. 

2 The government of the Lodge, the dispensing its charities, and the 
selection of materials for its increase, are left by general usage, in the 
United States, to the Masons of the third class, as before remarked. 

3 Hence the appellation " the more honorable degree" of Mark Master, 
as seen in the Diplomas and Certificates of Royal Arch Masonry 
This and the subsequent degrees, however, are modern, 


The sixth class consists of those who, having discharged 
the duties of the chair with honor and reputation, are 
acknowledged and recorded as Most Excellent Masters. 

The seventh class consists of a select few whom years and 
experience have improved, and whom merit and abilities have 
entitled to preferment. With this class the ancient land- 
marks of the Order are preserved ; and from them we learn 
and practice the necessary and instructive lessons, which at 
once dignify the art, and qualify its professors to illustrate its 
excellence and utility. 

This is the established mode of the Masonic government, 
when the rules of the system are observed. By this judicious 
arrangement, true friendship is cultivated among different 
ranks and degrees of men, hospitality promoted, industry 
rewarded, and ingenuity encouraged. 1 



If the secrets of Masonry are replete with such advantages 
to mankind, it may be asked, Why are they not divulged for 
the general good of society ? To which it may be answered, 
Were the privileges of Masonry to be indiscriminately be- 
stowed, the design of the institution would be subverted, and, 
being familiar, like many other important matters, would soon 
lose their value, and sink into disregard. 2 

1 This is according to the American System. In other countries the 
degree of Royal Arch is communicated without the intermediate 
degrees of Mark Master and Most Excellent Master. All the degrees 
of the Chapter here named are intensely Americanized. 

3 A better reason than this is, that we, as Masons, have received them 


It is a weakness in human nature, that men are generally 
more charmed with novelty, than the real worth or intrinsic 
value of things. Novelty influences all our actions and de- 
terminations. What is new, or difficult in the acquisition, 
however trifling or insignificant, readily captivates the imag- 
ination, and insures a temporary admiration; while what is 
familiar, or easily obtained, however noble and eminent for 
its utility, is sure to be disregarded by the giddy and un- 

Did the particular secrets or peculiar forms prevalent 
among Masons constitute the essence of the art, it might be 
alleged that our amusements were trifling, and our ceremonies 
superficial. But this is not the case. Having their use, they 
are preserved ; and from the recollection of the lessons 
they inculcate, the well-informed Mason derives instruction. 
Drawing them to a near inspection, he views them through 
a proper medium ; adverts to the circumstances which gave 
them rise ; dwells upon the tenets they convey ; and, finding 
them replete with useful information, adopts them as keys to 
the privileges of his art, and prizes them as sacred. Thus 
convinced of their propriety, he estimates the value from 
their utility. 1 

Many persons are deluded by their vague supposition that 

under a binding pledge to preserve them as secrets from the world, and 
can not, short of the most horrible falsehood, violate our covenant. This 
is well understood by the community at large, who stamped the seal of 
perjury so deeply into the forehead of those who, in the last generation, 
pretended to expose our mysteries to the world, that but few r>f them 
ever recovered from the disgrace. 

i The " particular secrets or peculiar forms " taught by Webb up to 
the period of his death as the Rituals of Freemasonry, are yet accurately 
preserved by many of the old Masons of New England and elsewhere. 
The compiler of this edition has received them from various persons in 
Massachusetts, Rhode Island, Vermont, etc., and has found them in the 
maiD, uniform and consistent. The changes made by Masonic lectiwwi 
Subsequently to 1819, have not been for the better. 


our mysteries are merely nominal ; that the practices estab- 
lished among us are frivolous; and that our ceremoniss might 
be adopted, or waived, at pleasure. On this false foundation, 
we have found them hurrying through all the degrees, without 
adverting to the propriety of one step they pursue, or possess- 
ing a single qualification requisite for advancement. Passing 
through the usual formalities, they have accepted offices and 
assumed the government of Lodges, equally unacquainted with 
the rules of the institution they pretended to support, or the 
nature of the trust reposed in them. The consequence is 
obvious ; wherever such practices have been allowed, anarchy 
and confusion have ensued, and the substance has been lost 
in the shadow. 1 

Were the brethren who preside over Lodges properly in- 
structed previous to their appointment, and regularly apprised 
of the importance of their respective offices, a general refor- 
mation would speedily take place. This would evince the 
propriety of our mode of government, and lead men to ac- 
knowledge that our honors were deservedly conferred. The 
ancient consequence of the Order would be restored, and the 
reputation of the society preserved. 2 

1 This grievous fault, as common at the present day as in 1797, is 
chargeable upon the Masters of Lodges, and can not justly be imputed 
to the candidates themselves. If the blind lead the blind, what other 
results can be anticipated ! 

2 A careful study of the ancient laws of the Institution develops 
seventeen main principles, or landmarks, which the intelligent officer 
of the Lodge should commit to memory. They are as follows : 1, The 
Masonic landmarks are unchangeable, and imperative. 2, Masonry is 
a system teaching, symbolically, piety, morality, science, charity, and 
self-discipline. 3, The law of God is the rule and limit of Masonry. 
4, The Civil law, so far as it accords with the Divine, is obligatory 
upon Masons. 5, The Masonic Lodge, and the Masonic Institution, 
are one and indivisible. 6, Masonic qualifications regard the mental, 
moral, and physical nature of man. 7, Personal worth and merit are 
the basis of official worth and merit. 8, The official duties of Masonry 


Such conduct alone can support our character. Unless 
prudent actions shall distinguish our title to the honors of 
Masonry, and regular deportment display the influence and 
utility of our rules, the world in general will not easily be 
led to reconcile our proceedings with the tenets of our pro- 



Masonry is an art equally useful and extensive. In 
every art there is a mystery, which requires a gradual pro- 
gression of knowledge to arrive at any degree of perfection 
in it. Without much instruction, and more exercise, no man 
can be skillful in any art: in like manner, without an assidu- 
ous application to the various subjects treated of in the dif- 
ferent lectures of Masonry, no person can be sufficiently 
acquainted with its true value. 1 

are esoteric. 9, The selection of Masonic material, and the general 
labors of the Masonic Craft are exoteric. 10, The honors o( Masonry 
are the gratitude of the Craft, and the approval of God. 11, Masonic 
promotion, both official and private, is by grades. 12, The Grand Mas- 
ter may have a deputy. 13, The head of the Lodge is the Master duly 
elected by the Craft. 14, The medium of communication between the 
head and the body of the Lodge, is the Wardens. 15, Obedience to the 
Master and Wardens is obligatory upon the members. 16, Secrecy is 
an indispensable element of Masonry. 17, The Grand Lodge is supreme, 
and controls both the Subordinate Lodges and individual Masons, in 
its own sphere of jurisdiction, but always subject to the ancient land- 

1 This sentiment is a severe rebuke upon those who declaim against 
all written publications as innovations, and denounce the study of Ma- 
sonry as an unlawful thing. Without much instruction, and more exer- 
cise, no person can possibly appreciate the wisdom, strength, and beauty 
of Freemasonry. 


It must not, however, be inferred from this remark, that 
persons who labor under the disadvantages of a confined edu- 
cation, or whose sphere of life requires a more intense appli- 
cation to business or study, are to be discouraged in their 
endeavors to gain a knowledge of Masonry. 1 

To qualify an individual to enjoy the benefits of the society 
at large, or to partake of its privileges, it is not absolutely 
necessary that he should be acquainted with all the intricate 
parts of the science. These are only intended for the dili- 
gent and assiduous Mason, who may have leisure and oppor- 
tunity to indulge such pursuits. 

Though some are more able than others, some more emi- 
nent, some more useful, yet all, in their different spheres, 
may prove advantageous to the community. As the nature 
of every man's profession will not admit of that leisure which 
is necessary to qualify him to become an expert Mason, it is 
highly proper that the official duties of a Lodge should be 
executed by persons whose education and situation in life 
enable them to become adepts ; as it must be allowed, that all 
who accept offices, and exercise authority, should be properly 
qualified to discharge the task assigned them, with honor to 
themselves, and credit to their sundry stations. 

I The peculiarly difficult manner in which the essential secrets of 
Masonry are necessarily communicated to the American brethren, ren- 
ders it a matter of time as well as labor, to acquire them. No such 
auxiliaries as go to the acquisition of other sciences are permitted here ; 
frequent rehearsals impressing retentive memories, form the only road 
to this learning. It is not strange, therefore, that we have few pro- 




In all regular assemblies of men, who are convened for 
wise and useful purposes, the commencement and conclusion 
of business are accompanied with some form. In every 
country of the world the practice prevails, and is deemed 
essential. From the remote periods of antiquity it may be 
traced, and the refined improvements of modern times have 
not totally abolished it. 

Ceremonies, when simply considered, it is true, are little 
more than visionary delusions ; but their effects are some- 
times important. When they impress awe and reverence on 
the mind, and engage the attention by external attraction, to 
solemn rites, they are interesting objects. These purposes 
are effected by judicious ceremonies, when regularly con- 
ducted and properly arranged. On this ground they have 
received the sanction of the wisest men in all ages, and con- 
sequently could not escape the notice of Masons. To begin 
well, is the most likely means to end well ; and it is judi- 
ciously remarked, that when order and method are neglected 
at the beginning, they will be seldom found to take place at 
the end. 1 

The ceremony of opening and closing a Lodge with solem- 
nity and decorum, is, therefore, universally admitted among 
Masons ; and though the mode in some Lodges may vary, 

i At every stated meeting, the Lodge should be thoroughly instructed 
in the ceremony of opening, as this embraces the whole art of preserv- 
ing the essential secrecy of the Craft, the duties and stations of officers, 
the appeal to Deity for grace and strength, and the unchangeable means 
of Masonic recognition. 


and in every degree must vary, still a uniformity in the gen- 
eral practice prevails in every Lodge ; and the variation is 
solely occasioned by a want of method, which a little applica- 
tion might easily remove. 1 

To conduct this ceremony with propriety ought to 'he the 
peculiar study of every Mason, especially of those who have 
the honor to rule in our assemblies. To persons who are 
thus dignified, every eye is naturally directed for propriety 
of conduct and behavior; and from them, other brethren, 
who are less informed, will naturally expect to derive an 
example worthy of imitation. 2 

From a share in this ceremony no Mason can be exempted. 
It is a general concern, in which all must assist. This is the 
first request of the Master, and the prelude to all business. 
No sooner has it been signified, than every officer repairs to 
his station, and the brethren rank according to their degrees. 
The intent of the meeting becomes the sole object of atten- 
tion, and the mind is insensibly drawn from those indiscrim- 
inate subjects of conversation which are apt to intrude on 
our less serious moments. 

This effect accomplished, our care is directed to the external 
avenues of the Lodge, and the proper officers, whose province 
it is to discharge that duty, execute their trust with fidelity, 
and by certain mystic forms of no recent date, intimate that 
vie may safely proceed. To detect impostors among ourselves, 
an adherence to order in the character of Masons ensues, and 
the Ljdge is either opened or closed in solemn form. 8 

i In the numerous Lodges I have visited, I have found the variation 
to consist chiefly in the different amount of ceremony and lecture re- 
hearsed. In some the ceremony is deprived of all its vitality, in others 
it is made full and explicit, while the great mass of Lodges vary be- 
tween these extremes. 

2 It is comparatively easy to confer a degree, but few can open and 
close a Lodge with dignity and propriety. Years of study and experi- 
ence go to make one proficient in this desirable art. 

3 By the best and general usage in the United States, this order is 


At opening the Lodge, two purposes are wisely effected : 
the Master is reminded of the dignity of his character, and 
the brethren of the homage and veneration due from them 
in their sundry stations. These are not the only advantages 
resulting from a due observance of this ceremony ; a rever- 
ential awe for the Deity is inculcated, and the eye fixed on 
that object, from whose radiant beams light only can be 
derived. Here we are taught to adore the God of heaven, 
and to supplicate his protection on our well-meant endeavors. 
The Master assumes his government in due form, and under 
him his Wardens; who accept their trust, after the customary 
salutations. The brethren then, with one accord, unite in 
duty and respect, and the ceremony concludes. 


- Supreme source of all wisdom, truth, and love, look graciously 
down upon thy people here assembled to pursue the peaceful 
avocations of Masonry, and grant us at this time a double portion 
of thy grace, that we may give higher honor to thy holy name, 
and more lovingly aid each other through the journey of life. 
Impress upon our hearts the shortness of time, the nearness of 
death, and the vastness of the work we are summoned here to do; 
that with freedom, fervency and zeal, we may serve thee; with 
brotherly love, relief, and truth, we may honor thee, and so, at 
last, be found fitted as living stones for the House not made with 
hands, eternal in the heavens. Amen. 
Response. — So mote it be 1 

Any of the Odes used in conferring the three symbolical 
degrees, are appropriate to be sung in opening the Lodge. 

At closing the Lodge, a similar form takes place. Here 
the less important duties of Masonry are not passed over 
unobserved. The necessary degrees of subordination in the 
government of a Lodge is peculiarly marked, while the proper 
tribute of gratitude is offered up to the beneficent Author of 
life, and his blessing invoked and extended to the whole 
fraternity. Each brother faithfully locks up the treasure he 

reversed. The Lodge is first congregated, then purged, tyled, lectured, 
and opened. 


has acquired, in his own secret repository ; and, pleased with 
his reward, retires to enjoy and disseminate, among the private 
circle of his brethren, the fruits of his labor and industry in 
the Lodge. 


Now may the blessing of Heaven rest upon us and all regular 
Masons! may Brotherly love prevail, and every moral and social 
virtue cement us. Amen. 

Response. — So mote it be! 

For odes suitable to closing, see pages 9 to 12, in the col- 
lection of Odes at the end. 

A rehearsal of the Ancient Charges properly succeeds the 
opening, and precedes the closing of a Lodge. This was the 
constant practice of our ancient brethren, and ought never 
to be neglected in our regular assemblies. A recapitulation 
of our duty can not be disagreeable to those who are ac- 
quainted with it; and to those who know it not, should any 
such be, it must be highly proper to recommend it. 1 

These are faint outlines of a ceremony which universally 
prevails among Masons in every country, and distinguishes 
all their meetings. It is arranged as a general section in 
every degree, and takes the lead in all our illustrations. 2 

1 The Synopsis of the Ancient Charges, introduced here by Webb, is so 
abbreviated and imperfect that it is thought better to insert the whole, 
unabridged, and we have done so in the Appendix. All questions upon 
Masonic Law must be referred, as a last resort, to these Ancient Charges. 
A mere skeleton of a document, not in itself very lengthy, does not, 
therefore, answer the purpose Webb had in view, nor would it serve as 
a standard, so necessary in this inquiring age, for the settlement of 
the numerous mooted questions that arise in the workings of every Lodge. 

2 The best usage at stated meetings is to open the three Lodges in 
regular order, commencing with the lowest. No abbreviating or slur- 
ring over the ceremonies should be allowed, but every response given 
and every ceremony performed with plodding exactness. The closing 
may be more brief. 

The work of the Lodge in each degree is a portion of the secrets of 




By a late regulation, adopted by most of the Grand 
Lodges in America, no candidate for the mysteries of 
Masonry can be initiated without having been proposed at 
a previous meeting of the lodge; in order that no one may 
be introduced without due inquiry relative to his character 
and qualifications. 1 

All applications for initiation should be made by petition 
in writing, signed by the applicant, giving an account of his 
age, quality, occupation, and place of residence, and that he 
is desirous of being admitted a member of the fraternity; 
which petition should be kept on file by the Secretary. 

At called meetings those Lodges only are opened in which the busi- 
ness of the meeting is to be performed. 

No Lodge can be regularly opened or closed without religious ser- 
vices of some sort. The general usage is for the Master to call upon 
brethren gifted in prayer to make supplication to the Divine Throne. 
In very many Lodges, opening and closing Odes are likewise sung. 
[See Appendix.) 

1 This is so far from being a late regulation that it is a portion of the 
oldest Masonic statutes ever brought to America: viz., in 1773, at the 
establishment of the first lodge in Boston, Massachusetts. It formed 
a part, at that time, of the Constitutions of the Grand Lodge of Eng- 
land, as follows: "Rule V. No man can be made or admitted a mem- 
ber of a particular lodge, without previous notice, one month before, 
given to the said lodge, in order to make due inquiry into the 
reputation and capacity of the candidate ; unless by the Dispensation 
aforesaid." This being a fundamental law of Masonry, it was not 
a regulation that could be "adopted by most of the Grand Lodges in 
America." See, also, the Installation Service of the Master of a 
Lodge, Charge xiv. 


Form of a petition to be presented by a Candidate for Initiation. 
"To the Worshipful Master, Wardens, and Brethren of 
Lodge, of Free and Accepted Masons : 

" The petition of the subscriber respectfully showeth, that 
having long entertained a favorable opinion of your ancient 
institution, he is desirous of being admitted a member 
thereof, if found worthy. 1 

"His place of residence is ; his age years; his 

occupation ," [Signed], A. B. 

After this petition is read, the candidate must be proposed 
in form, by a member of the Lodge, and the proposition 
seconded by another member; a committee is then appointed 
to make inquiry relative to his character and qualifications. 2 

Declaration to be assented to by a Candidate, in an adjoining apartment, 
previous to Initiation. 

"Do you seriously declare, upon your honor, before these 
gentlemen, 3 that, unbiased by friends, and uninfluenced by 
mercenary motives, you freely and voluntarily offer yourself 
a candidate for the mysteries of Masonry? 7 ' I do. 

"Dojrou seriously declare, upon your honor, before these 

1 To this is properly added the words : " If admitted, he pledges him- 
self to a cheerful obedience to all the requirements of the Institution." 

2 The qualifications of candidates are of three classes : mental, moral, 
and physical 

Mentally, each must possess a sound intellect, and a good memory, so 
as quickly to appreciate, thoroughly to comprehend, and faithfully to 
retain the instructions to be communicated to him. 

Morally, he must be of good report before all men, obedient to the 
laws of God, keeping his passions under subjection, industrious, 
economical, and a good citizen. 

Physically, he must have the parts and members of a man, without 
any serious maim or defect. All the Masonic means of recognition he 
must be able Masonically to receive, and Masonically to communicate. 

3 The Stewards of the Lodge are usually present. If not, then a 
Committee of Preparation. — Webb. 


gentlemen, that you are prompted to solicit the privileges of 
Masonry by a favorable opinion conceived of the institution, 
a desire of knowledge, and a sincere wish of being serviceable 
to your fellow-creatures ?" I do. 

" Do you seriously declare, upon your honor, before these 
gentlemen, that you will cheerfully conform to all the ancient 
established usages and customs of the Fraternity ? " I do. 1 

After the above declarations are made, and reported to the 
Master, he makes it known to the Lodge, in manner following, 

" Brethren : — At the request of Mr. A. B., he has been 
proposed and accepted in regular form. I, therefore, recom- 
mend him as a proper candidate for the mysteries of Masonry, 
and worthy to partake of the privileges of the Fraternity; 
and, in consequence of a declaration of his intentions, volun- 
tarily made, I believe he will cheerfully conform to the rules 
of the Order." 

If there are then no objections made, tHe candidate is intro- 
duced in due form. 

1 A clear ballot must be had before the candidate is notified* to appear 
in the " adjoining apartment." 

The usage in balloting is by balls, and in a manner so secret that no 
one is informed how another voted. If one black ball only is found in 
the box, a second ballot is immediately had to correct a possible 
mistake ; the black ball appearing the second time, the candidate is 
declared rejected; nor can he apply to the Lodge again until after a 
period (usually twelve months) designated in the standard regulations 
of the Grand Lodge having jurisdiction. More than one black ball 
insures a peremptory rejection. 

The same rule of balloting is applicable to petitions for affiliation 
and advancement. 

There is no Grand Lodge which, at present, authorizes an addition 
to these declarations. A few private Lodges append a pledge, to the 
effect that the applicant believes in a state of future rewards and pun- 
ishments, that be conceives the Holy Scriptures to be of Divine import, 
etc. All this, however, is irregular and un-Masonio. 




We shall now enter on a disquisition of the different sec- 
tions of the lectures appropriated to the several degrees of 
Masonry, giving a brief summary of the whole, and annexing 
to every remark the particulars to which the section alludes. 
By these means the industrious Mason will be instructed in 
the regular arrangement of the sections in each lecture, and 
be enabled with more ease to acquire a knowledge of the 
art. 1 

The first lecture on Masonry is divided into three sections, 
and each section into different clauses. Virtue is painted in 
the most beautiful colors, and the duties of morality are 
enforced. In it we are taught such useful lessons as prepare 
the mind for a regular advancement in the principles of 
knowledge and philosophy. These are imprinted on the 
memory by lively and sensible images, to influence our 
conduct in the proper discharge of the duties of social life. 2 

1 The whole of these lectures, as taught by Webb, are yet extant, and 
would most appropriately accompany this volume by the mouth of 
Grand Lecturers and other Masonic instructors. 

2 These images relate to the chaste and beautiful drama of Masonry, 
wherein emblem, symbol, and ceremonial, are elegantly combined with 
the purest doctrine and the most venerable tradition, to impress the 
candidate's mind with the grace and sublimity of the Rite. 

In Webb's day, the emblems, instead of being presented in the 
Monitor as now, were painted upon canvas, and formed a part of the 
hangings of the Lodge. Oftener they were merely drawn with chalk, 
charcoal, and clay, upon the floor, for temporary use. The same designs 
were used then as now ; but the splendid Carpets of Mr. Sherer have 
taken the place of all other appliances for Masonic lecturing. 




The first section in this lecture is suited to all capacities, 
and may and ought to be known by every person who ranks 
as a Mason. It consists of general heads, which, though 
short and simple, carry weight with them. They not only 
serve as marks of distinction, but communicate useful and 
interesting knowledge, when they are duly investigated. 
They qualify us to try and examine the rights of others to our 
privileges, while they prove ourselves ; and, as they induce us 
to inquire more minutely into other particulars of greater 
importance, they serve as an introduction to subjects more 
amply explained in the following sections. 1 


" 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 better 
enabled to display the beauties of Brotherly Love, Relief and Truth, 
to the honor of thy holy name." Amen I So mote it be I 2 

1 The examination of a visiting Brother is made particularly minute 
and thorough upon this degree. 

2 All the prayers introduced into this work may be considered as 
models or forms to be enlarged upon or abbreviated, or others substi- 
tuted in their places, at the Master's will and pleasure. 




"Behold! how good and pleasant it is for brethren to dwell 
together in unity I 

" It is like the precious ointment upon the head, that ran down 
upon the beard, even Aaron's beard, that went down to the skirts 
of his garments : 

"As the dew of Hermon, and as the dew that descended upon 
the mountain of Zion ; for there the Lord commanded the blessing, 
even life for evermore." — Psalm cxxxiii. 


Behold how pleasant and how good 

For Brothers such as we, 
Of the United Brotherhood, 

To dwell in unity. 
'Tis like the oil on Aaron's head, 

Which to his feet distills; 
Like Hermon' s dew, so richly shed 

On Zion's sacred hills. 

For there the Lord of light and love 

A blessing sent with power: 
Oh, may we all this blessing prove 

Even life for evermore ! 
On friendship's altar rising here, 

Our hands now plighted be, 
To live in love with hearts sincere, 

In peace and unity. 

It is a duty incumbent on every Master of a Lodge, before 
the ceremony of initiation takes place, to inform the candidate 
of the purpose and design of the institution ; to explain the 
nature of his solemn engagements, and, in a manner peculiar 
to Masons alone, to require his cheerful acquiescence to the 
duties of morality and virtue, and all the sacred tenets of the 



Toward the close of the section is explained that peculiar 
ensign of Masonry, the lamb-sJrin, or 
white leather apron, which is an emblem 
of innocence, and the badge of a Mason ; 
more ancient than the Golden Fleece or 
Roman Eagle ; more honorable than the 
Star and Garter, or any other order that could be conferred 
upon the candidate at the time of his initiation, or at any time 
thereafter, by king, prince, potentate, or any other person, 
except he be a Mason ; and which every one ought to wear, 
with equal pleasure to himself and honor to the Fraternity. 1 

i The Masonic apron of the symbolic degrees should be cut with right 
angles throughout. 


This section closes with an explanation of the worlcing tools 
and implements of an Entered apprentice, which are, the 
Twenty-four inch Gauge and the Common Gavel 1 

The Twenty-four inch Gauge is an instrument made use of 
by operative Masons, to measure and lay out their work ; but 
we, as free and accepted Masons, are taught to make use of it 
for the more noble and glorious purpose of dividing our time. 
It being divided into twenty-four equal parts, is emblematical 
of the twenty-four hours of the day, which we are taught to 
divide into three equal parts, whereby we find eight hours for 
the service of God and a distressed worthy Brother, eight 
hours for our usual avocations, and eight for refreshment and 

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 usej but we, as free 
and accepted Masons, are taught to make use of it for the 
more noble and glorious purpose of divesting our minds and 
consciences of all the vices and superfluities of life, there- 

1 These should be a part of the furniture or equipments of the Lodge, 
The correct form of the Gavel is given above. 


by fitting our bodies, as living stones, for that spiritual 
building, that house not made with hands, eternal in tht 


The second section rationally accounts for the origin of 
our hieroglyphical instruction, and convinces us of the ad- 
vantages which will ever accompany a faithful observance of 
our duty; it maintains, beyond the power of contradiction, 
the propriety of our rites, while it demonstrates to the most 
skeptical and hesitating mind, their excellence and utility; 
it illustrates, at the same time, certain particulars, of which 
our ignorance might lead us into error, and which, as Masons, 
we are indispensably bound to know. 1 

To make a daily progress in the art, is our constant duty, 
and expressly required by our general laws. What end can 
be more noble, than the pursuit of virtue? What motive 
more alluring than the practice of justice? or what instruc- 
tion more beneficial, than an accurate elucidation of sym- 
bolical mysteries which tend to embellish and adorn the 
mind? Everything that strikes the eye, more immediately 
engages the attention, and imprints on the memory serious 
and solemn truths; hence, Masons, universally adopting this 
method of inculcating the tenets of their Order by typical 
figures and allegorical emblems, prevent their mysteries from 
descending into the familiar reach of inattentive and unpre- 
pared novices, from whom they might not receive due ven- 

Our records inform us, that the usages and customs of 
Masons have ever corresponded with those of the Egyptian 

1 It is not enough to instruct the initiate in the forms through which 
he has passed; this were but child-like and trivial. The antiquity, 
origin, and meaning of those forms is that which alone can recom- 
mend them to the intellectual mind. In this, and not in mere expert* 
ness or dramatic effect, lies the forte of a skillful Master. 


philosophers, to which they bear a near affinity. Unwilling 
to expose their mysteries to vulgar eyes, they concealed their 
particular tenets, and principles of polity, under hierogiyphi- 
cal figures ; and expressed their notions of government by 
signs and symbols, which they communicated to their Magi 
alone, and who were bound by oath not to reveal them. The 
Pythagorean system seems to have been established on a 
similar plan, and many orders of a more recent date. Ma- 
sonry, however, is not only the most ancient, but the most 
moral institution that ever subsisted; every character, figure, 
and emblem, depicted in a Lodge, has a moral tendency, and 
inculcates the practice of virtue. 1 


Every candidate, at his initiation, is presented with a 
lambskin or white leather apron. 2 

The Lamb has, in all ages, been deemed an emblem of 
innocence; he, therefore, who wears the 
lamb-skin as a badge of Masonry, is 
thereby continually reminded of that 
purity of life and conduct, which is es- 

1 It must not be supposed that all the ancient emblems and symbols 
of Masonry are given in this or any other Manual. Many have fallen 
into disuse; some are too closely allied to the essential secrets of Ma- 
sonry to be published with safety; while some are too elaborate for a 

2 By the Old Regulations, No. VII, " Every Brother at his making, ia 
decently to clothe the Lodge, that is, all the Brethren present." By 



sentially necessary to his gaining admission into the Celes- 
tial Lodge above, where the Supreme Architect of the Uni- 
verse presides. 


The third section explains the nature and principles of our 
constitution, and teaches us to discharge with propriety the 
duties of our respective stations. Here, too, we receive in- 
struction relative to the form, supports, covering, furniture, 
ornaments, lights and jewels of a Lodge, how it should be 

situated, and to whom dedicated. A proper attention is also 
paid to our ancient and venerable patrons. 

From east to west, Freemasonry extends, and between the 

north and south, in every clime and nation, are Masons to 
be found. 1 

this was meant the presentation of white gloves and aprons. But the 
usage with us has become obsolete. 

1 Modern investigations prove this assertion to 6e well founded. 





Our institution is said to be supported by Wisdom, Strength t 
and Beauty; because it is necessary that there should ba 
wisdom to contrive, strength to support, and beauty to adorn 

all great and important undertakings. Its dimensions are 
unlimited, and its covering no less than the canopy of heaven. 
To this object the Mason's mind is continually directed, and 
thither he hopes at last to arrive, by the aid of the theolo- 
gical ladder which Jacob in his vision saw ascending from 
earth to heaven ; the three principal rounds of which are 

Every civilized land has its Lodges ; every nation possessing the spark 
of liberty and religion, its trestle-board of Masonic secrets. 





denominated Faith, Hope, and Charity ; and which admonish 
us to have faith in God, hope in immortality, and charity 
to all mankind. 

Every well governed Lodge is furnished with the Holy 
Bible, the Square, and the Compass; the 
Bible points out the path that leads to 
happiness, and is dedicated to God; the 
Square teaches us to regulate our conduct 
by the principles of morality and virtue, 
and is dedicated to the Master; the Compass teaches us to 
limit our desires in every station, and is dedicated to the 

The Bible is dedicated to the service of God, because it is 
the inestimable gift of God to man. The Square to the 
Master, because, being the proper Masonic emblems of his 
office, it is constantly to remind him of the duty he owes to 
the Lodge over which he is appointed to preside; and the 
Compass to the Craft, because by a due attention to its use, 
they are taught to regulate their desires, and keep their 
passions within due bounds. 

Wgsm | n!iii'';ii i !i;'iii'':i' l :i!'i» l ::i'!:;:;' ii 1ii''':;;' 1|l !Wli , :!;i|:! 1 

^„ ■ih,.-.:,i 1 ;: 'n... •" l ,iii,.Mii.:!.in„ l iii,:..i.i. 'in "n.iii m 

fo ^SSmm Mim "iT'l'iiim 1 " 1 - hl """"" |! 

The ornamental parts of a Lodge, displayed in this section, 
are, the Mosaic pavement, the Indented tessel, and the Blazing 
star. The Mosaic pavement is a representation of the ground 



floor of king Solomon's Temple; the Indented tessel, that 
beautiful tesselated border, or skirting, which surrounded it; 
and the Blazing star, in the center, is commemorative of the 
star which appeared, to guide the wise men of the East to 
the place of our Savior's nativity. The Mosaic pavement is 
emblematic of human life, checkered with good and evil; 
the Beautiful Border which surrounds it, those blessings and 
comforts which surround us, and which we hope to obtain 
by a faithful reliance on Divine Providence, which is hiero- 
glyphically represented by the B^.ing star in the center. 

The Movable and Immovable ie*vels 
tion in this section. 1 

also claim our atte?*- 

By the general usage, the square, level and plumb are styled the 



Tbe Rough ashler is a stone, as taken 
from the quarry in its rude and natural 
The Perfect ashler is a stone made ready 
by the hands of the workman to be ad- 
justed by the tools of the Fellow-craft. '%■■■■■■ 
The Trestle-board is for the master workman to draw hag 
designs upon. 



By the Rough ashlar, we are reminded of our rude and 
imperfect state by nature; by the Perfect ashlar, that state 
of perfection at which we hope to arrive, by a virtuous 
education, our own endeavors, and the blessing of God; and 
by the Trestle-board, we are reminded, that as the operative 
workman erects his temporal building agreeably to the rules 
and designs laid down by the Master on his trestle-board, 
so should we, both operative and speculative, endeavor to 
erect our spiritual building agreeably to the rules and de- 

TTVs. TT>^ 


immovable jewels, and this is in accordance with Webb's private 



signs laid down by the Supreme Architect of the Universe, 
in the book of life, which is our spiritual trestle-board. 

By a recurrence to the chapter upon the Dedication of 
Lodges, it will be perceived, that although our ancient breth- 
ren dedicated their Lodges to king Solomon, yet Masons pro- 
fessing Christianity dedicate theirs to St. John the Baptist, 
and St. John the Evangelist, who were eminent patrons of 
Masonry; and since their time there is represented in every 
regular and well-governed Lodge, a cer- 
tain Point within a Circle; the Point 
representing an individual brother, the 
Circle representing the boundary line of 
his duty to God and man, beyond which 
he is never to suffer his passions, preju- 
dices or interests to betray him on any 
occasion. This Circle is embordered by 
two perpendicular parallel lines, represent- 
ing St. John the Baptist and St. John the 
Evangelist; who were perfect parallels, in Christianity as well 
as Masonry; and upon the vertex rests the book of Holy 
Scriptures, which point out the whole duty of man. In going 
round this circle, we necessarily touch upon these two lines, 
as well as upon the Holy Scriptures ; and while a Mason 
keeps himself thus circumscribed, it is impossible that he 
should materially err. 

This section, though the last in rank, is not the least con- 
siderable in importance. It strengthens those which precede, 
and enforces, in the most engaging manner, a due regard to 
character and behavior, in public as well as in private life \ 
in the Lodge as well as in the general commerce of society. 



It forcibly inculcates the most instructive lessons. Broth- 
erly Love, Relief, and Truth, are themes on which we here 


By the exercise of broth- 
erly love, we are taught to 
regard the whole human 
species as one family — the 
high and low, the rich and 
poor; who, as created by 
one Almighty Parent, and 
inhabitants of the same 
planet, are to aid, support, and protect each other. On this 
principle, Masonry unites men of every country, sect, and 
opinion, and conciliates true friendship among those who 
might otherwise have remained at a perpetual distance. 


To relieve the distressed 
is a duty incumbent on all 
men ; but particularly on 
Masons, who are linked 
together by an indissoluble 
chain of sincere affection. 
To soothe the unhappy, to 
sympathize with their mis- 
fortunes, to compassionate 
their miseries, and to restore peace to their troubled minds, 
is the grand aim we have in view. On this basis we form 
our friendships, and establish our connections. 




Truth is a divine at- 
tribute, and the foun- 
dation of every vir- 
tue. To be good and 
true, is the first lesson 
we are taught in Ma- 
sonry. On this theme we contemplate, and by its dictates 
endeavor to regulate our conduct. Hence, while influenced 
by this principle, hypocrisy and deceit are unknown among 
us, sincerity and plain dealing distinguish us, and the heart 
and tongue join in promoting each other's welfare, and 
rejoicing in each other's prosperity. 

To this illustration succeeds an explanation of the four 
cardinal virtues — Temperance, Fortitude, Prudence and Justice} 

1 This order of arranging the cardinal virtues, while it is the oldest 
in Masonic use, is also the most convenient. They are found, however 



Temperance is that due restraint upon our affections and 
passions, which renders the body tame and governable, and 
frees the mind from the allurements of vice. This virtue 
should be the constant practice of every Mason, as he is 
thereby taught to avoid excess, or contracting any licentious 
or vicious habit, the indulgence of which might lead him to 
disclose some of those valuable secrets, which he has promised 
to conceal and never reveal, and which would consequently 
subject him to the contempt and detestation of all good 


Fortitude is that noble and steady purpose of the mind, 
whereby we are enabled to undergo any pain, peril or danger, 
when prudentially deemed expedient. This virtue is equally 
distant from rashness and cowardice ; and, like the former, 
should be deeply impressed upon the mind of every Mason, 
as a safeguard or security against any illegal attack that may 
be made, by force or otherwise, to extort from him any of 
those secrets with which he has been so solemnly intrusted, 
and which was emblematically represented upon his first 
admission into the Lodge. 


Prudence teaches us to regulate our lives and actions 
agreeably to the dictates of reason, and is that habit by which 

in the Apocryphal Books of the wisdom of Solomon, Ch. 8, v. 7, in the 
order of Temperance, Prudence, Justice and Fortitude. 


we wisely judge, and prudentially determine, on all things 
relative to our present, as well as to our future happiness. 
This virtue should be the peculiar characteristic of every 
Mason, not only for the government of his conduct while in 
the Lodge, but also when abroad in the world. It should be 
particularly attended to in all strange and mixed companies, 
never to let fall the least sign, token or word, whereby the 
secrets of Masonry might be unlawfully obtained. 


Justice is that standard or boundary of right which 
enables us to render to every man his just due, without 
distinction. This virtue is not only consistent with Divine 
and human laws, but is the very cement and support of civil 
society ; and as justice in a great measure constitutes the real 
good man, so should it be the invariable practice of every 
Mason never to deviate from the minutest principles thereof. 

The illustration of these virtues is accompanied with some 
general observations peculiar to Masons. 1 

Such is the arrangement of the different sections in the 

iThe illustration of Masonic Service, viz.: freedom, fervency, and zeal 
was an important part of Webb's system of lectures. 


first lecture, which, with the forms adopted at the .opening 
and closing of a Lodge, comprehends the whole of the first 
degree of Masonry. This plan has the advantage of regu- 
larity to recommend it, the support of precedent and author- 
ity, and the sanction and respect which flow from antiquity. 
The whole is a regular system of morality, conceived in a 
strain of interesting allegory, which must unfold its beauties 
to the candid and industrious inquirer. 


Brother: — As you are now introduced into the first prin- 
ciples of Masonry, I congratulate you on being accepted 
into this ancient and honorable Order; ancient, as having 
subsisted from time immemorial ; and honorable, as tending, 
in every particular, so to render all men who will be conform- 
able to its precepts. No institution was ever raised on a 
better principle, or more solid foundation ; nor were ever 
more excellent rules and useful maxims laid down, than are 
inculcated in the several Masonic lectures. The greatest and 
best of men in all ages have been encouragers and promoters 
of the art, and have never deemed it derogatory from their 
dignity to level themselves with the fraternity, extend their 
privileges, and patronize their assemblies. 

There are three great duties, which, as a Mason, you are 
charged to inculcate — to God, your neighbor, and yourself. 
To God, in never mentioning his name, but with that rever- 
ential awe which is due from a creature to his Creator; to 
implore his aid in all your laudable undertakings, and to 
esteem him as the chief good : to your neighbor, in acting 
upon the square, and doing unto him as you wish he should 
do unto you : and to yourself, in avoiding all irregularity and 
intemperance, which may impair your faculties, or debase 
the dignity of your profession. A zealous attachment to 
these duties will insure public and private esteem. 

In the State, you are to be a quiet and peaceful subject, 


true to your government, and just to your country ; you are 
not to countenance disloyalty or rebellion, but patiently sub- 
mit to legal authority, and conform with cheerfulness to the 
government of the country in which you live. 

In your outward demeanor be particularly careful to avoid 
censure or reproach. Let not interest, favor, or prejudice, 
bias your integrity, or influence you to be guilty of a dis- 
honorable action. Although your frequent appearance at 
our regular meetings is earnestly solicited, yet it is not meant 
that Masonry should interfere with your necessary vocations ; 
for these are on no account to be neglected' neither are you 
to suffer your zeal for the institution to lead you into argu- 
ment 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 ready 
to receive instruction. 

Finally ; keep sacred and inviolable ihe mysteries of the 
Order, as these are to distinguish you from the rest of the 
community, and mark your consequence among Masons. If, 
in the circle of your acquaintance, you find a person desirous 
of being initiated into Masonry, be particularly attentive not 
to recommend 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. 




Masonry is a progressive science, and is divided into dif- 
ferent classes or degrees, for the more regular advancement 
in the knowledge of its mysteries. According to the pro- 
gress we make, we limit or extend our inquiries; and in 
proportion to our capacity, we attain to a less or greater 
degree of perfection. 

Masonry includes within its circle almost every branch of 
polite learning. Under the vail of its mysteries is compre- 
hended a regular system of science. Many of its illustra- 
tions, to the confined genius, may appear unimportant; but 
the man of more enlarged faculties will perceive them to be, 
in the highest degree, useful and interesting. To please the 
accomplished scholar, and ingenious artist, Masonry is wisely 
planned; and, in the investigation of its latent doctrines, 
the philosopher and mathematician may experience equal 
delight and satisfaction. 

To exhaust the various subjects of which it treats, would 
transcend the powers of the brightest genius ; still, however, 
nearer approaches to perfection may be made, and the man of 
wisdom will not check the progress of his abilities, though 
the task he attempts may at first seem insurmountable. 
Perseverance and application remove each difficulty as it 
occurs; every step he advances^ new pleasures open to his 
view, and instruction of the noblest kind attends his re- 
searches. In the diligent pursuit of knowledge, the intel- 
lectual faculties are employed in promoting the glory of God, 
and +he good of man. 

The first degree is well calculated to enforce the duties of 
morality, and imprint on the memory the noblest principles 


which can adorn the human mind. It is, therefore, the best 
introduction to the second degree, which not only extends 
the same plan, but comprehends a more diffusive system of 
knowledge. 1 

Here practice and theory join, in qualifying the industrious 
Mason to share the pleasures which an advancement in the 
art must necessarily afford. Listening with attention to the 
wise opinions of experienced Craftsmen on important subjects, 
he gradually familiarizes his mind to useful instruction, and 
is soon enabled to investigate truths of the utmost concern in 
the general transactions of life. 

From this system proceeds a rational amusement; while the 
mental powers are fully employed, the judgment is properly 
exercised. A spirit of emulation prevails; and all are in- 
duced to vie who shall most excel in promoting the valuable 
rules of the Institution. 


The first section of the second degree accurately elucidates 
the mode of introduction into that particular class ; and in- 
structs the diligent Craftsman how to proceed in the proper 
arrangement of the ceremonies used on the occasion. It 
qualifies him to judge of their importance, and convinces him 
of the necessity of strictly adhering to every established usage 
of the Order. Here he is intrusted with particular tests, to 
enable him to prove his title to the privileges of this degree, 
while satisfactory reasons are given for their origin. Many 
duties, which cement in the firmest union well informed 
Brethren, are illustrated in this section ; and an opportunity 
is given to make such advances in Masonry, as will always 

1 A convenient formula for this is thus given : in the First Degree we 
are taught Morality; in the Second, Science; in the Third, Religion 
The instruction to the entered Apprentice is directed to the heart; to 
the Fellow-craft, to the intellect; to the Master Mason, to the soul. 


distinguish the abilities of those who have arrived at prefer- 
ment. The knowledge of this section is absolutely necessary 
for all Craftsmen ; and as it recapitulates the ceremony of 
initiation, and contains many other important particulars, no 
officer or member of a Lodge should Toe unacquainted with it. 



" Thus he showed me ; and behold the Lord stood upon a wall 
made by a plumb-line, with a plumb-line in his hand. 

"And the Lord said unto me, Amos, what seest thou? And I 
said, A plumb-line. Then said the Lord, Behold, I will set a 
plumb-line in the midst of my people Israel: I will not again pass 
by them any more." — Amos vii. 


His laws inspire our being: 

Our light is from his Sun; 
Beneath the Eye All-seeing 

Our Mason's work is done 
His Plumb-line, in uprightness, 

Our faithful guide shall be, 
And in the Source of brightness 

Our willing eyes shall see. 

Thou, Father, art the Giver 

To every earnest prayer— 
Oh, be the Guide forever 

To this our brother dear 1 
By law and precept holy, 

By token, word and sign, 
Exalt him, now so lowly, 

Upon this grand design. 

Within thy chamber name him 
A workman wise and true — ■ 



While loving Crafts shall claim him 
In bonds of friendship due : 

Thus shall these walls extol Thee, 
And future ages prove 

What Mason's joy to call thee,— 
The God of Truth and Love. 


The Plumb, Square and Level, those noble and useful im- 
plements of a Fellow-cralt; are here introduced and moral- 


ized, and serve as a constant admonition to the practice of 
virtue and morality. 

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 make use of them for more 
noble and glorious purposes. The Plumb admonishes us to 
walk uprightly in our several stations before God and man, 
squaring our actions by the Square of virtue, and remem- 
bering that we are traveling upon the Level of time, to 
that undiscovered country, from whose bourn no traveler 
returns. 1 


The second section of this degree has recourse to the 
origin of the institution, and views Masonry under two de- 
nominations, operative and speculative. These are separately 
considered, and the principles on which both are founded, 
particularly explained. Their affinity is pointed out by 
allegorical figures, and typical representations. The period 
stipulated for rewarding merit is fixed, and the inimitable 
moral to which that circumstance alludes is explained. The 
creation of the world is described, and many particulars 
recited, all of which have been carefully preserved among 
Masons, and transmitted from one age to another, by oral 

Circumstances of great importance to the fraternity are 
here particularized, and many traditional tenets and customs 
confirmed by sacred and profane record. The celestial and 
terrestrial globes are considered ; and here the accomplished 

I See the Appendix for Ode, " The Emblems of the Graft, in which a 
practical application of these emblems is made. 


gentleman may display his talents to advantage in the elu- 
cidation of the Orders of Architecture, the Senses of human 
nature, and the liberal Arts and Sciences, which are severally 
classed in a regular arrangement. In short, this section con- 
tains a store of valuable knowledge, founded on reason and 
jsacred record, both entertaining and instructive. 1 

Masonry is considered under two denominations — Operative 
and Speculative. 


By Operative Masonry we allude to a proper application of 
the useful rules of architecture, whence a structure will de- 
rive figure, strength and beauty, and whence will result a 
due proportion, and a just correspondence in all its parts. It 
furnishes us with dwellings, and convenient shelter from the 
vicissitudes and inclemencies of seasons ; and while it dis- 
plays the effects of human wisdom, as well in the choice, as 
in the arrangement, of the sundry materials of which an edi- 
fice is composed, it demonstrates that a fund of science and 
industry is implanted in man for the best, most salutary and 
beneficent purposes. 


By Speculative Masonry, we learn to subdue the passions, 
act upon the square, keep a tongue of good report, main- 
tain secrecy, and practice charity. It is so far interwoven 
with religion, as to lay us under obligations to pay that 

1 It is not strictly necessary in this portion of the Lectures that any 
set forms of words should be employed. The Brother whose duty it is 
to moralize upon the Winding Stairway, is expected to draw upon his 
intellectual resources to their fullest extent. Large accessions to this 
part of Masonry may be derived from " The Historical Landmarks of 
Masonry" (U. M. L. Vov. XI. and XII.) 



rational homage to the Deity, which at once constitutes our 
duty and our happiness. It leads the contemplative to view 
with reverence and admiration the glorious works of the 
creation, and inspires him with the most exalted ideas of the 
perfections of his Divine Creator. 

In six days God created the heavens and the earth, and 
rested upon the seventh day ; the seventh, therefore, our an- 
cient brethren consecrated as a day of rest from their labors, 

2 Chr. iii: 15. 
1 Kings vii : 15. 

thereby enjoying frequent opportunities to contemplate the 
glorious works of the creation, and to adore their great 



The doctrine of the spheres is included in the science of 
astronomy, and particularly considered in this section, 


The globes are two artificial spherical bodies on the con- 
vex surface of which are represented the countries, seas, 
and various parts of the earth, the face of the heavens, the 
planetary revolutions, and other particulars. 

The sphere, with the parts of the earth delineated on its 
surface, is called the terrestrial globe ; and that with the 
constellations, and other heavenly bodies, the celestial globe. 


Their principal use, beside serving as maps to distinguish 
the outward parts of the earth, and the situation of the fixed 


stars, is to illustrate and explain the phenomena arising from 
the annual revolution, and the diurnal rotation, of the earth 
round its own axis. They are the noblest instruments for 
improving the mind, and giving it the most distinct idea of 
any problem or proposition, as well as enabling it to solve 
the same. Contemplating these bodies, we are inspired with 
a due reverence for the Deity and his works, and are induced 
to encourage the studies of astronomy, geography, naviga- 
tion, and the arts dependent on them, by which society has 
been so much benefited. 

The orders of architecture come under consideration in 
this section \ a brief description of them may therefore not 
be improper. 


By order in architecture, is meant a system of all the mem- 
bers, proportions and ornaments of columns, and pilasters, 
or, it is a regular arrangement of the projecting parts of i 
building, which, united with those of a column, form a 
beautiful, perfect and complete whole 


From the first formation of society, order in architecture 
may be traced. When the rigor of seasons obliged men to 
contrive shelter from the inclemency of the weather, we learn 
that they first planted trees on end, and then laid others 
across, to support a covering. The bands which connected 
those trees at the top and bottom, are said to have given rise 
to the idea of the base and capital of pillars; and from this 
simple hint originally proceeded the more improved art of 



The five orders are thus classed : the Tuscan, Doric, Ionic, 
Corinthian, and Composite. 


Is the most simple and solid of the five orders. It was 
invented in Tuscany, whence it derives its name. Its col- 
umn is seven diameters high ; and its capital, base and 
entablature have but few moldings. The simplicity of the 
construction of this column renders it eligible where orna- 
ment would be superfluous. 


Which is plain and natural, is the most ancient, and was 
invented by the Greeks. Its column is eight diameters high, 
and has seldom any ornaments on base or capital, except 
moldings;' though the frieze is distinguished by triglyphs 


and metopes, and triglyphs compose the ornaments of the 
frieze. The solid composition of this order gives it a prefer- 
ence in structures where strength and noble simplicity are 
chiefly required. 

The Doric is the best proportioned of all the orders. The 
several parts of which it is composed are founded on the 
natural position of solid bodies. In its first invention it was 
more simple than in its present state. In after times, when 
it began to be adorned, it gained the name of Doric ; for 
when it was constructed in its primitive and simple form, 
the name of Tuscan was conferred on it. Hence the Tuscan 
precedes the Doric in rank, on account of its resemblance 
to that pillar in its original state. 


Bears a kind of mean proportion between the more solid 
and delicate orders. Its column is nine diameters high ; its 
capital is adorned with volutes, and its cornice has dentals. 
There is both delicacy and ingenuity displayed in this 
pillar, the invention of which is attributed to the Ionians, 
as the famous temple of Diana, at Ephesus, was of this order. 
It is said to have been formed after the model of an agree- 
able young woman, of an elegant shape, dressed in her hair; 
as a contrast to the Doric order, which was formed after that 
of a strong, robust man. 


The richest of the five orders, is deemed a masterpiece of 
art. Its column is ten diameters high, and its capital is 
adorned with two rows of leaves, and eight volutes, which 


sustains the abacus. The frieze is ornamented with curious 
devices, the cornice with dentals and modillions. This order 
is used in stately and superb structures. 


It was invented at Corinth, by Callimachus, who is said to 
have taken the hint of the capital of this pillar from the 
following remarkable circumstances. Accidentally passing 
by the tomb of a young lady, he perceived a basket of toys, 
covered with a tile, placed over an acanthus root, having been 
left there by her nurse. As the branches grew up, they 
encompassed the basket, till, arriving at the tile, they met 
with an obstruction, and bent downward. Callimachus, 
struck with the object, set about imitating the figure; the 
vase of the capital he made to represent the basket; the 
abacus the tile; and the volutes the bending leaves. 

Is compounded of the other orders, and was contrived by 
the Romans. Its capital has the two rows of leaves of the 
Corinthian, and the volutes of the Ionic. Its column has 
the quarter-round as the Tuscan and Doric order, is ten 
diameters high, and its cornice has dentals, or simple modil- 
lions. This pillar is generally found in buildings where 
strength, elegance and beauty are displayed. 


The ancient and original orders of architecture, revered by 
Masons, are no more than three, the Doric, Ionic, and Cor- 
inthian, which were invented by the Greeks. To these the 


Romans have added two: the Tuscan, which they made 
plainer than the Doric; and the Composite, which was more 
ornamental, if not more beautiful, than the Corinthian. The 
first three orders alone, however, show invention and particu- 
lar character, and essentially differ from each other; the two 
others having nothing but what is borrowed, and differ only 
accidentally; the Tuscan is the Doric in its earliest state; and 
the Composite is the Corinthian enriched with the Ionic. To 
the Greeks, therefore, and not to the Romans, we are indebted 
for what is great, judicious and distinct in architecture. 


An analysis of the human faculties is next given in this 
section, in which the five external senses particularly claim 
attention: these are, hearing, seeing, feeling, smelling and 


Is that sense by which we distinguish sounds, and are 
capable of enjoying all the agreeable charms of music. By it 
we are enabled to enjoy the pleasures of society, and recipro- 
cally to communicate to each other our thoughts and inten- 
tions, our purposes and desires; while thus our reason is 
capable of exerting its utmost power and energy. 

The wise and beneficent Author of Nature intended, by the 
formation of this sense, that we should be social creatures, 
and receive the greatest and most important part of our 
knowledge by the information of others. For these purposes 
we are endowed with hearing, that, by a proper exertion of 
our natural powers, our happiness may be complete. 



Is that sense by which we distinguish objects, and in an 
instant of time, without change of place or situation, view 
armies in battle array, figures of the most stately structures, 
and all the agreeable variety displayed in the landscape of 
nature. By this sense we find our way in the pathless ocean, 
traverse the globe of earth, determine its figure and dimen- 
sions, and delineate any region or quarter of it. By it we 
measure the planetary orbs, and make new discoveries in the 
sphere of the fixed stars. Nay, more : by it we perceive the 
tempers and dispositions, the passions and affections, of our 
fellow-creatures, when they wish most to conceal them ; so 
that, though the tongue may be taught to lie and dissemble, 
the countenance would display hypocrisy to the discerning 
eye. In fine, the rays of light which administer to this sense, 
are the most astonishing parts of the animated creation, and 
render the eye a peculiar object of admiration. 

Of all the faculties, sight is the noblest. The structure of 
the eye, and its appurtenances, evinces the admirable contri- 
vance of nature for performing all its various external and 
internal motions ; while the variety displayed in the eyes of 
different animals suited to their several ways of life, clearly 
demonstrate this organ to be the masterpiece of nature's work. 


Is that sense by which we distinguish the different qualities 
of bodies ; such as heat and cold, hardness and softness, rough- 
ness and smoothness, figure, solidity, motion and extension. 

These three senses, hearing, seeing, and feeling, are 
deemed peculiarly essential among Masons. 



Is that sense by which we distinguish odors, the various 
kinds of which convey different impressions to the mind. 
Animal and vegetable bodies, and indeed most other bodies, 
while exposed to the air, continually send forth effluvia of 
vast subtilty, as well in the state of life and growth as in the 
state of fermentation and putrefaction. These effluvia, being 
drawn into the nostrils along with the air, are the means by 
which all bodies are smelled. Hence it is evident, that there 
is a manifest appearance of design in the great Creator's 
having planted the organ of smell in the inside of that canal, 
through which the air continually passes in respiration. 


Enables us to make a proper distinction in the choice of 
aur food. The organ of this sense guards the entrance of the 
alimentary canal, as that of smelling guards the entrance of 
the canal for respiration. From the situation of both these 
organs, it is plain that they were intended by nature to 
distinguish wholesome food from that which is nauseous. 
Everything that enters into the stomach must undergo the 
scrutiny of tasting ; and by it we are capable of discerning 
the changes which the same body undergoes in the different 
compositions of art, cookery, chemistry, pharmacy, etc. 

Smelling and tasting are inseparably connected, and it is 
by the unnatural kind of life men commonly lead in society, 
that these senses are rendered less fit to perform their natural 

On the mind all our knowledge must depend : what, there- 
fore, can be a more proper subject for the investigation of 


Masons? By anatomical dissection and observation, we be- 
come acquainted with the body; but it is by the anatomy of 
the mind alone we discover its powers and principles. 

To sum up the whole of this transcendent measure of God's 
bounty to man, we shall add, that memory, imagination, taste, 
reasoning, moral perception, and all the active powers of the 
soul, present a vast and boundless field for philosophical dis- 
quisition, which far exceed human inquiry, and are peculiar 
mysteries, known only to nature, and to nature's God, to 
whom we and all are indebted for creation, preservation, and 
every blessing we enjoy. 


The seven liberal Arts and Sciences (Grammar, Rhetoric, 
Logic, Arithmetic, Geometry, Music and Astronomy), are 
next illustrated in this section : it may not, therefore, be 
improper to insert here a short explanation of them. 1 


Grammar teaches the proper arrangement of words, accord- 
ing to the idiom or dialect of any particular people; and that 
excellency of pronunciation, which enables us to speak or 
write a language with accuracy, agreeably to reason and cor- 
rect usage. 


Rhetoric teaches us to speak copiously and fluently on any 
subject, not merely with propriety alone, but with all the ad- 

1 The full explanations, with their Masonic applications, are conveyed 
in the lectures of the enlightened Master, whose mind is stored with 
knowledge, and whose experience has shown him the readiest method 
of directing it. 


vantages of force and elegance ; wisely contriving to captivate 
the hearer by strength of argument and beauty of expression, 
whether it be to entreat and exhort, to admonish or applaud. 


Logic teaches us to guide our reason discretionally in the 
general knowledge of things, and directs our inquiries after 
truth. It consists of a regular train of argument, whence we 
infer, deduce, and conclude, according to certain premises 
laid down, admitted, or granted ; and in it are employed the 
faculties of conceiving, judging, reasoning, and disposing j all 
of which are naturally led on from one gradation to another, 
till the point in question is finally determined. 


Arithmetic teaches the powers and properties of numbers, 
which is variously effected, by letters, tables, figures and 
instruments. By this art reasons and demonstrations are 
given, for finding out any certain number, whose relation or 
affinity to another is already known or discovered. 


Geometry treats of the powers and properties of magnitudes 
in general, where length, breadth, and thickness, are con- 
sidered, from a point to a line, from a line to a superficies, and 
from a superficies to a solid. 

A point is a dimensionless figure; or an indivisible part 
of space. 

A line is a point continued, and a figure of one capacity, 
namely, length. 

A superficies is a figure of two dimensions, namely, length 
and breadth. 


A solid is a figure of three dimensions, namely, length, 
breadth, and thickness. 


By this science, the architect is enabled to construct his 
plans, and execute his designs; the general to arrange his 
soldiers ; the engineer to mark out ground for encampments; 
the geographer to give us the dimensions of the world, and 
all things therein contained, to delineate the extent of seas, 
and specify the divisions of empires, kingdoms and provinces. 
By it, also, the astronomer is enabled to make his observa- 
tions, and to fix the duration of times and seasons, years 
and cycles. In fine, geometry is the foundation of architec- 
ture, and the root of the mathematics. 


Music teaches the art of forming concords, so as to com- 
pose delightful harmony, by a mathematical and proportional 
arrangement of acute, grave and mixed sounds. This art, by 
a series of experiments, is reduced to a demonstrative science, 
with respect to tones, and the intervals of sound. It inquires 
into the nature of concords and discords, and enables us to 
find out the proportion between them by numbers. 


Astronomy is that divine art, by which we are taught to 
read the wisdom, strength and beauty of the Almighty 
Creator, in those sacred pages, the celestial hemisphere. 
Assisted by astronomy, we can observe the motions, measure 
the distances, comprehend the magnitudes, and calculate the 
periods and eclipses of the heavenly bodies. By it we learn 


tha use of the globes, the system of the world, and the pre- 
liminary law of nature. While we are employed in the study 
of this science, we must perceive unparalleled instances of 
wisdom and goodness, and, through the whole creation, trace 
the glorious Author by his works. 


From this theme we proceed to illustrate the moral advan- 
tages of Geometry j a subject on which the following obser- 
vations may not be unacceptable: 

Geometry, the first and noblest of sciences, is the basis on 
which the superstructure of Masonry is erected. By geome- 
try, we may curiously trace nature, through her various wind- 
ings, to her most concealed recesses. By it, we 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 discover how the planets 
move in their different orbits, and demonstrate their various 
revolutions. By it we account for the return of seasons, and 
the variety of scenes which each season displays to the dis- 
cerning eye. Numberless worlds are around us, all framed 
by the same Divine artist, which roll through the vast ex- 
panse, and all conducted by the same unerring law of 

A survey of nature, and the observations of her beautiful 
proportions, first determined man to imitate the Divine plan, 
and study symmetry and order. This gave rise to societies, 
and birth to every useful art. 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 exer- 
tions of human genius have been employed. Even the 
Temple of Solomon, so spacious and magnificent, and con- 
structed by so many celebrated artists, escaped not the 
unsparing ravages of barbarous force. Freemasonry, not- 
withstanding, has still survived. The attentive ear receives 
the sound from the instructive tongue, and the mysterios of 
Masonry are safely lodged in the repository of faithful breasts. 
Tools and implements of architecture are selected by the 
fraternity, to imprint on the memory wise and serious 
truths; and thus, through a succession of ages, are trans- 
mitted unimpaired the excellent tenets of our institution. 

Thus end the two sections of the second lecture, which, 
with the ceremony used at opening and closing the Lodge, 
comprehend the whole of the second degree of Masonry. 
This lecture contains a regular system of science, demon- 
strated on the clearest principles, and established on the 
firmest foundation. 1 


Brother : — Being advanced to the second degree of 
Masonry, we congratulate you on your preferment. The 
internal, and not the external qualifications of a man, are 
what Masonry regards. As you increase in knowledge, you 
Will improve in social intercourse. 

It is unnecessary to recapitulate the duties which, as * 

1 For closing Odes suitable to this Degree, see the Appendix. 


Mason, you are bound to discharge or enlarge on the neces- 
sity of a strict adherence to them, as your own experience 
must have established their value. 

Our laws and regulations you are strenuously to support ; 
and be always .ready to assist in seeing them duly executed. 
You are not to palliate, or aggravate, the offenses of your 
brethren ; but, in the decision of every trespass against our 
rules, you are to judge with candor, admonish with friend- 
ship, and reprehend with justice. 1 

The study of the liberal arts, that valuable branch of edu- 
cation, which tends so effectually to polish and adorn the 
mind, is earnestly recommended to your consideration ; espe- 
cially the science of geometry, which is established as the 
basis of our art. Geometry, or Masonry, originally synony- 
mous terms, being of a divine and moral nature, is enriched 
with the most useful knowledge ; while it proves the won- 
derful properties of nature, it demonstrates the more impor- 
tant truths of morality. 

Your past behavior and regular deportment have merited 
the honor which we have now conferred ; and in your new 
character it is expected that you will conform to the princi- 
ples of the Order, by steadily persevering in the practice of 
every commendable virtue. 

Such is the nature of your engagements as a Fellow-craft, 
and to these duties you are bound by the most sacred ties. 2 

• The decision of all cases of discipline is left by general usage to 
Masters' Lodges alone. 

2 In the first edition, that of 1797, the following injunctions were 
added : " All regular signs and summonses, given and received, you 
are duly to honor and punctually to obey, inasmuch as they consist 
with our professed principles. You are to supply the wants and relievo 
the necessities of your brethren to the utmost of your power and 
ability, and on no account are you to wrong them or see them wronged, 
but apprise them of approaching danger, and view their interests as 
inseparable from your own." 




From this class the rulers of regular bodies of Masons, in 
the first three degrees, are selected ; as it is only from those 
who are capable of giving instruction, that we can properly 
expect to receive it. The lecture of this degree, considered 
separately from the duties and ceremonies appertaining to 
the degree of Presiding or Past Master, is divided into three 
sections. 1 


The ceremony of initiation into the Third Degree is par- 
ticularly specified in this branch of the lecture, and here 
many other useful instructions are given. 

Such is the importance of this section, that we may safely 
declare, that the person who is unacquainted with it, is illy 
qualified to act as a ruler or governor of the work. 

u In our private assemblies, as a Craftsman, you may offer your sen- 
timents and opinions on such subjects as are regularly introduced in 
the Lecture. By this privilege you may improve your intellectual 
powers, qualify yourself to become a useful member of society, and 
like a skillful Brother strive to excel in everything that is good and 

i For appropriate Odes to the opening of the Lodge of Master Masons, 
Bee Appendix. 

No person should be allowed to advance from the Middle Chamber 
to the Holy of Holies, until he is proficient in the last degree. A fair 
proficiency consists in committing the first section of the lecture, but a 
thorough proficiency in committing the whole to memory, learning to 
open and close the Lodge, and to confer the degree of Fellow-craft. 

By general usage, an interval of one month or more is required 
between the second and third degrees. 



"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 light, 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 nourish, and the grasshopper 
shall be a burden, and desire shall fail : because man goeth to his 
long home, and the mourners go about the streets: or ever the 
silver cord be loosed, or the golden bowl be broken, or the pitcher 
be broken at the fountain, or the wheel broken at the cistern. Then 
Bhall the dust return to the earth as it was : and the spirit shall 
ireturn Unto God who gave it." — Eccles. xii. 


Let us remember in our youth, 

Before the evil days draw nigh, 
Our Great Creator, and his Truth, 

Ere memory fail, and pleasures fly; 
Or sun or moon, or planet's light 

Grow dark, or clouds return in gloom ; 
Ere vital spark no more incite ; 

When strength shall bow and years consume. 

Let us in youth remember Him ! 

Who formed our frame, and spirits gave 
Ere windows of the mind grow dim, 

Or door of speech obstructed wave ; 
When voice of bird fresh terror wake, 

And music's daughters charm no more, 
Or fear to rise, with trembling shake, 

Along the path we travel o'er. 



In youth, to God let memory cling, 

Before desire shall fail or wane, 
Or e'er be loosed life's silver string, 

Or bowl at fountain rent in twain ; 
For man to his long home doth go, 

And mourners group around his urn! 
Our dust to dust again must now, 

And spirits unto God return. 




The working tools of a Master Mason, which are illustrated 
in this section, are all the implements of Masonry indiscrimi- 
nately, but more especially the trowel. 


The Trowel is an instrument 
made use of by operative Masons, 
to spread the cement which unites 
a building into one common mass; 

but we, as Free and Accepted Masons, are taught to make 
use of it for the more noble and glorious purpose of spread- 
ing 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 best 
can work, or rather best agree. 


This section recites the historical traditions of the Order, 
and presents to view a finished picture, of the utmost con- 
sequence to the fraternity. It exemplifies an instance of 
virtue, fortitude, and integrity, seldom equaled, and never 
excelled, in the history of man. 


Thou, O God! knowest our down sitting and our up rising, and 
understandest our thought afar off. Shield and defend us from 
the evil intentions of our enemies, and support us under the trials 
and afflictions we are destined to endure, while traveling through 
this vale of tears. Man that is born of a woman, is of few days 
and full of trouble. He eometh 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 can not pass; turn from him that he 
may rest, till he shall accomplish his day. For there is hope of a 
tree, be cut down, that it will sprout again, and that the tender 
branch thereof will not cease. But man dieth and wasteth away; 
yea, man giveth up the ghost, and where is he ? As the waters fail 
from the sea, and the flood decayeth and drieth up, so man lieth 
down, and risetb not up till the heavens shall be no more. Yet, 



O Lord! have compassion on the children of thy creation, admin- 
ister them comfort in time of trouble, and save them with an ever- 
lasting salvation. Amen. So mote it be. 1 


The third section illustrates certain hieroglyphical em- 
blems, and inculcates many useful lessons, to extend knowl- 
edge, and promote virtue. 

In this branch of the lecture, many particulars relative to 
King Solomon's Temple are considered. 

The construction of this grand edifice was attended with 
two remarkable circumstances. From Josephus we learn, 
that although seven years were occupied in building it, yet 
during the whole term it rained not in the day time, that 
the workmen might not be obstructed in their labor; and 
from the sacred history it appears that there was neither the 
sound of the hammer, nor ax, nor any tool of iron, Heard in 
the house, while it was building. 

1 This prayer is an adaptation from the xivth chapter of Job. 



This famous fabric was supported by fourteen hundred and 
fifty-three columns, and two thousand nine hundred and six 
pilasters; all hewn from the finest Parian marble. There 
were employed in its building, three Grand Masters; three 
thousand and three hundred masters, or overseers of the 
work; eighty thousand Fellow-crafts; and seventy thousand 
Entered Apprentices, or bearers of burdens. All these were 
classed and arranged in such a manner by the wisdom of 
Solomon, that neither envy, discord, nor confusion were suf- 
fered to interrupt that universal peace and tranquillity, which 
pervaded the world at this important period. 1 

i For ample particulars relative to this Sacred Edifice, see the Uhiver* 
$al Masonic Library, volumes xi., xii., and others. 



Is an emblem of a pure heart, which is al- 
ways an acceptable sacrifice to the Deity; and, 
as this glows with fervent heat, so should our r~ 
hearts continually glow with gratitude to the 
great and beneficent Author of our existence 
for the manifold blessings and comforts we en- 


Is an emblem of industry, and recommends the practice of 
that virtue to all created beings, from the highest seraph in 
heaven, to the lowest reptile in the dust. It teaches us, that 
as we came into the world rational and intelligent beings, so 
we should ever be industrious ones, never «• 

sitting down contented while our fellow- ^ ••-^jL, •*, 

creatures around us are in want, when it is Vi^ggiHE • 
in our power to relieve them, without in- ^^^^^^L 
convenience to ourselves. 

When we take a survey of nature, we view man, in his in- 
fancy, more helpless and indigent than the brutal creation : 
he lies languishing for days, months and years, totally inca- 
pable of providing sustenance for himself, of guarding against 
the wild beasts of the field, or sheltering himself from the 
inclemencies of the weather. 

It might have pleased the great Creator of heaven and earth 
to have made man independent of all other beings ; but, as 
dependence is one of the strongest bonds of society, mankind 
were made dependent on each other for protection and secu- 
rity, as they 'thereby enjoy better opportunities of fulfilling 
the duties of reciprocal love and friendship. Thus was man 
formed for social and active life, the noblest part of the work 



of God ; and he that will so demean himself as not to be en- 
deavoring to add to the common stock of knowledge and under- 
standing, may be deemed a drone in the hive of nature, a useless 
nember of society, and unworthy of our protection as Masons. 


Reminds us that we should be ever 
watchful and guarded in our thoughts, 
words and actions, particularly when 
before the enemies of Masonry, ever bearing in remembrance 
those truly Masonic virtues, silence and circumspection. 


Demonstrates that justice will sooner 
or later overtake us ; and although our 
thoughts, words, and actions, may be 
hidden from the eyes of man, yet that 


Whom the Sun, Moon, and Stars obey, and under whose 
watchful care even Comets perform their stupendous revolu- 


tions, pervades the inmost recesses of the human heart, and 
will reward us according to our merits. 


Are emblems of a well- 
grounded hope, and a well- 
spent life. They are emblem- 
atical of that divine ark which 
safely wafts us over this tem- 
pestuous sea of troubles, and that anchor which shall safely 
moor us in a peaceful harbor, where the wicked cease from 
troubling, and the weary shall find rest. 


Was an invention of our ancient friend and 
Brother, the great Pythagoras, who, in his 
travels through Asia, Africa, and Europe, 
was initiated into several orders of priest- 
hood, and raised to the sublime degree of a 
Master Mason. This wise philosopher enriched his mind 
abundantly in a general knowledge of things, and more 
especially in Geometry or Masonry: on this subject he drew 
out many problems and theorems, and among the most dis- 
tinguished, he erected this, which, in the joy of his heart, he 
called Eureka, in the Grecian language signifying, I have 
found it; and upon the discovery of which, he is said to have 
sacrificed a hecatomb. It teaches Masons to be general 
lovers of the arts and sciences. 

1 [Theorem.] — In any right-angled triangle, the square which is de- 
Bcribed upon the side subtending the right angle, is equal to the squares 
described upon the sides which contain the right angle. — Euclia, liu I, 
Frop. 47. 




Is an emblem of human life. Be- 
hold ! how swiftly the sands run, and 
how rapidly our lives are drawing to 
a close. We can not, without aston- 
ishment, behold the little particles 
which are contained in this machine, 
how they pass away almost impercep- 
tibly, and yet, to our surprise, in the short space of an hour, 
they are all exhausted. Thus wastes man ! to-day, he puts 
forth the tender leaves of hope ; to morrow, blossoms, and 
bears his blushing honors thick upon him ; the next day 
comes a frost, which nips the shoot, and when he thinks his 
greatness is still aspiring, he falls, like autumn leaves, to 
enrich our mother earth. 


Is an emblem of time, which cuts 
the brittle thread of life, and launches 
us into eternity.. Behold! what havoc 
the scythe of time makes among the 
human race ; if by chance we should escape the numerous 
evils incident to childhood and youth, and with health and 
vigor arrive to the years of manhood, yet withal we must 
soon be cut down by the all-devouring scythe of time, and be 
gathered into the land where our fathers have gone before us. 


Usually delineated upon the Master's Carpet, 
are emblematical of the three principal stages 
of human life, viz : youth, manhood, and age. 



In youth, as Entered Apprentices, we ought industriously to 
occupy our minds in the attainment of useful knowledge ; in 
manhood, as Fellow-crafts, we should apply our knowledge to 
the discharge of our respective duties to God, our neighbors, 
and ourselves; that so in age, as Master Masons, we may 
enjoy the happy reflections consequent on a well-spent life, 
and die in the hope of a glorious immortality. 



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

In the character of a Master Mason, you are authorized to 
correct the errors and irregularities of your uninformed 
brethren, and to guard them against a breach of fidelity. 
To preserve the reputation of the fraternity unsullied, must 
be your constant care : and for this purpose it is your 
province to recommend to your inferiors, obedience and 
submission ; to your equals, courtesy and affability, to your 
superiors, kindness and condescension. Universal benevo- 
lence you are always to inculcate ; and, by the regularity of 
your own behavior, afford the best example for the conduct 
of others less informed. The ancient landmarks of the 
Order, 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 

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 vows, 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 
of the honor which we have conferred, and merit the confi- 
dence that we have reposed. 







The Capitular Degrees are conferred in a Body styled a 
Chapter. The ballot is taken in the last or Royal Arch De- 
gree : the same rules of balloting are observed as in a Lodge. 
All discipline exercised by a Blue Lodge, such as suspension 
and expulsion, is indorsed by the Chapter without question ; 
in addition to which it has a discipline of its own for offenses 
peculiar to its own regulations. 

Not less than nine can open, work, or close a Chapter, and 
this is independent of the Tyler. 

The whole system of Capitular Masonry as practiced in the 
United States, was organized in the latter part of the 18th 
century, and owes the greater part of its intellectual beauty 
and arrangement to Mr. Webb. 

7 (73) 




This degree of Masonry was not less useful in its original 
institution, nor are its effects less beneficial to mankind, than 
those which precede it. 

By the influence of this degree, each operative Mason, at 
the erection of the Temple of Solomon, was known and dis- 
tinguished by the Senior Grand Warden. 

By its effects the disorder and confusion that might other- 
wise have attended so immense an undertaking was com- 
pletely prevented ; and not only the Craftsmen themselves, 
who were eighty thousand in number, but every part of their 
workmanship, was discriminated with the greatest nicety and 
the utmost facility. If defects were found, by the help of this 
degree, the overseers were enabled without difficulty to ascer- 
tain who was the faulty workman ; so that deficiencies might 
be remedied, without injuring the credit, or diminishing the 
reward, of the industrious and faithful of the Craft. 


" Wherefore, brethren, lay aside all malice, and guile, and 
hypocrisies, and envies, and all evil speakings : 

" If so be ye have tasted that the Lord is gracious : To 
whom coming as unto a living stone, disallowed indeed of 
men, but chosen of God, and precious, ye also, as lively 
stones, are built up a spiritual house, an holy priesthood, to 
offer up spiritual sacrifices acceptable to God. 

" Wherefore, also it is contained in the Scriptures, Behold, 
I lay in Zion, for a foundation, a tried stone, a precious 
corner-stone, a sure foundation ; he that believeth shall not 
make haste to pass it over. Unto you, therefore, which be- 




lieve, it is an honor ; and even to them which be disobedient, 
the stone which the builders disallowed, the same is made the 
head of the corner. 

" Brethren, this is the will of God, that with well-doing ye 
put to silence the ignorance of foolish men. As free, and not 
using your liberty for a cloak of maliciousness, but as the 
servants of God. Honor all men, love the brotherhood, fear 
God/'— 2 Pet. ii : 1 to 17. 1 



The first section explains the manner of convocating and 
opening a Mark Master's Lodge. It teaches the stations and 
duties of the respective officers, and recapitulates the mystic 
ceremony of introducing a candidate. 

In this section is exemplified the regularity and good order 
that were observed by the Craftsmen on Mount Libanus, and 
in the plains and quarries of Zeredatha, and it ends with a 
beautiful display of the manner in which one of the principal 
events originated, which characterizes this degree. 



i ' i ' i ■ i 



l ! I I I ! I 



I 'l ! I I I 


i The regular officers of a Mark Master's Lodge are, 1. Right Wor- 
shipful Master; 2. Worshipful Senior Warden; 3. Worshipful Junior 
Warden; 4. Master Overseer; 5. Senior Overseer; 6. Junior Overseer; 
7. Senior Deacon ; 8. Junior Deacon. 

Although the antiquity of this degree can not he demonstrated, and 
its origin is obscure, yet, for beauty of ceremonial, impressiveness of 
principles, and the readiness with which the degree is made available in 
practice between Brother and Brother, there is no other which excels it 



In the second section the Mark Master is particularly 
instructed in the origin and history of this degree, and the 
indispensable obligations he is under to stretch forth his 
assisting hand to the relief of an indigent and worthy 
brother, to a certain and specified extent. 

The progress made in architecture, particularly in the reign 
of Solomon, is remarked; the numbers of artists employed in 
the building the Temple of Jerusalem, and the privileges 
they enjoyed, are specified; the mode of rewarding merit, and 
of punishing the guilty, are pointed out; and the marks of 
distinction which were conferred on our ancient brethren, as 
the rewards of excellence, are named. 

In the course of the lecture, the following texts of Scrip- 
ture are introduced and explained, viz : 

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 saving him that 
receiveth it. — Rev. ii: 17. 

And we will cut wood out of Lebanon, as much as thou 
shalt need; and we will bring it to thee in floats by sea to 
Joppa, and thou shalt carry it up to Jerusalem. — 2 Chron. 
ii: 16. 

The stone which the builders refused, is become the head 
stone of the corner. — Psalm cxviii: 22. 

Did ye never read in the Scriptures, The stone which the 
builders rejected, is become the head of the corner? — Matt. 
xxi: 42. 

And have ye not read this Scripture, The stone which the 
builders rejected; is become the head of the corner? — Mark 
xii: 10. 

What is this, then, that is written, The stone which the 
builders rejected, is become the head of the corner? — Luke 
xx : 17. 

This is the stone which was set at naught of you builders, 
which is become the head of the corner. — Acts iv: 11. 

He that hath an ear to hear, let him hear. — Rev. iii : 11. 

Then he brought me back the way of the gate of the out- 
ward sanctuary, which looketh toward the East, and it was 
shut. Then said the Lord unto me, This gate shall be shut, 


it shall not be opened, and no man shall enter in by it; 
because the Lord, the God of Israel, hath entered in by it, 
therefore it shall he shut. It is for the prince; the prince he 
shall sit in it to eat bread before the Lord; he shall enter by 
the way of the porch of that gate, and shall go out by the 
way of the same. And the Lord said unto me, Son of man, 
mark well, and behold with thine eyes, and hear with thine 
ears, all that I say unto thee concerning all the ordinances 
of the House of the Lord, and all the laws thereof; and mark 
icell the entering in of the house, with every going forth of 
the sanctuary. — Ezekiel xliv : 1-3, 5. 

The working tools of a Mark Master are the Chisel and 

The Chisel morally demonstrates the advan- 
tages of Discipline and Education. The mind, 
like the diamond in its original state, is rude 
and unpolished ; but, as the effect of the chisel 
on the external coat soon presents to view the 
latent beauties of the diamond, so education 
discovers the latent virtues of the mind, and draws them forth 
to range the large field of matter and space, to display the 
summit of human knowledge, our duty to God and to man. 

The Mallet morally teaches to correct irregu- 
larities, 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 workman, enlightened reason is 
to the passions ; it curbs ambition, it depresses 
envy, it moderates anger, and it encourages good disposi- 
tions j whence arises, among good Masons, that comely order, 

"Which nothing earthly gives, or can destroy — 
The soul's calm sunshine, and the heart-frit joy." 



Brother: — I congratulate yon on having been, thought 
worthy of being promoted to this honorable degree of 
Masonry. Permit me to impress it upon your mind, that 
your assiduity should ever be commensurate with your duties, 
which become more and more extensive as you advance in 

The situation to which you are now promoted will draw 
upon you not only the scrutinizing eyes of the world at 
large, but those also of your brethren, on whom this degree 
of Masonry has not been conferred; all will be justified in 
expecting your conduct and behavior to be such as may with 
safety be imitated. 

In the honorable character of Mark Master, it is more 
particularly your duty to endeavor to let your conduct in the 
Lodge and among your brethren, be such as may stand the 
test of the Grand Overseer's square, that you may not, like 
the unfinished and imperfect work of the negligent and 
unfaithful of former times, be rejected and thrown aside, as 
unfit for that spiritual building, that house not made with 
hands, eternal in the heavens. 

While such is your conduct, should misfortune assail you, 
should friends forsake you, should envy traduce your good 
name, and malice persecute you; yet may you have confi- 
dence, that among Mark Masters, you will find friends who 
will administer relief to your distresses, and comfort your 
afflictions; ever bearing in mind, as a consolation under all 
the frowns of fortune, and as an encouragement to hope for 
better prospects, that the stone which the builders rejected, pos- 
sessing merits to them unknown, became the chief stone of the 

Previous to closing the Lodge, the following Parable is 

" For the kingdom of Heaven is like unto a man that is an 
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 vine- 
yard. And he went out about the third hour, and saw others 
standing idle in the market-place, and said unto them, Go ye 



also into the vineyard, and whatsoever is right I will give 
you. And they went their way. Again he went out about 
the sixth and ninth hour and did likewise. And about the 
eleventh hour, he went out, and found others standing idle, 
and saith unto them, Why stand ye here all the day idle? 
They say unto him, Because no man hath "hired us. He 
saith unto them, Go ye also into my vineyard, and whatso- 
ever is right, that shall ye receive. So when even was come, 
the lord of the vineyard saith unto his steward, Call the 
laborers, and give them their hire, beginning from the last 
unto the first. And when they came that were hired about 
the eleventh hour, they received every jnan a penny. But 
when the first came, they supposed that they should have 
received more, and they likewise received every man a penny. 
And when they had received it, they murmured against the 
good man of the house, saying, These last have wrought but 



one hour, and thou hast made them equal unto us, which 
have borne the burden and heat of the day. But he answered 
one of them, and said, Friend, I do thee no wrong; didst not 


thou agree with me for a penny? Take that thine is, and go 
thy way; I will give unto this last even as unto thee. Is 
it not lawful for me to do what I will with mine own ? Is 
thine eye evil because I am good ? So the last shall be first, 
and the first last; for many be called, but few chosen." — 
Matt, xx : 1-16. 

The ceremony of closing a Lodge, in this degree, when 
properly conducted, is peculiarly interesting. It assists in 
strengthening the social affections ; it teaches us the duty we 
owe to our brethren in particular, and the whole family of 
mankind in general, by ascribing praise to the meritorious, 
and dispensing rewards to the diligent and industrious. 






PIANOFORTE j fe^z^zj ^ 



m J i I i- 

1. Mark Masters all appear, Before the Chief O'erseer, 

2. You who have pass'd the square, For your re - ward prepare, 




t *I3 E F — H I ' ' z rH- 1 ^— FFl I h: 

l | f 

In con - cert move 
Join heart and hand 

Let him your work in - spect, For the Chief 
Each with his mark in view, March with the 

^— n r 

J Js -a J^i rn J. f J J 


_P — 5 — * — ,? — Lf -f"4 — r — * — ' — ' 

-j p — r _i_j „J 1^ 1 | j h_L__ 

Ar - chi - tect, If there be no de - feet, He 
just and true, Wa - ges to you are due, At 

-?*—? — r — t— i — i -i — ^-J- e 

will approve, 
your command. 

_| ]/ j — J ±—d * — f_ 

-i — j-^-m 

Hiram, the widow's son, 
Sent unto Solomon 

Our great key-stone ; 
On it appears the name 
Which raises high the fame 
Of all to whom the same 

la truly known. 

4 Now to the westward move, 
Where, full of strength and love, 

Hiram doth stand ; 
But if impostors are 
Mixed with the worthy there, 
Caution them to beware 

Of the right hand. 


5 Now to the praise of those 
Who triumph'd o'er the foes 

Of Mason's art ; 
To the praiseworthy three, 
Who founded this degree, 
May all their virtues be 

Deep in our hearts. 


pg p i ! j ' i ! \ ! i ! 1 1 itthtpwttw h ! i ! 1 1 ; ; i ; g 


This degree should be carefully studied, and well under- 
stood, by every Master of a Lodge. It treats of the govern- 

v 83) 


merit of our society, and the disposition of our rulers; and 
illustrates their requisite qualifications. It includes the cere- 
mony of opening and closing Lodges in the several preceding 
degrees; and also the forms of installation and consecration, 
in the Grand Lodge, as well as private Lodges. It compre- 
hends the ceremonies at laying the foundation-stones of pub- 
lic buildings, and also at dedications and at funerals, by a 
variety of particulars explanatory of those ceremonies. 1 





Any number of Master Masons, not under seven, desirous 
of forming a new Lodge, must apply, by petition, to the 
Grand Lodge of the State in which they reside. 2 

This petition, being signed by at least seven regular 
Masons, and recommended by a Lodge, or Lodges, adjacent 
to the place where the new Lodge is to be holden, is deliv- 
ered to the Grand Secretary, who lays it before the Grand 

If the petition meets the approbation of the Grand Lodge, 
they generally order a dispensation to be issued, which is 
signed by the Grand, or Deputy Grand Master, 3 and authorizes 

• In Masonic strictness this degree should be given to none, save 
those who are regularly elected to govern a Symbolical Lodge. The 
deviation from tlus rule, in favor of Royal Arch Masonry, has not been 
to the credit of the degree, nor to the advantage of the Craft. 

No person should be allowed to take the degree of Past Master, at 
least until he has made himself thoroughly proficient in the. three 
degrees of Symbolical Masonry, is able to open and close the Lodges, 
confer the degrees with dramatic effectiveness, and give the lectures of 
each from memory. 

The regular officers of a Past Masters' Lodge correspond exactly with 
a Lodge of Master Masons. The titles are, Right Worshipful Master, 
Worshipful Senior, and Worshipful Junior Warden. 

2 For Form of Petition and Dispensation, see Appendix. 

3 That is, according to the particular usage of the Grand Lodge having 


the petitioners to assemble as a legal Lodge for a certain 
specified term of time. 1 

In some jurisdictions, the Grand and Deputy Grand Mas- 
ters, respectively, are invested with authority to grant dispen- 
sations, at pleasure, during the recess of the Grand Lodge; 
in others, they are never issued without the special direction 
of the Grand Lodge. 

Lodges working under dispensations are considered merely 
as agents of the Grand Lodge ; their presiding officers are 
not entitled to the rank of Past Masters ; their officers are 
not privileged with a vote or voice in the Grand Lodge ; they 
can not change their officers without the special approbation 
and appointment of the Grand Lodge ; and in case of the 
cessation of such Lodges, their funds, jewels, and other pro- 
perty accumulated by initiations into the several degrees, 
become the property of the Grand Lodge, and must be deliv- 
ered over to the Grand Treasurer. 

When Lodges, that are at first instituted by dispensation, 
have passed a proper term of probation, they make applica- 
tion to the Grand Lodge for a charter of constitution. 2 If 
this be obtained, they are then confirmed in the possession 
of their property, and possess all the rights and privileges of 
regularly constituted Lodges, as long as they conform to the 
constitutions of Masonry. 3 

After a charter is granted by the Grand Lodge, the Grand 
Master appoints a day and hour for constituting and conse- 
crating the new Lodge, and for installing its Master, Wardens, 
and other officers. 

If the Grand Master, in person, attends the ceremony, the 
Lodge is said to be constituted in ample form; if the Deputy 
Grand Master only, it is said to be constituted in due form; 
but if the power of performing the ceremony is vested in a 
Subordinate Lodge, it is said to be constituted in form. 

When Charters of Constitution are granted for places where 
the distance is so great as to render it inconvenient for the 
Grand officers to attend, the Grand Master, or his Deputy, 

1 The usage is, that all Dispensations terminate on the first day of the 
subsequent Grand Annual Communication of the Grand Lodge. 

3 For Form of Charter, or Warrant, see Appendix. 

3 The forfeiture or resignation of a Charter, however, works a total 
forfeiture of all property, real or personal, which was in its possession 
at the period of its demise. 


issues a written instrument under his hand and private seal, 
to some worthy Present or Past Master, with full power to 
congregate, constitute -and install the petitioners. 1 


On the day and hour appointed, the Grand Master and 
his officers meet in a convenient room, near to that in which 
the Lodge to be constituted is assembled, and open the 
Grand Lodge in the three degrees of Masonry. 

The officers of the new Lodge are to be examined by the 
Deputy Grand Master, after which they return to their 

The new Lodge then sends a messenger to the Grand 
Master with the following message, viz : 

" Most Worshipful : — The officers and brethren of 

Lodge, who are now assembled at have instructed me 

to inform you, that the Most Worshipful Grand Lodge [or 
Grand Master] was pleased to grant them a letter of dispen- 
sation, bearing date the . . day of , in the year , 

authorizing them to form and open a Lodge of Free and 

Accepted Masons, in the town of ; that since that 

period they have regularly assembled, and conducted the 
business of Masonry according to the best of their abilities ; 
that their proceedings having received the approbation of the 
M. W. Grand Lodge, they have obtained a charter of con- 
stitution, and are desirous that their Lodge should be con- 
secrated, and their officers installed, agreeably to the ancient 
usages and customs of the Craft ; for which purpose they 
are now met, and await the pleasure of the most Worshipful 
Grand Master." 

He then returns to his Lodge, who prepare for the recep- 
tion of the Grand Lodge. When notice is given that they 
are prepared, the Grand Lodge walk in the procession to their 
hall. When the Grand Master enters, the grand honors 2 
are given by the new Lodge ; the officers of which resign 
their seats to the Grand Officers, and take their several sta- 
tions on the left. 

l For Form of Dispensation to install officers, see Appendix. 

8 These are the private Grand Honors, which can not be described here. 


The necessary cautions are then given, and all, excepting 
Masters and Past Masters of Lodges, are requested to retire 
until the Master of the new Lodge is placed in the Chair of 
Solomon. He is then bound to the faithful performance 
of his trust, and invested with the characteristics of the 
Chair. 1 

Upon due notice, the Grand Marshal reconducts the Breth- 
ren into the hall, and all take their places except the members 
of the new Lodge, who form a procession on one side of the 
hall, to salute their Master. As they advance, the Grand 
Master addresses them, "Brethren, behold your Master !" As 
they pass, they make the proper salutation ; and when they 
have all passed, he joins them, and takes his appropriate sta- 

A grand procession is then formed, in the following order, 

Tyler, with a Drawn Sword. 

Two Stewards, with White Rods. 

Entered Apprentices. 

Fellow Crafts. 

Master Masons. 


Junior Deacons. 

Senior Deacons. 



Past Wardens. 

Junior Wardens. 

Senior Wardens. 

Past Masters. 

Royal Arch Masons. 

Knights Templar. 

Masters of Lodges. 

The New Lodge. 

Tyler, with a Drawn Sword. 

Stewards, with White Rods. 

Entered Apprentices. 

Fellow Crafts. 

Master Masons. 


1 The usage has heretofore been to throw around this a ceremony of 
marked dramatic effect. At the Triennial Convention of the General 
Grand Royal Arch Chapter, 1856, it was recommended that the drama be 
omitted; but the- advice has not been generally accepted, and the usage, 
in most jurisdictions, is continued as before. 


Secretary and Treasurer. 

Two Brethren, carrying the Lodge.l 

Junior and Senior Wardens. 

The Holy Writings, carried by the Oldest 

Member, not in Office. 

The Master. 


The Grand Lodge. 

Grand Tyler, with a Drawn Sword. 

Grand Stewards-, with White Rods. 

A Brother, carrying a Golden Vessel of Corn. 2 

Two Brethren, carrying Silver Vessels, one of 

Wine, the other of Oil. 

Grand Secretaries. 

Grand Treasurers. 

A Burning Taper, borne by a Past Master. 

A Past Master, bearing the Holy Writings. 

Square and Compass, supported by two Stewards, with Rods, 

Two Burning Tapers, borne by the two Past Masters. 

Clergy and Orator. 

The Tuscan and Composite Orders. 

The Doric, Ionic and Corinthian Orders. 

Past Grand Wardens. 

Past Deputy Grand Masters. 

Past Grand Masters. 

The Globes. 

Junior and Senior Grand Wardens. 

Right Worshipful Deputy Grand Master. 

The Master of the oldest Lodge, carrying the 

Book of Constitutions. 

The M. W. Grand Master. 

The Grand Deacons, on a line seven feet apart, on the right 

and left of the Grand Master, with Black Rods. 

Grand Sword Bearer, with a Drawn Sword. 

Two Stewards, with White Rods. 

The whole procession moves on to the church or house 
where the services are to be performed. When the front of 
the procession arrives at the door, they halt, open to the right 
and left, and face inward, while the Grand Master, and others 
in succession, pass through and enter the house. 

A platform is erected in front of the pulpit, and provided 
with seats for the accommodation of the Grand Officers. 

The Bible, square and compass, and book of constitutions! 

1 Flooring.— Webb. 2 Wheat.— Webb. 


are placed upon a table, in front of the Grand Master; the 
lodge is placed in the center, upon the platform, covered with 
white satin or linen, and encompassed by the three tapers 
and the vessels of corn, wine, and oil. 

A piece of music is performed, and the public services com- 
mence with prayer. An oration, or sermon, upon the design 
and principles of the institution, is then delivered by the 
Grand Chaplain, or some one appointed for that purpose, 
which is succeeded by a piece of music. 

'ihe Grand Marshal then directs the officers and members 
of the new Lodge to form in front of the Grand Master. The 
Deputy G-rand Master addresses the Grand Master, as fol- 
lows : 

" Most Worshipful :— A number of brethren, duly in- 
structed in the mysteries of Masonry, having assembled to- 
gether, at stated periods, for some time past, by virtue of a 
dispensation granted them for that purpose, do now desire to 
be constituted into a regular Lodge, agreeably to the ancient 
usages and customs of the Fraternity." 

Their Secretary then delivers the dispensation and records 
to the Master elect, who presents them to the Grand Master. 

The Grand Master examines the records, and if they are 
found correct, proclaims, 

"The records appear to be properly entered, and are ap- 
proved. Upon due deliberation, the Grand Lodge have 
granted the Brethren of this new Lodge a Charter, confirm- 
ing them in the rights and privileges of a regular constituted 
Lodge, which the Grand Secretary will now read." 

After the Charter is read, the Grand Master then says : 

" We shall now proceed, according to ancient usage, to 
constitute these Brethren into 3, regular Lodge." 

Whereupon the several officers of the new Lodge deliver up 
their jewels and badges to their Master, who presents them, 
with his own, to the Deputy Grand Master, and he to the 
Grand Master. 

The Deputy Grand Master now presents the Master elect 
of the new Lodge to the Grand Master, saying : 

" Most Worshipful : — I present you, Brother 


•whom the members of the Lodge now to be constituted have 
chosen for their Master." 

The Grand Master asks them if they remain satisfied with 
\heir choice. (They bow in token of assent.) 

The Master then presents, severally, his Wardens, and other 
ohcers, naming them and their respective offices. The Grand 
Master asks the Brethren if they remain satisfied with each 
and all of them. (They bow as before.) 

The officers and members of the new Lodge then form in 
the broad aisle, in front of the Grand Master ; and the busi- 
ness of consecration commences with solemn music. 


The Grand Master, attended by the Grand Officers and the 
Grand Chaplain, form themselves in order round the Lodge, 
which is then uncovered. All devoutly kneeling, the first 
clause of the consecration prayer is rehearsed, as follows, 
viz. : 

"Great Architect of the Universe ! Maker and Ruler of all 
Worlds ! deign, from thy celestial Temple, from realms of 
light and glory, to bless us in all the purposes of our present 
assembly ! 

"We humbly invoke Thee to give us, at this and at all 
times, wisdom in all our doings, strength of mind in all our 
difficulties, and the beauty of harmony in all our communica- 

"Permit us, thou Author of Light and Life, great source 
of Love and Happiness, to erect this Lodge, and now solemnly 
to consecrate it to the honor of Thy glory ! 

" Glory be to God on high." 

[Response by the Brethren.'] — u As it was in the beginning, 
is now, and ever shall be! Amen/' 

During the response, the Deputy Grand Master, and Grand 
Wardens, take the vessels of corn, wine, and oil, and sprinkle 
the elements of consecration upon the Lodge. 

[The Grand Chaplain then continues.^ 

"Grant, Lord our God, that those who are now about 
to be invested with the government of this Lodge, may be 


endued with wisdom to instruct their brethren in all their 
duties. May brotherly love, relief and truth, always prevail 
among the members of this Lodge; and may this bond of 
union continue to strengthen the Lodges throughout the 

"Bless all our brethren, wherever dispersed; and grant 
speedy relief to all who are either oppressed or distressed. 

" We affectionately commend to Thee all the members of 
Thy whole family. May they increase in the knowledge of 
Thee, and in the love of each other. 

" Finally : May we finish all our work here below with 
thine approbation ; and then have our transition from this 
earthly abode to Thy Heavenly Temple above, there to enjoy 
light, glory and bliss, ineffable and eternal I 

"Glory be to God on high!" 

[Response by the Brethren.'] — "As it was in the beginning, 
is now, and ever shall be! Amen, so mote it be! Amen!" 

Then succeeds solemn music, while the Lodge is covered. 
The Grand Chaplain then dedicates the Lodge, in the fol- 
lowing terms : 

" To the memory of HOLY SAINT JOHN, we dedicate 
this Lodge. May every Brother revere his character and 
imitate his virtues. 

" Glory be to God on high ! " 

[Response.'] — "As it was in the beginning, is now, and ever 
shall be, world without end. Amen! so mote it be! Amen!" 

A piece of music is then performed, while the Brethren 
of the new Lodge advance in procession to salute the Grand 
Lodge, with their hands crossed upon their breasts, and 
bowing as they pass. They then take their places, and stand 
as they were. • 

The Grand Master then rises, and constitutes the new 
Lodge in the form following: 

"In the name of the Most Worshipful Grand Lodge, I now 
constitute and form you, my good brethren, into a Lodge of 
Free and Accepted Masons. From henceforth I empower you 
to act as a regular Lodge, constituted in conformity to the 
rites of our Order, and the charges of our ancient and honor« 


able fraternity; and may the Supreme Architect of the Uni' 
verse prosper, direct and counsel you in all your doings." 

[Response by all the Brethren.'] — "So mote it be!" 

The ceremony of installation then succeeds. 1 



The Grand Master 2 asks his Deputy, "Whether he has 
examined the Master nominated in the Warrant, and finds 
him well skilled in the noble science and the royal art." The 
Deputy, answering in the affirmative, 3 by the Grand Master's 
order, takes the candidate from among his fellows, and 
presents him at the pedestal, saying, "Most Worshipful 
Grand Master, I present my worthy Brother, A. B., to be 
installed Master of this new Lodge. I find him to be of 
good morals, and of great skill, true and trusty; and as he 
is a lover of the whole fraternity, wheresoever dispersed over 
the face of the earth, I doubt not that he will discharge his 
duty with fidelity." 

The Grand Master then addresses him: 

"Brother: — Previous to your investiture, it is necessary 
that you should signify your assent to those ancient charges 
and regulations which point out the duty of a Master of a 

The Grand Master then reads, or orders to be read, a sum- 

1 The Installation Covenant should be taken by every officer, whether 
elected or appointed. This is, of course, taken in the Lodge, open in 
either degree; but the installation itself may be, and often is, performed 
in public. 

No person can be legally installed Master of a Lodge until he has 
received the degree (or order) of Past Master. In Virginia, by modern 
usage, even a Warden elect must have this degree before he can be 

2 In this, and other similar instances, where the Grand Master is 
specified in acting, may be understood any Master who performs the 
ceremony. — Webb. 

3 A private examination is understood to precede the installation of 
every officer. — Webb. 


mary of the ancient charges to the Master elect, as follows, 

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

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

3. You promise not to be concerned in plots and con- 
spiracies against government, but patiently to submit to the 
decisions of the supreme legislature. 

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

5. 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 their stations; and to 
submit to the awards and resolutions of your brethren when 
convened, in every case consistent with the constitutions 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, cour- 
teous to your brethren, and faithful to your Lodge. 

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

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

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

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

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

13. You admit that no new Lodge shall be formed without 
permission of the Grand Lodge ; and that no countenance be 


given to any irregular Lodge or to any person clandestinely 
initiated therein, being contrary to the Ancient charges of 
the Order. 

14. You admit that no person can be regularly made a 
Mason in, or admitted a member of, any regular Lodge, with- 
out previous notice, and due inquiry into his character. 

15. You agree that no visitors shall be received into your 
Lodge without due examination, and producing proper 
vouchers of their having been initiated into a regular Lodge. 1 

These are the regulations of Free and Accepted Masons. 

The Grand Master then addresses the Master elect in the 
following manner: u Do you submit to these charges, and 
promise to support these regulations, as Masters have done 
in all ages before you?" The new Master having signified 
his cordial submission as before, the Grand Master thus 
addresses him : 

" Brother A B, in consequence of your cheerful conformity 
to the charges and regulations of the Order, you are now to 
be installed Master of this new Lodge, in full confidence of 
your care, skill and capacity to govern the same/' 

The new Master is then regularly invested with the 
insignia of his office, and the furniture and implements of 
his Lodge. 

The various implements of the profession are emblematical 
of our conduct in life, and upon this occasion carefully 

" The Holy Writings, that great light in Masonry, will 
guide you to all truth ; it will direct your paths to the tem- 
ple of happiness, and point out to you the whole duty of 

11 The Square teaches to regulate our actions by rule and 
line, and to harmonize our conduct by the principles of 
morality and virtue. 

" The Compass teaches to limit our desires in every station, 
that, rising to eminence by merit, we may live respected, and 
die regretted. 

" The Rule directs that we should punctually observe our 

i We omit the ancient document inserted in a former edition. 


duty; press forward in the path of virtue, and, neither 
inclining to the right nor to the left, in all our actions, have 
eternity in view. 

" The Line teaches the criterion of moral rectitude, to 
avoid dissimulation in conversation and action, and to direct 
our steps to the path which leads to immortality. 

" The Booh of Constitutions you are to search at all times. 
Cause it to be read in your Lodge, that none may pretend 
ignorance of the excellent precepts it enjoins. 

" Lastly, you receive in charge the By-Laws of your Lodge, 
which you are to see carefully and punctually executed." 

The jewels of the officers of the new Lodge being then 
returned to' the Master, he delivers them, respectively, to 
the several officers of the Grand Lodge, according to their 

The subordinate officers of the new Lodge are then 
invested with their jewels, by the Grand Officers of corres- 
ponding rank ; and are by them, severally in turn, conducted 
to the Grand Master, who delivers each of them a short 
charge, as follows, viz. : 


" Brother C D, you are appointed Senior "Warden of this 
new Lodge, and are now invested with the ensign of your 
office. 1 

" The Level demonstrates that we are descended from the 
same stock, partake of the same nature, and share the same 
hope ; and though distinctions among men are necessary to 
preserve subordination, yet no eminence of station should 
make us forget that we are Brethren ; for he who is placed 
on the lowest spoke of fortune's wheel, may be entitled to 
our regard ; because a time will come, and the wisest knows 
not how soon, when all distinctions, but that of goodness, 
shall cease ; and death, the grand leveler of human great- 
ness, reduce us to the same state. 

1 The introduction of the word "appointed" here — which in practice 
is usually rendered "elected" maybe traced to two circumstances. 
1. In the first organization of the Lodge, the officers are usually 
appointed by the Grand Lodge; and 2d. In former times, the Wardens 
were appointed by the Master. 


* Your regular attendance on our stated meetings is essen- 
tially necessary ; in the absence of the master you are to 
govern this Lodge : in his presence you are to assist him in 
the government of it. I firmly rely on your knowledge of 
Masonry, and attachment to the Lodge, for the faithful dis- 
charge of the duties of this important trust — Look well to 
the West!" 


"Brother E F, you are appointed Junior Warden of this new 
Lodge ; and are now- invested with the badge of your office. 

" The Plumb admonishes us to walk uprightly in our 
several stations, to hold the scale of justice in equal poise, 
to observe the just medium between intem'perance and 
pleasure, and to make our passions and prejudices coincide 
with the line of our duty. 

" To you, with such assistance as may be necessary, is 
intrusted the examination of visitors, and the reception of 
candidates. 1 

" To you is also committed the superintendence of the 
Craft during the hours of refreshment. 2 

" It is, therefore, indispensably necessary that you should 
not only be temperate and discreet, in the indulgence of your 
own inclinations, but carefully observe that none of the Craft 
be suffered to convert the purposes of refreshment into intem- 
perance and excess. 

" Your regular and punctual attendance is particularly 
requested ; and I have no doubt that you will faithfully exe- 
cute the duty which you owe to your present appointment — 
Look well to the South /" 


" Brother Gr H, you are appointed Treasurer of this new 
Lodge. It is your duty to receive all moneys from the hands 
Df the Secretary, keep just and regular accounts of the same, 

1 This is not now the general usage in the American Lodges ; for the 
former, a special committee is usually appointed ; for the latter, the 
stewards are designated, or, in their absence, a special committee. 

2 This sentence expresses the prime duty, care and responsibility of 
the Junior Warden, " to take charge of the brethren while at refresh* 


and pay them out at the Worshipful Master's will and pleas- 
ure, with the consent of the Lodge. I trust your regard for 
the Fraternity will prompt you to the faithful discharge of 
the duties of your office." 


" Brother I K, you are appointed Secretary of this new 
Lodge. It is your duty to observe the Worshipful Master's 
will and pleasure, to record the proceedings of the Lodge, to 
receive all moneys, and pay them into the hands of the 

11 Your good inclination to Masonry and this Lodge, I 
hope, will induce you to discharge your office with fidelity, 
and, by so doing, you will merit the esteem and applause of 
your Brethren." 


" Brothers L M and N 0, you are appointed Deacons of 
this new Lodge. It is your province to attend on the Master 
and Wardens, and to act as their proxies in the active duties 
of the Lodge ; such as the reception of candidates into the 
different degrees of Masonry, the introduction and accommo- 
dation of visitors, and in the immediate practice of our rites. 
These columns, as badges of your office, I intrust to your 
care, not doubting your vigilance and attention." 1 


" Brothers P Q and B S, you are appointed Stewards of 
this new Lodge. The duties of your office are, to assist in 
the collection of dues and subscriptions, or keep an account 
of the Lodge expenses, to see that the tables are properly 
furnished at refreshment, and that every Brother is suitably 
provided for ; and generally to assist the Deacons and other 
officers in performing their respective duties. Your regular 
and early attendance will afford the best proof of your zeai 
and attachment to the Lodge." 

1 The badge or jewel of the Deacons' offices is, by common usage, 
changed, as may be seen in the cut. But in many Lodges, other em- 
blems are worn ; such as the Winged Mercury, the Triangles, the Stone- 
There is little uniformity in this respect. 



Is then appointed, and receives the instrument of his office, 
with a short charge on the occasion. 

The Grand Master then addresses the officers and members 
of the new Lodge as follows : 



" Worshipful Master : — The Grand Lodge having com- 
mitted to your care the superintendence and government of 
the Brethren who are to compose this new Lodge, you can 
not be insensible of the obligations which devolve on you, as 
their head ; nor of your responsibility for the faithful dis- 
charge of the important duties annexed to your appointment. 

" The honor, reputation, and usefulness of your Lodge will 
materially depend on the skill and assiduity with which you 
manage its concerns; while the happiness of its members will 
be generally promoted, in proportion to the zeal and ability 
with which you propagate the genuine principles of our insti- 

" For a pattern of imitation, consider the great luminary 
of nature, which, rising in the East, regularly diffuses light 
and luster to all within its circle. In like manner it is your 
province to spread and communicate light and instruction to 
the Brethren of your Lodge. Forcibly impress upon them 
the dignity and high importance of J^sonry ; and seriously 
admonish them never to disgrace it. Charge them to practice 
out of the Lodge those duties which they have been taught in 
it ; and by amiable, discreet and virtuous conduct, to con- 
vince 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 benev- 
olence. In short, by a diligent observance of the By-Laws 
of your Lodge, the Constitutions of Masonry, and, above all, 
the Holy Scriptures', which are given as a rule and guide to 
your faith, you will be enabled to acquit yourself with honor 
and reputation, and lay up a crown of rejoicing, which shall 
continue when time shall be uo more." 


" Brother Senior and Junior Wardens : — You are too 
well acquainted with the principles of Masonry to warrant 
any distrust that you will be found wanting in the discharge 
of your respective duties. Suffice it to mention, that what 
you have seen praiseworthy in others, you should carefully 
imitate ; and what in them may have appeared defective, you 
should in yourselves amend. You should be examples of 
good order and regularity; for it is only by a due regard to 
the laws in your own conduct, that you can expect obedience 
to them from others. You are assiduously to assist the Mas- 
ter in the discharge of his trust, diffusing light and imparting 
knowledge to all whom he shall place under your care. In 
the absence of the Master you will succeed to higher duties ; 
your acquirements must, therefore, be such as that the Craft 
may never suffer for want of proper instruction. From the 
spirit which you have hitherto evinced, I entertain no doubt 
that your future conduct will be such as to merit the ap- 
plause of your Brethren, and the testimony of a good con- 
science. " 

" Brethren of Lodge : — Such is the nature of our 

constitution, that as some must, of necessity, rule and teach, so 
others must, of course, learn to submit and obey. Humility 
in both is an essential duty. The officers who are appointed 
to govern your Lodge, are sufficiently conversant with the 
rules of propriety, and the laws of the institution, to avoid 
exceeding the powers with which they are intrusted ; and you 
are of too generous dispositions to envy their preferment. I 
therefore trust that you will have but one aim — to please each 
other, and unite in the grand design of being happy and com- 
municating happiness. 

"Finally, my Brethren, as this association has been formed 
and perfected in so much unanimity and concord, in which we 
greatly rejoice, so may it long continue. May you long en- 
joy every satisfaction and delight, which disinterested friend- 
ship can afford. May kindness and brotherly affection dis- 
tinguish your conduct as men and as Masons. Within your 
peaceful walls, may your children's children celebrate, with 
joy and gratitude, the transactions of this auspicious solem- 
nity ; and may the tenets of our profession be transmitted 
through your Lodge, pure and unimpaired, from generation 
to generation." 


The Grand Marshal then proclaims the new Lodge, in the 
following manner, viz : 

"In the name of the Most Worshipful Grand Lodge of the 

State of , I proclaim this new Lodge, by the name 

of Lodge, duly constituted." 

This proclamation is made thrice, and each time followed 
with a flourish of drums or trumpets. 

The Grand Chaplain then makes the concluding prayer, 
which ends the public ceremonies. 

The grand procession is then formed in the same order as 
before, and returns to the hall. 

The Grand Master, Deputy Grand Master, and Grand 
Wardens, being seated, all but Master Masons are caused to 
retire, and the procession continues round the hall, which 
upon passing the several Grand officers, pays them due hom- 
age, by the usual congratulations and honors, in the different 
degrees, commencing with the lowest. During the procession 
(which passes three times round the Lodge) the following 
song is sung, which concludes the ceremony of installation : 

Am. — Italian Hymn. 



Adapted and arranged by Bao. Jas. B. Tatlok. 



1. Hail, Ma - son - ry di • vine ! GIo • ry of 














ges shine I Long may'st thou reign : Wheree'er thy lodges stand, 




rr r i j.ju 

\ " 



May they have great command, And always grace the land, Thou art di - vine ! 

J- L 4j. 1 1 11 j j^ ^g 



^ ' * 

2 Great fabrics still arise, 
And grace the azure skies ; 

Great are thy schemes ; 
Thy noble orders are 
Matchless, beyond compare J 
No art with thee can share. 

Thou art divine J 

3 Hiram, the architect, 
Did all the Craft direct 

How they should build. 
Solomon, Israel's king, 
Did mighty blessings bring, 
Which gave us cause to sing, 

Hail, royal art i 



The Jiodge is then closed with the usual solemnities in the 
different degrees, by the Grand Master and his officers. 

This is the usual ceremony observed by regular Masons at 
the constitution of a new Lodge, which the Grand Master 
may abridge or extend at pleasure ; but the material points 
are on no account to be omitted. The same ceremony and 
eharges attend every succeeding installation of new officers. 1 



This ceremony is conducted by the Grand Master and his 
officers, assisted by the members of the Grand Lodge, and 
such officers and members of private Lodges, as can con- 
veniently attend. The chief magistrate, and other civil 
officers of the place where the building is to be erected, also 
generally attend on the occasion. 

At the time appointed, the Grand Lodge is convened in 
some suitable place, approved by the Grand Master. A band 
of martial music is provided, and the brethren appear in the 
insignia of the Order, and with white gloves and Aprons. 

The Lodge is opened by the Grand Master, and the rules 
for regulating the procession to and from the place where the 
ceremony is to be performed, are read by the Grand Secretary. 
The necessary cautions are then given from the Chair, and 
the Lodge is adjourned; after which the procession sets out 
in the following order: 


Two Tylers, with Drawn Swords. 

Tyler of the oldest Lodge with Sword. 

Two Stewards of the oldest Lodge. 

Entered Apprentices. 

Fellow Crafts. 

Master Masons. 

Junior Deacons. 
Senior Deacons. 

1 Officers re-elected to office without an intermission of time, need not 
be re-installed. 


S Secretaries. 

^ Treasurers, 

g" Past Wardens. 

* r~* Junior Wardens. 

Senior Wardens. 
Past Masters. 
Royal Arch Masons. 
Knights Templar. 
Grand Tyler, with a Drawn Sword. 
Grand Stewards, with White Rods. 
A brother with a Golden Vessel containing Corn. 
Vro brethren, with Silver Vessels, one containing 

Wine, and the other Oil. 

Principal Architect, with Square, Level and Plumb. 

Grand Secretary and Treasurer. 

Bible, Square and Compass, carried by a Master of a Lodge, 

supported by two Stewards. 

Grand Chaplain. 

The Five Orders. 

Past Grand Wardens. 

Past Deputy Grand Masters. 

Past Grand Masters. 

Chief Magistrate of the place. 

Two Large Lights, borne by two Masters of Lodges. 

Grand Wardens. 

One Large Light, borne by a Master of a Lodge. 

Deputy Grand Master. 

Master of the oldest Lodge, bearing the Book of Constitutions, on 

a Velvet Cushion. 

Grand Deacons, with Black Rods, on a line seven feet apart 

Grand Master. 

Grand Sword Bearer, with a Drawn Sword. 

Two Stewards, with White Rods. 

A triumphal arch is usually erected at the place where the 
ceremony is to be performed. 

The procession passes through the arch, and the brethren 
repairing to their stands, the Grand Master and his officers 
take their places on a temporary platform, covered with car- 
pet. An ode on Masonry is sung. The Grand Master com- 
mands silence, and the necessary preparations are made for 
laying the stone, on which is engraved the year of Masonry,, 
the name and titles of the Grand Master, etc., etc. 

The stone is raised up, by means of an engine erected for 
that purpose, and the Grand Chaplain or orator repeats a 
short prayer. The Grand Treasurer then, by the Grand 


Master's command, places under the stone Tarious sorts of 
coin and medals of the present age. Solemn music is intro- 
duced, and the stone let down into its place. The principal 
Architect then presents the working tools to the Grand 
Master, who applies the plumb, square and level to the stone, 
in their proper positions, and pronounces it to be " well 


The golden and silver vessels are next brought to the table, 
and delivered, the former to the Deputy Grand Master, and 
the latter to the Grand Wardens, who successively present 
them to the Grand Master ; and he, according to ancient 
ceremony, pours the corn, the wine and the oil which they 
contain, on the stone, saying, 

" May the all-bounteous Author of Nature bless the in- 
habitants of this place with all the necessaries, conveniences 
and comforts of life; assist in the erection and completion of 
this building; protect the workmen against every accident, 
and long preserve this structure from decay; and grant to 
us all, in needed supply, the corn of nourishment, the wine 
of refreshment, and the OIL of joy." 

" Amen ! so mote it be ! Amen ! " 

He then strikes the stone thrice with the mallet, and the 
public honors of Masonry are given. 

The Grand Master then delivers over to the Architect the 
various implements of architecture, intrusting him with the 
superintendence and direction of the work; after which he 
re-ascends the platform, and an oration suitable to the occa- 
sion is delivered. A voluntary collection is made for the 
workmen, and the sum collected is placed upon the stone by 
the Grand Treasurer. A song in honor of Masonry con- 
cludes the ceremony, after which the procession returns to 
the place whence it set out, and the Lodge is closed. 




On the day appointed for the celebration of the ceremony 
f dedication, the Grand Master and his officers, accompanied 
by the members of the Grand Lodge, meet in a convenient 
room near the place where the ceremony is to be performed, 
and the Grand Lodge is opened in ample form in the first 
three degrees of Masonry. 2 

The Master of the Lodge to which the hall to be dedicated 
belongs, being present, rises, and addresses the Grand Master, 
as follows: 

"Most Worshipful: — The brethren of Lodge, 

being animated with a desire of promoting the honor and 
interest of the Craft, have, at great pains and expense, erected 
a Masonic hall, for their convenience and accommodation. 
They are now desirous that the same should be examined by 
the M. W. Grand Lodge; and if it should meet their appro- 
bation, that it should be solemnly dedicated to Masonic pur- 
poses, agreeably to ancient form." 

The Grand Master then directs the Grand Secretary to 
read the order of procession, which is delivered over to the 
Grand Marshal ; and a general charge respecting propriety 
of behavior, is given by the Deputy Grand Master. 

A grand procession is then formed in the order laid down 
in the first section. The whole moves forward to the hall 
which is to be dedicated, and upon the arrival of the front 
of the procession at the door, they halt, open to the right 
and left, and face inward ; while the Grand Master, and 
others in succession, pass through and enter. The music 
continues while the procession marches three times round 
the hall. 

The Lodge is then placed in the center; and the Grand 
Master having taken the chair, under a canopy of state, the 
Grand officers, and the Masters and Wardens of the Lodges 
repair to the places previously prepared for their reception: 

J See Preston's Illustrations, (U. M. L., vol. 3), for a detailed account 
of the dedication of a Masonic Hall, in England. 
2 Commencing with the lowest. 


the throe lights, and the gold and silver pitchers, with corn, 
wine and oil, are plaoed round the Lodge, at the head of 
which stands the pedestal, with the Bible open, and the 
Square and Compass laid thereon, with the Constitution-roll, 
on a crimson velvet cushion. 1 Matters being thus disposed, 
an anthem is sung, and an exordium on Masonry given : 
after which, the Architect addresses the Grand Master, as 

" Most Worshipful : — Having been intrusted with the 
superintendence and management of the workmen employed 
in the construction of this edifice ; and having, according to 
the best of my ability, accomplished the task assigned me, 
I now return my thanks for the honor of this appointment, 
and beg leave to surrender up the implements which were 
committed to my care when the foundation of this fabric 
was laid; humbly hoping, that the exertions which have been 
made on this occasion, will be crowned with your approba- 
tion, and that of the Most Worshipful Grand Lodge." 

To which the Grand Master makes the following reply 

" Brother Architect : — The skill and fidelity displayed 
in the execution of the trust reposed in you, at the com- 
mencement of this undertaking, have secured the entire 
approbation of the Grand Lodge; and they sincerely pray, 
that this edifice may continue a lasting monument of the 
taste, spirit, and liberality of its founders." 

An ode in honor of Masonry is sung, accompanied with 
instrumental music. 

The Deputy Grand Master then rises and says: 

" Most Worshipful : — The hall in which we are now 
assembled, and the plan upon which it has been constructed, 
having met with your approbation, it is the desire of the fra- 
ternity that it should be now dedicated, according to ancient 
form and usage. " 

Whereupon the Grand Master requests all to retire bu 
such as are Master Masons. A procession is then formed in 
the following order, viz.: 

1 For an appropriate Anthem, see Appendix. 


Grand Sword Bearer. 

A Past Master, with a Light. 

A Past Master, with Bible, Square, and Compass, on a 

Velvet Cushion. 

Two Past Masters, each with a Light. 

Grand Secretary and Treasurer, with Emblems. 

Grand Junior Warden, with Pitcher of Corn. 

Grand Senior Warden, with Pitcher of Wine. 

Deputy Grand Master, with Pitcher of Oil. 

Grand Master. 

Two Stewards Vith Rods. 

All the other brethren keep their places, and assist in 
performing an ode, which continues during the procession, 
excepting only at the intervals of dedication. The Lodge is 
uncovered, and the first procession being made round it, the 
Junior Grand Warden presents the pitcher of corn to the 
Grand Master, who pours it out upon the Lodge, at the same 
time pronouncing, " In the name of the great Jehovah, to 
whom be all honor and glory, I do solemnly dedicate this 
hall to Masonry." The grand honors are given. 1 

s The second procession is then made round the Lodge, and 
the Grand Senior Warden presents the pitcher of wine to the 
Grand Master, who sprinkles it upon the Lodge, at the same 
time, saying, " In the name of the holy Saint John, I do 
solemnly dedicate this hall to Virtue." The grand honors 
are twice repeated. 

The third procession is then made round the Lodge, and 
the Deputy Grand Master presents the pitcher of oil to the 
Grand Master, who sprinkles it upon the Lodge, saying, " In 
the name of the whole Fraternity, I do solemnly dedicate 
this hall to Universal Benevolence." The grand honors 
are thrice repeated. 

A solemn invocation is made to Heaven, by the Grand 
Chaplain, and an anthem sung; after which the Lodge is 
covered, and the Grand Master retires to his chair. An 

l The following is a description of the Public Grand Honors : The arms 
are crossed over the breast, the left' arm uppermost. The palms are 
then struck smartly together, over the head, the eyes glancing upward. 
Lastly, the hands are brought down, open, and struck upon the thighs 
(see Mackey's Lexicon) ; thus the Grand Honors are given in full. This 
is to be repeated three times. 


oration is then delivered, and the ceremonies conclude with 
music. The Grand Lodge is then closed in ample form in 
the several degrees. 1 " " 


the ceremony used at funerals, according to ancient 
custom; with the service used on the occasion. 2 

No Mason can be interred with the formalities of the Order, 
unless it be by his own special request, communicated to the 
Master of the Lodge of which he died a member, foreigners 
and sojourners excepted; nor unless he has been advanced 
to the third degree of Masonry; and from this restriction 

i Commencing with the highest. The more frequent usage is, to close 
the three Lodges by a single order. 

2 The management of Masonic obsequies has been in the main So 
badly performed as to suggest some extra regulations here. 

The whole care of the Craft and the preliminary arrangements of the 
occasion must be under the charge of a Marshal chosen for his skill, 
experience, and manly bearing, who shall receive his orders from, and 
make his reports to, the Master alone. If more than fifty brethren are 
in the procession, a Deputy Marshal for every fifty must be appointed. 
Music should be procured when at all practicable, as without it the 
order of marching can not be perfectly performed. The Marshal and 
his Deputy march on the left of the procession, the former moving con- 
tinually from the head to the rear of the line, for which purpose, if the 
attendance is numerous, he must be mounted. 

The rules of alignment, etc., are these : 1. The files march six feet 
apart; 2. Right hand man in each file covers his file leader; 3. Left 
hand man in each file touches elbow on his right; 4. At the word March, 
every brother throws his left foot forward instantly ; 5. At the word 
Halt, all movements cease. 

A procession is a Lodge strictly under the discipline of the Lodge- 
room. Therefore no brother can enter the procession, or leave it, 
without express permission from the Master, conveyed through the 

Approach the grave from the East. When the Tyler arrives within 
ten paces thereof, the Marshal halts the procession, orders the files to 
separate, by side step, four paces, then face inward. The Marshal 
walks between the lines to the Master, and then conducts him as the 
head of the procession around the grave, leaving it on the right, the 
brethren closing in behind the Master and countermarching. The 
coffin is conveyed to the grave and laid upon trestles above it. The 
rest of the proceedings may be gathered from the pages above. 


there can be no exception. Fellow-crafts, or Apprentices, 
are not entitled to funeral obsequies, nor to attend the 
Masonic procession on such occasion. 1 

The Master of a Lodge, having received notice of a Master 
Mason's death, and of his request to be interred with the cere- 
monies of the Order, fixes the day and hour for the funeral, 
and issues his command to summon the Lodge. 3 

He may invite as many Lodges as he thinks proper, and 
the members of those Lodges may accompany their omcers in 
form ; but the whole ceremony must be under the direction of 
the Master of the Lodge to which the deceased belonged, and 
he and his omcers must be duly honored, and cheerfully 
obeyed on the occasion. 3 But in case the deceased was not a 
member of either of the attending Lodges, the procession and 
ceremony must be under the direction of the Master of the 
oldest Lodge. 

All the Brethren who walk in procession should observe, 
as much as possible, an uniformity in their dress. Decent 
mourning, with white stockings, gloves, and aprons, is most 


The Brethren being assembled at the Lodge-room (or some 
other convenient place), the presiding Master opens the 
Lodge, in the third degree, with the usual forms ; and having 
stated the purpose of the meeting, the service begins : 

Master. — " What man is he that liveth, and shall not see 
death ? shall he deliver his soul from the hand of the grave ?" 

Response. — " Man walketh in a vain shadow ; he heapeth 
up riches, and can not tell who shall gather them." 

Master. — " When he Sieth, he shall carry nothing away j 
his glory shall not descend after him." 

Response. — " Naked he came into the world, and naked he 
must return." 

i This rule has been, until lately, shamefully violated in certain locali- 
ties by the admission of Fellow-crafts, and even Entered Apprentices 
into the ranks. 

2 A custom prevails, in many Lodges, of keeping a " Book of Memory ;" 
in which those who desire Masonic honors after death, record their 
wishes. This is worthy of general adoption. 

3 Except when the Grand or Deputy Grand Master is present and 
exercises his authority. — Webb. 


Master. — "The Lord gave, and the Lord hath taken away; 
blessed be the name of the Lord!" 

The grand honors are then given, and certain forms used, 
which can not be here explained. 

The Master then, taking the sacred roll 1 in his hand, says, 

" Let us die the death of the righteous, and let our last end 
be like his." 

The brethren answer, 

" God is our God forever and ever ; he will be our guide 
even unto death!" 

The Master then records the name and age of the deceased 
upon the roll, and says, 

"Almighty Father! into thy hands we commend the soul 
of our loving Brother." 

The Brethren answer three times (giving the grand honors 
each time), 

" The will of God is accomplished ! Amen ! so mote it be." 

The Master then deposits the Roll in the archives, and re- 
peats the following prayer : 

" Most glorious God! author of all good, and giver of all 
mercy ! pour down thy blessings upon us, and strengthen our 
solemn engagements with the ties of sincere affection ! May 
the present instance of mortality remind us of our approach- 
ing fate, and draw our attention toward Thee, the only refuge 
in time of need ! that when the awful moment shall arrive, 
that we are about to quit this transitory scene, the enlivening 
prospect of Thy mercy may dispel the gloom of death ; and 
after our departure hence in peace and in Thy favor, we may 
be received into Thine everlasting kingdom, to enjoy, in 
union with the souls of our departed friends, the just reward 
of a pious and virtuous life. Amen" 

A procession is then formed, which moves to the house of 
the deceased, and from thence to the place of interment. The 
different Lodges rank according to seniority, excepting that 
the Lodge, of which the deceased was a member, walks nearest 
the corpse. Each Lodge forms one division, and the follow- 
ing order is observed : 

1 This is a sheet of parchment or paper, containing the natural age, 
and Masonic age and affiliation of the deceased. 




Tyler, with a Drawn Sword. 

Stewards, with White Rods. 

Musicians (if they are Masons, otherwise they follow the Tyler). 

Master Masons. 

Senior and Junior Deacons. 

Secretary and Treasurer. 

Senior and Junior Wardens. 

Past Masters. 

The Holy Writings, on a Cushion covered with Black Cloth, carried by 

the oldest member of the Lodge. 

The Master. 


The jMft Bod y> 

with the insignia B placed thereon, 

and two Swords crossed, 

Pall Bearers. Pall Bearers. 

The Brethren are not to desert their ranks, or change 
places, but keep in their different departments. When the 
procession arrives at the church-yard, the members of the 
Lodge form a circle round the grave, and the clergyman and 
officers of the acting Lodge taking their station at the head 
of the grave, and the mourners at the foot ; the service is re- 
sumed, and the following exhortation given : 

" Here we view a striking instance of the uncertainty of 
life, and the vanity of all human pursuits. The last offices 
paid to the dead are only useful as lectures to the living : 
from them we are to derive instruction, and consider every 
solemnity of this kind as a summons to prepare for our ap- 
proaching dissolution. 

" Notwithstanding the various mementoes of mortality with 
which we daily meet ; notwithstanding death has established 
his empire over all the works of nature; yet, through some 
unaccountable infatuation, we forget that we are born to die. 
We go on from one design to another, add hope to hope, and 


t lay out plans for the employment of many years, till we are 
suddenly alarmed with the approach of death when we least 
expect him, and at an hour which we probably conclude to be 
the meridian of our existence. 

"What are all the externals of majesty, the pride of wealth, 
or charms of beauty, when nature has paid her just debt? 
Fix your eyes on the last scene, and view life stripped of her 
ornaments, and exposed in her natural meanness ; you will 
then be convinced of the futility of those empty delusions. 
In the grave, all fallacies are detected, all ranks are leveled, 
and all distinctions are done away. 

" While we drop the sympathetic tear over the grave of our 
deceased friend, let charity incline us to throw a vail over his 
foibles, whatever they may have been, and not withhold from 
his memory the praise that his virtues may have claimed. 
Suffer the apologies of human nature to plead in his behalf. 
Perfection on earth has never been attained : the wisest, as 
well as the best of men, have erred. 

" Let the present example excite our most serious thoughts, 
and strengthen our resolutions of amendment. As life is 
uncertain, and all earthly pursuits are vain, let us no longer 
postpone the important concern of preparing for eternity, but 
embrace the happy moment, while time and opportunity offer, 
to provide against the great change, when all the pleasures of 
this world shall cease to delight, and the reflections of a vir- 
tuous life yield the only comfort and consolation. Thus our 
expectations will not be frustrated, nor we hurried, unpre- 
pared, into the presence of an all-wise and powerful Judge, to 
whom the secrets of all hearts are known. 

"Let us, while in this state of existence, support, with pro- 
priety, the character of our profession, advert to the nature of 
our solemn ties, and pursue, with assiduity, the sacred tenets 
of our Order : then, with becoming reverence, let us suppli- 
cate the Divine grace, to insure the favor of that eternal 
Being, whose goodness and power know no bound; that when 
the awful moment arrives, be it soon or late, we may be 
enabled to prosecute our journey, without dread or apprehen- 
eion, to that far distant country whence no traveler returns." 

The following invocations are then made by the Master: 

Master. May we be true and faithful, and may we live 
and die in love 1 


Answer. So mote it be. 

Master. May we profess what is good, and always act 
agreeably to our profession ! 

Answer. So mote it be. 

Master. May the Lord bless ns and prosper us, and may 
all our good intentions be crowned with success ! 

Answer. So mote it be. 

Master. Glory be to God on high ! on earth peace ! good 
will toward men ! 

Answer. So mote it be, now, from henceforth, and for- 

The brethren then move in procession round the place of 
interment, and severally drop a sprig of evergreen into the 
grave, accompanied with the usual honors. 

The Master then concludes the ceremony at the grave, in 
the following words : 

" From time immemorial it has been a custom among the 
fraternity of Free and Accepted Masons, at the request of a 
Brother, to accompany the corpse to the place of interment 
and there to deposit his remains with the usual formalities. 

" In conformity to this usage, and at the special request 
of our deceased Brother, whose memory we revere and whose 
loss we now deplore, we have assembled in the character of 
Masons to resign his body to the earth whence it came, and 
to offer up to his memory before the world, the last tribute 
of our affection, thereby demonstrating the sincerity of our 
past esteem and our steady attachment to the principles of 
the Order. 

"The great Creator having been pleased, out of his mercy, 
to remove our Brother from the cares and troubles of a tran- 
sitory existence to a state of eternal duration, and thereby 
to weaken the chain by which we are united, man to man, 
may we who survive him anticipate our approaching fate, and 
be more strongly cemented in the ties of union and friend- 
ship, that, during the short space allotted to our present ex- 
istence, we may wisely and usefully employ our time, and, 
in the reciprocal intercourse of kind and friendly acts, mu- 
tually promote the welfare and happiness of each other. 

" Unto the grave we resign the body of our deceased 
friend, there to remain until the ^general resurrection, in 
favorable expectation that his immortal soul may then par- 


take of joys -which have been prepared for the righteous 
from the beginning of the world. And may Almighty God,, 
of his infinite goodness, at the grand tribunal of unbiased 
justice, extend his mercy toward him, and all of us, and 
3rown our hope with everlasting bliss in the expanded 
ealms of a boundless eternity! This we beg for the honor 
of his name, to whom be glory now and forever. Amen." 

Thus the service ends, and the procession returns in form 
to the place whence it set out, where the necessary duties 
are complied with, and the business of Masonry is renewed. 
The insignia and ornaments of the deceased, if an officer of 
the Lodge, are returned to the Master with the usual cere- 
monies, after which the charges for regulating the conduct 
of the brethren are rehearsed, and the Lodge is closed in 
the third degree. 1 

1 If the Past or Present Grand Master should join the procession of a 
private Lodge, or a Deputy Grand Master, or a Grand Warden, a proper 
attention is to be paid to them. They take place after the Master of 
the Lodge. Two Deacons with black rods, are appointed by the Master 
to attend a Grand Warden; and when the Grand Master is present, or 
Deputy Grand Master, the Book of Constitutions is borne before him, 
a Sword Bearer follows him, and the Deacons, with black rods, are 
placed on his right and left, at an angular distance of seven feet. 

Marshals are to walk, or ride, on the left, of the procession. 

On entering public buildings, the Bible, Square and Compass, Book 
of Constitutions, etc., are placed before the Grand Master. The Grand 
Marshal and Grand Deacons keep near him. — Webb. 




None but the meritorious and praiseworthy, none but 
those who through diligence and industry have advanced 
far toward perfection, none but those who have been seated 
in the Oriental Chair by the unanimous suffrages of their 
brethren, can be admitted to this degree of Masonry. 1 

In its original establishment, when the Temple of Jerusa- 

1 The regular officers of a Most Excellent Master's Lodge are two. 
I. Most Excellent Master. 2. Most Excellent Senior Warden. The 
degree is capable of imparting the finest dramatic effect, when properly 
conferred. The whole is exceedingly solemn and impressive. 



lem was finished, and the fraternity celebrated the cap-stone 
with great joy, it is demonstrable that none but those who 
had proved themselves to be complete masters of their pro- 
fession were admitted to this honor; and indeed the duties 
incumbent on every Mason who is accepted and acknowl- 
edged as a Most Excellent Master, are such as render it in- 
dispensable that he should have a perfect knowledge of all 
the preceding degrees. 

One x>f the following passages of Scripture is rehearsed at 
opening, accompanied by solemn ceremonies: 

The earth is the Lord's, and the fullness thereof; the 
world, and they that dwell therein. For he hath founded 
it upon the seas, and established it upon the floods. Who 
shall ascend into the hill of the Lord? and who shall stand 
in his holy place? He that hath clean hands, and a pure 
heart; who hath not lifted up his soul unto vanity, nor 
sworn deceitfully. He shall receive the blessing from the 
Lord, and righteousness from the God of his salvation. 
This is the generation of them that seek him, that seek thy 
face, 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, 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. — Psalm xxiv. 

I was glad when they said unto me, Let us go into the 
house of the Lord. Our feet shall stand within thy gates, 
Jerusalem. Jerusalem is builded as a city that is compact 
together; whither the tribes go up, the tribes of the Lord, 
unto the testimony of Israel, to give thanks unto the name 
of the Lord. For there are set thrones of judgment, the 
thrones of the house of David. 

Pray for the peace of Jerusalem ; they shall prosper that 
love thee. Peace be within thy walls and prosperity within 
thy palaces. For my brethren and companions' sake, I will 
now say, Peace be within thee. Because of the house of the 
Lord our God, I will seek thy good. — Psalm cxxii. 

In the original editions the following Ode occurs in the Appendix. 
It is set in this place for the grealer convenience of use. 









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4. Almighty Jehovah ! 

Descend now and fill 
This Lodge with thy glory, 

Our hearts with good will l 
Preside at our meetings, 

Assist us to find 
True pleasure in teaching 

Good- will to mankind. 

Thy Wisdom, inspired the great institution, 
Thy Strength shall support it, till Nature expire ; 

And when the creation shall fall into ruin, 
Its Beauty shall rise, through the midst of the fire. 



Passages of Scripture from 2 Chron. vi : are also intro- 
duced with solemn ceremonies. 1 

Now, when Solomon had made an end of praying, the fire 
came down from heaven and consumed the burnt-offering 
and the sacrifices ; and the glory of the Lord filled the house. 
And the priests could not enter into the house of the Lord, 
because the glory of the Lord had filled the Lord's house. 

And when all the children of Israel saw how the fire came 
down, and the glory of the Lord upon the house, they bowed 
themselves with their faces to the ground upon the pave- 
ment, and worshiped, and praised the Lord, saying, For he 
is good; for his mercy endureth forever. — 2 Chron. vii : 1-4. 


" Brother : — Your admittance to this degree of Masonry, 
is a proof of the good opinion the brethren of this Lodge 

• The whole of this chapter, or extracts from it, used by the Master 
at discretion. As every Lodge is provided •with a copy of the Holy 
Scriptures as an essential part of its furniture, we have thought proper 
to omit the lengthy passages, and use the space for other matter not »q 
easily available to the Craft. 


entertain of your Masonic abilities. Let this consideration 
induce you to be careful of forfeiting, by misconduct or 
inattention to our rules, that esteem which has raised you 
to the rank you now possess. 

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

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

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


a AAA a 

A A 







This degree is indescribably more august, sublime, and 
important, than all which precede it; and it is the summit 
and perfection of ancient Masonry. It impresses on our 
minds a belief of the being and existence of a Supreme Deity, 
without beginning of days or end of years : and reminds us 
of the reverence due to his holy name. 

This degree brings to light many essentials of the Craft,, 
which were for the space of four hundred and seventy years 
buried in darkness ; and without a knowledge of which the 
Masonic character can not be complete. 

11 (121) 


The following passage of Scripture is read at the open- 
ing : 

Now we command you, brethren, that ye withdraw your- 
selves from every brother that walketh disorderly, and not 
after the tradition which ye received of us. For yourselves 
know how ye ought to follow us, for we behaved not ourselves 
disorderly among you. Neither did we eat any man's bread 
for naught, 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 ensam- 
p!e unto you to follow us. For even when we were with you, 
this we commanded you, that if any would not work, neither 
should he eat: For we hear that there are some which walk 
among you disorderly, working not at all, but are busybodies. 
Now them that are such, we command and exhort, that with 
quietness they work, and eat their own bread. But ye, 
brethren, be ye not weary in well-doing. And if any man 
obey not our word, note that man, and have no company with 
him, that he may be ashamed. Yet count him not as an 
enemy, but admonish him as a brother. Now the Lord of 
peace himself give you peace always, by all means. The 
salutations of Paul, with mine own hand, which is the token: 
so I write. — 2 Tkess. iii : 6-17. 


The lecture of this degree is divided into two sections, and 
should be well understood by every Royal Arch Mason. 
Upon an accurate acquaintance with it, will depend his use- 
fulness, at our assemblies ; and without it, he will be unquali- 
fied to perform the duties of the various stations in which 
his services may be required by the Chapter. 1 


The first section opens to our view a large field for con- 
templation and study. It furnishes us with many interesting 

1 The officers of a Chapter, independent of the Tyler, are nine, viz. : 
High Priest, King, Scribe, Captain of the Host, Principal Sojourner, 
Roval Arch Captain, Grand Master 3d Vail, Grand Master 2d Vail, 
Grand Master 1st Vail. 



particulars relative to the state of the fraternity, during and 
since the reign of King Solomon; and illustrates the causes 
and consequences of some very important events which 
occurred during his reign. 

This section explains the mode of government in this class 
of Masons; it designates the appellation, number, and situa- 
tion, of the several officers; and points out the purposes and 
duties of their respective stations. 


This section contains much valuable historical information, 
and proves, beyond the power of contradiction, and in thv 
most striking colors, that prosperity and happiness are ever 
the ultimate consequences of virtue and justice, while dis- 
grace and ruin invariably follow the practices of vice and 

A proper arrangement of the following charges, etc., is 
essentially necessary to be observed in every Chapter; and 
their application should be familiar to every Royal Arch 

I will bring the blind by a way that they knew not; I will 

1* , 4 ROYAL ARCH. 

lead them in paths that they have not known; I will maka 
darkness light before them, and crooked things straight: 
These things will I do unto them, and will not forsake them. 
— Isaiah, xlii.. 16. 


"Supreme Architect of Universal Nature, who, by thine 
almighty word, didst speak into being the stupendous Arch 
of Heaven, and for the instruction and pleasure of thy 
rational creatures, didst adorn us with greater and lesser 
lights; thereby magnifying Thy power, and endearing Thy 
goodness unto the sons of men : we humbly adore and worship 
thine unspeakable perfection. We bless Thee that when man 
had fallen from his innocence and his happiness, Thou didst 
still leave unto him the powers of reasoning, and capacity 
of improvement and of pleasure. We thank Thee that amid 
the pains and calamities of our present state, so many means 
of refreshment and satisfaction are reserved unto 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 assem- 
bled, and for all the pleasures we have derived from it. We 
thank Thee that the few here assembled before Thee, have 
been favored with new inducements, and laid under new and 
stronger obligations, to virtue and holiness. May these 
obligations, 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 inculcated with divine 
authority. May the solemnity of the ceremonies of our insti- 
tution be duly impressed on our minds, and have a lasting 
and happy effect upon our lives. Thou, who didst afore- 
time 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 us all mankind. May all Thy miracles and 
mighty works fill us with the dread, and Thy goodness impress 
ua with the love of Thy holy name. May holiness to the Lord 



be engraven on all our thoughts, words and actions. May 
the incense of piety ascend continually unto Thee from the 
altar of our hearts, and burn, day and night, as a sacrifice 
of a sweet-smelling savor, well-pleasing unto Thee. And 
since sin has destroyed within us the first temple of purity 
and innocence, may Thy heavenly grace guide and assist us 
in rebuilding a second Temple of reformation, and may the 
glory of this latter house be greater than the glory of the 
former. Amen." 

Now Moses kept the flock of Jethro his father-in-law, the 
priest of Midian; and he led the flock to the backside of the 
desert, and came to the mountain of God, even to Horeb. 
And the angel of the Lord appeared unto him in a flame of 
fire out of the midst of a bush: and he looked, and, behold, 
the bush burned with fire, and the bush was not consumed. 
And Moses said, I will now turn aside, and see this great 
sight, why the bush is not burned. And when the Lord saw 
that he turned aside to see, God called unto him out of the 

midst of the bush, and said, Moses, Moses ! And he said, 
Here am I. And he said, Draw not nigh hither : put off thy 
shoes from thy feet, for the place whereon thou standest is 
holy ground. Moreover he said, I am the God of thy father; 



the God of Abraham, the God of Isaac, and the God of Jacob. 
And Moses hid his face, for he was afraid to look upon God. 
! — Exodus iii : 1-6. 

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 stiffened his neck, and hardened 
his heart from turning unto the Lord God of Israel. 

Moreover, all the chiefs of the priests and the people trans- 
gressed very much, after all the abominations of the heathen, 
and polluted the house of the Lord, which he had hallowed 
in Jerusalem. And the Lord God of their fathers sent to 
them by his messengers; 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 them 
the king of the Chaldees, who slew their young men with the 
sword, in the house of their sanctuary, and had no compassion 
upon young men or maiden, old men, or him that stooped for 
age ; he gave them all into his hand. And all the vessels of 

the house of God, great 
and small, and trea- 
sures of the house of 
the Lord, and the trea- 
sures 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 ser- 
vants to him and his sons, until the reign of the kingdom 
of Persia.— 2 Chron.xxxvi: 11-20. 



Now, in the first year of Cyrus, king of Persia, the Lord 
stirred up the spirit of Cyrus, king of Persia, that he made a 
proclamation throughout all his kingdom, and put it also in 
writing, saying, Thus saith Cyrus, king of Persia, The Lord 
God of Heaven hath given me all the kingdoms of the earth 
and he hath charged me to build him an house at Jerusalem 
which is in Judah. 


SALEM.— Ezra i : 1-3. 


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 unto them ? 


And God said unto Moses I am that I am: And thus 
shalt thou say unto the children of Israel, I am hath sent me 
unto you. — Exodus iii : 13, 14. 

Lord, I cry unto Thee : make haste unto me : give ear 
unto my voice. Let my prayer be set forth before Thee as 
incense, and the lifting up of my hands as the evening sacri- 
fice. Set a watch, 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, God the Lord : in Thee is my trust ; leave not my 
soul destitute. Keep me from the snares which they have 
laid for me, and the gins of the workers of iniquity. Let the 
wicked fall into their own nets, whilst that I withal escape. — 
Psalm cxli. 

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

Hear my prayer, Lord ; give ear to my supplications : 
in Thy faithfulness answer me, and in Thy righteousness. 
And enter not into judgment with Thy servant : for in Thy 
sight shall no man living be justified. For the enemy hath 
persecuted my soulj he hath smitten my life down to the 
ground : he hath made me to dwell in darkness. Therefore 
is my spirit overwhelmed within me : my heart within me is 
desolate. Hear me speedily, 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 my soul unto Thee. Teach 
me to do Thy will ; for Thou art my God : bring my soul out 


of trouble, and of Thy mercy cut off mitie enemies, for I am 
Thy servant. — Psalm cxliii. 

And Moses answered and said, But, behold ! they will not 
believe me, nor hearken unto my voice : for they will say, 
The Lord hath not appeared unto thee. And the Lord said 
unto him, What is that in thine hand? And he said, A rod. 
And he said, Cast it on the ground ; and he cast it on the 
ground, and it became a serpent; and Moses fled from before 
it. And the Lord said unto Moses, Put forth thine hand, 
and take it by the tail. And he put forth his hand and 
caught it, and it became a rod in his hand. That they may 
believe that the Lord God of your fathers, the God of Abra- 
ham, the God of Isaac, and the God of Jacob, hath appeared 
unto thee. 

And the Lord said furthermore unto him, Put now thine 
hand into thy bosom ; and he put his hand into his bosom : 
and when he took it out, behold, his hand was leprous as 
snow. And He said, Put thine hand into thy bosom again : 
and he put his hand into his bosom again, and plucked it out 
of his bosom, and, behold, it was turned again as his other 
flesh. And it shall come to pass, if they will not believe thee, 
neither hearken to the voice of the first sign, that they will 
believe the voice of the latter sign. 

And it shall come to pass, if they will not believe also these 
two signs, neither hearken unto thy voice, that thou shalt 
take of the water of the river, and pour it upon the dry land : 
and the water which thou takest out of the river shall become 
blood upon the dry land. — Exodus iv : 1-10. 

In the seventh month, in the one-and-twentieth day of the 
month, came the word of the Lord by the prophet Haggai, 
saying, Speak now to Zerubbabel the son of Shealtiel, gov- 
ernor of Judah, and to Joshua the son of Josedech, the high 
priest, and to the residue of the people, saying, Who is left 
among you that saw this house in her first glory? and how 
do ye see it now? is it not in your eyes in comparison of it 
as nothing? Yet now be strong, Zerubbabel, and be 
strong, Joshua, son of Josedech the high priest, and be 
strong, all ye people of the land, and work ; for I am with 
you, according to the word which I covenanted with you 
when ye came out of Egypt, so my spirit remaineth among 
you: fear ye not. For thus saith the Lord of hosts, Yet once, 
it is a little while, and I will shake the heavens, and the 



earth, and the sea, and the dry land: and I will shake all 
nations, and the desire of all nations shall come, and I will 
fill this ho'use with glory. The silver is mine, and the gold 
is mine. The glory of this latter house shall be greater than 
of the former,, and in this place will I give peace. 

In that day will I take thee, Zerubbabel, my servant, 
the son of Shealtiel, saith the Lord, and will make thee as a 
signet: for I have chosen thee. — Haggai ii: 1-9, 23. 


This is the word of the Lord unto Zerubbabel, saying, 
Not by might nor power, but by my spirit. Who art thou, 
great mountain ? before Zerubbabel thou shalt become a 
plain, and he shall bring forth the head-stone thereof with 
shouting, crying Grace, grace, unto it. Moreover, the word 
of the Lord came unto me saying, The hands of Zerubbabel 
have laid the foundation of this house, his hands shall also 
finish it; and thou shalt know that the Lord of Hosts hath 
sent me unto you. For who hath despised the day of small 
things? for they shall rejoice, and shall see the plummet in 
the hands of Zerubbabel with those seven. — Zechariah iv : 

In the beginning was the Word, and the Word was with 
God, and the Word was God. The same was in the beginning 
with God. All things were made by him ; and without him 
was not anything made that was made. In him was life, 
and the life was the light of men. And the light shineth 
in darkness, and the darkness comprehendeth it not. — John 
i: 1-5. 

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

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. — Exodus xxv : 21 . 

And Moses said, This is the thing which the Lord com- 
mandeth, 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. — Exodus xvi : 32-34. 

And the Lord said unto Moses, Bring Aaron's rod again be- 
fore the testimony, to be kept for a token. — Numbers xvii: 10. 

For there was a tabernacle made; the first wherein was 
the candlestick, and the table, and the showbread; which is 



called The Sanctuary. And after the vails, the tabernacle, 
which is called The Holiest of all; which had a golden cen- 
ser, and the ark of the covenant overlaid round about with 
gold, wherein was the golden pot that had manna, and 
Aaron's rod that budded, and the tables of the covenant; 
and over it the cherubims of glory, shadowing the mercy- 
seat ; of which we can not now speak particularly. — Hebrews 
ix : 2-5. 

In that day will I raise up the tabernacle of David that is 
fallen, and close up the breaches thereof, and I will raise up 
his ruins, and I will build it as in the days of old. — Amos 
ix: 11. 


And God spake unto Moses, and said unto him, I am the 
Lord : And I appeared unto Abraham, unto Isaac, ancl unto 
Jacob, by the name of God Almighty, but by my name Jeho- 
vah was I not known to them. — Exodus vi: 2, 3. 

The following particulars, relative to King Solomon's 
Temple, may with propriety be here introduced, and can not 
be uninteresting to a Royal Arch Mason : 

This famous fabric was situated on Mount Moriah, near 
the place where Abraham was about to offer up his son Isaac, 
and where David met and appeased the destroying angel. It 
was begun in the fourth year of the reign of Solomon ; the 
third after the death of David ; four hundred and eighty 
years after the passage of the Red Sea, and on the second 
day of the Month Zif, being the second month of the sacred 
year, which answers to the twenty-first of April, in the year 
of the world 2992, and was carried on with such prodigious 
speed, that it was finished, in all its parts, in little more than 
seven years. 

By the Masonic art, and the wise regulations of Solomon, 
every part of the building, whether of stone, brick, timber or 
metal, was wrought and prepared before it was brought to 
Jerusalem so that the only tools made use of in erecting the 
fabric were wooden instruments prepared for that purpose. 
The noise of the ax, the hammer, and every other tool of 
metal, was confined to the forests of Lebanon, where the 
timber was procured, and to Mount Libanus, and the plains 
and quarries of Zeredatha, where the stones were raised, 
squared, marked and numbered ; that nothing might be 
heard among the Masons at Jerusalem, but harmony and 

In the year of the world 3029, King Solomon died, and 
was succeeded by his son Rehoboam, who, immediately after 
the death of his father, went down to Shechem, where the 
chiefs of the people were met together to proclaim him 
king. * 

When Jeroboam, the son of Nebat, who was in Egypt, 
whither he had fled from the presence of Solomon, and whose 
ambition had long aspired to the throne, heard of the death 
of the king, he hastened to return from Egypt, to put him- 
self at the head of the discontented tribes, and lead them on 
to rebellion. He accordingly assembled them together, and 
came to King Rehoboam, and spake to him after this manner; 


Thy father made our yoke grievous; now, therefore, ease 
thou somewhat the grievous servitude of thy father, and his 
heavy yoke that he put upon us, and we will serve thee. And 
he said unto them, Come again unto me after three days. And 
the people departed. And King Rehoboam took counsel 
with the old men that had stood before Solomon his father 
while he yet lived, saying, What counsel give ye me, to 
return answer to this people? And they spake unto him, 
saying, If thou be kind to this people, and please them, and 
speak good words to them, they will be thy servants forever. 
But he forsook the counsel which the old men gave him, and 
took counsel with the young men that were brought up with 
him, that stood before him. And he said unto them, What 
advice give ye, that we may return answer to this people, 
which have spoken to me, saying, Ease somewhat the yoke 
that thy father did put upon us ? And the young men that 
were brought up with him spake unto him, saying, Thus 
shalt thou answer the people that spake unto thee, saying, 
Thy father made our yoke heavy, but make thou it somewhat 
lighter for us ; thus shalt thou say unto them, My little finger 
shall be thicker than my father's loins. For, whereas my 
father put a heavy yoke upon you, I will put more to your 
yoke ; my father chastised you with whips, but I will chastise 
you with scorpions. So Jeroboam and all the people came 
to Rehoboam on the third day, as the king bade, saying, 
Come again to me on the third day. And the king answered 
them roughly ; and King Rehoboam forsook the counsel of 
the old men ; and answered them after the advice of the 
young men, saying, My father made your yoke heavy, but 
I will add thereto; my father chastised you with whips, but 
I will chastise you with scorpions. And when all Israel saw 
that the king would not hearken unto them, the people 
answered the king, saying, What portion have we in David? 
and we have none inheritance in the son of Jesse: every 
man to your tents, Israel ; and now, David, see to thine 
own house. So all Israel went to their tents. — 2 Chron. x. 

But as for the children of Israel that dwelt in the cities 
of Judah and Benjamin, Rehoboam reigned over them. 

In this manner were the tribes of Israel divided, and under 
two distinct governments, for two hundred and .fifty-four 
years, when the ten revolted tribes, having become weak and 
degenerated, by following the wickedness and idolatry of the 


kings who governed them, fell a prey to Salmanezer, king of 
Assyria, who in the reign of Hoshea, king of Israel, besieged 
the city of Samaria, laid their country waste, and utterly 
extirpated their government. Such was the wretched fate of 
a people who disdained subjection to the laws of the house 
of David, and whose impiety and effeminacy ended in their 

After a series of changes and events, of which an account 
may be found in the history of the Temple, Nebuchadnezzar, 
king of Babylon, with his forces, took possession of Jeru- 
salem, and having made captive Jehoiachim, the king of 
Jiidah, elevated his uncle Zedekiah to the throne, after bind- 
ing him by a solemn oath, neither to make innovations in 
the government, nor to take part with the Egyptians in their 
wars against Babylon. 

At the end of eight years Zedekiah violated his oath to 
Nebuchadnezzar, by forming a treaty offensive and defensive 
with the Egyptians; thinking that jointly they could subdue 
the king of Babylon. Nebuchadnezzar immediately marched 
and ravaged Zedekiah's country, seized his castle and fortress, 
and proceeded to the siege of Jerusalem. Pharaoh, learning 
how Zedekiah was pressed, advanced to his relief, with a 
view of raising the siege. Nebuchadnezzar, having intima- 
tion thereof, would not wait his approach, but proceeded to 
give him battle, and, in one contest, drove him out of Syria. 
This circumstance suspended the siege. 

In the ninth year of Zedekiah's reign, the king of Baby- 
lon again besieged Jerusalem, with a large army, and for a 
year and a half exerted all his strength to conquer it, but the 
city did not yield, though enfeebled by famine. and pestilence. 

In the eleventh year, the siege went on vigorously ; the 
Babylonians completed their works, having raised towers all 
round the city, so as to drive the invaded party from its walls. 
The place, though a prey to plague and famine, was obsti- 
nately defended during the space of a year and a half. But 
at length, want of provisions and forces compelled its sur- 
render, and it was accordingly delivered, at midnight, to the 
officers of Nebuchadnezzar. 

Zedekiah, seeing the troops enter the Temple, absconded by 
a narrow pass to the desert, with his officers and friends; but 
advice of his escape being given to the Babylonians, they 
pursued them early in the morning, and surrounded them 


near Jericho, where they were bound, and carried before the 
king, who ordered his wives and children to be put to death 
in his sight; and then ordered Zedekiah's eyes to be put out, 
and himself conducted in chains to Babylon. 

After this victory, Nebuchadnezzar dispatched his principal 
officer, Nebuzaradan, to Jerusalem, to ransack and burn both 
palace and Temple, to raze the city to the ground, and con- 
duct the captive inhabitants to Babylon; this order he accord- 
ingly executed. Among the captives, were the following 
persons of eminence: Seraiah, the High Priest; Zephaniah, 
next in rank; the secretary to the king; three principal 
keepers of the Temple ; seven of the king's chosen friends, 
and other persons of distinction. 

In the seventieth year of the captivity of the Jews, and the 
first of the reign of Cyrus, king of Persia, he issued his 
famous edict, purporting that the God adored by the Israel- 
ites was the eternal Being through whose bounty he enjoyed 
the regal dignity, and that he had found himself honorably 
mentioned by the prophets of ancient date, as the person who 
sbould cause Jerusalem to be rebuilt, and restore the Hebrews 
to their former state of grandeur and independency; he, 
therefore, gave orders for the release of the captives, with his 
permission to return to their own native country, to rebuild 
the city, and the house of the Lord. 

The principal people of the tribes of Judah and Benjamin, 
with the priests and Levites, immediately departed for Jeru- 
salem, and commenced the undertaking; but many of the 
Jews determined to remain in Babylon rather than relinquish 
the possessions they had obtained in that city. 


" Worthy Companion: — By the consent and assistance of 
the members of this Chapter, you are now exalted to the sub- 
lime' and honorable degree of a Royal Arch Mason. 

** Having attained this degree, you have arrived at the 
summit and perfection of ancient Masonry; and are conse- 
quently entitled to a full explanation of the mysteries of the 

" The rites and mysteries developed in this degree have 
been handed down through a chosen few, unchanged by time, 
and uncontrolled by prejudice; and we expect and trust, 


they will be regarded by you with the same veneration, and 
transmitted with the same scrupulous purity to your suc- 

" No one can reflect on the ceremonies of gaining admis- 
sion into this place, without being forcibly struck with the 
important lessons which they teach. 

" Here we are necessarily led to contemplate with gratitude 
and admiration the sacred source from whence all earthly 
comforts flow; here we find additional inducements to con- 
tinue steadfast and immovable in the discharge of our respec- 
tive duties; and here we are bound, by the most solemn ties, 
to promote each other's welfare, and correct each other's fail- 
ings, by advice, admonition, and reproof. 

" As it is our most earnest desire, and a duty we owe to 
our Companions of this Order, that the admission of every 
candidate into this Chapter should be attended by the appro- 
bation of the most scrutinizing eye, we hope always to possess 
the satisfaction of finding none among us, but such as will 
promote to the utmost of their power the great end of our 
institution. By paying due attention to this determination, 
we expect you will never recommend any candidate to this 
Chapter, whose abilities and knowledge of the foregoing de- 
grees, you can not freely vouch for, and whom you do not 
firmly and confidently believe, will fully conform to the prin- 
ciples of our Order, and fulfill the obligations of a Royal Arch 
Mason. While such are our members, we may expect to be 
united in one object, without lukewarmness, inattention or 
neglect; and that zeal, fidelity, and affection, will be the dis- 
tinguishing characteristics of our society, and that satisfac- 
tion, harmony, and peace be enjoyed at our meetings, which 
no other society can afford." 


The Chapter is closed with solemn ceremonies ; and the 
following prayer is rehearsed, by the Most Excellent High 

" 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 obliga- 
tions here enjoined on us; to keep inviolably the mysteries 


here unfolded to us ; and invariably to practice all thos 
duties out of the Chapter, which are inculcated in it." 
Response: So mote it be. Amen. 

After these observations little more can be wanted to 
encourage the zealous Mason to persevere in his researches. 
Whoever has traced the Art in regular progression from the 
commencement of the first to the conclusion of the seventh 
degree, according to the plan here laid down, will have 
amassed an ample store of useful learning; and must reflect 
with pleasure on the good effects of his past diligence and 
attention ; while, by applying the whole to the general ad- 
vantage of society, he will observe method in the proper 
distribution of what he has acquired, secure to himself the 
veneration of Masons, and the approbation of all good men. 



This Order, when conferred with solemn ceremony, as in 
Ohio and Kentucky, is truly grand and imposing ; but, in 
general, it is only communicated in a convocation of three or 
more Past High Priests, and with but little ceremony. This 
is in accordance with a common practice in the Ancient and 
Accepted Rite, from which the Order was chiefly borrowed. 

The officers of a Council, independent of the Tyler, are, 
President, Vice President, Chaplain, Treasurer, Recorder t 
Master of Ceremonies, Conductor, Herald, and Steward. 





This Order appertains to the office of High Priest of a 
Royal Arch Chapter, and no one can be legally entitled to 
receive it until he has been elected to sustain that office in 
some regular Chapter of Royal Arch Masons. 

The following passages of Scripture are made use of during 
the ceremonies appertaining to this Order, viz. : 

And they took Lot, Abram's brother's son, who dwelt in 
Sodom, and his goods, and departed. And there came one 
that had escaped, and told Abram the Hebrew ; for he dwelt 
in the plain of Mamre the Amorite, brother of Eschol, and 
brother of Aner : and these were confederate with Abram. 
And when Abram heard that his brother was taken captive, 
he armed his trained servants, born in his own house, three 
hundred and eighteen, and pursued them unto Dan. And he 
divided himself against them, he and his servants, by night, 
and smote them, and pursued them unto Hobah, which is on 
the left hand of Damascus. And he brought back all the 
goods, and also brought again his brother Lot, and his goods, 
and the women also, and the people. And the king of Sodom 
went out to meet him (after his return from the slaughter 
of Chedorlaomer, and of the kings that were with him,) at the 
valley of Shevah, which is the king's dale. And Melchise- 
dek, king of Salem, brought forth bread and wine : and he 
was the priest of the most high God. And he blessed him, and 
said, Blessed be Abram of the most high Cod, possessor of 
heaven and earth : and blessed be the most high Cod, which 
hath delivered thine enemies into thy hand. And he gave 



him tithes of all. And the king of Sodom said unto Abram, 
Give me the persons, and take the goods to thyself. And 
Abram said to the king of Sodom, I have lifted up mine hand 
unto the Lord, the most high God, the possessor of heaven and 
earth, that I will not take from a thread even to a shoe-latchet, 
and that I will not take any thing that is thine, lest thou 
shouldest say, I have made Abram rich : Save only that 
which the young men have eaten, and the portion of the men 
which went with me, Aner, Eschol, and Mamre; let them 
take their portion. — Genesis xiv : 12-24. 

And the Lord spake unto Moses, saying, " Speak unto 
Aaron, and unto his sons, saying, On this wise ye shall bless 
the children of Israel, saying unto them, The Lord bless thee, 
and keep thee ; the Lord make his face shine upon thee, and 
be gracious unto thee ; the Lord lift up his countenance upon 
thee, and give thee peace. — Numbers vi : 22-26. 

For this Melchisedek, king of Salem, priest of the most 
high God, who met Abraham returning from the slaughter of 
the kings, and blessed him ; to whom also Abraham gave a 
tenth part of all ; (first being, by interpretation, King of 
Righteousness, and after that also King of Salem, which is, 
King of Peace ; without father, without mother, without de- 
scent, having neither beginning of days nor end of life, but 
made like unto the Son of God) ; abideth a priest continu- 
ally. Now consider how great this man was, unto whom 
even the patriarch Abraham gave the tenth of the spoils. 
And verily they that are of the sons of Levi, who receive the 
office of the priesthood, have a commandment to take tithes 
of the people according to the law, that is, of their brethren, 
though they come out of the loins of Abraham. — Heb. vii: 

For he testifieth, Thou art a priest forever, after the order 
of Melchisedek. 

And inasmuch as not without an oath he was made priest. 

For those priests [under the Levitical law~\ were made with- 
out an oath ; but this with an oath, by him that said unto 
him, The Lord sware, and will not repent, Thou art a Priest 
forever, after the order of Melchisedek. — Heb. vii : 17-21. 



I. The Grand officers will meet at a convenient place, and 

II. The subordinate Chapter will meet in the outer courts 
of their hall, and form an avenue for the reception of the 
Grand officers. 

III. When formed, they will dispatch a committee to the 
place where the Grand officers are assembled, to inform the 
Grand Marshal that the chapter is prepared to receive them ; 
the Grand Marshal will announce the same to the Grand 
officers, and introduce the Committee. 

IV. The Grand officers will move in procession, conducted 
by the Committee, to the hall of the Chapter. 

When the Grand High Priest enters, the Grand Chapter 
will give the Grand Honors. 

V. When the Grand officers have passed through the 
avenue they countermarch in the rear of the left hand line 
and face to the left. In the meantime the Chapter will form 
rank entire and face to the front. The officers of the Chapter 
then file off and form a front rank, two paces in advance of 
their members. 

VI. The Grand Secretary will then call over the names 
of the officers elect; and the Grand High Priest will ask 
whether they accept their respective offices. If they answer 
in the affirmative, he then asks the members whether they 
remain satisfied with their choice. If they answer in the 
affirmative, he directs their officers to approach the sacred 
volume, and become qualified for installation, according to 
ancient usage and custom. 

VII. The Grand Marshal will then form the whole in pro- 
cession, and they will march through the vails into the inner 
apartment, where they will surround the altar, which is previ- 
ously furnished and prepared in ample form for the occasion. 

VIII. All present will then kneel, and the following prayer 
will be recited : 

1 In the original editions there is a historical account of Royal Arch 
Masonry of twenty-five pages inserted here, which seems to us unsuited 
to the place, and unnecessarily cumbersome to the volume. It is there- 
fore omitted. 



"Almighty and Supreme High Priest of heaven and earth! 
Who is there in heaven but thee, and who upon earth can 
stand in competition with thee? Thy Omniscient mind 
brings all things in review, past, present, and to come : thine 
Omnipotent arm directs the movements of the vast creation; 
thine Omnipresent eye pervades the secret recesses of every 
heart ; thy boundless beneficence supplies us with every com- 
fort and enjoyment; and thine unspeakable perfections and 
glory surpass the understandings of the children of men ! 
Our Father, who art in heaven, we invoke thy benediction 
upon the purposes of our present assembly. Let this Chapter 
be established to thine honor: let its officers be endowed with 
wisdom to discern, and fidelity to pursue, its truest interests; 
let its members be ever mindful of the duty they owe to their 
God; the obedience they owe to their superiors; the love they 
owe to their equals, and the good-will they owe to all man- 
kind. Let this Chapter be consecrated to thy glory, and its 
members ever exemplify their love to God by their benefi- 
cence to man. Glory be to God on high/' 

Response. — " Amen. JSo mote it be." 

All the Companions except the High Priests 2nd Past High 
Priests, are then desired to withdraw, while the new High 
Priest is solemnly bound to the performance of his duties; 
and after the performance of other necessary ceremonies, not 
proper to be written, they are permitted to return. 

IX. The whole then repair to their appropriate stations. 1 

X. An Anthem or Ode is to be performed. 

XI. An Oration or Address is to be delivered. 

XII. An Ode or piece of Music. 

[XIII. The Deputy Grand High Priest then rises and 
informs the Grand High Priest, that " a number of Com- 
panions, duly instructed in the sublime mysteries, being 
desirous of promoting the honor, and propagating the prin- 
ciples of the Art, have applied to the Grand Chapter for a 
warrant to constitute a new Chapter of Royal Arch Masons, 
which, having obtained, they are now assembled for the pur- 

1 Those paragraphs which are inclosed within brackets apply ex- 
clusively to cases where new Chapters are constituted, and their officers 
installed for the first time. The rest apply equally to such cases, and 
to annual installations. — Webb. 


pose of being constituted, and having their officers installed 
in due and ancient form."] 

[XIY. The Grand Master will then form the officers and 
members of the new Chapter in front of the Grand officers ; 
after which, the Grand High Priest directs the Grand Secre- 
tary to read the warrant.] 

[XV. The Grand High Priest then rises and says : " By 
virtue of the high powers in me vested, I do form you, my 
respected Companions, into a regular Chapter of Royal Arch 
Masons. From henceforth you are authorized and empowered 
to open and hold a Lodge of Mark Masters, Past Masters, and 
Most Excellent Masters, and a Chapter of Royal Arch Masons ; 
and to do and perform all such things as thereunto may 
appertain; conforming, in all your doings, to the General 
Grand Royal Arch Constitution, and the general regulations 
of the State Grand Chapter. And may the God of your 
fathers be with you, guide and direct you in all your doings."] 

[XVI. The Public Grand Honors will then be given by 
the officers and members of the new Chapter while passing 
in review in front of the Grand officers.] 

[XVII. The furniture, clothing, jewels, implements, uten- 
sils, etc., belonging to the Chapter (having been previously 
placed in the center, in front of the Grand officers, covered), 
are now uncovered, and the new Chapter is dedicated in due 
and ancient form, as is well described in the Most Excellent 
Master's Degiee.] 


XVIII. The Deputy Grand High Priest will then present 
the first officer of the new Chapter to the Grand High Priest, 

"Most Excellent Grand High Priest: — I present you 

my worthy Companion , nominated in the warrant, 

to be installed High Priest of this new Chapter. I find him 
to be skillful in the royal Art, and attentive to the moral 
precepts of our forefathers, and have, therefore, no doubt but 
he will discharge the duties of his office with fidelity." 

The Grand High Priest then addresses him as follows: 

"Most Excellent Companion: — I feel much satisfaction 
in performing my duty on the present occasion, by installing 
you into the office of High Priest of this new Chapter. It 


is an office highly honorable to all those 
who diligently perform the important du- 
ties annexed to it. Your reputed Masonic 
knowledge, however, precludes the neces- 
sity of a particular enumeration of those 
duties. I shall, therefore, only observe, that 
by a frequent recurrence to the Constitution 
and General Regulations, and constant practice of the several 
sublime lectures and charges, you will be -best able to fulfill 
them ; and I am confident that the Companions who are 
chosen to preside with you, will give strength to your en- 
deavors, and support your exertions. I shall now propose 
certain questions to you, relative to the duties of your office, 
and to which I must request your unequivocal answer: 

" 1. Do you solemnly promise that you will redouble your 
endeavors to correct the vices, purify the morals, and promote 
the happiness of those of your Companions, who have attained 
this sublime degree? 

" 2. That you will never suffer your Chapter to be opened, 
unless there be present nine regular Royal Arch Masons?' 

" 3. That you will never suffer either more or less than 
three brethren to be exalted in your Chapter at one and th* 
same time ?' 

" 4. That you will not exalt any one to this degree, who 
has not shown a charitable and humane disposition ; or whc 
has not made a considerable proficiency in the foregoing 
degrees ? 

" 5. That you will promote the general good of our Order, 
and, on all proper occasions, be ready to give and receive 
instructions, and particularly from the General and State 
Grand officers? 

u 6. That, to the utmost of your power, you will preserve 
the solemnities of our ceremonies, and behave in open Chap- 
ter, with the most profound respect and reverence, as an 
example to your Companions? 

" 7. That you will not acknowledge or have intercourse 
with any Chapter that does not work under a constitutional 
warrant or dispensation? 

1 This rule, in practice, is relaxed, and only technically observed by 
admitting one and sometimes two Companions as substitutes, wher« 
the necessity of the case seems to demand it. 


" 8. That you will not admit any visitor into your Chapter 
who has not been exalted in a Chapter legally constituted! 
without his being first formally healed? 

" 9 That you will observe and support such by-laws as 
may be made by your Chapter, in conformity to the General 
Grand Royal Arch Constitution, and the general regulations 
ot the Grand Chapter ? 

" 10. That you pay due respect and obedience to the instruc- 
tions of the General and -State Grand officers, particularly 
relating to the several lectures and charges, and will resign the 
Chair to them, severally, when they may visit your Chapter? 
p i * v n y ° U W su PP° rt and observe the General Grand 
Royal Arch Constitution, and the general regulations of the 
Grand Royal Arch Chapter, under whose authority you act? 
Do you submit to all these things, and do you promise to 
observe and practice them faithfully ?" 

These^ questions being answered in the affirmative, the 
Companions all kneel and the Grand Chaplain repeats the 
following, or some other suitable prayer : 

"Most Holy and glorious Lord God, the Great High Priest 
of heaven and earth! we approach thee with reverence, and 
implore thy blessings on the Companion appointed to preside 
oyer this new assembly, and now prostrate before thee; fill 
his heart with fear that his- tongue and actions may pro- 
nounce thy glory. Make him steadfast in thy service /g^ant 
him firmness of mind; animate his heart, and strengthen his 
endeavors; may he teach thy judgments and thy kws: and 
may the incense he shall put before thee, upontfune 'alter, 
prove an acceptable sacrifice unto thee. Bless him, Lord 
and bless the work of his hands. Accept us, in mercy; hear 
thou from heaven, thy dwelling-place, and forgive our trans- 

EK/'S 1 be t0 God the Father: " * ™ in ^ 

Response. — " So mote it be." 

XIX The Grand High Priest will then cause the High 
Priest eect to be invested with his clothing, badges etc • 
after which he will address him as follows: ' 

" Companion :-In consequence of your cheerful acquies- 
cence with the charges which you have heard recited, you are 
qualified for installation as the High Priest of this Royal 


Arch Chapter; and it is incumbent upon me, upon this 
occasion, to point out some of the particulars appertaining 
to your office, duty and dignity." 

All legally constituted bodies of Royal Arch Masons are 
called Chapters; as regular bodies of Masons of all other 
degrees are called Lodges. Every Chapter ought to assemble 
for work at least once in every three months, and must 
consist of a High Priest, King, Scribe, Captain of the Host, 
Principal Sojourner, Royal Arch Chaplain, Three Masters of 
the Vails, Secretary, Treasurer, and as many members as may 
be found convenient for working to advantage. The officers 
of the Chapter officiate in the Lodges holden for conferring 
the preparatory degrees according to rank, as follows : 

The High Priest as Master. 

The King as Senior Warden. 

The Scribe as Junior Warden. 

The Captain of the Host as Marshal, or Master of Cere- 

The Principal Sojourner as Senior Deacon. 

The Royal Arch Captain as Junior Deacon. 

The Master of the First Vail as Junior Overseer. 

The Master of the Second Vail as Senior Overseer. 

The Master of the Third Vail as Master Overseer. 

The Secretary, Treasurer, and Tyler as officers of corres- 
ponding rank. 

The High Priest of every Chapter has it in special charge 
to see that the By-Laws of this Chapter, as well as the Grand 
Royal Arch Constitution and the Regulations of the Grand 
Chapter, are well observed; that all the officers of his Chapter 
perform the duties of their respective offices faithfully, and are 
examples of diligence and industry to their companions ; that 
true and accurate records of all the proceedings of the Chapter 
are kept by the Secretary; that the Treasurer keeps and ren- 
ders exact and just accounts of all the moneys and other 
property belonging to the Chapter; that the regular returns 
be made annually to the Grand Chapter; and that the annual 
dues to the Grand Chapter be regularly and punctually paid. 
He has the right and authority of calling his Chapter together 
at pleasure upon any emergency or occurrence which, in his 
judgment, may require their meeting. It is his privilege 
and duty, together with the King and Scribe, to attend the 
meetings of the Grand Chapter, either in person or by proxy j 


and the well-being of the institution requires that his duty 
should on no occasion be omitted. " 

" The office of High Priest is a station highly honorable to 
all those who diligently perform the important duties an- 
nexed to it. By a frequent recurrence to the Constitution 
and general regulations, and a constant practice of the several 
sublime lectures and charges, you will be best enabled to 
fulfill those duties; and I am confident that the Companions, 
who are chosen to preside with you, will give strength to 
your endeavors, and support to your exertions. 

" Let the miter, with which you are invested, remind you 
of the dignity of the office you sustain, and its inscription 
impress upon your mind a sense of your dependence upon 
God; that perfection is not given unto man upon earth, and 
that perfect holiness belong eth alone unto the Lord, 

" The breastplate with which you are decorated, in imita- 
tion of that upon which were engraven the names of the 
twelve tribes, and worn by the High Priest of Israel, is to 
teach you that you are always to bear in mind your responsi- 
bility to the laws and ordinances of the institution, and that 
the honor and interests of your Chapter and its members, 
should be always near your heart. 

"The various colors of the Robes you wear, are emblemati- 
cal of every grace and virtue which can adorn and beautify 
the human mind; each of which will be briefly illustrated iu 
the course of the charges to be delivered to your subordinate 

"You will now take charge of your officers, standing upon 
their right, and present them, severally in succession, to the 
Deputy Grand High Priest, by whom they will be presented 
to me for installation." 

XX. The High Priest of the Chapter will then present 
his second officer to the Deputy Grand High Priest, who will 
present him to the Grand High Priest, in the words of the 
Constitution. The Grand High Priest will ask him whether 
he has attended to the Ancient Charges and Regulations before 
recited to his superior officer; if he answers in the affirma- 
tive, he is asked whether he fully and freely assents to the 
same; if he answers in the affirmative, the Grand High 
Priest directs his Deputy to invest him with his clothing, 
etc., and then addresses him as follows, viz : 



"Companion: — The important station to 
which you are elected in this Chapter, re- 
quires from you exemplary conduct ; its 
duties demand your most assiduous atten- 
tion ; you are to second and support your 
chief in all the requirements of his office; 
and should casualties at any time prevent 
his attendance, you are to succeed him in the performance 
of his duties. Your badge (the Level, surmounted by a 
Crown) should remind you, that although you are the repre- 
sentative of a king, and exalted by office above your com- 
panions, yet that you remain upon a level with them, as 
respects your duty to God, to your neighbor, and to your- 
self; that you are equally bound with them to be obedient 
to the laws and ordinances of the institution, to be charita- 
ble, humane and just, and to seek every occasion of doing 

"Your office teaches a striking lesson of humility. The 
institutions of political society teach us to consider the king 
as the chief of created beings, and that the first duty of his 
subjects is to obey his mandates; but the institutions of our 
sublime degrees, by placing the King in a situation subordi- 
nate to the High Priest, teach us that our duty to God is 
paramount to all other duties, and should ever claim the 
priority of our obedience to man; and that, however strongly 
we may be bound to obey the laws of civil society, yet that 
those laws, to be just, should never intermeddle with matters 
of conscience, nor dictate articles of faith. 

" The Scarlet Kobe, an emblem of imperial dignity, should 
remind you of the paternal concern you should ever feel for 
the welfare of your Chapter, and the ardent zeal with which 
you should endeavor to promote its prosperity. 

"In presenting to you the Crown, which is an emblem of 
royalty, I would remind you that, to reign sovereign in the 
hearts and affections of men, must be far more grateful to a 
generous and benevolent mind, than to rule over their lives 
and fortunes ; and that to enable you to enjoy this pre- 
eminence with honor and satisfaction, you must subject your 
own passions and prejudices to the dominion of reason and 


11 You are entitled to the second seat in the council of youi 
companions. Let the bright example of your illustrious pre- 
decessor in the Grand Council at Jerusalem, stimulate you to 
the faithful discharge of your duties ; and when the King of 
kings shall summon you into his immediate presence, from 
his hand may you receive a crown of glory ■, which shall never 
fade away." 

XXI. The King will then retire to the line of officers, and 
the Scribe will be presented in the manner before mentioned. 
After his investiture, the Grand High Priest will address him 
as follows, viz : 


" Companion : — The office of Scribe, to 
which you are elected, is very important and 
respectable. In the absence of your superior 
officers, you are bound to succeed them and 
perform their duties. The purposes of the 
institution ought never to suffer for want of 
intelligence in its proper officers : you will, 
therefore, perceive the necessity there is of your possessing 
such qualifications as will enable you to accomplish those 
duties which are incumbent upon you, in your appropriate 
station, as well as those which may occasionally devolve on 
you by the absence of your superiors. 

" The Purple Robe, with which you are invested, is an 
emblem of union and is calculated to remind you that the 
harmony and unanimity of the Chapter should be your constant 
aim ; and to this end you are studiously to avoid all occasions 
of giving offense, or countenancing anything that may create 
divisions or dissensions. You are, by all the means in your 
power, to endeavor to establish a permanent union and good 
understanding among all orders and degrees of Masonry; 
and, as the glorious sun, at its meridian hight, dispels the 
mist and clouds which obscure the horizon, so may your 
exertions tend to dissipate the gloom of jealousy and discord 
whenever they may appear. 

" Your badge (a Plumb-rule, surmounted by the Turban) is 
an emblem of rectitude and vigilance; and while you stand 
as a watchman upon the tower, to guard your companions 
against the approach of those enemies of human felicity, in* 


temperance and excess, let this faithful monitor ever remind 
you to walk uprightly in your station ; admonishing and 
animating your companions to fidelity and industry while at 
labor, and to temperance and moderation while at refresh- 
ment: and when the great Watchman of Israel, whose eye 
never slumbers nor sleeps, shall relieve you from your post 
on earth, may he permit you, in heaven, to participate in that 
*bod and refreshment which is 

'Such as the saints in glory love, 
And such as angels eat.' " 

XXII. The Scribe will then retire to the line of officers, 
and the next officer be presented as before. 


" Companion : — The office with which you 
are intrusted is of high importance, and de- 
mands your most zealous consideration. The 
preservation of the most essential traits of 
our ancient customs, usages and landmarks, 
are within your province ; and it is indispen- 
sably necessary that the part assigned to you, 
in the immediate practice of our rites and ceremonies, should 
be perfectly understood and correctly administered. He that 
brings the blind by a way that they knew not, and leads them 
in paths that they have not known, should always be well 
qualified to make darkness light before them, and crooked 
things straight. 

" Your office corresponds with that of Marshal, or Master 
of Ceremonies. You are to .superintend all processions of 
your Chapter, when moving as a distinct body, either in public 
or private; and as the world can only judge of our private dis- 
cipline by our public deportment, you will be careful that the 
utmost order and decorum be observed on all such occasions/' 

XXIII. He will then retire to the line of officers, and the 
next officer will be presented. 


" Companion : — The office confided to you, though subor- 
dinate in degree, is equal in importance to any in the Chapter, 
that of your chief alone excepted. Your office corresponds 


with that of Senior Deacon, in the prepara- 
tory degree. Among the duties required of 
you, the preparation and introduction of can- 
didates are not the least. As in our inter- 
course with the world, experience teaches 
that first impressions are often the most 
durable, and the most difficult to eradicate ; 
bo it is of great importance, in all cases, that those impressions 
should be correct and just; hence it is essential that the 
officer who sustains the station assigned to you should pos- 
sess a thorough knowledge of his various duties; and that he 
should execute them with a promptitude and propriety of 
deportment that shall give them their proper effect. 

" Your robe of office is an emblem of humility, and teaches 
that, in the prosecution of a laudable undertaking, we should 
never decline taking any part that may be assigned us, al- 
though it may be the most difficult or dangerous. 

" The rose-colored tesselated border, adorning the robe, is an 
■ emblem of ardor and perseverance, and signifies, that when 
we have engaged in a virtuous course, notwithstanding all 
the impediments, hardships and trials we may be destined to 
encounter, we should endure them all with fortitude, and ar- 
dently persevere unto the end; resting assured of receiving, 
at the termination of our labors, a noble and glorious reward. 
The White Banner intrusted to your care is emblematical of 
that purity of life and rectitude of conduct which should dis- 
tinguish every one that passes the white vail of the sanctuary. 
Your past exertions will be considered as a pledge of your 
future assiduity in the faithful discharge of your duties."' 

XXIV. He will then retire to the line of officers, and the 
next officer is presented. 


" Companion : — The well known duties of your station 
require but little elucidation. Your office, in the preparatory 
degrees, corresponds with that of Junior Deacon} It is your 
particular province, conjointly with the Captain of the Host, 
to attend the examination of all visitors, and to take care that 
none are permitted to enter the Chapter but sucb as have 

1 In this page, as in a preceding page, it is "Senior" Deacon. This 
is opposed to theory and practice, and we change it. 


traveled the rugged path of trial, and evinced 
their title to our favor and friendship. You 
will be attentive to obey the commands of 
your chief, and always near at hand to exe- 
cute them. 

" I give it to you strongly in charge, never 
to suffer any one to pass your post without 
the Signet of Truth. I present you the badge of your office, 
in expectation of your performing your duties with intelli- 
gence, assiduity and propriety." 

XXV. He then retires, and the three Grand Masters of the 
Vails are presented together. 


"Companion: — I present you with the 
Scarlet Banner, which is the ensign of your 
office, and with a sword to protect and defend 
the same. The rich and beautiful color of 
your banner is emblematical of fervency and 
fidelity : it is the appropriate color of the 
Royal Arch degree. It admonishes us that 
we should be fervent in the exercise of our devotions to God, 
and faithful in our endeavors to promote the happiness of 


" Companion : — I invest you with the Pur- 
ple Banner, which is the ensign of your 
office, and arm you with a sword, to enable 
you to maintain its honor. The color of 
your banner is produced by the combina- 
tion of two distinct colors, namely, blue and 
scarlet ;"the former of which is the character- 
istic color of the symbolic or first three degrees of Masonry, 
and the latter that of the Royal Arch Degree. It is an em- 
blem of union, and is the characteristic color of the inter- 
mediate degrees. It admonishes us to cultivate and improve 
that spirit of union and harmony, between the brethren of 
the symbolic degrees, and the companions of the sublime 
degrees, which should ever distinguish the members of a 
society founded upon the principles of everlasting kuth and 
universal philanthropy." 



"Companion: — I invest you with the Blue 
Banner, which is the ensign of your office, 
and a sword for its defense and protection. 
The color of your banner is one of the most 
durable and beautiful in nature. It is the 
appropriate color adopted and worn by our 
ancient brethren of the three symbolic degrees, and is the 
peculiar characteristic of an institution which has stood the 
test of ages, and which is as much distinguished by the dura- 
bility of its materials or principles, as by the beauty of its 
superstructure. It is an emblem of universal benevolence ; 
and instructs us that in the mind of a Mason this virtue 
should be as expansive as the blue arch of heaven itself." 


" Companions : — Those who are placed as overseers of any 
work should be well qualified to judge of its beauties and 
deformities, its excellencies and defects ; they should be 
capable of estimating the former and amending the latter. 
This consideration should induce you to cultivate and im- 
prove all those qualifications with which you are already 
endowed, as well as to persevere in your endeavors to acquire 
those in which you may be in anywise deficient. Let the 
various colors of the banners committed to your charge, 
admonish you to the exercise of the several virtues of which 
they are emblematic ; and you are to enjoin the practice of 
those virtues upon all who shall present themselves, or the 
work of their hands for your inspection. Let no work receive 
your approbation but such as is calculated to adorn and 
strengthen the Masonic edifice. Be industrious and faithful 
in practicing and disseminating a knowledge of the true and 
perfect work, which alone can stand the test of the Grand 
Overseer's square, in the great day of trial and retribution. 
Then, although every rod, should become a serpent, and every 
serpent an enemy to this institution, yet shall their utmost 
exertions to destroy its reputation, or sap its foundation, 
become as impotent as the leprous hand, or as water spilled 
upon the ground, which can not be gathered up again." 

XXVI. They then retire, and the Secretary is presented. 



"Companion : — I with pleasure invest you 
with your badge as Secretary of this Chapter. 
The qualities which should recommend a 
Secretary are, promptitude in issuing notifi- 
cations and orders of his superior officers ; 
punctuality in attending the meetings of the 
Chapter; correctness in recording their pro- 
ceedings; judgment in discriminating between what is proper 
and what is improper to be committed to writing; regularity 
in making his annual returns to the Grand Chapter; integrity 
in accounting for all moneys that may pass through his 
hands; and fidelity in paying the same over into the hands 
of the Treasurer. The possession of these good qualities, I 
presume, has designated you a suitable candidate for this 
important office; and I can not entertain a doubt that you 
will discharge its duties beneficially to the Chapter, and 
honorably to yourself. And when you shall have completed 
the record of your transactions here below, and finished the 
term of your probation, may you be admitted into the celes- 
tial Grand Chapter of saints and angels, and find your name 
recorded in the booh of life eternal" ^ 

XXVII. He then retires, and the Treasurer is presented. 


" Companion : — You are elected Treasurer 
of this Chapter, and I have the pleasure of 
investing you with the badge of your office. 
The qualities which should recommend a 
Treasurer, are accuracy and fidelity ; accu- 
racy in keeping a fair and minute account 
of all receipts and disbursements ; fidelity in 
carefully preserving all the property and funds, of the Chap- 
ter, that may be placed in his hands, and rendering a just 
account of the same, whenever he is called upon for that 
purpose. I presume that your respect for the institution, 
your attachment to the interests of your Chapter, and your 
regard for a good name, which is better than precious oint- 
ment, will prompt you to the faithful discharge of the duties 
of your office. 

XXVIII. He then retires, and the Stewards are presented. 



"Companions: — You being elected Stew- 
ards of this Chapter, I with pleasure invest 
you with the badges of your office. It is 
your province to see that every necessary 
preparation is made for the convenience and 
accommodation of the Chapter, previous to 
the time appointed for meeting. You are to 
see that the clothing, implements and furniture of each 
degree, respectively, are properly disposed and in suitable 
array for use, whenever they may be required, and that they 
are secured, and proper care taken of them, when the busi- 
ness of the Chapter is over. You are to see that necessary 
refreshments are provided, and that all your companions, and 
particularly visitors, are suitably accommodated and supplied. 
You are to be frugal and prudent in your disbursements and 
to be careful that no extravagance or waste is committed in 
your department : and when you have faithfully fulfilled 
your stewardship, here below, may you receive from heaven 
the happy greeting of ' Well done, good and faithful ser- 
vants/ " 

XXIX. They then retire, and the Tyler is presented. 


" Companion : — You are appointed Tyler 
of this Chapter, and I invest you with this 
implement of your office, As the sword is 
placed in the hands of the Tyler to enable 
him effectually to guard against the approach 
of cowans and eavesdroppers, and suffer none 
to pass or repass but such as are duly quali- 
fied ; so it should morally serve as a constant admonition to 
us to set a guard at the entrance of our thoughts, to place 
a watch at the door of our lips ; to post a sentinel at the 
avenue of our actions; thereby excluding every unqualified 
and unworthy thought, word, and deed ; and preserving con- 
sciences void of offense toward God and toward man. 

"As the first application from visitors for admission into 
the Chapter is generally made to the Tyler at the door, your 
station will often present you to the observation of stran- 
gers; it is, therefore, essentially necessary that he who sus- 


tains the office with which you are intrusted, should De a 
man of good morals, steady habits, strict discipline, temper- 
ate, affable, and discreet. I trust that a just regard for the 
honor and reputation of the institution will ever induce you 
to perform, with fidelity, the trust reposed in you ; and 
when the door of this earthly tabernacle shall be closed, 
may you find an abundant entrance through the gates into 
the temple and city of our God." 

XXX. He will then retire, and then follows an 


" M. E. Companion: — Having been honored with the free 
suffrages of the members of this Chapter, you are elected to 
the most important office which is within their power to 
bestow. This expression of their esteem and respect should 
draw from you corresponding sensations ; and your demeanor 
should be such as to repay the honor they have so conspicu- 
ously conferred upon you, by an honorable and faithful dis- 
charge of%the duties of your office. 

" The station you are called to fill is important, not only as 
it respects the correct practice of our rites and ceremonies, 
and the internal economy of the Chapter over which you pre- 
side; but the public reputation of the institution will be 
generally found to rise or fall according to the skill, fidelity, 
and discretion with which its concerns are managed, and in 
proportion as the characters and conduct of its principal 
officers are estimable or censurable. 

" You have accepted a trust, to which is attached a weight 
of responsibility that will require all your efforts to discharge, 
honorably to yourself and satisfactorily to the Chapter. You 
are to see that your officers are capable and faithful in the 
exercises of their offices. Should they lack ability, you are 
expected to supply their defects ; you are to watch carefully 
the progress of their performances, and to see that the long- 
established customs of the institution suffer no derangement 
in their hands. 

" You are to have a careful eye over the general conduct of 
the Chapter; see that due order and subordination are ob- 
served on all occasions ; that the members are properly 
instructed ; that due solemnity be observed in the practice 
of our rites; that no improper levity be permitted at any 


time, but more especially at the introduction of strangers 
among the workmen. In fine, you are to be an example to 
your officers and members which they need not hesitate to 
follow ; thus securing to yourself the favor of heaven and 
the applause of your brethren and companions." 


"Companions in Office: — Precept and example should 
ever advance with an equal pace. Those moral duties which 
you are required to teach unto others, you should never neglect 
to practice yourselves. 

" Do you desire that the demeanor of your equals and 
inferiors toward you should be marked with deference and 
respect? Be sure that you omit no opportunity of furnishing 
them with examples in your own conduct toward your supe- 
riors. Do you desire to obtain instruction from those who 
are more wise or better informed than yourselves ? Be sure 
that you are always ready to impart of your knowledge to 
those within your sphere, who stand in need of and are 
entitled to receive it. Do you desire distinction among your 
companions? Be sure that your claims to preferment are 
founded upon superior attainments; let no ambitious passion 
be suffered to induce you to envy or supplant a companion 
who may be considered as better qualified for promotion than 
yourselves; but rather let a laudable emulation induce you 
to strive to excel each other in improvement and discipline ; 
ever remembering, that he who faithfully performs his duty, 
even in a subordinate or private station, is as justly entitled 
to esteem and respect, as he who is invested with supreme 


" Companions : — The exercise and management of the sub- 
lime degrees of Masonry in your Chapter hitherto, are so 
highly appreciated, and the good reputation of the Chapter so 
well established, that I must presume these considerations 
alone, were there no others of greater magnitude, would be 
sufficient to induce you to preserve and perpetuate this valu- 
able and honorable character. But when to this is added the 
pleasure which every philanthropic heart must feel in doing 
good, in promoting good order, in diffusing light, and knowl- 


edge, in cultivating Masonic and Christian charity, which are 
the great objects of this sublime institution, I can not doubt 
that your future conduct, and that of your successors, will be 
calculated still to increase the luster of your justly esteemed 

" May your Chapter become beautiful as the Temple, peace- 
ful as the Ark, and sacred as its most holy place. May your 
oblations of piety and praise be grateful as the Incense ; your 
love warm, as its fame, and your charity diffusive as its fra- 
grance. May your hearts be pure as the Altar, and your 
conduct acceptable as the Offering. 

"May the exercise of your Charity be as constant as the 
returning wants of the distressed widow and the helpless 
orphan. May the approbation of Heaven be your encourage- 
ment, and the testimony of a good conscience your support; 
may you be endowed with every good and perfect gift, while 
traveling the thorny path of life, and finally admitted within 
the vail of heaven, to the full enjoyment of life eternal/' 

Amen. So mote it be. 

XXXI. The officers and members of the Chapter will then 
pass in review in front of the Grand officers, and pay them 
the customary salutation as they pass. 

XXXII. The Grand Marshal will then make proclamation 
as follows, viz. : " In the name of the M. E. Grand High 

Priest, I do proclaim this Chapter, by the name of , to 

be regularly constituted, and its officers duly installed." 

XXXIII. The officers of the Chapter will then take their 
stations upon the left of the Grand officers respectively, and 
the members will be seated until the Grand officers retire. 

XXXIV. The ceremonies conclude with an Ode, or appro- 
priate piece of music. 

XXXV. When the Grand officers retire, the Chapter will 
form an avenue for them to pass through, and salute them 
with the Grand honor's. They will be attended as far as the 
door of their apartment, by the committee who introduced 

XXXVI. The two bodies then separately close their re- 
spective Chapters. 






The Cryptic Degrees are conferred in a Body styled a 
Council. The ballot is taken in the Second or Select Masters' 
Degree; and the same rules of balloting are observed as in 
the preceding degrees. All discipline exercised by the Lodge 
or Chapter, such as suspension or expulsion, is indorsed by 
the Council without question ; in addition to which, it has a 
discipline of its own for offenses against its own regulations. 

Not less than nine nor more than twenty-seven can open, 
work, or close a Council. If a larger number than twenty- 
seven is present, they take no part in the proceedings. 

The whole system of Cryptic Masonry is confined to the 
United States alone, and was borrowed, about the year 1815, 
from the Ancient and Accepted Mite. 

14 (161) 




This degree can not, legally, be conferred on any but 
Royal Arch Masons, who have taken all the preceding 
degrees ; and it is preparatory to that of the Select Master. 
Although it is short, yet it contains some valuable informa- 
tion, and is intimately connected with the degree of Select 
Master. It also enables us, with ease and facility, to examine 
the privileges of others to this degree ; while, at the same 
time, it proves ourselves. 

The following passages of Scripture, etc., are considered to 
be appropriate to this degree : 

And Solomon made all the vessels that pertained unto the 
house of the Lord : the altar of gold, and the table of gold,. 

1 The Monitor containing nothing relative to the degrees of Royal and 

(163 J 


whereupon the show-bread was ; and the candlesticks of pure 
gold ; five on the right side and five on the left, before the 
oracle ; with the flowers, and the lamps, and the tongs of 
gold; and the bowls, and the snuffers, and the basins, and 
the spoons, and the censers, of pure gold ; and the hinges of 
gold, both for the doors of the inner house, the most holy 
place, and for the doors of the house, to wit, of the Temple. 
So Hiram made an end of doing all the' work, that he had 
made King Solomon, for the house of the Lord. — 1 Kings vii : 
'40, 48-50. 

And behold I come quickly ; and my reward is with me, 
to give every man according as his work shall be. I am 
Alpha and Omega, the beginning and the end, the first and 
the last. Blessed are they that do his commandments, that 
they may have a right to the tree of life, and may enter in 
through the gates of the city. — Rev. xxii : 12-14. 

And he set the cherubims within the inner house ; and they 
stretched forth the wings of the cherubims, so that the wing 
of the one touched the one wall, and the wing of the other 
cherub touched the other wall ; and their wings touched one 
another in the midst of the house. — 1 Kings vi : 27. 

The Ark, called the glory of Israel, which was seated in the 
middle of the holy place, under the wings of the cherubim, 
was a small chest, or coffer, three feet nine inches long, two 
feet three inches wide, and three feet three inches high. It 
was made of wood, excepting only the mercy seat, but over- 
laid with gold both inside and out. It had a ledge of gold 
surrounding it at the top, into which the cover, called the 
Mercy Seat, was let in. The mercy seat was of solid gold, the 
thickness of a hand's breadth : at the two ends of it were two 
cherubims, looking inward, toward each other, with their 
wings expanded ; which embracing the whole circumference 
of the mercy seat, they met on each side, in the middle ; all 
of which, the Rabbins say, was made out of the same mass, 
without any soldering of parts. 

Here the Shekinah, or Divine Presence, rested, and was 
visible in the appearance of a cloud over it. From hence the 
Bathkoll issued, and gave answers when God was consulted. 
And hence it is, that God is said, in the Scripture, to dwell 
between the cherubim ; that is, between the cherubim on the 
mercy seat, because there was the seat or throne of the visible 
appearance of his glory among them. 




This degree is the summit and perfection of ancient 
Masonry ; and without which the history of the Royal Arch 
degree can not be complete. It rationally accounts for the 
concealment, and preservation of those essentials of the Craft r 
which were, brought to light at the erection of the second 
Temple, and which lay concealed from the Masonic eye four 
hundred and seventy years. 

Many particulars relative to those few who, for their 
superior skill, were selected to complete an important part 
of King Solomon's Temple, are explained. 

And here, too, is exemplified an instance of justice and 
mercy, by our ancient patron, toward one of the Craft, who 
was led to disobey his commands, by an over zealous attach- 
ment for the institution. It ends with a description of a 
particular circumstance, which characterizes the degree. 

The following Psalm is read at opening: 

His foundation is in the holy mountains. The Lord 
loveth the gates of Zion more than all the dwellings of Jacob'. 
Glorious things are spoken of thee, city of God. Selah. 
I will make mention of Rahab and Babylon, to them that 
know me. Behold Philistia, and Tyre, with Ethiopia ; this 
man was born there. And of Zion it shall be said, This 
and that man was born in her : and the Highest himself shall 
establish her. The Lord shall count, when he writeth up 
the people, that this man was born there. Selah. As well 
the singers, as the players on instruments, shall be there; 
all my springs are in thee. — Psalm lxxxvii, 



The following passages of Scripture are introduced and 

So King Solomon was king over all Israel. Azariah, the 
son of Nathan, was over the officers; and Zabud, the son of 
Nathan, was principal officer, and the king's friend; and 
Ahishar was over the household; and Adoniram, the son of 
Abda, was over the tribute. — 1 Kings, iv : 1, 5, 6. 

And the king commanded, and they brought great stones, 
costly stones, and hewed stones, to lay the foundation of the 
house. And Solomon's builders and Hiram's builders did 
hew them, and the stone-squarers ; so they prepared timber 
and stones to build the house. — 1 Kings, v: 17, 18. 

And King Solomon sent and fetched Hiram out of Tyre. 
He was a widow's son, of the tribe of Naphtali; and his 
father was a man of Tyre, a worker of brass; and he was 
filled with wisdom and understanding, and cunning, to work 
all works in brass. — 1 Kings, vii: 13, 14. 

The ancients of Grebal, and the wise men thereof, were in 
thee thy calkers; all the ships of the sea, with their mariners, 
were in thee, to occupy tby merchandise. — Ezehiel, xxvii : 9. 

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

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. — Exodus, 
xvi: 33, 34. 

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

And when Moses was gone into the tabernacle of the con- 
gregation, to speak with him, then he heard the voice of one 
speaking unto him from off the mercy seat, that was upon the 
ark of the testimony, from between the two cherubims: and 
he spake unto him. — Numbers, vii : 89. 

And look that thou make them after their pattern, which 
was shown thee in the mount. — Exodus, xxv: 40. 




Companion: — "Having attained to this degree, you have 
passed the circle of perfection in Ancient Masonry. In the 
capacity of Select Master, you must he sensible that your 
obligations are increased in proportion to your privileges.' 
Let it be your constant care to prove yourself worthy of the 
confidence reposed in you, and of the high honor conferred 
on you, in admitting you to this Select degree. Let upright- 
ness and integrity attend your steps; let justice and mercy 
mark your conduct; let fervency and zeal stimulate you in 
the discharge of the various duties incumbent on you; but 
suffer not an idle or impertinent curiosity to lead you astray, 
or betray you into danger. Be deaf to every insinuation 
which would have a tendency to weaken your resolution, or 
tempt you to an act of disobedience. Be voluntarily dumb and 
blind, when the exercise of those faculties would "endanger 
the peace of your mind or the probity of your conduct; and 
let silence and secrecy, those cardinal virtues of a Select Master, 
on all necessary occasions, be scrupulously observed. By a 
steady adherence to the important instructions contained in 
this degree, you will merit the approbation of the select nam* 


ber with whom you are associated, and will enjoy the high 
satisfaction of having acted well your part in the important 
enterprise in which you are engaged; and after having wrought 
your regular hows, may you be admitted to participate in all 
the privileges of a Select Master." 1 

1 There is a ceremony of Constituting Councils of Royal and Select 
M&sters and Installing officers, but as we can not use it without viola- 
ting copyright we omit it. 










As several Orders of Knighthood are conferred, both in 
Europe and America, reputedly under the sanction of Ma- 
sonic assemblies, it may be expected that some notice will 
be taken of them in this work. It may be necessary to pre- 
mise that the Orders of Knighthood compose no part of the 
system of Freemasonry. They are, in comparison to it, so- 
cieties of but yesterday, and all of them fall short of the 
excellence, the harmony, universality, and utility of the 
noble institution. 

The design of this part of the work will be to collect to- 
gether such observations from Scripture and history as are 
deemed applicable to the several orders; and as in America, 
they are only conferred as honorary degrees, it is possible 
that this may be the means of producing a uniformity in 
their application and use. 


The incidents upon which this Order is founded, occurred 
in the reign of Darius, king of Persia. It is more imme- 
diately connected with symbolic Masonry, than any other 
Order of Knighthood. Their meetings are called Councils; 
their sashes are decorated with a Sword and Trowel, and 
trimmed with red and green. 

The following passages of Scripture are considered by 
Knights of this Order as applicable to their institution, and 
are occasionally rehearsed in their Councils : 

" Now in the second year of their coming into the house 
of God at Jerusalem, in the second month, began Zerubba- 
bel, the son of Shealtiel, and Jeshua, the son of Jozadak, 
and the remnant of their brethren, the priests and Levites, 



and all they that were come out of the captivity unto Jeru- 
salem : and appointed the Levites, from twenty years old 
and upward, to set forward the work of the house of the 
Lord. Then stood Jeshua, with his sons and his brethren, 
Kadmiel and his sons, the sons of Judah, together, to set 
forward the workmen in the house of God ; the sons of He- 
nadad, with their sons and their brethren the Levites. And 
when the builders laid the foundation of the Temple of the 
Lord, they set the priests in their apparel with trumpets, 
and the Levites, the sons of Asaph, with cymbals, to praise 
the Lord, after the ordinance of David, king of Israel. And 
they sang together by course, in praising and giving thanks 
unto the Lord; because he is good, for his mercy endureth 
forever toward Israel. And all the people shouted with a 
great shout when they praised the Lord, because the founda- 
tion of the house of the Lord was laid. — Ezra iii : 8-11. 

" Now when the adversaries of Judah and Benjamin heard 
that the children of the captivity builded the Temple unto 
the Lord God of Israel, then they came to Zerubbabel, and 
to the chief of the fathers, and said unto them, Let us build 
with you ; for we seek your God as ye do ; and we do sacri- 
fice unto him, since the days of Esar-Haddon, king of Assur, 
which brought 'us up hither. But Zerubbabel, and Jeshua, 
and the rest of the chief of the fathers of Israel, said unto 
them, Ye have nothing to do with us to build an house unto 
our God ; but we ourselves together will build unto the Lord 
God of Israel, as King Cyrus, the king of Persia, hath com- 
manded us. Then the people of the land weakened the 
hands of the people of Judah, and troubled them in build- 
ing ; and hired counselors against them, to frustrate their 
purpose, all the days of Cyrus, king of Persia, even until the 
reign of Darius, king of Persia. And in the reign of Ahas- 
uerus, in the beginning of his reign, wrote they unto him 
an accusation against the inhabitants of Judah and Jeru- 
salem. And in the days of Artaxerxes wrote Bishlam, 
Mithredath, Tabeel, and the rest of their companions, unto 
Artaxerxes, king of Persia ; and the writing of the letter 
was written in the Syrian tongue, and interpreted in the 
Syrian tongue ; Rehum, the chancellor, and Shimshai, the 
scribe, wrote a letter against Jerusalem to Artaxerxes, the 
king, in this sort : This is the copy of the letter that they 
sent unto him, even unto Artaxerxes, the king: Thy serv- 


&a % the men on this side the river, and at such a time. 
Lf it known unto the king, that the Jews, which came up 
frir«n thee to us, are come unto Jerusalem, building the re- 
be-«ious and the bad city, and have set up the walls thereof, 
and joined the foundations. Be it known now unto the 
king, that if this city be builded, and the walls set up again, 
then will they not pay toll, tribute, and custom, and so thou 
shalt endamage the revenue of the kings. Now, because we 
have maintenance from the king's palace, and it was not 
meet for us to see the king's dishonor ; therefore have we 
sent and certified the king. That search may be made in 
the book of the records of thy fathers: so shalt thou find in 
the book of the records, and know, that this city is a rebel- 
lious city, and hurtful unto kings and provinces, and that 
they have moved sedition within the same of old time ; for 
which cause was this city destroyed. We certify the king, 
that if this city be builded again, and the walls thereof set 
up, by this means thou shalt have no portion on this side 
the river. Then sent the king an answer unto Rehum, the 
chancellor, and to Shimshai, the scribe, and to the rest of 
their companions that dwell in Samaria, and unto the rest 
beyond the river, Peace, and at such a time. The letter 
which ye sent unto us hath been plainly read before me. 
And I commanded, and search hath been made, and it is 
found, that this city of old time hath made insurrection 
against kingF ; and that rebellion and sedition have been 
made therein. There have been mighty kings also over 
Jerusalem, which have ruled over all countries beyond the 
river; and toll, tribute, and custom, was paid unto • them. 
Give ye now commandment to cause these men to cease, and 
that this city be not builded, until another commandment 
shall be given from me. Take heed now that ye fail not to 
do this : why should damage grow to the hurt of the kings ? 
Now, when the copy of King Artaxerxes' letter was read 
before Rehum, and Shimshai, the scribe, and their compan- 
ions, they went up in haste to Jerusalem, unto the Jews, and 
made them cease by force and power. Then ceased the work 
of the house of God, which is at Jerusalem. So it ceased 
unto the second year of the reign of Darius, king of Persia." 
— Ezra iv. 

Josephus informs us that Darius, while he was yet a pri- 
vate man, made a vow to God, that if ever he came to the 


throne, lie would send all the holy vessels that were at Baby- 
lon back again to Jerusalem ; and it happened about the time 
of his accession, that Zerubbabel, who was a captain or prince 
of the Jewish captives, came from Jerusalem, to Darius, as 
well to solicit his protection against their adversaries on the 
other side of the river, as to watch a suitable opportunity of 
endeavoring to persuade the king to fulfill his promise. He 
had long been known to Darius as a man of great judgment 
and understanding, and was therefore taken into the king's 
confidence, and put into a particular trust, with two other 
great oflicers, as his constant attendants. 

Darius, in the first year of his reign, gave a splendid and 
magnificent entertainment to the princes and nobility, and 
after they had retired, finding himself unable to sleep, he fell 
into a discourse with his three favorite officers, to whom he 
proposed certain questions, telling them, at the same time, 
that he who should give him the most reasonable and satis- 
factory answer, should be clothed in purple, drink in a golden 
cup, wear a silken tiara, and a golden chain about his neck. 

He then proposed this question : Which is greatest, the 
strength of wine, of the king, of women, or of truth? To this 
the first answered, wine is the strongest; the second, that the 
Icing was strongest; and the third (who was Zerubbabel) that 
women were stronger, but above all things truth beareth the 

On the following day the king assembled together tho 
princes and nobility to hear the question debated ; and hav- 
ing placed himself upon the royal seat of judgment, he 
called upon them to make a public defense of their several 
opinions: whereupon the first began upon the strength of 
wine, as follows : 

" ye princes and rulers, how exceeding strong is wine! 
it causeth all men to err that drink it: it maketh the mind 
of the king and the beggar to be all one; of the bondman 
and the freeman; of the poor man and of the rich; it turn- 
eth, also, every thought into jollity and mirth, so that a 
man remembereth neither sorrow nor debt; it changeth and 
elevateth the spirits, and enliveneth the heavy hearts of the 
miserable. It maketh a man forget his brethren, and draw 
his sword against his best friends. ye princes and rulers, 
is not wine the strongest, that forceth us to do these things ?" 


Then began the second, upon the power of kings, and 
spoke as follows : " It is beyond dispute, princes and 
rulers, that God has made man master of all things under 
the sun ; to command them, to make use of them, and apply 
them to his service as he pleases: but whereas men have only 
dominion over other sublunary creatures, kings have an 
authority even over men themselves, and a right of ruling 
them by will and pleasure. Now, he that is master of those 
who are masters of all things else, Hath no earthly thing 
above him." 

Then began Zerubbabel upon the power of women and of 
truth, and spoke as follows: " O princes and rulers, the force 
of wine is not to be denied; neither is that of kings, that 
unites so many men in one common bond of allegiance; but 
the supereminency of women is yet above all this; for kings 
are but the gifts of women, and they are, also, the mothers of 
those that cultivate our vineyards. Women have the power 
to make us abandon our very country and relations, and many 
times to forget the best friends we have in the world, and for- 
saking all other comforts, to live and die with them. But 
when all is said, neither they, nor wine, nor kings, are com- 
parable to the almighty force of truth. As for all other 
things, they are mortal and transient, but truth alone is un- 
changealbe and everlasting; the benefits we receive from it 
are subject to no variations Or vicissitudes of time and for- 
tune. In her judgment is no unrighteousness, and she is the 
strength, wisdom, power, and majesty of all ages. Blessed 
be the God of truth. " 

When Zerubbabel had finished speaking, the princes and 
rulers cried out : "Great is truth, and mighty above all things." 

Then, said the king to Zerubbabel, u Ask what thou wilt, 
and I will give it thee, because thou art found wisest among 
thy companions." 

Then said he to Darius, "0 king, remember thy vow, which 
thou hast vowed, to build Jerusalem in the day when thou 
shouldest come to thy kingdom, and to restore the holy ves- 
sels which were taken away out of Jerusalem. Thou hast 
also vowed to build up the temple, which was burned when 
Judah was made desolate by the Chaldees. And now, O 
king, this is that I desire of thee, that thou make good the 
vow, the performance whereof with thine own mouth thou 
last vowed to the king of Heaven. " 


Then Darius, the king, stood up and embraced him, and 
gave him passports and letters to his governors and officers; 
that they should safely convey both him and those who should 
go with him to Jerusalem; and that they should not be de- 
layed or hindered from building the city and the temple, until 
they should be finished. He also restored all the holy ves- 
sels remaining in his possession, that had been taken from 
Jerusalem, when the children of Israel were carried away 
captive to Babylon, Snd reserved by Cyrus. 

" But it came to pass, that when Sanballat, and Tobiah, and 
the Arabians, and the Ammonites, and the Ashdodites, heard 
that the walls of Jerusalem were made up, and that the 
breaches began to be stopped, then they were very wroth, and 
conspired all of them together to come and to fight against 
Jerusalem, and to hinder it. Nevertheless we made our 
prayer unto our God, and set a watch against them day and 
niglit because of them. And Judah said, The strength of the 
bearers of burdens is decayed, and there is much rubbish; so 
that we are not able to build the wall. And our adversaries 
said, They shall not know, neither see, till we come in the 
midst among them, and slay them, and cause the work to 
cease. And it came to pass, that when the Jews which dwelt 
by thern came, they said unto us ten times, From all places 
whence ye shall return unto us they will be upon you. 

" Therefore set I in the lower places behind the wall, and 
on the higher places, I even set the people after their families, 
with their swords, their spears, and their bows. And I looked, 
and rose up, and said unto the nobles, and to the rulers, and to 
the rest of the people, Be not ye afraid of them, remember the 
Lord, which is great and terrible, and fight for your brethren, 
your sons, and your daughters, your wives, and your houses. 
And it came to pass, when our enemies heard that it was 
known unto us, and God had brought their counsel to naught, 
that we returned all of us to the wall, every one unto his 
work. And it came to pass from that time forth, that the 
half of my servants wrought in the work, and the other half 
of them held both the spears, the shields, and the bows, and 
the habergeons; and the rulers were behind all the house of 
Judah. They which builded on the wall, and they that bare 
burdens, with those that laded, every one with one of his 
hands wrought in the work, and with the other hand held a 
weapon. For the builders, every one had his sword girded by 


his side, and so builded. And he that sounded the trumpet 
was by me. 

" And I said unto the nobles, and to the rulers, and to the 
rest of the people, The work is great and large, and we are 
separated upon the wall, one far from another. In what place 
therefore ye hear the sound of the trumpet, resort ye thither 
unto us: our God shall fight for us." 

" Then the prophets, Haggai the prophet and Zeehariah 
the son of Iddo, prophesied unto the Jews that were in Judah 
and Jerusalem, in the name of the God of Israel, even unto 
them. Then rose up Zerubbabel, the son of Shealtiel, and 
Jeshua the son of Jozadak, and began to build the house of 
God which is at Jerusalem: and with them were the prophets 
of God helping them. At the same time came to them Tat- 
nai, governor on this side the river, and Shethar-boznai, and 
their companions, and said thus unto them : Who hath com- 
manded you to* build this house, and to make up this wall ? 
Then said we unto them, after this manner: What are the 
names of the men that make this building? But the eye 
of their God was upon the elders of the Jews, that they 
could not cause them to cease, till the matter came to Darius; 
and then they returned answer by letter concerning this matter. 
The copy of the letter that Tatnai, governor on this side the 
river, and Shethar-boznai, and his companions, the Aphar- 
sachites, which were on this side the river, sent unto Darius 
the king: They r sent a letter unto him, wherein was written: 
Unto Darius, the king, all peace. Be it known unto the king, 
that we went into the province of Judea, to the house of the 
great God, which is builded with great stones, and timber is 
laid in the walls, and this work goeth fast on, and prospereth 
in their hands. Then asked we those elders, and said unto 
them thus: Who commanded you to build this house, and to 
make up these walls? We asked their names also, to certify 
thee, that we might write the names of the men that were the 
chief of them. And thus they returned us answer, saying, 
We are the servants of the God of heaven and earth, and 
build the house that was builded these many years ago, which 
a great king of Israel builded and set up. But after that our 
fathers had provoked the God of heaven unto wrath, he gave 
them into the hand of Nebuchadnezzar, the king of Babylon, 
the Chaldean, who destroyed this house, and carried the 
people away into Babylon. But in the first year of Cyrus the 


king of Babylon, the same king Cyrus made a decree to b«:. ;i d 
this house of God. And the vessels also of gold and silver 
of the house of God, which Nebuchadnezzar took out of the 
temple that was in Jerusalem, and brought them intc the 
temple of Babylon, those did Cyrus the king take out of the 
temple at Babylon, and they were delivered unto one "-vhose 
name was Sheshbazzar, whom he made governor; and said 
unto him, Take these vessels, go, carry them into the temple 
that is in Jerusalem, and let the house of God be builded in 
his place. Then came the same Sheshbazzar, and laid the 
foundation of the house of God which is in Jerusalem; and 
since thai time even until now hath it been in building, and 
yet it is not finished. Now, therefore, if it seem good to the 
king, let there be search made in the king's treasure-house, 
which is there at Babylon, whether it be so, that a decree was 
made of Cyrus the king to build this house of God at Jeru- 
salem, and let che king send his pleasure to us concerning 
this matter." — Ezra y. 

"Then Darius the king made a decree, and search was made 
in the house of the rolls, where the treasures were laid up in 
Babylon. And there was found at Achmetha, in the palace 
that is in the province of the Medes, a roll, and therein was 
a record thus written : In the first year of Cyrus the king, 
the same Cyrus the king made a decree concerning the house 
of God at Jerusalem, Let the house be builded, the place 
where they offered sacrifice, and let the foundations thereof 
be strongly laid ; the hight thereof threescore cubits; and 
the breadth thereof threescore cubits ; with three rows of 
great stones, and a row of new timber : and let the expenses 
be given out of the king's house. And also let the golden 
and silver vessels of the house of God, which Nebuchadnezzar 
took forth out of the temple which is at Jerusalem and 
brought unto Babylon, be restored, and brought again unto 
the temple which is at Jerusalem, every one to his place and 
place them in the house of God. Now, therefore, Tatnai, 
governor beyond the river, Shethar-boznai, and your com- 
panions the Apharsachites, which are beyond the river, be ye 
far from thence ; let the work of this house of God alone, let 
the governor of the Jews, and the elders of the Jews, build 
this house of God in his place. Moreover, I make a decree 
what ye shall do to the elders of these Jews, for the building 
of this house of God; that of the king's goods, even of the 


tribute beyond tbe river, forthwith expenses be given unto 
these men that they be not hindered. And that which they 
have need of, both young bullocks, and rams, and lambs, for 
the burnt-offerings of the God of heaven ; wheat, salt, wine, 
and oil, according to the appointment of the priests which are 
at Jerusalem, let it be given them day by day without fail ; 
that they may offer sacrifices of sweet savors unto the God of 
heaven, and pray for the life of the king and of his sons. 
Also I have made a decree, that whosoever shall alter this 
word, let the timber be pulled down from his house, and, being 
set up, let him be hanged thereon ; and let his house be made 
a dunghill for this. And the God that hath caused his 
name to dwell there, destroy all kings and people that shall 
put to their hand to alter and to destroy this house of God 
which is at Jerusalem. I Darius have made a decree; let 
it be done with speed. Then Tatnai, governor on this side 
the river, Shethar-boznai, and their companions, according to 
that which Darius the king had sent, so they did speedily. 
And the -elders of the Jews builded, and they prospered 
through the prophesying of Haggai the prophet, and Zecha- 
riah the son of Iddo ; and they builded, and finished it, accord- 
ing to the commandment of the God of Israel, and according 
to the commandment of Cyrus, and Darius, and Artaxerxes, 
king of Persia. And this house was finished on the third day 
of the month Adar, which was in the sixth year of the reign 
of Darius the king/' and in the year of the world 3489. — ■ 
Ezra vi. 




According to the Abbe de Vertot, the Order of Knights of 
Malta, who were originally called Hospitalers of St. John of 
Jerusalem, took its rise about the year 1099; from which 
time to the year 1118, their whole employment was works of 
charity, and taking care of the sick. 

Some time after the establishment of this Order„.riine gen- 
tlemen, of whose names two only remain on record, viz.: 
Hugho de Paganinis and Godfrey Adelman formed a society 
tp guard and protect the Christian pilgrims who traveled from 
abroad to visit the holy Sepulcher. 

These men were encouraged by the Abbot of Jerusalem, 
who assigned them and their companions a place of retreat in 
a Christian church, called the Church of the Holy Temple, 
from which they were called Templars, and not from the 
temple of Jerusalem, that having been destroyed by Titus 
Vespasian, 982 years before the society of Templars was 

The society increased rapidly, and was much respected ; 
but had neither habit, order, or mark of distinction, for the 
space of nine years, when Pope Honorius II, at the request of 
Stephen, Patriarch of Jerusalem, laid down a rule and manner 
of life for them; and ordained that they should be clothed 
in white ; to which garment Pope Eugenius III, added a red 
cross, to be worn on the breast, which they promised by a 
solemn oath to obseive forever. 

Incited by the example of the Knights Templar, about the 

year, 1118, the Hospitalers also took up the profession of 

arms, in addition to their original charitable profession ; 

occupying themselves at one time in attending upon the sick, 



t>/ 181 

and at others in acts of hostility against the Turks and Sara- 
cens. At this time they took the name of Knights Hospitalers. 

Both Orders flourished and increased daily ; but that of the 
Templars, though the younger of the two, having from its 
original establishment been wholly employed in the profes- 
sion of arms, was by many esteemed -to be tne most honorable; 
and therefore many noblemen, princes, and persons of the 
highest distinction, who thought the service of tending the 
sick too servile an employment, entered themselves among 
the Knights Templar in preference to the other Order. 

Both Orders, for years, generally took the field together, 
and, as well by themselves as in conjunction with the troops 
of the Crusades, won many battles, and performed prodigies 
of valor. The emulation, however, which subsisted between 
them often occasioned warm disputes, which rose to such a 
hight as produced frequent skirmishes between detached par- 
ties of the two Orders. This occasioned the Pope and the 
respective Grand Masters to interfere, who in a great measure 
suppressed these quarrels ; but the Knights of the different 
Orders, ever afterward, continued to view each other with 
jealous eyes. 

Some time after these difficulties were thus partially sup- 
pressed, the Turks assembled a great force and drove the 
whole of the Christians out of Palestine. The last fortress 
they had possession of was that of St. John d'Acre. This 
was long and bravely defended by the Knights Templar 
against their besiegers. The Turks, however, at last forced 
three hundred Knights, being all that remained of the garri- 
son, to take refuge in a strong tower, to which also the women 
fled for safety. The Turks hereupon set about undermining 
it, which they in a short time so effectually accomplished, that 
the Knights saw, in case they held out any longer, they must 
inevitably perish. They therefore capitulated, stipulating, 
among other things, that the honor of their women should 
not be violated. Upon this, the tower being opened, the 
Turks marched in ; but, in total breach of the terms of capitu- 
lation, they immediately began to offer violence to the women. 
The enraged Knights instantly drew their swords hewed in 
pieces all the Turks who had entered, shut the gates against 
those who remained without, and resigned themselves to inevi- 
table death, which they soon met with, by the tower being 
undermined and thrown down upon their heads. 


After this defeat, the two Orders found an asylum in the 
island of Cyprus; from whence, after some time, the Knights 
Templar, finding their number so diminished as to leave no 
hopes of effecting anything toward the recovery of the holy 
land, without new Crusades (which the Christian princes did 
not seem inclined" to set on foot), returned to their different 
commanders in the various parts of Christendom. 

From this time the Orders separated ; the Knights Hospi- 
talers remained awhile at Cyprus, from whence they after- 
ward went to Rhodes, and thence to Malta ; which name they 
then assumed. The Knights Templar dispersed themselves 
throughout all Europe, but still enjoyed princely revenues, 
and were extremely wealthy. 

Vertot says, that Pope Boniface VIII, having engaged in a 
warm dispute with Philip, king of France, the two Orders, as 
had too frequently happened before, took opposite sides. The 
Knights of Malta declared in favor of King Philip, while the 
Knights Templar espoused the cause of the Pope. This con- 
duct, Philip, partly from a revengeful disposition, and partly 
from the hope of getting possession of the vast wealth of the 
Knights, never could forgive ; but formed, thenceforward, the 
design of suppressing the Order, whenever a proper opportu- 
nity should offer. This, however, did not occur, until after 
the decease of Pope Boniface. 

Immediately on the death of that pontiff, the Cardinals 
assembled to elect his successor ; but party disputes ran so 
high in the conclave, that there seemed no probability of 
again filling the papal chair very speedily. At length, 
through the intrigues and machinations of the friends of 
Philip, the Cardinals were all brought to consent to the 
election of any priest that he should recommend to them. 

This was the darling object the monarch had in view; this 
being accomplished, he immediately sent for the Archbishop of 
Bordeaux, whose ambition he knew had no bounds, and who 
would hesitate at nothing to gratify it; and communicated to 
him the power he had received of nominating a person to the 
papal chair, and promising he should be the person, on his 
engaging to perform six conditions. The Archbishop greed- 
ily snatched at the bait, and immediately took an oath on the 
sacrament to the faithful performance of the conditions. 
Philip then laid open to him five of the conditions, but 
reserved the sixth until after the Archbishop's coronation as 


Pope ; which sooi took place in consequence of the recom- 
mendation of the king to the conclave ; and the new Pope 
took upon himself the name of Clement V. 

Vertot goes on to say, that a Templar and a citizen of 
Beziers, having been apprehended for some crime, and com- 
mitted together to a dungeon, for want of a priest, confessed 
to each other ; that the citizen, having heard the Templar's 
confession, in order to save his own life, accused the Order to 
King Philip ; charging them, on the authority of what his 
fellow-prisoner had told him, with idolatry, sodomy, robbery, 
and murder; adding that the Knights Templar being secretly 
Mohammedans, each Knight, on his admission in the Order, 
was obliged to renounce Jesus Christ, and to spit on the cross, 
in token of his abhorrence of it. Philip, on hearing these 
accusations, pardoned the citizen, and disclosed to the Pope 
his sixth condition, which was the suppression of the Order 
of Knights Templar. 

Not only every Knight Templar must know to a certainty 
the absolute falsehood of these charges, but every unpreju- 
diced reader of Vertot's history must also perceive that the 
whole of their accusation was the product of Philip's own 
brain, in order to accomplish his long-wished for object of 
suppressing the Order, and getting possession of their vast 
riches in his dominions. It is, therefore, evident that the 
story of the Templar's confession was all a forgery, and that 
the citizen was no other than a tool of Philip, who, to insure 
his own pardon, was prevailed on to make oath of such a 
confession having been made to him by the Templar. 

The historian proceeds to say, that in consequence of this 
accusation, the Knights Templar in France, and other parts 
of the Pope's dominions, were imprisoned by his order, and 
put to the most exquisite tortures, to make them confess them- 
selves guilty. They, however, bore these tortures with the 
most heroic fortitude, persisting to the last in asserting their 
own innocence, and that of their Order. 

In addition to these proceedings, Pope Clement, in the year 
1312, issued his bull for the annihilation of the Order of 
Knights Templar, which he caused to be published through- 
out every country in Christendom. He, at the same time, gave 
their possessions to the Knights of Malta, which appropria- 
tion of the Templar's estates was assented to by most of the 
sovereigns in Europe; and there is now extant among tho 


English statutes, an act of parliament, whereby, after setting 
forth that the Order of Templars has been suppressed, theii 
possessions in England are confirmed to the Knights of St. 

Vertot, however, further says, that in Germany, the histo- 
rians of that nation relate, that Pope Clement having sent his 
bull for abolishing the Order, to the Archbishop of Metey, 
for him to enforce, that prelate summoned all his clergy 
together, that the publication might be made with greater 
solemnity; and that they were suddenly surprised by the 
entry of WallgrufTor, Count Sauvage, one of the principals of 
the Order, attended by twenty other Templars, armed, and in 
their regular habits. 

The Count declared he was not come to do violence to any- 
body, but having heard of the bull against his Order, came 
to insist that the appeal which they made from that decree 
to the next council, and the successor of Clement, should be 
received, read, and published. This he pressed so warmly, 
that the Archbishop, not thinking it proper to refuse men 
whom he saw armed, complied. He sent the appeal afterward 
to the Pope, who ordered him to have it examined in a council 
of his province. Accordingly, a synod was called, and after 
a lengthy trial, and various formalities which were theu 
observed, the Templars of that province were declared inno- 
cent of the crimes charged upon them. 

Although the Templars were thus declared innocent, it does 
not appear that either their possessions or their government, 
as a distinct order, was restored ; but that their estates in the 
German Empire were divided between the Knights of Malta 
and the Teutonic Knights; to the first of which Orders, many 
Knights Templar afterward joined themselves. This appears 
altogether probable from the following circumstances, viz.: It 
is unquestionable, that the habit of the Knights Templar 
was originally white; but we now observe they distinguish 
themselves by the same color as the Knights of Malta, viz. : 
black; which change can not be accounted for in any other 
way than by a union with the Knights of that Order. 


The throne is situated in the east ; above is suspended the 
arms of the'Grand Patron, between a banner of the emblems 
of the Order, and another of the arms of the Grand Master. 


On the right of the throne the Deputy Grand Master and 
Past Grand Master; or in Subordinate Encampments, the 
Past Grand Commander. 

On the left the Grand Prelate and Grand Chancellor. 

The Grand Treasurer on the right, and the Grand Register 
on the left in front. 

The Knights, who are entitled to seats above the standards, 
are so arranged as that there shall be an equal number on 
each side the throne. 

Over the stall of each is a banner of arms or emblems. 
Next on each side is a standard-bearer, with a banner of 
sky-blue silk, on which is a cross of Malta in silver, with 
the motto, The will of God. 

Next below the standards two experts, one bearing a spear 
and a shield, and the other a battle-ax. Next to them the 
sword-bearer and cross-bearer ; then the Knights not in office, 
concluding with the two Stewards, each with his staff. 

In the south-west the Senior Warden ; in the north-west 
the Junior Warden. 

In the west, between the Wardens, a stall for the Initiate, 
supported by the Master of Ceremonies and a herald. 


White, with a black .border : or black, with a white border. 
The flap, black, and a skull and cross bones embroidered in 
silver thereon. 


A full suit of black, with a rapier and military hat ; a 
broad black on the right shoulder; across the body to 

the left side, ornamented with a silver star opposite to the 
left breast, having seve s n points. 

The Grand Master or Commander, a star of nine points ; in 
the center of the star, a cross and serpent of gold, surrounded 
by a circle, on which is engraved, or enameled, In Hoc Signo 

The following passages of Scripture are occasionally re- 
hearsed in encampments of Knights Templar : 

" Jamesj a servant of God and of the Lord Jesus Christ, to 
the twelve tribes which are scattered abroad, greeting. My 


Brethen, count it all joy when you fall into divers tempta- 
tions ; knowing this, that the trying of your faith worketh 
patience. But let patience have her perfect work, that ye 
may be perfect and entire, wanting nothing. If any of you 
lick wisdom, let him ask of God, that giveth to all men liber- 
ally, and upbraideth not; and it shall be given him. But 
iet him ask in faith, nothing wavering; for he that wavereth 
is like a wave of the sea, driven with the wind, and tossed. 
For let not that man think that he shall receive anything of 
the Lord. A double-minded man is unstable in all his ways. 
Let the brother of low degree rejoice in that he is exalted. 
If any man among you seem to be religious, and bridleth not 
his tongue, but deceiveth his own heart, that man's religion is 
vain. Pure religion, and undefiled before God and the 
Father, is this : To visit the fatherless and widows in their 
affliction, and to keep himself unspotted from the world." 


1. Let the brother of low degree rejoice in that he is 

2. Come unto me, all ye that labor, and are heavy laden, 
and I will give you rest. 

3. Christ suffered for us, leaving us an example that we 
should follow his steps. 

4. For we were as sheep going astray, but now are we 
returned to the shepherd and bishop of our souls. 

5. If our brother or sister be naked, and destitute of daily 
food, and one of you say, Depart in peace, be ye warmed and 
filled, and ye give them not of those things which are needful 
for the body, what doth it profit? 

6. To do good and to communicate forget not, for with 
such sacrifices God is well pleased. 

7. May he who is able send you forth into the world 
thoroughly furnished for every good work, keep you from 
falling into vice and error, improve, strengthen, establish and 
perfect you. 

Then one of the twelve, called Judas Iscariot, went unto 
the chief priests, and said unto them, What will ye give me, 
and I will deliver him unto you ? And they covenanted with 
him for thirty pieces of silver. And from that time he sought 
opportunity to betray him. Now, the first day of the feast of 


unleavened bread, the disciples came to Jesus, saying unto 
him, Where wilt thou that we prepare for thee to eat the 
passover? And he said, GrO into the city to such a man, and 
say unto him, The master saith, My time is at hand ; I will 
keep the passover at thy house with my disciples. And the 
disciples did as Jesus had appointed them. And they made 
ready the passover. Now when the even was come, he sat 
down with the twelve. And as they did eat, he said, Verily I 
say unto you, that one of you shall betray me. And they 
were exceeding sorrowful, and began every one of them to say 
unto him, Lord, is it I ? And he answered and said, He that 
dippeth his hand with me in the dish, the same shall betray 
me. The son of man goeth, as it is written of him; but woe 
unto that man by whom the son of man is betrayed ! It had 
been good for that man if he had not been born. Then 
Judas, which betrayed him, answered and said, Master, is it 
I? He said unto him, Thou hast said. — Matt, xxvi : 14-25. 
Then cometh Jesus with them unto a place called Glethse- 
mane, and saith unto the disciples, Sit ye here, while I go and 
pray yonder. And he took with him Peter and the two sons 
of Zebedee, and began to be sorrowful and very heavy. Then 
saith he unto them, My soul is exceeding sorrowful, even unto 
death : tarry ye here, and watch with me. And he went a 
little further, and fell on his face, and prayed, saying, my 
father, if it be possible, let this cup pass from me ; neverthe- 
less, not as I will, but as thou wilt. And he cometh unto the 
disciples, and findeth them asleep, and saith unto Peter, 
What ! could ye not watch with me one hour ? Watch and 
pray, that ye enter not into temptation : the spirit indeed is 
willing, but the flesh is weak. He went away again the 
second time, and prayed, saying, my Father, if this cup 
may not pass away from me, except I drink it, thy will be 
done. And he came and found them asleep again ; for their 
eyes were heavy. And he left them, and went away again, 
and prayed the third time, saying the same words. Then 
cometh he to his disciples, and saith unto them, Sleep on 
now, and take your rest: behold the hour is at hand, and the 
son of man is betrayed into the hands of sinners. Rise, let 
us be going : behold, he is at hand that doth betray me. 
And while he yet spake, lo, Judas, one of the twelve, came, 
anol with him a great multitude, with swords and staves, from 
the chief priests and elders of the people. Now he that 


betrayed him gave them a sign, saying, Whomsoever I shall 
kiss, that same is he : hold him fast. And forthwith he came 
to Jesus, and said, Hail Master; and kissed him. — Matt. 
xxvi: 36-49. 

When Pilate saw that he could prevail nothing, but that 
rather a tumult was made, he took water, and washed his 
hands before the multitude, saying, I am innocent of the 
blood of this just person ; see ye to it. Then answered all 
the people and said, His blood be upon us, and our children. 
Then released he Barabbas unto them : and when he had 
scourged Jesus, he delivered him to be crucified. Then the 
soldiers of the governor took Jesus into the common hall, and 
gathered unto him the whole band of soldiers. And they 
stripped him, and put on him a scarlet robe. And when they 
had platted a crown of thorns they put it upon his head, and 
a reed in his right hand ; and they bowed the knee before 
him, and mocked him, saying, Hail, king of the Jews ! And 
they spit upon him, and took the reed and smote him on the 
head. And after that they had mocked him, they took the 
robe off from him, and put his own raiment on him, and led 
him away to crucify him. And as they came out they found 
a man of Cyrene, Simon by name : him they compelled to 
bear his cross. # And when they were come unto a place called 
Golgotha, that is to say, A place of a skull, they gave him 
vinegar to drink, mingled with gall ; and when he had tasted 
thereof he would not drink. And they crucified him, and 
parted his garments, casting lots : that it might be fulfilled 
which was spoken by the prophet, They parted my garments 
among them, and upon my vesture did they cast lots. And, 
sitting down, they watched him there; and set up over his 
head his accusation, written, THIS IS JESUS, THE KING 
OF THE JEWS.— Matt, xxvii: 24-38. 







■* — &- 



r r 

1. The ris - ing God forsakes the tomb ! Up 






j — j- 



fc: "3 — jr 

T— -f 


I i 

to his Fa - ther's court he flies ; Cher • a bic le • gions 




guard him home, And shout him wel - come to the skies. 


2. Break off your tears, ye saints, and tell 

How high our great deliv'rer reigns ; 
Sing how he spoil'd the hosts of hell, 
And led the monster, Death, in chains. 

3. Say, " live for ever glorious King, 

Born to redeem, and strong to save," 
Then ask — " Death ! where is thy sting V* 
"And Where's thy victory ?" boasting grave. 



And in those days Peter stood up in the midst of the dis- 
ciples, and said, (the number of the names together were 
about an hundred and twenty,) Men and brethren, this Scrip- 
ture must needs have been fulfilled, which the Holy Ghost by 
the mouth of David, spake before concerning Judas, which 
was guide to them that took Jesus. For he was numbered 
with us, and had obtained part of this ministry. Now this 
man purchased a field with the reward of iniquity; and falling 
headlong he burst asunder in the midst, and all his bowels 
gushed out. And it was known unto all the dwellers at Jeru- 
salem ; insomuch as that field is called, in their proper tongue, 
Aceldama, that is to say, The field of blood. For it is writ- 
ten in the book of Psalms, Let his habitation be desolate, 
and let no man dwell therein : and his bishopric let another 
take. Wherefore, of these men which have companied with 
us all the time, that the Lord Jesus went in and out among 
us, beginning from the baptism of John, unto that same day 
that he was taken up from us, must one be ordained to be 
a witness with us of his resurrection. And they appointed 
two, Joseph, called Barsabas, who was surnamed Justus, and 
Matthias. And they prayed, and said, Thou, Lord, which 
knowest the hearts of all men, show whether of these two 
thou hast chosen, that he may take part of this ministry and 
apostleship, from which Judas by transgression fell, that he 
might go to his own place. And they gave forth their lots; 
and the lot fell upon Matthias; and he was numbered with 
the eleven apostles. — Acts i: 15-26. 

Finally, my brethren, be strong in the Lord, and in the 
power of his might. Put on the whole armor of God, that ye 
may be able to stand against the wiles of the devil. For we 
wrestle not against flesh and blood, but against principalities 
and powers, against the rulers of the darkness of the world, 
against spiritual wickedness in high places. Wherefore, take 
unto you the whole armor of God, that ye may be able to with- 
stand in the evil day, and having done all, to stand. Stand, 
therefore, having your loins girt about with truth; And 
having on the breastplate of righteousness; And your feet 
shod with the preparation of the Gospel of peace ; Above 
all, taking the shield of faith, wherewith you shall be able to 
quench the fiery darts of the wicked ; And take the helmet 
of Salvation, and the sword of the Spirit, which is the word 
of God.— Ej>h. vi. 10-17. 




The following passages of Scripture are occasionally re- 
hearsed in encampments of Knights of Malta. 

And when they were escaped, then they knew that the 
island was called Melita, And the barbarous people showed 
us no little kindness; for they kindled a fire, and received us 
every one, because of the present rain, and because of the 
cold. And when Paul had gathered a bundle of sticks, and 
laid them on the fire, there came a viper out of the heat, and 
fastened on his hand. And when the barbarians. saw the 
venomous beast hang on his hand, they said among them- 
selves, No doubt this man is a murderer, whom, though he 
hath escaped the sea, yet vengeance suffereth not to live. 
And he shook off the beast into the fire, and felt no harm. 
Howbeit they looked when he should have swollen, or fallen 
down dead suddenly; but after they had looked a great while, 
and saw no harm come to him, they changed their minds, 
and said that he was a god. — Acts xxviii: 1-6. 

And Pilate wrote a title, and put it on the cross. And 
the writing was, JESUS OP NAZARETH, THE KIN£ 
OF THE JEWS.— St. John xix: 19. 

But Thomas, one of the twelve, called Didymus, was not 
with them when Jesus came. The other disciples, therefore, 
said unto him, We have seen the Lord. But he said unto 
them, Except I shall see in his hands the print of the nails, 
and put my finger into the print of the nails, and thrust my 
hand into his side, I will not believe. And after eight days, 
again his disciples were within, and Thomas with them. Then 
came Jesus, the doors being shut, and stood in the midst, and 



said, Peace be unto you. Then said he to Thomas, "Reach 
hither thy finger, and behold my hands ; and reach hither 
thy hand, and thrust it into my side; and be not faithless, 
but believing. And Thomas answered and said unto him, 
My Lord and my God. — John xx : 24-28. 


Sir Knight: — Having passed through the several degrees 
and honorary distinctions of our ancient and honorable insti- 
tution — in your admission to the tesselated Masonic ground 
floor — your ascent into the middle chamber — your entrance 
to the unlinished sanctum sanctorum — your regularly passing 
the several gates of the temple — induction to the oriental 
chair, witnessing the completion and dedication of that superb 
model of excellence,- the Temple, which has immortalized the 
names of our ancient Grand Masters, and the justly celebrated 
craftsmen : — Having wrought in the ruins of the first Temple, 
and from its sacred Royal Arch brought to light incalculable 
treasures and advantages to the Craft — Having duly studied 
into the way and manner of their concealment; also having 
been engaged in the hazardous enterprise of traversing an 
enemy's dominions, and there convincing a foreign prince 
that truth is great and will prevail — therefore you are now 
admitted to a participation of those labors which are to effect 
the erection of a Temple more glorious than the first, even 
that beauteous Temple of Holiness and Innocence, whose pillars 
are Charity, Mercy and Justice, the foundation of which is in 
the breast of every one, who has tasted that the Lord is gra- 
cious ; to whom coming as unto a living stone, disallowed 
indeed of men, but chosen of God and precious, even that 
hope which is an anchor to the soul both sure and steadfast, 
that demonstrates the existence of the soul, and animates us 
with the certainty of a glorious immortality. 

And now, Sir Knight, we bid you welcome to all those 
rights and privileges, even to that disinterested friendship, 
and unbounded hospitality which ever has, and we hope and 
trust ever will continue to adorn, distinguish, and characterize 
this noble Order. 

1 This charge is from a later author ; there was none in the Monitor. 
It is taken from Cross. 


It will henceforth become your duty as well as inclination, 
to assist, protect, and befriend, the weary way-worn traveler, 
who finds the hights of fortune inaccessible, and the thorny 
paths of life broken, adverse, and forlorn; to succor, defend, 
and protect innocence, the distressed, and helpless, ever stand- 
ing forth as a champion to espouse the cause of the Christian 

You are to inculcate, enforce, and practice virtue; and 
amid all the temptations which surround you, never to be 
drawn aside from the path of duty, or forgetful of those due 
guards and passwords which are necessary to be had in per- 
petual remembrance; and while one hand is wielding the sure 
defense for your Companion in danger, let the other grasp 
the mystic Trowel, and widely diffuse the genuine cement of 
Brotherly Love and Friendship. 

Should calumny assail the character of a Brother Sir Knight, 
recollect that you are to step forth and vindicate his good 
name, and assist him on all necessary occasions. Should 
assailants ever attempt your honor, interest, or happiness, 
remember, also, at the same time, you have the counsel and 
support of your Brethren, whose mystic swords, combining the 
virtues of Faith, Hope, and Charity, with Justice, Fortitude 
and Mercy, will leap from their scabbards in defense of your 
just rights, and insure you a glorious triumph over all your 

On this occasion permit me, Sir Knight, to remind you of 
our mutual engagements, our reciprocal ties; for whatever 
may be your situation or rank in life, on close examination, 
you will find those in similar stations, who have dignified 
themselves and been useful to mankind. Whether, therefore, 
you are placed upon the highest pinnacle of worldly grandeur, 
and distinctly seen to glitter from afar; or glide more securely 
in the humble vale of obscurity, unnoticed save by a few; it 
matters not, for a few rolling suns will close the scene, 
when naught but holiness will serve as a sure password to 
gain admission into that Rest prepared from the foundation 
of the world. You are therefore called upon to discharge all 
your duties with fidelity and patience, whether in the field, in 
the Senate, on the Bench, at the Bar, or at the Holy Altar. 

If you see a Brother bending under the cross of adversity 
and disappointment, look not idly on, neither pass by on the 
other side, but fly to his relief. If he be deceived, tell him 


the Truth; if lie be calumniated* vindicate his cause; for, 
although in some instances, he may have erred, still recollect 
that indiscretion in him should never destroy humanity in 

Finally, Sir Knights, as memento mori is deeply engraved 
on all sublunary enjoyments, let us ever be found in the 
habiliments of righteousness, traversing the straight path of 
rectitude, virtue, and true holiness; so that having discharged 
our duty here below, performed the pilgrimage of life, burst 
the bands of mortality, passed over the Jordan of death, and 
safely landed on the broad shore of eternity — there, in the 
presence of myriads of attending angels, we may be greeted 
as brethren, and received into the widely-extended arms of 
the blessed Immanuel, and forever made to participate in 
his Heavenly Kingdom. 1 

1 There is no form of constituting Encampments and installing officerg 
in the Monitor, and we can not use those in other authors without a 
violation of copyright. 





These are of three styles. The first is a Master's 
Carpet, 6 by 6J feet, finished in map style, molding at 
top with roller at bottom, presenting the emblems of 
the three degrees in rich colors. The second style is 
3 by 4 feet, finished in a similar manner, containing 
all the emblems of the three degrees, arranged in three 
departments — one department being devoted to the 
emblems of E. A., one to those of F. C, and one to 
those of M. M. The third style presents the emblems 
of the Lodge, Chapter, and Council degrees, arranged in 
departments — one being devoted to the representation 
of the emblems of each body. This latter style is 
mapped like the others, and of the largest size. 

Official recommendations of the highest character 
have been given in favor of these Carpets by the Grand 
Lodges and Grand Chapters of seven Southern and five 
Western States; while letters of recommendation, too 
numerous to recapitulate, from leading brethren in 
other States, attest the uniform satisfaction these works 
have afforded to the brethren and officers of the lodges 
wherever they are in use. The price of either style is $20. 



In furnishing a lodge-room, the principal expense 
heretofore necessary to incur has been the pillars 
J. and B., and in most of our country lodge-rooms they 
are, from the extreme cost of providing them of a 
character and form to correspond with the biblical 
description of them, oftener absent than present. To 
remedy this has been the object of the invention of the 
New Fellow-Craft Chart. Upon either side of this 
Chart are represented, six feet high and of suitable 
proportions, the pillars of the Porch, drawn and painted 
in a manner at once artistic and correct. So faithfully 
are these pillars represented from the description of 
them to be found in Holy Writ, that to produce copies 
of them in any material upon which they might be 
carved would cost not less than $300. The artist has 
evidently studied their description with an abiding 
sense of their beauty; for in his display of the chapiters, 
and portrayal of their net-work, lily-work, and pome- 
granates, as also their surmounting globes and support- 
ing capitals, shafts and pedestals, those columns are at 
once the most faithful rendering of the original record 
and most beautiful evidence of artistic genius and 
arrangement of them ever yet beheld. 

Between those pillars is portrayed an outer view of 
the middle chamber upon a scale so large that the three 
human figures introduced, although well advanced in 
the perspective, are ten inches high and of suitable 
proportions. This view of the M. C. occupies the full 
space between the pillars — a space about three feet wide 
by six feet high. Kising from the immediate fore- 
ground appear the three steps indicative of the threo 
stages of human life, each riser of which bears upon its 


front one of the working-tools of a F. C. The broad 
tread of the uppermost is lapped by the lowest of the 
succeeding five steps, surmounted by the other four in 
proper perspective, each bearing upon its riser, in plain 
lettering, the name of its appropriate sense and order 
of architecture; while, in their turn, those are sur- 
mounted by the seven steps, each bearing upon its riser 
the name of that science of which it is indicative. 
Upon the highest, or fifteenth step, stands the S. D. 
and the newly-made F. C, the former in the act of 
addressing the J. "W., while in the gable of the porch, 
immediately above the head of that ofiicer, is figured, 
as if carved in the face of the solid stone, the scene at 
the ford, to which reference is about to be made in 
the colloquy which follows. So beautifully rendered is 
every thing represented upon this Chart, and so large 
and consequently attractive is the scale upon which it 
is drawn, that the mind of the candidate must be 
riveted upon this work as upon a beautiful painting 
which is being explained to him; while the assistance 
it affords to the S. D. in aiding his memory to master 
the lengthy and intricate explanations of the emblems 
represented, is such that it must be once experienced 
before it can by that ofiicer be appreciated. The price 
of this work is $20. It is finished in map form, with 
molding at the top and roller at the bottom. In use 
it should be suspended from some style of suitable 

For the use of such lodges as are already provided 
with pillars, the center portion of this work is mapped 
by itself and exclusive of the views of the pillars, and 
sold at $15. 

For such lodges as can not afford to buy the complete 
work, the pillars alone are mapped singly. They can 


be hung upon triangular board upright stands of suit- 
able height, and convey to the eye of the candidate a 
much more vivid idea of the original than wooden 
pillars of three times their cost. They are sold at $15 
for the two. 


Or, Carpet of the Middle Chamber. — This work is 
painted in oil-colors upon canvas, and is divided into 
three parts. It is intended to be placed flat upon the 
floor of the lodge-room, and walked over by the S. D. 
and newly-obligated F. C, while the former is explain- 
ing the second section of that degree to the latter. The 
price of this work varies from $30 to $40, and to $50, 
according to the labor expended in its production. 


This is a collection of the emblems of the three 
degrees of the Lodge, bound in a volume ; each degree 
occupying one plate or page, 20 by 26 inches. These 
plates are printed from the finest lithographic draw- 
ings, in colors, and upon the best plate-paper. The 
correctness of their symbolism has been vouched for by 
a large number of the most intelligent of our brethren. 
The magnificent engravings, "Jerusalem as besieged by 
Titus," and "King Solomon's Temple," form appropriate 
front and after -pieces to the emblems of the degrees. 
The price of this work, which can be used by the W. M. 
more readily than the large carpet, is $20. 


Of Ancient Craft Masonry. — This is a volume of 
sixteen plates, each 18 by 22 inches, to which are added, 
as the front and after-pieces, "Jerusalem as besieged by 
Titus," and "King Solomon's Temple." The whole, 
strongly and handsomely bound, is inclosed for safe 
keeping in a neat walnut case, made especially for it, 
with lock and key. This is the most satisfactory work 
that a lodge can purchase for the use of its Master, in 
exemplifying the different degrees, as the emblems are 
arranged as they occur, in sections, one full page being 
devoted to the. emblems of each section. The plates 
are brilliantly colored, and in this manner they are 
rendered very conspicuous, while the mind of the can- 
didate is not confused with the endeavor to grasp a 
knowledge of that which does not immediately apper- 
tain to the subject under explanation. The price of 
this work is $25, including the box which contains it, 
and in which it may be carefully and cleanly kept when 
not in use. A suitable walnut stand, upon which it 
should rest while in use, can be furnished with it for 
14.50 additional. 

Or, the Nine Steps to Ancient Freemasonry; being 
a practical exhibit in prose and verse of the moral 
precepts, scriptural instructions, traditions and allego- 
ries of the degrees of the Lodge, Chapter, and Council. 
This is quite a new book, and affords great satisfaction 
to the initiated reader. It is a volume of 268 pp., and 
put at the low price of $1.50. It should be in the 
hands of every brother, calculated as it is to refresh his 
memorv and keen him bright in the work and lectures. 


This is an illustrated volume of some 64 pages, 
containing historical and scriptural references to the 
emblems of the first seven degrees. By its aid any 
brother can take a keen interest in recalling to memory 
what he has seen in the work of those degrees, and the 
W. M. is enabled to store his mind with refreshing 
knowledge suitable and indeed necessary for his office. 
The price is but $1, post-paid to any part of the U. S. 
or Canada. 


This book is an exact copy of the edition of 1816, as 
to language, with the improvements of illustration and 
notes necessary to make it a useful book at the present 
day. Being the oldest Monitor in America, "Webb's 
work has been the parent and fount of information 
from whence has been derived all the Masonic hand- 
books in the United States. Price $1. 


This is a magnificent chromo-lithograph, printed in 
the best style of the art. It has been pronounced a 
most remarkable work, and one upon which the eye 
of every Freemason will repose with interest. For a 
parlor ornament it is very appropriate, while for a 
lodge, nothing is more so. The price is $2, except to 
clubs of five or more, to whom it will be put at $1.50 
to each. 



This work was engraved at Boston, Mass., upon two 
steel plates, from the celebrated design of Chancellor 
Schott, of Hamburg, at a cost exceeding two thousand 
dollars. Nothing but an examination will afford a 
sufficient idea of the fund of instruction embodied in 
this work. The border designs, of which there are 
eight; the drawings subsidiary, of which there are four, 
and the scriptural and historical passages thickly inter- 
spersed, make it a perfect cyclopedia of the subject. 
The size of the plate is 24 by 42 inches, and the price 
is, for plain prints, $2, and for colored, $3 each. Where 
clubs of five or more unite, the prices will be $1.50 for 
plain, and $2.50 for colored copies. 


This is by far the most appropriate and elegant 
Diploma ever issued; it is universally admired, and 
graces many a brother's parlor. In size it is 20 by 27 
inches. It is printed in tint on heavy plate-paper, for 

The design is that of the Form, Support, and Covering 
of the Lodge. The view from the south displays the 
Pillar of Beauty in majestic proportions ; those of 
Wisdom and Strength being in perspective. Jacob, 
peacefully slumbering on his mystic pillow, lies at the 
foot of the Celestial Ladder, along which angels pass 
and repass on errands of mercy. The heavenly bodies 
are in their appointed places. The surrounding objects 
are such as are appropriate to oriental climes. The 
whole constituting a splendid picture. At the foot of 
each pillar are seen the Jewels of the Master and 


"Wardens respectively. Below it is appended the proper 
form of Diploma, having blanks for names, dates, etc., 
and for the lodge seal and photograph of the owner. 
Every Master Mason should have this Diploma. Price 
$2 per copy. The same design, on a scale of 13 by 18 
inches, is furnished for SI. 50. Orders from Secretaries 
and Tylers filled at reduced rates 


By Thomas Smith "Webb, with notes and running 
comment by Eob Morris. This edition of the old and 
standard author, whose production has so long main- 
tained its place in public favor amid the competition 
of nearly a score of imitations, is rendered immensely 
more valuable by the learning and experience of the 
present Editor. Mr. Morris has brought all his knowl- 
edge of Masonic law and usage to bear in making this 
work an indispensable aid to Masters, Wardens, and 
Brethren throughout the great Fraternity. 

All these publications, whether carpets, plates, books, 
or diplomas, will be forwarded by express or otherwise, 
as ordered, to any part of the United States or Canada. 
The trade supplied on usual terms. 



Cincinnati, Ohio. 

H 84 891 

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