II. P. This is a book of the law, long lost, but now

found ; holiness to the Lord !
A book of the law, long lost, but now found ; holiness to the Lord ! !
A book of the law, long lost, but now found ; holiness to the Lord ! ! !* (The king or scribe each do the same once.)
Jff.P. (to candidates). You now see that the world is indebted to Masonry for the preservation of this sacred volume. Had it not been for the wisdom and precaution of our ancient brethren, this, the only remaining copy ol the law, would have been destroyed, at the destruction of Jerusalem. (Takes a little pot out of the ark.) Com- panion king, what can this be? A pot of manna. We will read in the book of the law, and see what that says. Reads from Hebrews ix. 2-5.
A pot of manna : holiness to the Lord. [King and scribe as before.] Companions, we read in the book of the law, that " He that overcometh, will I give to eat of the hidden manna." Come forward, companions, you are entitled to it. [Each one receives a small lump of sugar. ] But how it came deposited here, we cannot now particularly speak. You must go higher in Masonry before you can know.
The high priest finds Aaron's rod in the ark, and also a key to the ineffable characters of this degree [see plate 13, fig. 7] ; takes the key, and explains the characters on the four sides of the ark, thus :
H. "Deposited in the year three thousand." "By Solomon, king of Israel." " Hiram, king of Tyre, and
* Each time as the high priest repeats " A book of the law," etc., he gives the sign of the penalty of this degree. [See plate 13, fig. 1.]
ROYAL AUCH. 129
Hiram Abiff." " For the good of Masonry generally, but the Jewish nation in particular."
H.P. [addresses candidates]. Companions, here are three mysterious words, in a triangular form, upon the ark, which, when first found, was covered with three squares, the jewels of our three ancient grand masters; and from this circumstance we supposed it to be the ' ' Long lost master Mason's word"; and on applying the key to it, it proved our suspicions to be correct. It is the name of Deity in three languages, viz. : Chaldee, Hebreio, and Syriac, which is the long lost master Mason's word, and has now become the grand omnific royal arch word.
The word is given to the candidates as before described* [see plate 13, fig. 6]. The high priest then gives the can- didates a history of the degree, as before herein given, and • the chapter is closed in the same manner as it is opened ; except that the high priest declares the chapter closed.
The key to the ineffable characters or royal arch cipher alluded to in the oath, and delineated in plate 13, fig. 7, consists of right angles in various attitudes, with the ad- dition of a dot. Being dissected, it forms 26 distinct char- acters, corresponding with the 26 letters in the English alphabet.
There are two ways, at least, of combining and using these characters for secret correspondence.
One method is to call the first sign, _ | a : the second, | _ (b ; »nd »o on, reading from left to right, tEus :
bcde fghijklmnopqrstnv
OTTirv >
w x y z v->
The second mode to read the alphabet is as follows : abcdef ghi j klmnopq rstu\
jJULJLLinaiDin-TTrFv^ >•>
w x y z
» In closing the chapter, the words are not given ; they only raise the arch, .and put their heads under, without giving the word
10
130 ROYAL ARCH.
Application of the first example.
NOTICE AND CAUTION.
rc j ^jj LJ« r_n
uEnjj Enun FIF^ED , -nnn •nnara nnjcDH, L jm^rLn ^. pr«jna rj ^j HFE LUJDRL"7! vnr
JJD D
rj un LJJ u
u nj« rj inrc -rr«jnn. uaainaaj jjn LLJ^LJ JED L.jairLn 3nnE^ini] iu UUEDEFD,
J JH nUFDQ J ICID^EEK FDE
Luanrjn«'t O^^UEHJJ FE
LLIJErDDDDU J E^FJIKIHD
JJD j zuj-^aaunE -JJ.
dT3 innau JQD LDUL IHEE rr« jna vnu N>un
UOYAL ARCH. 131
n_jLL
i — ijjjujrnnj, JFH.S. 1826.
Application of the second example.
'"IF vJEDvJ >F/\,
vDF, -D •nnvDULLJ D"7! ^Fl >F
EJV\> FUFILF, _m n^JLJOLFx^
L^LFFFIF. UnnnLLJFlLFIBJFIv
D'HUJ
nil nnFjj"7! V-^L v/vj^LnLiv
x^3J^ nnFUJI Dv J1 LX-F1LE- ELLJ "IJ-x/n"7! Dv J nnvvJEL* 3L LX-FIEEELLJ HJvR^
nnnv^LF __RLJ j
v
HL
RFR >DUEJ.
J
s/LR
* This is said to be the cipher used by the notorious Aaron Burr, in confidential communications to his companion royal arch accomplices, se- cretly to execute his treasonable plots against the government of the United States It fully illustrates the danger of secret combinations.
Had these letters fallen into the hands of any but royal arch Masons, they could not have read them, without the key, as in plate 13, fig. 7. And had they fallen into the hands of royal arch Masons, who disap- proved of the treason, they would have felt (conscientiously) bound to conceal ; having taken an oath, under the penalty of death, to " Conceal the secrets of a companion royal arch Mason, murder and treason not exoepted."
ROYAL MASTER'S DEGREE.
The circumstances on which this degree was founded (ac- cording to Masonic tradition), originated at the building of King Solomon's Temple ; our three ancient grand mas- ters, viz. : Solomon, King of Israel, Hiram, King of Tyre, and Hiram Abiff, at that time formed a resolution to re- ward all those master Masons who should prove themselves worthy by their fidelity, industry, and skill, by communi- cating to them the omnific word. This being agreed upon, it then became necessary to agree at what time, and under what circumstances it should be first communicated; this was a point not easily determined ; several plans were pro- posed, and found exceptional, insomuch, that their deliber- ations upon this subject continued until a short time prior to the completion of the Temple ; when it was proposed by Hiram Abiff, that the word should not be given, until the Temple was completed, and then only in the presence, and by the consent of all three; this plan was adopted, and they bound themselves by solemn oaths to a strict ob- servance of the same. Not long after this agreement, Hiram Abiff went into the sanctum sanctorum, as it was his usual custom at high twelve to offer up his prayers to the Deity, and draw designs upon the trestle-board, and as he was returning, he was accosted at the entrance of the same by Adoniram who in a very friendly manner in- quired when he shoula receive the omnific word. Hiram Abiff replied, " My worthy friend Adoniram, it is uncer- tain when, or whether you will ever receive it, for, agree- able to arrangements lately entered into by Solomon, King of Israel, Hiram, King of Tyre, and myself, the word can- not be given until the Temple is completed, and then only in the presence of all three." Adoniram replied, "Sup- posing one of you three be removed hence by death, prior to the completion of the Temple, how then shall I expect to receive it?"
Hiram Abiff, pointing down and tapping the floor three
132
ROYAL MASTER. 133
times with his foot, observed in a very solemn tone, " When I die they'll bury it there."*
The following passage gives an allusion to what is in- tended to be represented by this council.
" And he set the cherubim s within the inner house, and they stretched forth the wings of the cherubims, so that the wing of the one touched the one wall, and the wing of the other touched the other wall, and their wings touched one another, in the midst of the house."
The ark called the glory of Israel, which was set in the middle of the " holy place, under the wings of the cheru- bims, was a small chest, or coffer," etc. The companions being thus arranged around the altar, the candidate is conducted into the room, or hall ; soon after he enters, a companion, in imitation of Hiram Abiff, comes in and kneels at the altar (called sanctum sanctorum) and repeats the following prayer : —
"Thou, 0 God, knowest our downsitting and uprising, and understandest our thoughts afar off : shield and de- fend us from the evil intentions of our enemies, and sup- port us under the trials and afflictions we are destined to endure while travelling in this vale of tears. Man that is born of woman is of few days, aud full of trouble. He cometh forth as a flower, and is cut down : he fleeth also as a shadow, and continueth not ; seeing his days are de- termined, the number of his months are with thee; thou hast appointed his bounds that he cannot pass ; turn from him, that he may rest, till he shall accomplish his day ; for there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. But man dieth and wasteth away : yea, man giveth up the ghost, and where is he? As the waters fall from the sea, and the flood decayeth and drieth up, so man lieth down, and riseth not up till the heavens shall be no more. Yet, O Lord, have compassion on the children of thy creation; administer them comfort in time of trouble, and save them
* It is believed by Masons, that Hiram Abiff had been forewarned of his approaching awful fate, of which we have a detailed account in the master Mason's degree. This history the author had word for word from the mouth of one Mr. Barney, who styles himself the grand lec- turer of Masons ; and if the history is merely fiction, probably Mr. B., like the author, was duped by some one who made it hit business to peddle falsehoods.
134 ROYAL MASTER.
with an everlasting salvation. Amen. So mote it be."
He rises and passes out of the sanctum sanctorum, under the extended wings of the cherubims. The candidate is directed to walk up to him and accost him as follows : " Our grand master, Hiram A biff, when shall I expect to receive the master Mason's word?"
H.A. My worthy companion Adoniram, etc.
The same conversation passes, as related in the history of this degree. The candidate personates Adoniram, and the other companion Hiram Abiff.
The obligation of this degree is given in different ways. When the author received his degree, which was in a regu- lar council, the obligation was thus, viz.: "Do you pro- mise, upon the oath of a royal arch Mason, to keep the secrets of this degree?" Ans. "I do."
LECTURE.
If A and B wish to examine each other on this degree, they will proceed as follows :
A. Taps the floor three times with his toe, and says, " Do you know anything about this?"
B. I know something about it
A. What do you know about it?
B. I know something about the beginning of it.
B. Then taps the floor three times, and says, " Do you know anything about this?"
A. I know something about it.
B. What do you know about it?
A. I know something about the ending of it.
B. What is the beginning?
A. Alpha.
B. What is the ending? A. Omega.
The grip is given by taking each other by the wrist (as two children do to make a seat for the third), that is, A takes hold of the wrist of his left hand with his right ; B does the same, and with the left hand, they each take hold of the other's right wrist, so that the four hands form a square.
The words are given by quitting the hold of your own wrist, extending your left arm downwards at the full
ROYAL MASTER. 135
length, keeping hold of your companion's right wrist ;* at the same time, place your right feet together, toe to heel, so as to form two sides of a triangle ; looking down at the feet, each fn a low tone says, Alas, poor Hiram! [See plate 17, fig. 9.]
The sign of this degree is given by placing the forefinger of the right hand upon the lips. [See plate 17, fig. 1.]
It is used as a caution to a companion, when you wish him to keeo silence.
The following will serve to cast some light on this degree.
" This degree cannot legally be conferred on any but royal arch Masons, who have taken all the preceding de- grees; and it is preparatory to that of the select master. Although it is short, yet it contains some valuable informa- tion, and is intimately connected with the degree of select master. It is also enables us with ease and facility to ex- amine the privileges of others to this degree, while, at the same time, it proves ourselves."
The following passages of Scripture, etc., are considered to be appropriate to this degree.
Rev. xxii. 12-14. " And behold I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have a right to the tree of life, and may enter in through the gates into the city."
* This is said by Masons to represent a broken square, and is em- blematical of the untimely death of Hiram Abiff.
SELECT MASTER'S DEGREE.
This degree is the summit and perfection of ancient Masonry : and without which the history of the royal arch degree cannot be complete. It rationally accounts for the concealment and preservation of those essentials of the craft which were brought to light at the erection of the second temple, and which lay concealed from the Masonic eye, four hundred and seventy years. Many particulars relative to those few, who, for their superior skill, were selected to complete an important part of king Solomon's temple, are explained ; and here too, is exemplified an in- stance of justice and mercy, by our ancient patron towards one of the craft, who was led to disobey his commands, by an over zealous attachment for the institution. It ends with a description of a particular circumstance, which characterises the degree.
For form of council, see plate 16.
The first officer is seated in the east (council chamber), under a rich canopy, dressed in royal purple robes, a golden crown on his head, and sceptre in his hand ; and a gold trimmed collar on his neck, to which is suspended a gold trowel. He represents king Solomon, and is styled, thrice illustrious grand master.
The second officer is on his right, with the same dress and decorations. He represents Hiram, king of Tyre, and is styled deputy illustrious grand master.
The third is seated on the left of the first. He is dressed in yellow robes, trimmed with blue, a collar on his neck, and a gold hammer in his hand. He represents Hiram Abiff, and is called Principal conductor of the work.
Before each of the three first officers is a triangular table, upon each angle of which is a burning taper, and in the centre a triangular plate of gold. A veil or curtain separ- ates them from the rest of the officers and companions, as is represented in plate 16.
136
SELECT MASTER. 137
The next three officers in rank are seated in the other part of the hall, so as to form a triangle, in the following order, viz. :
The secretary, who is the fourth officer, in the south.
The fifth, treasurer, in the north.
The sixth is seated in the west, with a drawn sword, re- presents Adoniram, and is styled Captain of the guards.
The seventh officer is called Ahishar, the grand steward. He acts as tyler, and is to guard the inside of the door.
The officers being seated, the veil or curtain is drawn aside, which brings them all into one apartment
The presiding (or first) officer gives notice that he is about to open a council of select masters; and after the necessary precaution to ascertain that there is none pre- sent but those of the degree, he proceeds as follows :
K.S. My worthy companion of Tyre, shall we resume our labours and complete the secret work which has been so happily begun?
Hiram, king of Tyre, replies, "Thrice illustrious grand master, it is my most ardent wish to see it completed, and the sacred treasure therein safely deposited ; that I may return to my own country with the satisfaction of having faithfully discharged my duty to the craft.
K.S. ~ Companion conductor, are our numbers complete?
H.A. Thrice illustrious grand master, I find the num- ber of three times nine.
K.S. Companion conductor, you will see that the secret vault is made secure.
Hiram Abiff returns, and says, " Thrice illustrious, all is in security."
K.S. Illustrious deputy grand master, what is it o'clock?
H.K.T. Nine at night, thrice illustrious, when all pry- ing eyes are closed in sleep.
KJ3. Such being the hour, it is my pleasure that a council of select masters be now opened for the dispatch of business. Companion conductor, you will therefore or- der the companions to their several stations, and after the regular alarm shall be given, let them proceed to their labours, according to the directions they have received.
H.A. Companions, it is our illustrious grand master's orders that a council of select masters be opened for the dispatch of business ; and after the regular alarm of the
138 SELECT MASTER.
mysterious number nine is given, each will resume his labour.
Solomon then knocks eight quick and one slow, and all the officers imitate him in their turn, according to rank.
Then all the companions knock eight quick and one slow with their hands.
Solomon says, " Attend to giving the signs, com- panions."
All the companions rise on their feet and give the signs from entered apprentice to the royal master, as before de- scribed.
The signs of a select master are as follows : the first is similar to the sign of distress of a master Master. The fists are both clenched, in allusion to one of the penalties of the obligation, which is to have both hands chopped off to the stumps. [See plate 17, fig. 7.]
Another sign is made by crossing the hands and arms, as in plate 17, fig. 4, with a quick motion draw the hands edgewise across the body downwards, as though you were in the act of quartering the body, and let them drop by your sides ; this is in imitation of part of the penalty of this degree, which is to have the body quartered.
Another sign is given by placing the hands over each eye [as in plate 17, fig. 8] and with a quick motion throw the arms downwards at an angle of forty-five degrees, as though you was " tearing the eye-balls from the sockets," and dashing them on the ground, drop the arms by the side ; this is a part of the penalty of a select master.
Another sign [see plate 17, fig. 6] alludes to that part of the penalty of being thrown among the rubbish of the temple ; it is made by placing the left hand upon the upper part of the forehead, the palm down, and cover it with the right, the body erect, heels together, step off with the left foot, and plant it about eighteen inches in front with a stamp, at the same time dart the hands forward.
The most important signs of this degree among Masons are these [see plate 17, figs. 2 and 3], they are made in this manner — place the palm of the right hand upon the heart, and pronounce the word " secrecy," and immedi- ately raise the left hand, and place the palm over the mouth, the first finger against the upper lip, the others a little off, the thumb against the side of the nose, and pro- nounce the word " silence," raise the right hand from the
SELECT MASTER. 139
breast, and place it over the eyes, and say silence and dark- ness.
Solomon then says, I declare this council of select mas- ters opened in due and ancient form ; the companions will govern themselves accordingly. He then gives a heavy rap with his gavel, and his right and left hand companions do the same, and each resumes his seat.
The council being opened, the candidate is conducted to an antichamber, and is told to remain there until he sees the door open, when he must walk into the council.
The tyler (or grand steward Ahishar) takes his post on the inside of the door to guard the same, who, after walk- ing back and forth, he sits down by the door and feigns himself sleeping (this is a very difficult part to act, the loudest snorers are always selected and to test this point, each companion exhibits a specimen of his talents or skill by laying down the floor or bench near the door, and throws himself into all the attitudes and grimaces of somnolency, by groaning, snoring, grating of teeth, choking, etc.) ; the door is now thrown open and the. candidate (Izabud) enters.
Captain of the guards demands, "Who comes there?"
Izabud replies as directed, " A zealous brother, who wishes to partake of your labours."
C.G. Give me the word, sign, and token of your en- trance.
7. I have none.
C.G. An intruder ! an intruder !
Companions all exclaim, put him to death instantly. For the ceremonies of initiating a companion to this de- gree see history; the candidate represents Izabud, who lived in the days of king Solomon.
HISTORY.
Our three grand masters at building the temple entered into a solemn agreement, by obligation among themselves, not to confer the master's degree until the temple should be completed, arid even then only on such as should have rendered themselves worthy by their skill, their virtue, and their inflexible fidelity to the craft ; their agreement was such, that all three must be present when it should be conferred, lest partiality for a friend, might occasion the admission of an unworthy member; they also caused their
140 SELECT MASTER.
obligation to be such, that if either should be taken away by death prior to the fiuishing of the temple, the master's degree would of course be lost ; they also, in their wisdom, and by the writings of their prophets, possessed a firm belief that if the children of Israel continued not in the belief of the Supreme Judge, to obey his commands, their enemies would be let loose against them, their city and temple would be sacked and destroyed, and themselves car- ried into captivity, and thus the knowledge of the arts and sciences, together with the patterns and valuable models, which were contained in the temple, and writings of Moses would be for ever lost.
To remedy this great evil, they agreed to build a secret vault under ground, leading from King Solomon's most retired apartment, a due west course, and ending under the sanctum sanctorum, to be divided into nine separate apartments or arches, the ninth to be under the sanctum sanctorum, all of which was to be erected or built by them- selves, and such companions as they should select, for the special purpose ; the ninth arch was to be the place for hold- ing their grand council, and also a deposit for a true copy of all those things which were contained in the sanctum sanctorum above. There were selected to work in the other eight arches, twenty-three from Gebul, a city in Phoenicia, who were Ghiblimites, or stone squarers, who, together with Adoniram, were well skilled in the arts and sciences, particularly sculpture; their hours of labour were from 9 at night to 12, when they retired to rest. During the erection of this secret vault, a circumstance occurred which characterises this degree.
A particular friend of King Solomon, whose name was Izabud, discovered that a secret work was going on about the temple, of which he was not informed by his friend ; he for some time grieved in silence ; at length he communi- cated his suspicions to King Solomon, and begged to know how he had forfeited his confidence ; the king told him that his confidence in him remained the same, and desired him to be contented for the present, for the time would soon arrive when a door would be left open for his recep- tion (meaning when the temple should be finished and he received the master's degree), this for a time satisfied him, but one evening having some particular business with King Solomon, he went as usual to seek him in his most
SELECT MASTER. 141
retired room, and finding the door of the secret vault open and not guarded as usual, by the grand steward Ahishar, he took it for granted that it was left open for his recep- tion, agreeably to the king's promise : he therefore boldly entered, but was soon accosted by Adoniram, the captain of the guard, who sternly demanded, " Who comes there?"
Izabud replied, " A zealous brother, who wishes to par- take of your labours."
The captain of the guard demands, " Give me the word, sign, and token of your entrance."
Izabud replied, " I have none."
The captain of the guard exclaims, "An intruder! an intruder !"
This caused the three grand masters and the rest of the companions to assemble, when king Solomon demanded the cause of alarm. The captain of the guard informed him that "An intruder has invaded our secret vault."
King Solomon ordered him to be put to death immedi- ately.
The captain of the guard taking him by the collar, and placing his sword at his breast, was about to execute the order, when he discovered him to be Izabud ; and know- ing the intimacy subsisting between him and king Solomon, addressed him thus :
(t Thrice illustrious king Solomon, consider for a moment on whom you are about to inflict this awful penalty. It is no less than your particular friend Izabud."
King Solomon said, " Bind him fast, and see him forth- coming when called for, or your life shall answer for his escape."
The captain of the guard binds him and conducts him to prison. The three grand masters retire to the ninth arch to consult together ; and on examination found that only twenty-seven could be employed in the work. Three in each arch : and that those thus employed could not pass beyond that in which they were stationed ; nor could any others enter without forfeiting their lives. It was there- fore out of the power of the Ving to pardon his friend. They then returned to the first arch and ordered the of- fender to be brought before them, when king Solomon thus addressed him :
"Alas, my unfortunate friend Izabud. your disobedi- ence and curiosity have forfeited your life. I have con-
142 SELECT MASTER.
suited my colleagues, and find them inflexible. My obli- gation, also, is of such a nature, that I have not the power to pardon you."
Izabud then fell on his knees, and thus addressed the king : ' Thrice illustrious king Solomon, I pray you to re- member how great and sincere my attachment has ever been to your sacred person, to your services and secrets ; of late, finding a private work going on, with which I was not made acquainted, I feared I had lost the confidence of my sovereign, and grieved in silence. At length I took the liberty of mentioning the matter to your majesty, and you directed me to rest contented ; for the time would soon arrive when a door would be left open for my reception. This assurance satisfied me ; and this evening, having some particular business with your majesty, I sought you in the retired room; and finding the door open and unguarded, I took it for granted it was for my reception, and entered accordingly. But I beg your majesty to believe that it was not a spirit of disobedience or curiosity which prompted me to do it."
The king of Tyre addressed king Solomon, " Thrice illus- trious, I find your friend is not guilty of the charge alleged against him. His offence is rather owing to some impru- dent observation of your own; he must therefore be par- doned, and admitted."
King Solomon observes, (t My worthy companion of Tyre, how can that be done? is not our number already full?"
Hiram Abiff addresses king Solomon: "Thrice illustri- ous, it is true our numbers are full ; but Ahishar, the guard, is no longer worthy of our confidence. He was found sleeping at his post, and he alone is guilty. Let him therefore be discharged and immediately executed ; and let Izabud be placed in his stead."
King Solomon observed, "I thank you, my worthy com- panion, for your advice : it shall be done. Izabud, are you willing to take a solemn obligation to keep inviolably the secrets of our order?"
Izabud assents.
King Solomon says, " Free him of his shackles, and con- duct him to the altar."
"I, A.B., in presence of the grand architect of the uni- verse, and before this illustrious assembly, dedicated to the most puissant, most terrible, most merciful Creator,
SELECT MASTER. 143
do solemnly swear, that I will never discover the signs, tokens, and words belonging to a select master, nor to any one living, the secret of this royal vault, neither by speak- ing, writing, engraving, carving, nor painting; or by any dumb sign, or motion, in any unlawful way, whereby the least hint might be taken, that in this place existed a secret work, or that any secrets are deposited here.
"I furthermore swear that I never will penetrate into the secrets of the ninth arch, unless legally authorised by our thrice illustrious grand masters. All this I swear, with a firm and steady resolution, without any mental reservation or self-evasion of mind in me whatever; bind- ing myself under no less penalty, besides all my former penalties, to have my hands chopped off to the stumps, my eyes plucked out from the sockets, mv body quartered, and then thrown among the rubbish of the temple ; that there may remain no more remembrance of such a vile wretch, if ever I should wilfully violate this my obligation. So help me, God, and keep me steadfast in the same. Amen."
Kisses the book nine times.
King Solomon took him by the hand, raised him, and observed, "I now receive you a companion select; there- fore, in future, be ever blind and dumb to everything you have seen and heard."
The thrice illustrious then gave him all the necessary cautions.
After the ninth arch was completed, the three grand masters deposited therein a true copy of those things which were of importance to the craft and to the Jewish nation ; such as the ark of the covenant, the pot of manna, the rod of Aaron, the book of the law, etc. ; and that they might be known and duly appreciated, if ever found, by future generations, they agreed to place their names on three of the sides of the ark, and on the fourth side they placed the date of, by whom, and for what purpose they were thus deposited ; which was for the good of the craft in general, and the Jewish nation in particular ; and that, should the temple be destroyed, and the people carried away into captivity, yet on their release, and rebuilding the house of their God, they might possibly discover these valuable treasures.
After this deposit was made, and prior to the completion of the temple, our grand master, Hiram Abiff, was assas-
144 SELECT MASTER.
sinated in a manner related in a preceding degree ; and, by his death, the master's word was lost. The two kings were willing to do all in their power to preserve the sacred word, and as they could not communicate it to any, by reason of the death of their friend Hiram Abiff, they agreed to place it in the secret vault, that if the other treasures were ever brought to light, the word might be found also 5 they therefore placed it on the top of the ark of the covenant, in the Hebrew, Syriac, and Chaldaic lan- guages ; and that it might be known as the true word, when discovered, they placed the three grand masters' jewels, one in each language, well knowing that a descrip- tion of those jewels would be handed down to the latest posterity, and by these means, the royal arch, or rather the ancient master's word, was finally discovered; being the same which was communicated by God himself to Enoch, and in use 3,000 years, when it was lost by the death of Hiram Abiff, and afterwards brought to light at rebuilding the second temple, and has been in use ever since, and will continue to be the same till time shall be no more.
The ceremony of receiving the candidate being through, the officers and companions all resume their seats, as before described, and the thrice illustrious reads the following passage :
Deut. xxxi. 24-26. " And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished, that Moses commanded the Levites which bore the ark of the covenant of the Lord, saying, Take this book of the law, and put it in the side of the ark of the covenant of the Lord your God, that it may be there for a witness against thee."
When the reading of this chapter is finished, four com- panions bearing the ark, advance to the centre of the coun- cil, and place it upon the altar, open it, and put the book of the law into it, and return to their seats.
Thrice illustrious reads,
Exodus xvi. 33, 34. " And Moses said unto Aaron, Take a pot, and put an omer full of manna therein, and lay it up before the Lord to keep for your generations. As the Lord commanded Moses, «o Aaron laid it up before the testimony to be kept."
SELECT MASTER. 145
A companion brings the pot of manna, and puts it into the ark.
Thrice illustrious reads,
Numbers xvii. 10. " And the Lord said unto Moses, Bring Aaron's rod again before the testimony, to be kept for a token."
In like manner Aaron's rod is deposited.
Thrice illustrious reads,
Numbers vii. 89. " And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat, that was upon the ark of the testimony, from between the two cherubims; and he spake unto him.5'
The three grand masters, viz., Solomon, king of Israel, Hiram, king of Tyre, and Hiram Abi% then places the name of Deity upon the ark, in three languages, in the Hebrew, Chaldaic, and Syriac, and place their three jewels (or squares) in a triangular form upon it. They place or the sides of the ark the time of its deposit, who by, an for what purpose, etc. They also put into the ark a key to the ineffable characters upon its sides and top. [See plate 13, figs. 7 and 8.]
The ark is then put down through the scuttle or hole through the floor, made for that purpose, and placed in the position in which they are found in the royal arch de- gree.
The business being through, the companions take their stations, as in opening, and then proceed to close the coun- cil, as follows : —
K.S. Companion captain of the guards, are you a select master ?
C.G. I am acknowledged as such, and have wrought my regular hours in the secret vault.
K.S. What are the regular hours?
C.G. From 9 at night until 12.
K.S. How gained you admission there?
C.G. Through fervency and zeal, which was mistaken for curiosity and disobedience, and had wellnigh cost me my life; but justice and mercy prevailed, and I was ad- mitted
K.S. How so?
C.G. My fervency and zeal led me into a place through a misconstruction of king Solomon's promise, by which I
11
146 SELECT MASTER.
forfeited my life; but mercy triumphed over justice, and I was admitted a member among them.
K.S. What is meant by a select master?
C.G. Those who were selected to build the royal vault. Men whose skill, integrity and secrecy were well known to our grand master.
K.S. How many were there?
C.G. Twenty- two from Gebal, together with Ahishar, Adoniram, and our three grand masters; making in all twenty-seven, and no more.
K.S. Why but twenty-seven?
C.G. Because there was but nine arches, and three only could be employed in each.
K.S. Where did this royal vault begin?
C.G. At king Solomon's most retired room.
K.S. Where did it end?
C.G. Under the sanctum sanctorum, or holy of holies, of king Solomon's temple.
K.S. When were you to be admitted into the ninth arch?
C.G. When the temple should be completed; but owing to the death of Hiram Abiff, it was then closed from our eyes.
K.C. What countryman are you?
C.G. A Phoenician.
K.S. In what city was you born?
C.G. In Gebal.
K.S. What is your name?
C.G. Giblem, or stone squarer.
K.S. What is it o'clock?
C.G. Low twelve ; the usual time to call from labour to refreshment.
K.S. What remains now to be done?
C.G. To retire in peace, practise virtue, and meditate In silence.
K.S. Companion captain of the guard, you will give notice to the companions by the mysterious No. 9, that this council is about to be closed.
The captain of the guards knock eight quick and one slow, which is repeated by Hiram, king of Tyre, and Hiram Abiff.
King Solomon knocks one, and calls to order, and gives the sign of silence, with his left hand on his mouth and
SELECT MASTER. 147
his right hand on his breast, which is repeated by all the select, and Ish Soudy is repeated by all.
A.&. Companions, this council is closed.
" CHARGE. Companion, having attained to this degree, you have passed the circle of perfection in ancient Masonry. In the capacity of select master, you must be sensible that your obligations are increased in proportion to your privi- leges. Let it be your constant care to prove yourself worthy of the confidence reposed in you, and the high hon- our conferred on you, in admitting you to this select de- gree. Let uprightness and integrity attend your steps; let justice and mercy mark your conduct. Let fervency and zeal stimulate you in the discharge of the various duties incumbent on you, but suffer not an idle, or imper- tinent curiosity to lead you astray, or betray you into danger. Be deaf to every insinuation which would have a tendency to weaken your resolution, or tempt you to an act of disobedience. Be voluntarily dumb and blind when the exercise of those faculties would endanger the peace of your mind, or the probity of your conduct; and let silence and secrecy, those cardinal virtues of a select mas- ter, on all necessary occasions, be scrupulously observed. By a steady adherence to the important instructions con- tained in this degree, you will merit the approbation of the select number with whom you are associated, and will enjoy the high satisfaction of having acted well your part in the important enterprise in which you are engaged ; and after having wrought your regular hours, may you be admitted to participate in all the privileges of a select master."
DEGREE OF ARK AND DOVE.
This degree, though short, can boast of as ancient and honourable a pedigree (if masonic tradition be true}, as any other. It cannot legally be conferred on any but royal arch Masons; upon them (if they are found worthy), it is conferred as an honorary degree.
THE OBLIGATION. " Do you solemnly promise, as a royal arch Mason, that you will keep the secrets of this degree?"
Can. I do.
HISTORY.
Masonic tradition informs us, that the circumstances upon which this degree was founded took place in the ark in which Noah and his family were preserved from the deluge. Noah, in order to ascertain if the flood had began to subside, opened the window of his ark, and put out a dove, knowing that it would return : and if the flood had subsided, would probably bring back some sign of vegeta- tion.
The dove left the ark, and contrary to Noah's expecta- tions, did not return for many days : he almost despaired seeing it again.
One day, however, as he was standing in the window of his ark, he saw something at a very great distance, moving just above the surface of the water, and as it came nearer to the ark, he discovered it to be the dove ; in the great joy of his heart, he raised his hand to an angle of forty- five degrees, and exclaimed, " Lo, she cometh !"
If you wish to make yourself known to a brother of this degree, raise the hand as in the plate, and say, Lo, she cometh !
148
KNIGHTS OF CONSTANTINOPLE.
This is called an honorary degree, and may be conferred by one Mason on another; but it is generally done in a lodge or chapter, after other regular business is finished.
The presiding officer represents Constantino, and is seated in the east with a crown on his head and a sceptre in his hand. The conductor represents one of Constan- tine's noblemen, the rest of the brethren, or sir knights, represent the common people, Constantino's subjects.
The candidate is brought in, each and every one goes at work, in imitation of so many tinkers, shoe-makers, join- ers, tailors, etc. The conductor takes the candidate by the arm and opens the door without any ceremony, and both walk up the hall to the east, and introduce themr selves to Constantino as follows :
Cond. Your majesty's most humble servants [bowing very low], we have long observed it has pleased your majesty to show your favour to the common people, while we, the nobility, have been neglected. We should like to know the reason. If for crimes we may be punished, make amends, and receive your majesty's favour.
Con. None can expect to receive my favour but the knights of Constantinople.
Cond. Ah ! the knights of Constantinople.
They turn and walk off. The conductor observes, as he passes the brethren, who are all this time very busily at work, "These are the common people; they are beneath our notice : it would be degrading for us, the nobility, to condescend to speak to them." Our sovereign says, None can receive his favour but the knights of Constantinople. Let us return, and request him to confer that degree on us.
They return, walking arm in arm, to the east.
Cond. Will your majesty confer the degree of knights of Constantinople upon us, your humble servants?
Con. I confer it on no man.
149
150 KNIGHTS OF CONSTANTINOPLE.
Cond. Where then can we expect to obtain it?
Con. From those labouring people you just observed to be your inferiors, the knights of Constantinople.
Cond. Ah, from the knights of Constantinople.
They then go to the brethren who are at work and in- quire, " Are you the knights of Constantinople?"
Com. Pco. We are the knights of Constantinople.
Cond. Will you confer that degree on us?
Com. Peo. 0 yes, O yes, 0 yes (reply three or four voices), if you are willing to take an obligation.
The candidate is now hood-winked, kneels down, and takes the following oath.
" I, A. B., in the presence of Almighty God, and these sir knights of Constantinople, do solemnly and sincerely swear, in addition to my former obligations, that I will not confer this degree upon any person, unless he be a worthy master Mason.
" I furthermore promise and swear that I will not confer this degree of knights of Constantinople upon any person, unless he shall acknowledge that all men are equal ; to all of which do I solemnly and sincerely promise and swear, without any equivocation, mental reservation, or self eva- sion of mind in me whatever ; binding myself under no less penalty than to have a dagger thrust through my body, should I violate this my oath and obligation of a knight of Constantinople. So help me, God, and keep me steadfast to keep and perform the same.
Kisses the book.
As soon as he has received the oath, all the brethren surround him, and strike him in the sides, breast, and back, with the end of the thumb [see plate 25, fig. 3], ask- ing him " Are all men equal?" If the candidate says they are, the bandage is taken off ; if he says they are not, they continue to pound him until they have expelled his aris- tocratical principles.
The sign in plate 25, fig. 3, alludes to the penalty. Hold the hand as though you had a dagger, your thumb against the guard.
HISTORY.
According to Masonic tradition, this degree was insti- tuted by Constantino the Great. The circumstances upon which it is founded are as follows :
KNIGHTS OF CONSTANTINOPLE. 151
Con stan tine saw that the nobility had so completely got the lower of controlling the common people, that his king- dom was likely to be endangered ; and in order to remedy this very great evil, and bring the nobility to a proper level with the common people, he instituted this degree, and conferred it upon some of his common people : he then en- gaged that he would not confer it again on any man ; but whosoever received it, must receive it from the common people.
He also agreed that he would not associate with, or show his favour to any but the knights of Constantinople. And he gave them orders to put any person to instant death who received the degree, and would not acknowledge all men to be equal. Soon after this arrangement, the nobil- ity saw the sovereign had withdrawn his confidence and favour, and two of them appeared before him and ad- dressed him thus :
Nobility. Your majesty's most humble servants. We have long observed that it has pleased your majesty to show your favour to the common people, while we, the nobility, have been neglected. We should like to know the reason : if for crime, we may be punished, and receive your majesty's favour.
Constantino replied: "None can expect to receive my favour but the knights of Constantinople."
The nobility went away: but knowing they could not live without the favour and friendship of their sovereign, returned and requested him to confer that degree on them. He replied : " I confer it on no man." " How," said they, " shall we expect to receive it?"
Constantino replied : " From that class of people you un- justly call your inferiors, the knights of Constantinople."
They went away and received the degree from the com- mon people, as described in the fore part of this degree.
SECRET MONITOR, OR TRADING DEGREE.
This degree cannot legally be conferred on any but worthy master Masons. A brother of this degree, who has committed the oath or obligation to memory, has a right to confer it upon a master Mason, in a lodge or private room, or even, in some cases, it is conferred out of doors, providing they are not liable to be discovered by cowans, and have a Bible to take the oath upon.
The candidate lays his hand upon the book, and takes the following oath :
" I, A. B., in the presence of Almighty God and this witness, do hereby and hereon solemnly and sincerely swear, in addition to my former obligations, that I will not confer this degree of secret monitor on any person in the known world, except it be a worthy master Mason.
"I furthermore promise and swear that I will caution a brother secret monitor by sign, word, or token, wherever I see him doing or about to do anything contrary to the true principles of Masonry.
" I furthermore promise and swear that I will caution a brother secret monitor by sign, word, or token, wherever I see him doing or about to do anything contrary to his interest in buying or selling.
" I furthermore promise and swear that when I am so cautioned myself by a brother secret monitor, I will pause and reflect on the course I am pursuing.
" I furthermore promise and swear that I will assist a brother secret monitor, in preference to any other person, by introducing him to business, by sending him custom, or in any other manner in which I can throw a penny in his way.
" I furthermore promise and swear that I will immedi- ately commit this obligation to memory : to all of which do I most solemnly and sincerely promise and swear, without any mental reservation or self-evasion of mind in me what- ever ; binding myself under no less penalty than that of having my heart thrust through with the arrow of an enemy, and to be without friends in the hour of trouble.
153
SECRET MONIl^-l.
So help me, God, and keep me steadfast in this my solemn oath and obligation of a secret monitor." [Kisses the book.]
The Bible is then opened, and the following passages are read :
1 Samuel xx. 16-23, and 35-42. " So Jonathan made a covenant with the house of David, saying, Let the Lord even require it, at the hand of David's enemies. And Jonathan caused David to swear again, because he loved him : for he loved him as he loved his own soul.
"Then Jonathan said to David, To-morrow is the new moon ; and thou shalt be missed, because thy seat will be empty. And when thou hast stayed three days, then thou shalt go down quickly, and come to the place where thou didst hide thyself when the business was in hand, and shalt remain by the stone Ezel.
" And I will shoot three arrows on the side thereof, as though I shot at a mark.
"And behold, I will send a lad, saying, Go, find out the arrows. If I expressly say unto the lad, Behold, the ar- rows are on this side of thee, take them, then come thou, for there is peace to thee, and no hurt, as the Lord liveth.
"But if I say thus unto the young man. Behold the arrows are beyond thee, go thy way, for the Lord hath sent thee away. And as touching the matter which thou and I have spoken of, behold, the Lord be between me and thee for ever."
" And it came to pass in the morning that Jonathan went out into the field at the time appointed with David, and a little lad with him.
" And he said unto his lad. Run, find out now the ar- rows which I shoot. And as the lad ran, he shot an arrow beyond him. And when the lad was come to the place of the arrow which Jonathan had shot, Jonathan cried after the lad, and said, Is not the arrow beyond thee?
stay not. And Jonathan's lad gathered up the arrows, and came to his master.
"But the lad knew not anything: only Jonathan and David knew the matter.
154 SECRET MONITOR.
" And Jonathan gave his artillery unto his lad, and said unto him, Go, carry them to the city.
" And as soon as the lad was gone David arose out of a place towards the south, and fell on his face to the ground, and bowed himself three times ; and they kissed one an- other, and wept one with another, until David exceeded.
"And Jonathan said to David, Go in peace; forasmuch as we have sworn both of us in the name of the Lord, say- ing, The Lord be between me and thee, and between my seed and thy seed for ever. And he arose and departed, and Jonathan went into the city."
LECTURE.
Brother. I am David.
Can. I am Jonathan.
Brother. David aind Jonathan knew the matter.
Can. The lad knew nothing at all.
The signs, and also the words and tokens of this degre* are of two kinds, negatives and affirmatives.
The negative sign is made by exhibiting two fingers, ai in plate 25, fig. 1.
It is given whenever you see a brother doing, or about to do, anything contrary to his interest, in buying or sell ing, etc. ; it means desist ; the brother who receives th* sign is bound by his oath to pause and reflect.
The sign of approbation is given by holding up one fin- ger, as in plate 25, fig. 2.
It is given whenever you wish secretly to advise a brother in any traffic or dealing to his profit and interest ; it means proceed.
Grips are given and received in the same admonishing way. When you take the hand of a brother, if you grip him in the centre of the hand with two fingers, it means desist; if you grip with one finger, it means proceed.
To caution a brother by word. If you see a brother doing anything contrary to his interest, in buying or sell- ing, say to him, you had better buy two, "two is better than one " ; it means desist. If you say to him, " One is as good as two," it means proceed, and he will directly understand you, and act accordingly.
Thus you can caution a brother, by sign, token, or word.
SECRET MONITOR. 155
whenever you see him doing anything contrary to the prin- ciples of Masonry, or his interest ; and he, so cautioned, is bound to pause and reflect before he further goes, under the penalties of having the arrow of an enemy thrust through his heart, etc. There is also another way to cau- tion a brother. If you say to him, " the arrows are beyond thee," it means desist. If you say to him, " the arrows are this side of thee," it means proceed.
The due guard and sign of this degree is given by placing yourself in the attitude of springing a bow ; it is in imita- tion of Jonathan shooting the arrows ; it alludes to the penalty of the obligation.
To answer this sign, strike the left side, opposite the heart, with the end of the fore finger of the left hand, the other fingers clenched.
This degree is much in use in the trading part of the fraternity. The following anecdote may serve to illustrate its utility to Masons :
" Brother H , while in the village of , visited a
lodge, and in the course of the evening the degree of Secret Monitor was conferred upon a worthy master, to the great edification of all present. At the usual hour, the lodge closed, and each brother repaired to his lodgings, rejoicing in himself that he was David or Jonathan, as the case might be. In the course of the next day, Mr. H. stepped into a shoe store to treat himself to a new pair of boots. He selected a pair, and was about to pay to the owner (who, unfortunately for himself, was not a Mason) his price, when one of the journeymen of the shoe merchant, who was at work in the store, observed, " Mr., those boots will do you good service, you had better take two pair — " two is better than one." Mr. H. recognised the friendly journeyman to be a brother Secret Monitor, who he sat in the lodge with the night before. He understood the cau- tion, paused, reflected, and after some excuses, concluded he would not take the boots then — he might call again."
David and Jonathan knew the matter; the LAD knew nothing about it.
In this case, the journeyman shoemaker felt himself bound to assist a brother Secret Monitor, although a stranger, in preference to his employer, who was not a Mason.
HEROINE OF JERICHO.
This degree is conferred upon royal arch Masons, their wives and widows ; hence it is sometimes called the ladies' degree.
It is generally conferred at parties composed exclusively of royal arch Masons, their wives and widows, convened for that purpose at the house of some royal arch Mason. Those who have taken the degree occupy one room, and those that have not, another. The novices (male or fe- male, as the case may be), receive the degree one at a time, in the following manner :
The candidate, if a female, is conducted into the lodge of heroines, and seated in a chair near the centre of the room, and a male heroine (not her husband), who is quali- fied, confers the degree in the following manner :
After a few introductory remarks, he seats himself before the candidate, and requests her to place her hands upon the Holy Bible, which he holds in his lap before her; tell- ing her at the same time that the degree of heroine of Jericho is not at all like Masonry in any of its bearings. That there is an obligation which she must take before she can be made acquainted with the mysteries of this beauti- ful degree ; and she may repeat her name, and say after him. The following oath is then taken :
"I, A. B., of my own free will and accord, in presence of Almighty God, and these heroines of Jericho, do hereby and hereon, solemnly and sincerely promise and swear, that I will not communicate the secrets of heroine of Jericho to any person in the known world, except it be to a true and lawful brother or sister heroine of Jericho.
11 1 furthermore promise and swear, that I will not con- fer this degree upon any person in the known world.*
* When a man receives the degree, he swears that he " will not con- fer this degree upon any person except it be a worthy companion royal arch Mason, their wives or widows, and that he will never confer it on his own wife."
156
HEROINE OF JERICHO. 157
" I furthermore promise and swear, that I will keep the secrets of a brother or sister heroine of Jericho, when they are communicated to me as such, or whenever their in- terest or safety shall require it.
"I furthermore promise and swear, that I will answer and obey all due signs and summons, handed, sent, or thrown to me from a brother or sister heroine of Jericho.
" I furthermore promise and swear, that I will not give the hailing sign of distress of a heroine of Jericho, unless I am in real distress ; and should I see this sign given, I will fly to the relief of the person giving it, and extricate them from difficulty, if in my power.
" I furthermore promise and swear, that I will not speak the word of heroine of Jericho, which I shall hereafter receive, in any manner, except in that in which I shall receive it.
" I furthermore promise and swear, that I will not speak evil of a brother or sister heroine behind their back, or before their face ; but will give them due and timely notice of all approaching danger. To all of which do I solemnly and sincerely promise and swear with a firm and steady purpose, to keep and perform the same : binding myself under no less penalty, than to have my head struck off and carried to the highest mountain. So help me. God, and keep me steadfast in the due performance of the same." Kisses the book.
After the oath is administered, the Bible is opened to the second chapter of the book of Joshua, and read as follows :
" And Joshua, the son of Nun, sent out of Shittim two men to spy secretly, saying, Go, view the. land, even Jericho. And they went, and came into a harlot's house, named Rahab, and lodged there. And it was told the king of Jericho, saying. Behold, there came in hither to-night of the children of Israel, to search out the country. And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thy house : for they be come to search out all the country. And the woman took the two men. and hid them, and said thus. There came men unto me, but I wist not whence they were: And it came to pass about the time of shutting of the gate, when it was dark, that the men went out : whither the men went, I wot not : pursue after them
158 HEROINE OF JERICHO.
quickly ; for ye shall overtake them. But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof. And the men pursued after them the way to Jordan unto the fords ; and as soon as they which pursued after them were gone out, they shut the gate. And before they were laid down, she came up unto them upon the roof : And she said unto the men, I know that the Lord hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. For we have heard how the Lord dried up the water of the Red Sea for you, when ye came out of Egypt;and what ye did unto the two kings of the Amorites that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed. And as soon as we had heard these things, our hearts did meltj neither did there remain any more courage in any man, because of you : For the Lord your God, he is God in heaven above, and in earth beneath. Now, therefore, I pray you, swear unto me by the Lord, since I have shewed you kindness, that ye will also shew kindness unto my father's house, and give me a true token : And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death. And the men answered her, Our life for yours, if ye utter not this our business. And it shall be, when the Lord hath given us the land, that we will deal kindly and truly with thee. Then she let them down by a cord through the window ; for her house was upon the town wall, and she dwelt upon the wall. And she said unto them, Get you to the mountain, lest the pursuers meet you ; and hide yourselves there tnree days, until the pur- suers be returned ; and afterward may ye go your way. And the men said unto her, We will be blameless of this thine oath which thou hast made us swear. Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by ; and thou shalt bring thy father, and thy mother, and thy breth- ren, and all thy father's household home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless : and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear.
HEROINE OF JERICHO.
159
And she said, According unto your words, so be it. And she sent them away, and they departed : and she bound the scarlet line in the window. And they went, and came unto the mountain, and abode there three days, until the pursuers were returned : and the pursuers sought them throughout all the way, but found them not. So the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun, and told him all things that befel them : And they said unto Joshua, Truly the Lord hath delivered into our hands all the land ; for even all the inhabitants of the country do faint because of us."
The candidate is then instructed in the mode or manner of giving the signs and word.
The first sign is in imitation of the scarlet line that Rahab let down from the window of her father's house to assist the spies to make their escape from the city. [See plate 26, fig. 1.]
The second sign is represented in plate 26, fig. 2.
The grand hailing sign of distress is given by raising the right hand and arm to an angle of forty-five degrees, hold- ing between the thumb and fore-finger a handkerchief, which hangs perpendicularly. [See plate 26, fig. 3.]
The word is given by placing the right feet together, and A placing his hand upon the shoulder of B, says, "My life." B raises her right hand and places it on A's shoul- der and says, "For yours." A then raises and puts his left hand on B's shoulder, and says, " // ye utter not." B places her left hand on A's shoulder, and finishes the sentence, " This our business." The word Itahab is then whispered in the ear of the candidate. [See plate 26, fig. 4.]
The lecture is then given, as follows:
A. It is very dark to-night.
B. Yes, but not so dark but that I can see.
A. What can you see?
B. A scarlet line.
A. Why a scarlet line?
B. Because it saved my life in the hour of danger. The history of the degree is then related to the candi- date as follows :
Tradition informs us that this degree has been known and conferred upon the nobility and royal personages ever
160 HEROINE OF JERICHO.
since the days of Eahab, by whom the degree was founded.* It has been very recently conferred upon royal arch Masons, their wives and widows, as an honorary degree.
Sir William Wallace was a brother heroine of Jericho, and while he was at the head of those noble clans, who so valiantly strove to shake off the yoke of oppression, a cir- cumstance occurred that illustrates the utility of this de- gree to sister heroine of Jericho.
As he was riding past a house near the enemy's lines, he saw a female standing in a window giving this sign. [See plate 26, fig. 1.] He discovered it to be the sign of a heroine of Jericho, and immediately rode up to the win- dow : and after saluting her as a sister, inquired the cause of her distress, and of giving the sign ; telling her at the same time, that any service or favour in his power to be- stow, should be most cheerfully granted to render her happy. She told him that her husband was a soldier, and had joined the army opposed to Wallace., that she feared he was slain, or had been taken prisoner in a late engage- ment, and in consequence of his absence, she was in want of almost all the necessaries of life. Wallace replied, " My life for yours, if ye utter not this my business," and rode off. [Wallace at this time had been to spy out the enemy's camp. She understood him, and acted accordingly.]
Wallace returned to his own camp, and after making strict search he found that the husband of his sister heroine of Jericho was one of his prisoners. He promptly ordered him to be liberated, which was accordingly done, and he returned to his affectionate wife, to the great joy of all parties.
Not long after this, another circumstance took place no less honourable to Sir William Wallace than the one just related. One day, as he was walking upon the banks of
* The reader will understand that this history is the one that the Masons give of this degree to those who receive it. Yet I never have seen a person who received it prior to the abduction of William Morgan, And it is generally believed by those heroines of my acquaintance, that it was " got up" by those concerned in that Masonic outrage. And by swearing their female relatives to conceal the same crimes, should they come to their knowledge, which they themselves, as royal arch Masons, felt bound to perpetrate, against the law of the land, upon the traitor, Morgan. They expected and hoped to receive the same hospitality from them, in case they were suspected, as did the spies in the house of the harlot, Rahab.
HEKOINE OF JERICHO. l(Jl
one of those beautiful lakes in Scotland, his attention was suddenly arrested by the upsetting of a sail boat, some dis- tance from the shore ; he saw the merciless element engulf- ing a large number of his fellow beings of both sexes, which (to all human appearance) defied the frail arm of man to extricate them. One awful shriek of despair was heard — they sunk — and all was silent. He stood, his eyes riveted upon the scene of destruction ; 'already had the tear of sympathy stole down his manly cheek in view of suffering and death. At length he saw a hand rise from the surface of the water, holding a handkerchief and giving the grand hailing sign of distress of a heroine of Jericho [as in plate 26, fig. 3].
He thought of his obligations, and although the under- taking was very dangerous, he plunged into the lake, and swam to the place where he saw the signal, dove down, caught hold of the sister heroine of Jericho, and rose with her upon the surface of the waves, like a lion when he shakes the dew from his mane, and being a man of great muscular strength he succeeded in bringing the sister hero- ine of Jericho to the shore ; and she was the only person that was saved.
The secrets and ceremonies of this degree have become extensively known in the State of New York, and in most of the States of New England, among royal arch Masons, their wives and widows. It was introduced into Connecti- cut in 1827 ; and although it was brought by one of the grand dignitaries of the order, it met at first -with rather a cold reception ; but since that time it has been conferred on many who probably had no connection directly with the Morgan outrage.
12
KNIGHTS OF THREE KINGS.
This degree is generally conferred in a lodge or chapter after other business is finished ; all master Masons are en- titled to it if they are considered worthy. It is generally conferred oy our grand lecturers, as an honorary degree upon their pupils.
Soon after the candidate enters, some brother (best qualified to perform the part) retires from the room, and those that remain proceed to give the degree as follows:
The candidate kneels at the altar, and some one com- mences administering the following obligations :
"I, A. B., of my own. free will and accord, in the pre- sence of Almighty God, and these witnesses, do hereby and hereon solemnly and sincerely promise and swear, that I will not confer the degree of knights of three kings upon any person except it be a worthy master Mason.
"I furthermore promise and swear, that I will not be offended at any of the ceremonies of this degree.
" I furthermore promise and swear, that I will not con- fer this degree, unless by the unanimous consent of all present."
Here an interruption of the ceremonies takes place. The brother who left the lodge returns in a great rage, and very abruptly inquires the cause of conferring the degree, without his consent.
The person administering the oath replies. " I did not expect that you had any objection to the candidate, and therefore I commenced giving the oath. You should have made your objection known before you left the room."
The objecting brother replies very vehemently, " I did make my objection known before I left the room ! I stated to you and the rest of the brethren that there was diffi- culty existing of a very serious nature between the candi- date and myself, and unless he gave me satisfaction, I should oppose him."
All the brethren now interpose in order to settle this affair. They say they are very sorry that two brother
KNIGHTS OF THREE KINGS.
Masons should quarrel, especially at this time ; it is very wrong to carry their prejudices into the lodge.
The candidate rises from the altar apparently much sur- prised, says he was not aware until the present moment
that brother was offended at him ; he wishes he would
tell wherein he had done him any injury, and if it is in his power he will give him satisfaction.
The offended brother then very gravely relates his ag- grievances ; he accuses the candidate of slandering him in various ways. You have reported, says he, " that I am a common drunkard,"* [or that I quarrel with my wife, that I am dishonest in deal, that I speak disrespectfully of Masonry, etc.].
The candidate generally promptly denies ever making any such statements, and demands the name of the author.
He is told it came from brother (naming some re- spectable Mason who is not present).
The candidate says, it is an absolute falsehood, a mali- cious report circulated to injure him. (Gets in a passion.)
The objecting brother says he believes the candidate has reported the story ; it is just like him, he is always meddling with other men's affairs.
A general war of words now ensues, and not unfrequently hard names are called. The candidate by this time being nearly worked up into a passion, and the other brother feigning himself so.
Some brother now makes a proposition that all shall leave the room, and leave them alone to settle their diffi- culty.
The candidate and his antagonist being left alone, they commence walking the room with rapid strides, and loud
* I once saw this degree conferred when the candidate assumed quite different ground from what was anticipated. He was one of those candid, prudent men, that never make assertions without satisfactory evidence of their truth.
The brother who made the objection, was a bright Mason of the higher order. He was a man of pretty fair character, yet it was apparent that he had contracted some habits which are characteristic of the art, labour and refreshment. He objected to the candidate on the ground that he had reported stories detrimental to his character, etc., to wit : " That he was a dissipated character."
The candidate very honestly replied that he had made such a state- ment, but he did not recollect who it was to, and he sincerely lamented that he had any occasion for saying or thinking so.
164 KNIGHTS O* rtiltEE KINGS.
and boisterous invectives are exchanged in abundance, each contends with much zeal that he has been misrepre- sented and abused.
In the course of five or ten minutes one of the brethren returns from the other room and inquires, " Have you agreed?"
The offending or objecting brother replies, "The diffi- culty is not settled, neither is it likely to be."
They are again left alone for about the same space of time, and the conversation becomes louder and more per- sonal. It is not unfrequent on these occasions that the candidate is worked up to complete madness.
The brother returns to them again and inquires, "Have you agreed?" Being informed they have not, he retires a third time.
The objecting brother now proposes to the candidate that they submit their case to a third person, and to abide his decision, which being acceded to on the part of the candidate, the rest of the brethren return to the hall and inquire if they have agreed ; on being informed they have chosen a referee to settle their differences, the umpire says, " // you can agree in the dark, you can in the light." He then takes his seat, and directs the candidate to kneel at the altar and receive the remaining part of the obliga- tion. The candidate kneels again at the altar, and re- peats as follows . —
" I furthermore promise and swear, that I will not con- fer this degree upon any person without the hope of fee or reward.' *
"To all of which do I solemnly and sincerely promise and swear, with a firm and steady resolution, to keep and
* It is believed that this degree was invented by some of our grand lecturers, who make it their business to travel from lodge to lodge and instruct men in the mysteries of ancient Freemasonry.
They have incorporated in the oath a clause which prohibits them from conferring the degree without pay, and by this means they often replenish the small change.
After they have conferred the degree, they gravely say : " You see, sir, that I must receive some trifling compensation just to save the oath." ill)
" How much is customary?" inquires the brother.
" Oh, any trifling sum, 25 or 50 cents, just to save the oath, merely a matter of form."
KNIGHTS OF THREE KINGS. 165
perform the same, binding myself under no less penalty
than*
*******
So help me, God, and keep me steadfast." Kisses the book once.
After the candidate has taken the obligation, the per- son who was chosen judge gives his opinion as follows : "The candidate and the brother who opposed his taking the degree shall approach each other upon the five points of fellowship, and give the master Mason's word, which balances all difficulties.
HISTORY.
Masonic tradition informs us that the circumstances upon which this degree was founded are briefly these. At the dedication of the Temple, king Solomon invited all the eastern kings and princes to attend and assist in the cere- monies. It happened, however, that two of the kings were at war. Solomon repeatedly attempted to effect a recon- ciliation between them, but to no purpose, they still per- sisted in their inveteracy.
Solomon being anxious that all nations should be at peace, determined to effect by force, what he could not by agreement. He therefore invited them into a small apart- ment in the Temple, locked the door, and left them to meditate in silence, telling them that whenever they settled their difficulties and agreed to live in peace, they would be liberated, and until that time they would be shut up in total darkness, and kept on bread and water.
The next day King Solomon went in to see them, and inquired if they had agreed.
They informed him they had not, neither was there a probability they would.
King Solomon again left them, and on the next day went in as before, and received a like answer.
On the third day he went in, when they informed him they had agreed.
* The precise terms of the penalty of this degree has escaped my re- collection ; yet I have often assisted (some years since) in conferring it.
166 KNIGHTS OF THREE KINGS.
King Solomon advanced towards them, holding in each hand a lighted taper, said, " If you can agree in the dark, you can in the light," bowing at the same time and giving this sign [see plate 25, fig. 4], which is the sign of the de- gree. The watchword and word of caution of this degree is " agreed."
ORDER OF KNIGHTS OF THE RED CROSS.
The order of Knights of the Red Cross has been known and conferred in several parts of Europe by various titles ; the present was given to it on account of the red cross which they bore in their banners when they took the field. The incidents upon which the order was founded occurred in the reign of Darius, King of Persia, and it is more par- ticularly connected with Symbolic Masonry than any other order of knighthood. Their assemblies are called coun- cils ; their sashes are green, decorated with a sword and trowel, and trimmed with scarlet. The jewel of the pre- siding officer is a triple triangle, with a green collar trimmed with scarlet. The officers necessary to organise a regular council are a sovereign master, chancellor, mas- ter of the palace, prelate, master of finances, master of despatches, master of cavalry, master of infantry, stan- dard bearer, sword bearer, and warder, and customarily a sentinel. The preparatory degrees necessary to be taken previous to being created a sir knight of the red cross are as follows, viz. : entered apprentice, fellow craft, master mason, mark master, past mastei, most excellent master, royal arch, royal master, and select master.*
Five hundred and thirty-five years before the birth of our Saviour, the foundation of the second temple was laid at Jerusalem ; at which time those peculiar circumstances occurred which gave rise to the royal arch degree. After the death of Cyrus, the enemies of the Jews found means to prevent the progress of their glorious undertaking, and the work ceased for several years.
When Darius, the son of Hystaspes, a noble prince, had established himself upon the throne of Persia, Zerubbabel, a prince of the tribe of Judah, being stimulated by the spirit of true patriotism, and inspired with a holy zeal for the Jewish Church, voluntarily offered and undertook to encounter the hazardous enterprise of traversing the Per- sian dominion, and seeking admission into the royal pre-
* The two last are not urged in all councils. 167
168 KNIGHTS OF THE REP CROSS.
sence, there to espouse the cause of his country. He also had considerable assurance of success, on account of having been formerly distinguished by the favourable notice and friendship of the king while in private life. On his ar- rival, he waited a favourable opportunity to prefer his suit. An opportunity soon offered itself, when Zerubbabel, by his consummate wisdom and persuasive arguments, ob- tained favour of the king, and permission to rebuild the city and temple of Jerusalem : and all the holy vessels re- maining at Babylon were generously restored to the Jews. The king of Persia, desirous of perpetuating a remem- brance of those interesting events which had occasioned a renewal of the friendship which had formerly subsisted between himself and Zerubbabel, instituted, on this occa- sion, a new order, and called it " the order of knights of the east." They afterwards assumed the title of " knights of the eagle." In France they were known as " knights of the sword," and in Palestine as " knights of the red cross." They were afterwards incorporated with the knight templars.
RED CROSS MANUAL.
The throne is situated in the east ; above is suspended a green banner ; on it a triple triangle, with a red cross in the centre of each ; underneath are arranged the emblems of the order. The sovereign master is seated on the throne, the chancellor, prelate, and past sovereign masters on his right, the master of the palace on his left, the master of finances on the right, and the master of despatches on the left, in front; the master of cavalry on the right of the first division, the master of infantry on the right of the third division, when separately formed, and on the left of the whole when formed in line ; the standard bearer in the west, the sword bearer on his right, and the warder on his left. The knights are so arranged as that there shall be an equal number on each side of the throne.
At the sound of the trumpet the lines are formed ; the master of cavalry then says, " Sir knight warder, when a council of red cross knights is about to be opened, what is the first duty?
KNIGHTS OF THE RED CROSS. 169
Warder. To see the sentinels are at their respective posts and the council chamber duly guarded.
M.(\ Attend to that part of your duty, and inform the captain of the guards that we are about to open a council of red cross knights for the despatch of business. The warder goes and stations the guard ; (Tyler) returns and says, " The sentinels are at their respective posts, and the council chamber is duly guarded."
M.C. Sir knight warder, are all present knights of the red cross?
Warder. All present are red cross knights.
M.C. Attention, sir knights; handle sword; draw sword ; carry sword. You will count yourselves into first and second divisions, commencing on the right.
The first man on the right says, first ; the second, second ; the third, first ; and fourth, second ; and so on through the whole line.
M.C. Attention, first division; you will form a line three paces in front of the second — forward — march ! halt ! — to the right-about — face.
The avenue being now formed in a proper position for giving the signs, they proceed.
M.C. Sir knight master of infantry, you will inform our sovereign master that the lines are formed for inspec- tion and review.
The master of infantry, accompanied by the sword bearer and warder, repairs to the council chamber, and informs the sovereign master that th«» lines are formed.
The trumpet now sounds, and the sovereign master marches down between the two divisions, inspecting the first as he goes down, and the second on his return.
He then forms a line across from the right of the second to the left of the first division, with the chancellor and prelate on his right, and the master of palace on his left. In this position the signs are given, from the degree of en- tered apprentice Mason to select master inclusive.
S.M. Attention, sir knights ; handle sword ; draw sword ; carry sword. Sir knights, you will attend to giv- ing the signs of the red cross degree. [Turning to chan- cellor, says], Attention, sir knight chancellor (chancellor faces round to S.M., and brings his sword to a recover), advance and communicate the Jewish Pass. The word is
170 KNIGHTS OF THE RED CROSS.
Judah, Benjamin, Benjamin, Judah. It is given by three cuts of the sword over an arch of steel, as follows :
Both sir knights bring their swords to a recover, ad- vance with the right foot, at the same time bring the swords together with some violence, in the position of guarding in infantry exercise. This is the first cut ; they then cut one and four, holding the swords together at cut four, advance with the left foot, and place them side by side ; at the same time raise the left hand and seize each other with some violence by the right shoulder. [See plate 20. fig. 1.]
The chancellor says, Judah. Sovereign master, Benja- min. Chancellor, Benjamin. Sovereign master, Judah. They resume the former position.
The sovereign master says, receive it from the sir knight on your right."
The chancellor receives the word in the same way from the sir knight on his right, and he from the next, until it has gone up the whole line of the first division to the mas- ter of cavalry, whose station is on its right.
As soon as the sovereign master has received the word from the chancellor, he turns to the master of the palace on his left hand, demands and receives it in the same man- ner as before, and he from his left hand man, and in like manner the word goes down the whole line of the second division, directly opposite the master of cavalry.
M.I. Attention, sir knight master of cavalry, advance and communicate the Jewish Pass. They meet in the cen- tre of the two divisions, and give the word as before de- scribed. The master of the cavalry returns to his line, and the master of infantry addressing the sovereign mas- ter, says, "Sovereign master, I have the Jewish Pass."
S.M. Sir knight master of infantry, you will advance and communicate it.
He advances within about three paces of the sovereign master, brings his sword to a recover, and communicates the word as before.
S.M. The word has come up right. Attention, sir knight, to the right about face — to your post — march !
The sir knight resumes his post as before.
The sovereign master then addresses the master of pal- ace, and says : " Attention, sir knight, master of palace, you will advance and communicate the Persian Pass. [See
KNIGHTS OF THE RED CROSS. 171
plate 20, fig. 2.] The word is Tetnai Shetharboznai. It is given the same as the Jewish Pass, except there is four cuts, viz. : two, one, four, two, and under an arch of steel.
The sovereign master says, " The word is right; you will receive it from the sir knight on your left." The sover- eign master then receives it from the chancellor, and the word passes through both divisions as before. When it arrives to the master of cavalry, he demands it from the master of infantry, and carries it to the sovereign master, in the same manner that the master of infantry did the Jewish pass, and returns to his post.
The sovereign master then says, "Attention, first divi- sion ; you will advance, and communicate to the second, the red cross word." [See plate 20, fig. 3.]
This is given by three cuts, viz. : two, one, four, by placing the left feet together, and seize each other by the right shoulder, and drawing the sword across with a quick motion, place the points against the left side, as though you intended to thrust the other through the heart, at the same time draw back your head, and look your oppon- ent sternly in the face, whisper the word Veritas — the second division all say, " right." Each division then places back the left foot, and brings the right up as in their former position.
The sovereign master then says, "Attention, second division; you will advance, and communicate to the first the sign, grip, and word of a red cross knight."
The sign is given, by meeting on the guard, or first cut, as before described, raise the left hand, and place the thumb and fore-finger against the lips, the thumb and finger meeting at the ends, the other fingers partly open, and turned up towards your left eye. as though you were giving a blast of a horn. [See plate 20, fig. 5.] Carry off the hand in a horizontal direction to the left till it sweeps a semicircle, then drop it by your side; give the other three cuts, viz. : one, four, two, advance and place your left foot by the side of your opponent's, interlace the fingers of the left hand, and pronounce the word Libertas ; the first division says, "The word is right."
The sovereign master then says, " Sir knights, you will form around the altar for the purpose of opening this council of red cross knights."
The sovereign master is now seated on his throne in
172 KNIGHTS OF THE RED CROSS.
front of the altar, with his several subordinate officers on his right and left, the master of cavalry and master of in- fantry take the command of their divisions, and form them round the altar facing inward.
The sovereign master then says, " Attention, sir knights ; to the right about face — deposit swords— deposit helmets — to the right about face — to your devotions." All kneel on the left knee, cross their arms, and interlace their fin- gers with their left and right hand companions, and repeat the Lord's prayer ; and after the prayer each knight whis- pers the word Veritas in the ear of his left hand com- panion.
The sovereign master says, ''Attention, sir knights (at which all rise upon their feet), to the right about face — recover helmets — recover swords — return swords — to your posts, march." The officers and companions all resume their seats, as in plate 18.
The officers being thus seated, the sovereign master puts the following questions to some one sir knight who is the best qualified to answer ; it is called a lecture.
S.M. Sir knight — are you a knight of the red cross?
Ans. That is my profession.
S.M. By what will you be tried?
Ans. By the test of truth.
S.M. Why by the test of truth?
Ans. Because none but good men and true are entitled to the honours of the order.
S.M. Where did you receive those honours?
Ans. In a just and regular council of knights of the red cross.
S.M. What number compose a council?
Ans. There is an indispensable number, and a constitu- tional number.
S.M. What is the indispensable number?
Ans. Three.
S.M. Under what circumstances are they authorised to form a council of knights of the red cross?
Ans. Three knights of the red cross, being also knights templars, and hailing from three different commanderies, may, under the sanction of a warrant or charter from a grand encampment, form and open a council of the red cross knights, for the dispatch of business.
S.M. AVhat is a constitutional number?
KNIGHTS OF THE RED CROSS. 173
Ans. Five, seven, nine, eleven, or more.
S.M. When composed of eleven, of whom does it con- sist?
Ans. Sovereign master, chancellor, master of palace, prelate, master of cavalry, master of infantry, master of finance, master of dispatches, standard bearer, sword bearer, and warder.
S.M. Warder's station in the council?
Ans. On the left of the standard bearer in the west.
S.M. His duty there?
Ans. To announce the approach of the sovereign mas- ter, to see that the sentinels are at their respective posts, and the council chamber duly guarded.
S.M. Sword bearer's station?
Ans. On the right of the standard bearer in the west.
S.M. His duty there?
Ans. To assist in the protection of the banners of our order ; to watch all signals from the sovereign master, and see his orders duly executed.
S.M. Standard bearer's station?
Ans. In the west.
S.M. His duty there?
Ans. To display, support, and protect the banners of our order.
S.M. Why is the standard bearer's station in the west?
Ans. That the brilliant rays of the rising sun, shedding their lustre upon the banners of our order, may encourage and animate all true and courteous knights, and dismay and confound their enemies.
S.M. Station of master of dispatches?
Ans. In front of the master of palace.
S.M. His duty there?
Ans. To observe with attention the transactions of the council; to keep a just and regular record thereof, collect the revenue, and pay the same over to the master of finance.
S.M. Station of master of finance?
Ans. In front of the chancellor.
S.M. His duty?
Ans. To receive in charge the funds and property of the council, pay all orders drawn upon the treasurer, and render a just and regular account when called for.
S.M. Station of the master of infantry?
174 KNIGHTS OF THE RED CROSS.
A ns. On the right of the second division, when separ- ately formed ; on the left of the whole when formed in line.
S.M. His duty?
Ans. To command the second division or line of infan- try, teach them their duty and exercise ; also to prepare all candidates, attend them on their journey, answer all ques- tions for them, and finally introduce them into the council chamber.
S.M. Station of master of cavalry?
Ans. On the right of the first division, when separately formed, and on the right of the whole when formed in line.
S.M. His duty?
Ans. To command the first division or line of cavalry, teach them their duty and exercise, to form the avenue for the reception and departure of the sovereign master, and prepare the lines for inspection and review.
S.M. Prelate's station?
Ans. On the right of the chancellor.
S.M. His duty?
Ans. To preside in the royal arch council ; administer at the altar ; to offer up prayers and adorations to the Deity.
S.M. Station of master of the palace?
Ans. On the left of the sovereign master in the east.
S.M. His duty?
Ans. To see that the proper officers make all due pre- parations for the several meetings of the council ; to take special care that the council chamber is in suitable array for the reception of candidates and dispatch of business ; to receive and communicate all orders issued by the sover- eign master through the officers of the line.
S.M. Chancellor's station?
Ans. On the right of the sovereign master.
S.M. His duty?
Ans. To receive and communicate all orders and peti- tions ; to assist the sovereign master in the discharge of his various duties, and in his absence to preside in the council.
S.M. Sovereign master's station?
Ans. In the east.
S.M. His duty?
Ans. To preside in the grand council ; confer this order of knighthood upon those whom his council may approve-,
KNIGHTS OF THE RED CROSS. 175
to preserve inviolate the laws and constitution of our or- der ; to dispense justice, reward merit, encourage truth, and diffuse the sublime principles of universal benevolence.
S.M. Sir knight chancellor, it is my will and pleasure that a council of knights of the red cross be now opened, and stand open for the dispatch of such business as may regularly come before it at this time, requiring all sir knights now assembled, or who may come at this time, to govern themselves accordingly. (The sir knight chancel- lor communicates it to the sir knight master of the palace, and he to the knights.)
S.M. Sir knights, this council is now open for the dis- patch of business.
The council being opened, a veil or curtain is suspended from the wall to the floor, dividing the hall into two apart- ments, the one for the sovereign master and nobility, and is called the "council chamber." The other is the royal arch council. [See plate 18.]
The prelate presides in the royal arch council, seated before the altar, the sir knights (or rather companions in this apartment), are seated round the hall, with their hats on. The sovereign master is in the other apartment (coun- cil chamber). The officers being thus divided and ar- ranged, the master of infantry prepares the candidate, and makes the alarm by three times three raps on the door.
The warder says, " Most excellent, there is an alarm at the door."
Prelate. Attend to the alarm and see who comes there.
The warder goes to the door, and after giving the same number of raps, opens the door, and says, " Who comes there?"
M.I. A worthy companion, who has been regularly ini- tiated, passed, and raised to the sublime degree of master Mason, advanced to the honourable degree of mark master, presided as master in the chair, received and acknowledged as most excellent master, and exalted to the more august sublime degree of royal arch Mason, now solicits the honour of being created a knight of the illustrious order of red cross.
W. Is it of his own free will and accord?
M.I. It is.
W. Is he worthy and well qualified?
M.I. He is.
17C KNIGHTS OF THE RED CROSS.
W. Has he made suitable proficiency in the preceding degrees ?
M.I. He has.
W. By what further right and benefit does he expect to gain admittance?
M.I. By the benefit of a pass, and with your assistance we will give it; (the pass is Jali-Buh-Lun, and is now given in the manner the royal arch word is given).
W. The pass is right : let the candidate wait a time with patience until the most excellent prelate be informed of his request, and his answer returned.
The warder reports to the most excellent prelate, where the same questions are asked and answers returned as at the door.
M.E.P. Let him enter.
The master of infantry conducts the candidate to the centre of the hall, and takes a seat by the side of him, facing the prelate.
The most excellent prelate addresses the candidate as follows: "Companion, the council you here see assembled, represents the grand council assembled at Jerusalem in the first year of Darius, king of Persia, to deliberate upon their unhappy situation, and to devise means whereby they could obtain the favour and assistance of their new sovereign, in rebuilding the house of the Lord. If you are desirous of joining us in our deliberations, you must as- sume the name and character of Zerubbabel, one of the princes of the house of Judah, whose hands laid the founda- tion of the first temple, and whose hands the Lord pro- mised should finish it." The candidate signifies by a bow that he assents.
M.E.P. Companions, we will attend to a lesson from the records of our fathers. While the prelate reads, all the companions drop their elbows upon their knees, and support their head with the hand. [See plate 19.]
Ezra iii. 8 — 11. "Now in the second year of their coming unto the house of God at Jerusalem, in the second month, began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and the remnant of their brethren the priests and the Levites, and all they that were come out of the captivity unto Jerusalem ; and appointed the Levites, from twenty years old and upward, to set forward the work of the house of the Lord. Then stood Jeshua with
KNIGHTS OF THE RED CBOS8. 177
his sons and his brethren, Kadmiel and his sons, the sons of Judah, together, to set forward the workmen in the house of God ; the sons of Henadad, with their sons and their brethren the Levites. And when the builders laid the foundation of the temple of the Lord, they set the priests in their apparel with trumpets, and the Levites, the sons of Asaph, with cymbals, to praise the Lord, after the ordinance of David, king of Israel. And they sang together by course, in praising and giving thanks unto the Lord ; because he is good, for his mercy endureth for ever towards Israel. And all the people shouted with a great shout, when they praised the Lord, because the foundation of the house of the Lord was laid."
Ezra iv. " Now when the adversaries of Judah and Ben- jamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you ; for we seek your God, as ye do : and we do sacrifice unto him since the days of Esar- haddon, king of Assur, which brought us up hither. But Zerubbabel. and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God ; but we ourselves together will build unto the Lord God of Israel, as king Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired coun- sellors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia. And in the reign of Ahasuerus, in the beginning of his reign, wrote they unto him an accusa- tion against the inhabitants of Judah and Jerusalem.
" And in the days of Artaxerxes wrote Bishlam, Mithre- dath, Tabeel, and the rest of the companions, unto Ar- taxerxes king of Persia ; and the writing of the letter was written in the Syrian tongue, and interpreted in the Syrian tongue. Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort: (Then wrote Rehum the chancellor and Shimshai the scribe, and the rest of their companions ; the Dinaites, the Apharsathcites, the Tarpelites, the Aphar- sites, the Archevites, the Babylonians, the Susanchites, the Dehavites, and the EJamites, and the rest of the
13
178 KNIGHTS OF THE RED CROSS.
nations whom the great and noble Asnapper brought over, and set in the cities of Samaria, and the rest that are on this side the river and at such a time.)
" This is the copy of the letter that they sent unto him, even unto Artaxerxes the king : Thy servants the men on this side of the river, and at such a time. Be it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls thereof, and joined the foundations. Be it known now unto the king, that, if this city be builded, and the walls set up again, then will they not pay toll, tribute, and custom, and so thou shalt endamage the revenue of the kings. Now because we have maintenance from the king's palace, and it was not meet for us to see the king's dishonour, therefore have we sent and certified the king, that search may be made in the book of the records of thy fathers : so shalt thou find in the book of the records, and know that this city is a rebellious city, and hurtful unto kings and provinces, and that they have moved sedition within the same of old time : for which cause was this city destroyed. We certify the king, that, if this city be builded again, and the walls therefore set up, by this means thou shalt have no portion on this side the river.
11 Then sent the king an answer to Rehum the chancellor, and to Shimshai the scribe, and to the rest of their com- panions that dwell in Samaria, and to the rest beyond the river, Peace, and at such a time. The letter which ye sent unto us hath been plainly read before me. And I commanded, and search hath been made, and it is found that this city of old time hath made insurrection against kings, and that rebellion and sedition have been made therein. There have been mighty kings also over Jeru- salem, which have ruled over all countries beyond the river ; and toll, tribute, and custom, was paid unto them. Give ye now commandment to cause these men to cease, and that this city be not builded, until another command- ment shall be given from me. Take heed now that ye fail not to do this : why should damage grow to the hurt of the kings?
" Now when the copy of king Artaxerxes' letter was read before Rehum, and Shimshai the scribe, and their companions, they went up in haste to Jerusalem unto the
KNIGHTS OF THE BED CROSS. 179
Jews, and made them to cease by force and power. Then ceased the work of the house of God which is at Jerusalem. So it ceased unto the second year of the reign of Darius king of Persia."
The master of infantry then introduces the candidate to the most excellent prelate as follows (both standing in their places).
M.I. Most excellent prelate : in consequence of our sovereign lord Darius the king, having ascended the throne of Persia, new hopes are inspired of protection and sup- port in the noble and glorious undertaking of rebuilding the house of the Lord, in which we have been so long and so often interrupted by our adversaries on the other side of the river ; for Darius, when a private man in life, made a vow to God, that should he ever ascend the throne of Persia, he would send all the holy vessels remaining at Babylon back to Jerusalem. Our most excellent and faithful companion Zerubbabel, who was formerly hon- oured with the favourable notice and friendship of the sovereign, now offers his services to encounter the hazard- ous enterprise of traversing the Persian dominions, and seeking admission to the presence of the sovereign, where the first favourable moment will be seized to remind the king of his vow, and impress on his mind the almighty force and importance of truth ; and from his known piety, no doubt can be entertained of obtaining his consent, that our enemies be removed far hence, and that we be no longer hindered or impeded in the noble and glorious un- dertaking of rebuilding the house of the Lord, in which we have so laudably engaged.
M.E.P. Companion Zerubbabel, the council with great joy accept your noble and generous offer, and will invest you with the necessary passports, by the means of which you will be enabled to make yourself known to the friends of our cause, wherever you may find them ; but on entering upon an undertaking of such vast importance to the craft, it is necessary that you take a solemn obligation to be faithful to the trust reposed in you. I will invest you with this sword (presents him a sword), by the use of which you will be enabled to defend yourself against your enemies : you will now kneel at the altar, and receive your obligation; the candidate kneels at the altar on his left knee, his body erect, his right hand grasping the hilt of
180 KNIGHTS OF THE RED CR088.
his sword, his left resting on the holy bible, square and compass, on which are placed two swords at right angles.
M.E.P. Companion, you are now about to take an ob- ligation pertaining to this degree, which, like your former obligations, will not interfere with your duty to your coun- try or Maker ; if you are willing to proceed, you will repeat your Christian and surname, and say after me.
Can. "1, A. B., of my own free will and accord, in the presense of the Supreme architect of the Universe, and these witnesses, do hereby and hereon, most solemnly pro- mise and swear, that 1 will always hail, for ever conceal, and never reveal, any of the secret arts, parts, or points, of the mysteries appertaining to the order of knight of the red cross, unless it be to a true and lawful companion sir knight of the order, or within the body of a just and lawful council of such, and not unto him or them, until by due trial, strict examination, or lawful information, I find him or them lawfully entitled to receive the same.
" I furthermore promise and swear, that I will answer and obey all due signs, and regular summons from a coun- cil of knights of the red cross, or given to me from the hands of a companion sir knight, if within the distance of forty miles ; natural infirmities and unavoidable accidents only excusing me.
" I furthermore promise and swear, that I will not be present at the conferring of this order of knighthood upon any person, unless he shall have previously received the several degrees of entered apprentice, fellow craft, master mason, mark master, past master, most excellent master, and royal arch.
" I furthermore promise and swear, that I will not assist. or be present at a forming or opening of a council of knights of the red cross, unless there be present at least five regular knights of the order, or the representatives of three different encampments, acting under the sanction of a legal warrant.
" I furthermore promise and swear that I will support and maintain the by-laws of the council of which I may hereafter become a member, the laws and regulations of the grand encampment, under which the same may be holden, together with the constitution and ordinances of the gen- eral grand encampment of the United States of America, so far as the same shall come to my knowledge ; to all of
KNIGHTS OF THE RED CROSS. 181
which I do most solemnly promise and swear, binding myself under no less penalty than that of having my house pulled down, the timbers thereof set up, and I hanged thereon ; and when the last trump shall sound, that I be for ever excluded from the society of all true and courteous knights, should I ever wilfully or knowingly violate any part of this solemn obligation of knight of the red cross ; so help me, God, and keep me steadfast to keep and per- form the same."
The candidate is then directed to kiss the book and arise.
Most excellent prelate then says, " Companion Zerub- babel. the master of infantry will now invest you with the Jewish pass, by the means of which you will be enabled to make yourself known to the friends of our cause wherever you may find them, and which will insure you their friend- ship and protection.
Master of infantry gives him the Jewish pass. [See plate 20, fig. 1.]
Most excellent prelate then presents the candidate with a green sash, and says. " Companion, I now invest you with this sash as a mark of our peculiar friendship and esteem ; you will wear it as a constant memorial to stimu- late you to the performance of every duty. Its colour is green, and will remind you that the memory of him who falls in a just and virtuous cause is blessed, and will flour- ish like the green bay tree. Fare you well, companion; may success attend your enterprise."
Master of infantry says to candidate, " Follow me."
In some councils, where the hall is fitted up for the pur- pose, the candidate is conducted into different apartments.
As the master of infantry passes through the first door, the 1st guard says, " Who comes there?"
M.I. A friend.
G. Advance and give the pass.
Master of infantry gives the Jewish pass, as before de- scribed.
The candidate comes up, passes the same examination, and follows the master of infantry to the second door, where a second guard makes the same demand and receives the same answers from them as the first : they then arrive at the third door, which is open, and before it is placed a little frame about- four feet long, and one high in the middle, in imitation of an arch bridge.
182 KNIGHTS OF THE RED CROSS.
The master of infantry then says, " Companion we have now arrived in sight of the Persian dominions; I can ac- company you no further ; this bridge you see here, over which you have to pass alone, separates the Jewish from the Persian dominions — fare you well ; may success attend your enterprise."
The candidate walks over the bridge, and is immediately accosted by a guard, "Who comes there?"
Candidate. A friend.
Guard. Advance and give the pass.
Candidate gives three cuts, and advances to give the pass (Jewish, over the arch of steel), the guard throws up the candidate's sword, the candidate whispers Judah, the guard (being a Persian), does not understand the word, says, "What!" Candidate,— " Judah." Guard,— " What ! !" Candidate by this time begins to feel a little irritated, says, " Judah ! ! !"
Guard. An enemy ! an enemy ! guards, seize him ! [the guard lays nold of the candidate, disarms him, divests him of his green sash, hand-cuffs and fetters are put on his hands and feet ; these are made of chains of four parts of about eighteen inches long, each fastened in the middle : at the ends are rings like hand-cuffs, which are fastened around the ankles and wrists with bolts].
Master of infantry comes up at this time and addresses the guard in behalf of the candidate as follows :
' ' Why do you use this violence ! Why treat me thus ! I am no enemy, I am a prince of the house of Judah, and demand an audience with your sovereign !"
Master of cavalry (who acts as captain of the Persian guards) replies sarcastically, " A prince of the house of Judah ! you are my slave, and you can only appear in the presence of the sovereign as such. Do you consent to this?"
M.I. (or candidate after a short pause, says), I consent ; take me to him immediately. A sackcloth is now put over the candidate's head, and he is taken to the door of the council chamber, and an alarm of four times two is given.
The warder, who at this time is in the council chamber, draws the curtains apart in the centre, and demands, "Who come there?"
Master of Cavalry. A detachment of his majesty's
KNIGHTS OF THE RED CROSS. 183
guards, having made prisoner of one who says he is a prince of the house of Judah.
Warder. Where is he from?
Master of Infantry. From Jerusalem.
Warder. What is his name?
Master of Infantry. Zerubbabel, the first among his equals, a mason, free by rank, but a captive and slave by misfortune.
Warder. What does he desire?
M.I. An audience with his majesty, if possible.
Warder. Wait with patience, and the sovereign master will soon return his orders.
Warder returns and reports to the sovereign master the same that passes at the door.
Sovereign Master. Having ascertained that he is armed with no hostile weapon, you may let him enter.
Warder returns and inquires, " Is he armed with any hostile weapon?"
Master of Cavalry. He is not.
Warder. He has the sovereign's permission to enter the council chamber. [The veil or curtain is now parted in the middle, and the candidate is conducted before the sovereign master, with his arms and legs chained, and a sackcloth over his head, guarded on his right by master of cavalry, with drawn sword, and on his left by master of infantry.]
The sovereign master observes to the council, " This is no enemy : this is the friend and companion of my youth. (Then addressing candidate, says), " Zerubbabel, having now gained admittance into our presence, we demand that you immediately declare the particular motives which in- duced you, without our permission, and with force and arms, to pass the lines of our dominions."
Master of Infantry (for candidate). Sovereign master, the tears and complaints of my companions of Jerusalem, who have been so long and so 'often impeded in the noble and glorious undertaking of rebuilding the house of the Lord, in which they were permitted to engage by our late sovereign Lord Cyrus the king: but our enemies having caused that great work to cease by force and power, I have now come up to implore your majesty's clemency, that you would be pleased to restore me to favour, and grant me employment among the servants of your household.
184 KNIGHTS OF THE RED CROSS.
S.M. Zerubbabel, I have often reflected with much pleasure upon our early intimacy and friendship, and I have frequently heard, with great satisfaction, of your fame as a wise and accomplished Mason, and having my- self a profound veneration for that ancient and honour- able institution, and having a sincere desire to become a member of the same, I will this moment grant your re- quest, on condition that you will reveal to me the secrets of Masonry, which distinguish the architects of the Jews from those of all other nations.
M.I. (for candidate). Sovereign master, when our grand master, Solomon, King of Israel, first instituted the fra- ternity of free and accepted Masons, he taught us that truth was a divine attribute, and the foundation of every virtue ; to be good men and true, is the first lesson we are taught in Masonry. My engagements are sacred and in- violable ; if I can obtain your majesty's favour only at the expense of my integrity, I humbly beg leave to decline your royal protection, and will cheerfully submit to an honourable exile, or a glorious death.
S.M. Zerubbabel, your virtue and integrity are truly commendable, and your fidelity to your engagements is worthy of imitation ; from this moment you are free ; my guards will divest you of these chains and that garb of slavery, and clothe you in suitable habiliments to attend me at the banquet hall. Zerubbabel, you are free; guards, strike off these chains ; and may those emblems of slavery never again disgrace the hands of a Mason, more particularly a prince of the house of Judah. Zerubbabel, we assign you a seat of rank and honour among the princes and rulers of our assembly."
While the candidate is passing this examination in the council chamber, some of the sir knights prepare the " ban- quet table," in the royal arch council ; the table is fur- nished with wines, crackers, dried beef, etc.
The warder announces to the sovereign master that the avenue is formed to escort him and his friend Zerubbabel to the banquet hall.
The sovereign master sits at the head of the table, chan- cellor on his right, master of palace on his left; on the right of the chancellor sits Zerubbabel and his conductor. The knights being all seated at the table, commence eating and drinking. After having participated in the refresh-
KNIGHTS OF THE RED CROSS. 186
ments for ten or fifteen minutes, the sir knights begin to withdraw, one by one, until they have all left but the offi- cers and candidate.
The sovereign master then says: "It has been the cus- tom, from time immemorial, among the kings and sove- reigns of this realm, on occasions like this, to propose cer- tain questions ; and he who should be found to give the most satisfactory answer should be clothed in purple, drink in a golden cup, wear a silken tiara, and a golden chain about his neck. There has a question occurred to my mind, which I will propose for discussion, viz. : " Which is the greatest, the strength of wine, of the king, or of women."
The chancellor rises and says, " Sovereign master, I think wine is the strongest."
The master of palace says, " Sovereign master, I think the king is the strongest."
The master of infantry [for candidate] says, " Sovereign master, I think women are stronger ; but above all things, truth beareth the victory."
The sovereign master observes, "Companion Zerubbabel, you have made a very important addition to the question, which needs further consideration, it being late at night, we will retire. To-morrow you will assemble in the council chamber to hear the question debated."
The master of cavalry says, "Attention, sir knights; you will form an avenue to escort the sovereign master and his companion Zerubbabel to the council chamber." They all repair to the council chamber.
The sovereign master is seated on his throne, surrounded by his princes and nobles. He then calls upon the parties to make public defence of their opinions.
The chancellor rises and speaks upon the strength of wine, as follows :
" O ye princes and rulers, how exceeding strong is wine ! It causeth all men to err that drink it ; it maketh the mind of the king and the beggar to be all one ; of the bondman and the freeman, of the poor man and of the rich ; it turn- eth also every thought into jollity and mirth, so that a man remembereth neither sorrow nor debt; it changeth and elevateth the spirits, and enliveneth the heavy hearts of the miserable. It maketh a man forget his brethren, and draw his sword against his best friends. 0 ye princes
186 KNIGHTS OF THE RED CROSS.
and rulers, is not wine the strongest that force th us to do these things."
The master of the palace spoke upon the power of kings, as follows:
"It is beyond dispute. 0 princes and rulers, that God has made man master of all things under the sun ; to com- mand them, to make use of them, and apply them to his service as he pleases : but whereas men have only dominion over other sublinary creatures, kings have an authority even over men themselves, and a right of ruling them by will and pleasure. Now, he that is master of those who are masters of all things else, hath no earthly thing abore him."
The master of infantry [for candidate] spoke upon the power of women, as follows :
11 O princes and rulers, the force of wine is not to be de- nied ; neither is that of kings, that unites so many men in one common allegiance ; but the supereminency of women is yet above all this ; for kings are but the gifts of women, and they are also the mothers of those that cultivate our vineyards.
" Women have the power to make us abandon our very country and relations, and many times to forget the best friends we have in the world, and forsake all other com- forts, to live and die with them. But when all is said, neither they, nor wine, nor kings, are comparable to the almighty force of truth. As for all other things, they are mortal and transient ; but truth alone is unchangeable and everlasting ; the benefits we receive from it are subject to no variations or vicissitudes, of time and fortune. In her judgment is no unrighteousness, and she is the wisdom, strength, beauty, power and majesty of all ages. Blessed be the God of Truth."
As soon as Zerubbabel gets through speaking, the sove- reign master and companions all exclaim, "Great is truth, and mighty above all things."
The sovereign master then says, " Zerubbabel, ask what thou wilt, and I Mall give thee : because thou art found the wisest among thy companions."
M.I. [for candidate]. "0 king, remember thy vow which thou hast vowed, to build Jerusalem in the day when thou shouldest come to thy kingdom, and to restore the holy vessels which were taken away out of Jerusalem. Thou hast also vowed to build up the temple which was
KNIGHTS OF THE RED CBO88. 187
burned, when Judah was made desolate by the Chaldees. And now, 0 king, this is that I desire of tbee, that thou make good the vow, the performance whereof with thine own mouth thou hast vowed to the KING OP HEAVEN."
The sovereign master then says, " Zerubbabel, it shall be done. I will punctually fulfil my vow : letters and pass- ports shall be immediately issued to my officers throughout the realm, and they shall give you and those who accom- pany you, safe conveyance to Jerusalem, and you shall be no longer hindered or impeded in rebuilding your city and temple, until they shall be completed."
The sovereign master then invests the candidate with a
§reen sash, and says, " This green sash, of which you were eprived by my guards, I now with pleasure restore to you, and will make it one of the insignia of a new order, calcu- lated to perpetuate the remembrance of the event which caused the renewal of our friendship. Its colour will re- mind you that truth is a divine attribute, and shall pre- vail, and shall for ever flourish in immortal green. I will now confer on you the highest honour in our power at this time to bestow, and will create you the first knight of an order, instituted for the express purpose of inculcating the almighty force and importance of truth." He then directs the candidate to kneel, and says, " By virtue of the high power in me vested, as the successor and representative of Darius, king of Persia, I now constitute and create you a knight of the illustrious order of the red cross" (at the same time laying the blade of his sword first upon the right shoulder, then upon the left, and then upon the head of the candidate).
The sovereign master then takes the candidate by the hand, and says, " This sword of which you was deprived by my guards. I now with pleasure restore to you, in the hand of a true and courteous knight. It is endowed with three most excellent qualities : its hilt with faith, its blade with hope, and its point with charity; which teaches this im- portant lesson, that when we draw our swords, in a just and virtuous cause, having faith in God, we may reason- ably hope for victory, ever remembering to extend the point of charity to a fallen foe. Take it. and return it to its scabbard, and there let it remain until it is consumed by rust, rather than draw it in the cause of injustice and oppression."
ORDER OF KNIGHTS TEMPLARS.
The officers necessary to form an encampment are as fol- lows, viz. : Most eminent grand commander, generalissimo, captain general, prelate, treasurer, recorder, senior war- den, junior warden, standard bearer, sword bearer, warden and sentinel.
TEMPLARS' MANUAL.
The throne is situated in the east ; above is suspended a banner, on it a cross, surmounted by rays of light ; on each side a sky blue banner, on one of which are arranged the emblems of the order, arid on the other a paschal lamb and Maltese cross, with the motto, " The will of God." The grand commander is seated on the throne, the generalis- simo, prelate, and past grand commanders, on his right; the captain general on his left, the treasurer on the right, and the recorder on the left in front ; the senior warden at the south-west angle of the triangle, and upon the right of the first division ; the junior warden at the north-west angle of the triangle, and on the left of the third division : the standard bearer in the west, the sword bearer on his right, and the warder on his left ; at the base of the tri- angle, and in front of the standard bearer, a stall for the initiate. The knights are so arranged that there shall be an equal number on each side of the throne and in front.
DRESS.
A full suit of black. A black velvet sash, trimmed with silver lace, hanging on the right shoulder, and crossing the body to the left side : at the end of the sash is suspended a poniard, or small dirk ; on the left hip of the sash is a Mal- tese cross ; on the right shoulder a black rose ; on the left breast a star of nine points; in the centre of the star a cross and serpent of gold, surmounted by a circle, on which is engraved, or enamelled, "In hoc signo vinces." An
KNIGHTS TEMPLARS. 189
apron of black velvet, of a triangular form, trimmed with silver lace. On the top, or flap, is a triangle, with twelve holes perforated through it : in the centre of the triangle is a cross and serpent ; on the centre of the apron is a skul and cross bones, and at equal distance from them, in a tri- angular form, a star with seven points; in the centre of each star a red cross.
The sir knights being assembled and seated, as in plate 21, the encampment is opened with the same ceremonies that a red cross council is, except the addition of giving the signs and words of the knight templar and knights ot Malta, which will be hereafter explained. The candidate is balloted for, as in the preceding degrees ; and if he is elected a member, the junior warden (whose duty it is to conduct the candidate through part of the degree), con- ducts him to the chamber of reflection,* and informs him that before he enters that room he must be hoodwinked for a few minutes, as he has been in some of the preceding de- grees. This being done, he is conducted in, and seated in a chair. The junior warden then addresses him as follows:
" Companion, you are now seated in the chamber of re- flection: before you, upon a table, you will find the Holy Bible, that great light in Masonry. You will also find upon the table a paper containing three questions, to which you are required to make answers in writing, yes or no, as you may see cause, and sign your name in the margin. And you will also find upon the table a bowl of pure water, in which you will wash your hands, and wipe them on a nap- kin, which you will find on the table, in token of the purity of your intention in the business you are engaged, with an awful reference to the day of your death and the coming judgment. I am now about to leave you alone. Soon after I leave the room, I will give you a signal of three distinct knocks for you to remove the bandage from your eyes. After you have gone through the ceremonies, as I have directed, you will give me the same signal, and I will return to you."
The junior Avarden then leaves the reflection room, closes the door, and gives the signal; upon the hearing of which
* This is a small apartment adjoining the encampment, fitted up for this occasion, sometimes painted black, and lighted with only one glim- mering taper
190 KNIGHTS TEMPLARS.
the candidate removes the bandage from his eyes, and to his great surprise finds the table before him covered with human skulls and "cross bones" of horrible appearances. [See plate 22, fig. 3.]
After the candidate has recovered a little from his fright, he examines the three questions, which reads as follows, viz. :
First: Should you ever be called upon to draw your sword will you wield it in defence of the Christian re- ligion?*
"Yes." J. Dupeasy.
Second : Does your conscience upbraid you for any known or overt act unrepented of ?
" No." J. Dupeasy.
Third : Do you solemnly promise to conform to all the ceremonies, rules and regulations of this encampment as all valiant and magnanimous sir knights have done who have travelled this way before you?
" Yes." J. Dupeasy.
After he has answered the questions and performed ab- lution, he gives the signal, and the junior warden returns to him.
J.W. Have you given answers to the questions pro- posed? [Candidate says he has.] Present them. I pre- sume they are satisfactory. I will present them to the most eminent grand commander, and will soon return with his answer.
The junior warden leaves the candidate in the reflection room, and repairs to the entrance of the veil which divides the encampment into two apartments, and gives an alarm of three times four knocks with his foot upon the floor.
M.E.G.C. Sir knight warder, attend to the cause of that alarm, and see who comes there.
The warder steps to the entrance of the veil and de- mands, "Who comes there?"
J.W. A worthy companion, who having taken all the necessary preceding degrees, now solicits the honour of
* I was informed by an officer in New Haven encampment " that a companion (who joined that encampment before me), delayed the cere- monies two hours and a half, in refusing to give the satisfactory answer to the question, ' Will you wield your sword in defence of the Christian religion?' his answer was 'NO: the religion which I believe and teach requires no such service.' But he was prevailed on to say ' YES.' "
KNIGHTS TEMPLARS. 191
being dubbed and created in this encampment a knight of the valiant and magnanimous order of knight templars and knights of Malta, or order of St. Johns of Jerusalem.
H". Has he given answers to the questions proposed P
J.W. He has, in writing, and in token of his sincerity has performed the necessary ablution.