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The book of the Ancient and 
accepted Scottish Rite of... 

Charles Thompson McClenachan 




LIBRARY 

OP THE 

UNIVERSITY OF CALIFORNIA 

GIFT OF 

MRS. MARY WOLFSOHN 

IN MEMORY OF 

HENRY WOLFSOHN 




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THE BOOK 

OP THE 

ANCIENT AND ACCEPTED SCOTTISH RITE 


OP 

FREEMASONRY : 

CONTAINING 

INSTRUCTIONS IN ALL THE DEGREES 


THIRD TO THE THIRTY-THIRD, AND LAST 
DEGREE OF THE RITE. 


TOGETHER WITH 


CEREMONIES OP INAUGURATION, INSTITUTION, INSTALLATION, 
GRAND VISITATIONS, REFECTIONS, LODGES OF SORROW, 
ADOPTION, CONSTITUTIONS, GENERAL REGU- 
LATIONS, CALENDAR, ETC. 


CHARLES T. M C CLENACIIAN ? 33°, 

FAST 0RAJTD MASTER OF CEREMONIES OF THE SUPREME COUNCIL 
NORTHERN JURISDICTION, U. 8. 


^tiUg Jltusfratcd. 


,VV -H 


^ : 


NEW YORK: 

MASONIC PUBLISHING AND MANUFACTURING CO., 

iS2 BROOME STREET. 

1808. 


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

By The Masonic Publishing & Manufacturing Coxpant, 

In the Clerk’s Office of the District Court of the United States for the 
Southern District of New York. 


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TO 


«( 


THOSE GREAT PRINCIPLES 

UNITING MAN TO HIS FELLOWS, 

EMBRACING ALL THAT PERTAINS 

TO 

MASONIC BROTHERHOOD ; 

AND WHICH 

INCULCATE ON EARTH THE SUBLIME TEACHINGS 

Love of God” and “Love of Neighbor,” 

MAKING THE AFTER-LIFE IX A BRIGHTER WORLD 

WORTH LIVING FOR, 

THIS VOLUME IS INSCRIBED. 


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THE BOOK 


OF THE 


^OfUot nod 

OF FREEMASONRY. 



cbohweb with lyeeeable glost, its mums 

SHALL E.YEOLB THE GLOBE/ 


C. T. MoCLENACHAN. 

1 868. 


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CONTENTS. 


t rioa 

Dedication 8 

Proem 7 

Classification of Degrees 8 

History 11 

Triple Triangle, Emblematic. 22 

Introduction to the Ineffable and Sublime Degrees. 28 

First Series— S ymbolical Degrees. 26 

Second Series— I neffable Degrees, Prefatory .... 26 

Secret Master. 29 

Perfect Master 47 

Intimate Secretary 61 

ProToet and Judge. 69 

Intendant of the Buildings 83 

Knights Elect of Nine 95 

Knights Elect of Fifteen 165 

Sublime Knights Elected. 115 

Grand Master Architect 125 

Royal Arch of Enoch 137 

Grand, Elect, Perfect and Sublime Mason. 149 

Third Series 179 

Prefatory ... 181 

Knight of the East or Sword 183 

Prince of Jerusalem 195 

Fourth Series 213 

Prefatory 215 

Knight of the East and West 219 

Knight of the Rose-Croix, with attendant ceremonials. . 243 

Fifth Series. 285 

Prefatory 287 

Grand Pontiff 289 

Grand Master of all Symbolic Lodges 803 

Noachite or Prussian Knight 315 

Knight of the Royal Axe 823 


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6 


CONTENTS. 


rxan 

Chief of the Tabernacle 831 

Prince of the Tabernacle 847 

Knight of the Brazen Serpent 857 

Prince of Mercy 867 

Knight Commander of the Temple 385 

Knight of the Sun 399 

Knight of St Andrew 417 

Sixth Series. 485 

Prefatory 437 

Knight Kadosh 489 

Grand Inspector Inquisitor Commander 453 

Sublime Prince of the Royal Secret 467 

Supreme Council 33d degree, Prefatory 489 

Inspector General 491 

Appendix to the Grand Constitutions of 1786 493 

Regulations governing the wearing of the 33d Jewel 497 

Ceremony of Inauguration and Constitution of a Lodge of 

Perfection 501 

Ceremonial Degree at the Installation of Oflicers of the 

Lodge of Perfection 506 

Ceremony of Installation of a Lodge of Perfection . . 508 

Constitution and Installation of a Council of Princes of 

Jerusalem 516 

Installation of Officers of a Sovereign Chapter Rose-Croix, 526 
Inauguration of a Consistory of Sublime Princes of the 

Royal Secret 533 

Installation of a Consistory 538 

Ceremony of Baptism in the Ancient and Accepted Scottish 

Rite 555 

Grand Visitations — Honors due, etc 577 

Forms of Refections, commonly termed Feasts or Banquets. . 578 

Toasts of Obligation at Refections 579 

Directions in Drinking Toasts of Obligation 581 

3Iasonic Glossary 582 

Statutes for the Government of all Tribunals of the 31st 

degree 584 

Ceremonial for a Lodge of Sorrow 589 

Forms of Petition for Membership and Application for Dis- 
pensation or Warrant 600 

Tableau of Officers of the various Supreme Councils. 604 

Hebrew Calendar. 612 


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PROE M. 


Tue Volume now presented to the Masonic public 
assumes to itself no special originality ; but the appa- 
rent want of a complete and systematic hand-book for 
the assistance and instruction of those essaying the 
higher walks of Masonry, in the Ancient and Accepted 
Scottish Rite, would seem to justify the humble ambi- 
tion which the Collator of this volume has attempted. 
His personal experience, extending through a period 
of years, has taught him the necessity of some complete 
Monitor whereby the beauty and sublimity of the Rite 
could be more thoroughly and justly rendered. 

Deferring, as he does, with all respect to those who 
have preceded him in similar efforts, he humbly trusts 
that if he has not added anything of value, interest, or 
importance to the beautiful ritual of the Rite, that he 
may not be accused of detracting from any portion of 
that solemnity and solid worth which necessarily form 
the basis of its several Degrees. 

If incessant study and a practical familiarity with the 
exemplification of the work can claim for him any merit, 
he trusts that this volume may receive favor for the in- 
tention which the writers’ ambition prompts, and that 


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8 


PROEM. 


those who follow in similar paths may rectify sach 
errors as may have been inadvertently committed. 

The Collator, in presenting the result of his labors to 
the public, by no means would claim an approach to 
perfection ; it will doubtless be conceded that in this 
country, so far as the various degrees have been fully 
worked, that while replete with beauty, moral and in- 
structive teachings, their rendering is still susceptible 
of elaboration and improvement. 

The effort of the Collator has been, in this work, to 
maintain all the original landmarks of the Rite in their 
pristine purity, and at the same time to embellish, so 
far as might be proper, with kindred surroundings, 
many portions of the work where the original ritual 
might seem defective. 

In performing the self-imposed and pleasing task, 
which is thus completed, it would be improper to forget 
the aid that has been attained from the writings of the 
Illustrious Past Grand Commanders of the Northern 
Jurisdiction of the United States, and in such portions 
of this work where the Rituals and Monitors of the 
Northern and Southern Supreme Councils are the same, 
all credit is due to the present Grand Commander of 
the Southern Supreme Council, Albert Pike ; and it 
must appear to the Student, that the Sacred writings 
have been necessarily drawn upon in this connection, 
as also the Al-Koran, Talmud, Josephus, Herodotus, 
the Persian Magi, and contemporaneous writings, as 
also Findel, Addison, and others. 


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CLASSIFICATION 


OF THE 

DEGREES OF THE ANCIENT AND ACCEPTED 

SCOTTISH RITE. 

Thebe are Six Series of Degrees in the Order, not including 
that of Inspector-General, or 83d Degree, and contain in numbers 
of Degrees the following, respectively, 8, 11, 2,-2, 11, 3, to wit : 

FIRST SERIES. 

Symbolic Lodge— Symbolic Degrees . 

1. Entered Apprentice. 2. Fellow Craft 3. Master Mason. 

SECOND SERIES. 

Perfection Lodge — Ineffable Degrees . 

4 Secret Master. 10. Knight Elect of Fifteen. 

5. Perfect Master. 11. Sublime Knight Elected. 

6. Intimate Secretary. 12. Grand Master Architect 

7. Provost and Judge. 18. Royal Arch of Enoch. 

8. Intendant of the Buildings. 14 Grand, Elect, Perfect and 

9. Elect of Nine. Sublime Master Mason. 

THIRD SERIES. 

OouneU of Princes— Historical Degrees . 

15. Knight of the East or Sword. 16. Prince of Jerusalem. 

1 * 


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10 


DEGREES OF THE A. AND A. RITE. 


FOURTH SERIES. 

Hose- Croix Chapter — Philosophical Degrees. 

17. Knight of the East and 18. Knight of the Rose-Croix 
West de H-R-D-M. 


FIFTH SERIES. 

Areopagus — Historical and Philosophical Degrees. 


19. Grand Pontiff. 

20. Grand Master of all Sym- 

bolic Lodges. 

21. Noachite, or Prussian 

Knight 

22. Knight of the Royal Axe. 

23. Chief of the Tabernacle. 


24 Prince of the Tabernacle. 

25. Knight of the Brazen Serpent 
20. Prince of Mercy. 

27. Commander of the Temple. 

28. Knight of the Sun. 

29. Knight of St Andrew, or 

Patriarch of the Crusades. 


SIXTH SERIES. 

Consistory — Chivalric Degrees. 

80. Knight of Kadosh. 

81. Grand Inspector Inquisitor Commander. 

82. Sublime Prince of the Royal 8ecret 

Council — Official and Executive. 

88. Inspector-General — 83d Degree and Last Grade. 


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HISTOKY 


OF TUI 

ANCIENT AND ACCEPTED SCOTTISH RITE. 


The following pages are not intended to give a full 
and elaborate history of the Ancient and Accepted Scot- 
tish Rite ; space cannot be spared in a work intended 
only as a monitor or handbook for the guidance and 
instruction of those having an interest in the Rite ; — yet 
it is deemed proper and expedient to insert a brief his- 
tory for the information of those who might not ' have 
the opportunity of searching and examining a subject 
claiming so much interest. 

The antiquity of Freemasonry and its ancient history 
are evidently involved in fable, and the few authentic 
historians whose works are extant, have thrown but 
little light upon the subject. The opinions of those 
who have written on Freemasonry have differed with 
regard to its origin as an organized institution. 

Dr. Robison, who, it is well known, labored to identify 
Freemasonry with Illuminism, ascribed its origin to the 
association of Dionysian artificers; Chevalier Ramsay 
has endeavored to prove that it arose during the Cru- 


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12 


HISTORY. 


sades ; Mr. Clinch, that it originated from the institution 
of Pythagoras ; Mr. Barruel, that it is a continuation 
of the Templars, <fcc. 

Hence it will be seen that it has been allowed, even 
by the most skeptical, to have been instituted at a period 
sufficiently remote to entitle it to the appellation of “ An* 
cient ;” and we may here dismiss the subject by noting 
the fact that u its most learned enemies cannot point to 
the time when Freemasonry did not exist, which gives it 
a fame — a pre-eminence — to which the history of other 
institutions affords no parallel.” 

It is not claimed that the Ancient and Acoepted Scot- 
tish Rite is of extreme antiquity, yet the frosts of time 
decorate its brow. 

Although in a detached form, doubtless some of the 
degrees had their origin as early as the fourteenth cen- 
tury ; yet the Rite, as such, germinated in the latter part 
of the seventeenth century, and took its distinctive char- 
acter in the beginning of the eighteenth century. 

The late Giles Fonda Yates, a member of the British 
Archaeological Association, Grand Commander of the 
Northern Supreme Council* of the United States, gave 
as the result of his research the following : 

“The proofs are undeniable that the learning con- 
tained in the “ Sublime Degrees,” was taught long pre- 
vious to the last century — our M.% P.\ Brother Dalcho 
(Rev. Doctor) thinks shortly after the first Crusade. In 
Prussia, France, and Scotland the principal degrees of 
our Rite appeared in an organized form in 1713. The 


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HISTORY. 


13 


unfortunate Lord Derwentwater and his associate Eng- 
lish brethren were working in Lodges of Harodim, in 
1725, in Paris, when the Grand Lodge of England 
transmitted to France the Ancient York Constitutions. 
Many Scotch brethren (adherents of the Pretender, 
James Stuart) being in France about this time, also cul- 
tivated some of the high degrees of our rite.” 

The opponents of the Ancient Accepted Scottish Rite, 
such as Findel, and others, assert that the Rite took its 
origin about the year 1740, from Michael Andrew Ram- 
say, a native of Scotland, generally known as the 
“ Chevalier Ramsay,” who was bom at Ayr in 1686, and 
died in St. Germain-en-laye, in France, in 1743 ; that 
from the time of the banishment of the Stuarts from 
England in 1688, secret alliances had been kept up be- 
tween Rome and Scotland, the Pretender Stuart having 
retired in 1719 to Rome; that as these communications 
became more intimate, the hopes of the Pretender in- 
creased; that Ramsay attempted to corrupt the loy- 
alty and fealty of Freemasonry in the Grand Lodge of 
Scotland, founded in 1736, and being unable so to do, 
conceived the scheme of assembling and more fully band- 
ing together, the faithful adherents of the banished 
royal family in the higher grades, and thus filling their 
private coffers; that the Masonic Lodges of France 
were composed of Scotch conspirators and accomplices 
of the Jesuits, who had sunk so low they were ready 
to seize on the abundance of display and effect which 
were presented ; not knowing that the “ Masonic titles 


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14 


HISTORY. 


in our 4 Inner East,’ like the jewels on our breasts, are 
not cherished and worn by us for show or aggrandize- 
ment, but that they are suggestive of holy truths and 
self-perfecting duties.” 

Thory, in the Acta Latamorum, says that “Robert 
Bruce, Kang of Scotland, under the title of Robert L, 
created the order of St. Andrew of Chardon, after the 
battle of Bannockburn, which was fought June 24th, 
1314. To this order was afterward united that of Here- 
don, for the sake of the Scotch Masons, who formed a 
part of the thirty thousand troops with whom he had 
fought an army of one hundred thousand Englishmen. 
King Robert reserved the title of Grand Master to him- 
self and his successors forever, and founded the Royal 
Grand Lodge of Heredom at Kilwinning.” 

Dr. Oliver says 44 this Royal Order afterward confined 
itself solely to the two degrees of Heredom and Rosy- 
cross.” 

The following is perhaps the more reliable and prob- 
able history of the origin of the degrees of the Ancient 
Accepted Scottish Rite. At or about the period of the 
Masonic revival and excitement in the early part of the 
18th century, there was felt a desire for a deeper re- 
search into the arcana of Freemasonry, and a thorough 
examination of the esoteric doctrines of the Order. The 
more ardent and brilliant minds of Europe, determin- 
ing to explore the Kabala, and enticed by so ennobling 
a study, resolved to establish a superior grade of Ma- 
sonry, for the excli sive propagation of the Mysteries as 


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HISTORY. 


15 


yet bo little known to them, embracing the Historical, 
Philosophical, and Chivalric. 

With this purpose in view', attempts were made to 
establish separate and distinct organizations, wherein 
these sublime truths might be revealed and cultivated. 

Nearly all these projects were ephemeral, and were 
outlived by their projectors, while the “ Rite of Perfec- 
tion,” the germ of the organization of the Ancient and 
Accepted Scottish Rite — based upon the pure principles 
of Masonry, and the elucidation of the occult mysteries, 
containing twenty-five degrees — gradually approached 
development. 

Doubtless the course of the Chevalier Ramsay, in 
1740, hastened the consummation of the systematizing 
and embodying the degrees which had theretofore been 
for many years detached and unlocated. 

Some authorities assert that this Rite of Perfection as 
an organization was founded in 1753, while others insist 
that in 1758 certain Masons, styling themselves M Sover- 
eign Princes and Grand Officers of the Grand and Sover- 
eign Lodge of St. John of Jerusalem,” founded at Paris 
a body called “The Council of Emperors of the East and 
West.” This Council has been ordinarily known as the 
Rite of Perfection, and according to Thory, Ragon, 
Leveque, Vidal, Ferandie, Clavel, and others, consisted 
of twenty-five degrees: in 1759 it established a Coun- 
cil of Princes of the Royal Secret at Bordeaux, and from 
this period began to extend itself. 

By the year 1761, the Lodges, Councils, Chapters, and 


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HISTOBY. 


Consistories of the Rite had increased and extended 
throughout the continent of Europe; on the 27th of 
August of that year, Stephen Morin was commissioned 
Inspector-General for the New World by the Grand 
Consistory of Princes of the Royal Secret, convened at 
Paris, under the presidency of Chaillon de Joinville, 
Substitute General of the Order. 

When Inspector-General Morin arrived in America, 
in accordance with the powers vested by his patent, he 
appointed Moses Michael Hays a Deputy Inspector 
General, with the authority to appoint others. 

Deputy Inspector Hays appointed Isaac Da Costa 
Deputy Inspector-General for the State of South Caro- 
lina. After the death of Deputy Inspector-General Da 
Costa, Joseph Myers was appointed his successor. 

On the 25th October, 1762, the Grand Masonic Con- 
stitutions were finally ratified in Berlin, Prussia, and 
proclaimed throughout the world for the government of 
all Lodges, Councils, Chapters, Colleges, and Consis- 
tories of the Ancient and Accepted Scottish Rite over 
the surface of the two hemispheres. In the same year 
they were transmitted to Inspector-General Stephen 
Morin, who accepted them. 

Deputy Inspector-General Hays appointed Solomon 
Bush Deputy Inspector-General for Pennsylvania, and 
Barend M. Spitzer for Georgia, which appointments 
were confirmed by a Council of Inspectors, convened in 
Philadelphia, on 15th June, 1781. 

On the 1st of May, 1786, the Constitutions of the 


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HISTORY. 


17 


Supreme Council of Sovereign Grand Inspectors-General 
of the thirty-third and last degree, were alleged to have 
been granted at Berlin, Prussia. 

No Supreme Councils of Sovereign Grand Inspectors- 
General were established anywhere in the world till 
after this date ; previously, Deputy Inspectors-General 
were charged with the powers and duties now vested in 
such Supreme Councils and the grand bodies under 
them. In the new constitution this high power was 
conferred on a Supreme Council of nine brethren in each 
nation, who possessed all the Masonic prerogatives in 
their own district, while two Supreme Councils were 
provided for in the United States of America with equal 
powers in their respective jurisdictions. 

The first Supreme Council ever established under the 
new constitution of 1786, was that at Charleston, whose 
jurisdiction extended, constitutionally, over the whole 
of the United States, until they constituted the North- 
ern Supreme Council. Then the Northern and Southern 
Jurisdictions were geographically defined. 

On the 31st of May, 1801, the Supreme Council of the 
thirty-third degree for the Southern Jurisdiction of the 
United States of America, was opened with the high 
honors of Masonry, by Brothers John Mitchell and Fred- 
erick Dalcho, Sovereign Grand Inspectors-General ; and 
in the course of the year the whole number of Grand 
Inspectors-General was completed agreeably to the 
Grand Constitutions. The other members of this Coun- 
cil were Emanuel De La Motta, Dr. J. Auld, Dr. James 


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HISTORY. 


Moultrie, Abraham Alexander, M. C. Livy, Thomas B. 
Bowen, and J. De Liebau. 

The Supreme Council for the Northern Jurisdiction 
of the United States, happily progressing as it is at this 
date (1867), requires no special historic mention in 
detail. Space would not permit an examination of the 
trials of the Rite and the various questions that have 
arisen, all which are now harmoniously adjusted. It is 
sufficient for the purpose of this brief history to say, 
that in every respect it has realized all that the earliest 
founders of the Rite could have hoped for, and its pres- 
ent supporters desire. 

On the 20th of December, 1767, Deputy Inspector- 
General Francken, appointed by Morin, opened and 
duly constituted a Grand Lodge of Perfection in Albany, 
State of New York. 

In 1783, Deputy Inspector-General Hays established 
a Sublime Grand Lodge of Perfection in Charleston, 
South Carolina. On the 20th of February, 1788, a Grand 
Council of Princes of Jerusalem was opened in Charleston 
by Myers, Spitzer, and A. Forst, Deputy Inspector-Gen- 
eral for Virginia. 

In the year 1797, a chapter of Itosc-Croix De H.\ R.\ 
D.\ M.\ Knight of the Eagle and Pelican, was instituted 
in the City of New York. In this year, King Solomon’s 
Lodge of Perfection, at Holmes Hole, Martha’s Vineyard, 
which had been established since 1783 by M. M. Hays and 
Peleg Clark, surrendered its jurisdiction over the three 
symbolic degrees to the Grand Lodge of Massachusetts, 


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HISTORY. 


19 


In 1802 warrants of constitution were issued for the 
opening of Sublime Lodges of Perfection in Savannah, 
Georgia, and many other parts of the United States. 

About 1806-7, Consistories of Valiant and Sublime 
Princes of the Royal Secret were organized in the City 
of New York, and remained so until the formation of 
the Supreme Council for the Northern Jurisdiction of 
the United States. 

Attention is again called to the year 1795, when 
Colonel John Mitchell was appointed by Spitzer a 
Deputy Inspector-General, in the place of Myers, who 
had removed ; but he was restricted from acting until 
after Myers’ death, which took place in the following 
year. 

After the French Revolution of 1793, the mass of 
the people became atheists, and with them the great 
body of Masons; the Bible, as a general thing, was 
committed to the flames, and sublime Freemasonry fell 
into disuse; it was not until after the establishment 
of the Supreme Council at Charleston, in 1801, that the 
sublime system was revived in France, by the establish- 
ment of a Supreme Council at Paris, in 1804, by Count 
De Grasse, Grand Inspector-General, under authority 
from the Charleston Council The Paris Supremo 
Council still exists. 

The Grand Orient of France, which before this held an 
existence only as a “ Symbolic Grand Lodge of Master 
Masons,” immediately commenced her assumed juris- 
diction over all the degrees of the Ancient and Ao- 


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20 


HISTORY. 


Accepted Scottish Rite ; hence a question, which to this 
day remains in abeyance. 

In 1825 a special grant to Brothers Fowler, Bryant, 
and McGill was issued by the Supreme Council for the 
Southern Jurisdiction, for the establishment of a Su- 
preme Council, thirty-third degree, in Dublin, Ireland. 

Thus from time to time Supreme Councils have been 
established in almost every nation of the globe. 

The following are extracts from the published report 
of the Southern Supreme Council, on the 4th day of 
December, 1802 : 

“On the 21st of January, 1802, a warrant of Consti- 
tution passed the seal of the Grand Council of Princes 
of Jerusalem, for the establishment of a Master Mark 
Mason’s Lodge, in the City of Charleston, South Caro- 
lina.” “Besides those degrees which are in regular 
succession, most of the Inspectors are in possession of a 
number of detached degrees, given in different parts of 
the world ; and which they generally communicate, free 
of expense, to those brethren who are high enough to 
understand them, such as 4 Select Masons of twenty- 
seven, and the Royal Arch as given under the Consti- 
tution of Dublin, six degrees of Majonnerie d’ Adoption, 
Compagnon Ecossais, le Maitre Ecossais, and le Grand 
Maitre Ecossais,’ etc., etc., making in the aggregate 
fifty-three degrees.” 

As to the Mark and Past Master’s degrees, all author- 
ity over them was surrendered to the Royal Arch Chap- 
ters, at that time springing into existence. 


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HISTORY. 


21 


The Royal and Select Masters’ Degrees were side or 
detached degrees of the Ancient and Accepted Scottish 
Rite. In the Southern States .of the Union, the Supreme 
Council initiated, chartered, and fostered Councils of 
Royal and Select Masters ; and as rapidly as they were 
self-sustaining, they became independent. 

In this wise the Ancient and Accepted Scottish Rite has 
gradually thrown aside the detached degrees, and rarely 
confers any, except the grades designated in the regular 
series. The Rite is in amity with Symbolic Grand 
lodges, Grand Chapters, Councils of Royal and Select 
Masters, and Grand Commanderies, — recognizing no 
other bodies claiming to be Masonic. 


In 1868 this exalted Rite is in the full tide of pros- 
perity and healthful progress ; its sublime teachings find 
a ready response in every Masonic heart ; fraternal asso- 
ciation binds man to his fellow, and the profane world 
may receive a lesson of wisdom and humanity through 
a careful observance of its beautiful precepts. 


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Durable £gmbolui transparent for the (Bast, 

OF ALL 

BODIES WORKING IN THE ANCIENT AND ACCEPTED 
SCOTTISH RITE. 



Movable Slides . — Sun, Moon, Star, Ineffable Name, Corrugated 
Crimson Plate, with Mica Reflector and Argand Gas-Burner, op- 
erating in the triple triangle. 

The characters in the interstices arc the initials of the nine 
sacred words. 

The Ineffable Tetragrammaton may appropriately be in Enoch- 
tan character. 

Additional expressive slides to the above may be used to ad- 
vantage — such as the sacred words of other Governing Subordi- 
nate Bodies. 

mrp 


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INTRODUCTION. 


INEFFABLE AND SUBLIME DEGREES OF THE ANCIENT AND 
ACCEPTED SCOTTISH RITE. 


HILE the degrees of the 
Ancient and Accepted 
Scottish rite commence 
with the Entered Ap- 
prentice, Fellow Craft or 
Companion, and Master 
Mason, yet in the United 
States all authority over 
these degrees by the Su- 
preme Councils is waived, 
and they are exclusively 
administered by the Blue or Symbolic Lodges, working 
under the jurisdiction of Grand Lodges and the repre- 
sentative system. In other countries, the first three 
degrees are given in Lodges of Perfection. 

It is advisable to confer the first three degrees of the 
Ancient and Accepted Scottish rite on candidates before 
further advancement. 

The Ineffable degrees begin with the fourth or Secret 
Master, and conclude with the fourteenth, or degree of 
Perfection. It is not required that a candidate should 
be in possession of any other than the Symbolic degrees. 



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24 


BOOK OF THE A. AND A. RITE. 


To open a Lodge of Grand, Elect, Perfect, and Sub- 
lime Masons, opens all the degrees contained within it ; 
— but a body of any degree may be opened or closed 
independently. 

The order of business in bodies of the rite is as fol- 
lows: 

1. The reading of the records of the previous commu- 
nication or communications as yet unread and approved. 
It is judicious at every session that the record be read 
immediately before closing, that proper corrections, if 
any, may be made, and before the formal record is 
made up. 

2. Report from the Grand Hospitaller or Almoner of 
any special case for relief or assistance. 

3. Reports of Standing Committees. 

4. Reports of Special Committees. 

5. Applications for reception or admission to mem- 
bership. 

6. Receptions. 

7. Unfinished Business. 

8. New Business. 

9. Passing the Box of Fraternal Assistance: — no 
body of the Ancient and Accepted Scottish rite can 
ever be closed without so doing, — and any member 
wishing to retire before being called upon by the Grand 
Hospitaller, must deposit his contribution in the box 
provided and placed near the seat of the Junior Warden. 

The amount collected is under the immediate charge 
of the Grand Hospitaller or Almoner, and is dispensed 
by him with the consent of the presiding officer, — first to 
a worthy distressed brother; or if there be none such, 
then to some needy and deserving profane: in either 
case not permitting the recipient to know from what 
source the relief comes. 


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INTRODUCTION. 


25 


All brethren are required to be clothed with the 
apron, collar, and jewel of the body in which the degree 
is open, or that of a higher grade. 

It is not essential that all the brethren should be 
clothed in the regalia of the degree being worked at a 
reception, as this would lead to unnecessary expendi- 
ture, accumulation of clothing and depositories. One 
or more, for exemplification, are recommended, or so 
many sets as are essential for the proper exhibit of the 
drama of the degree, and the remainder of the brethren 
are clothed in the highest grade of the series. 

The records of bodies, from the fourth to the thirty- 
first inclusive, are termed “Engraved Tablets;” those 
of Consistories and the Supreme Council, “Balustres.” 

The Battery of mourning , is made by the blow being 
given upon the left fore-arm. 

In closing bodies of the Ancient and Accepted rite, 
the following formula should immediately precede so 
doing. 

The presiding officer asks of his First Assistant if he 
has any thing further to bring before the body, for the 
benefit of Masonry in general, of the Ancient and Ac- 
cepted Scottish rite, or of that body in particular. 

If the First Assistant has nothing to offer, the same 
query is made to the Second Assistant ; and if he has 
nothing to offer, both of the Assistants are directed to 
make known to the brethren in their respective valleys, 
that if any one of them has any thing which he desires 
to offer for the benefit, etc., the floor is tendered to 
him. * 

If nothing is offered, the Assistants reply to the pre- 
siding officer that silence reigns in their respective val- 
leys. 

The following formula is required in the declaration 
2 


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26 


BOOK OF THE A, AND A. BITE. 


either of opening or closing an assemblage in the An- 
cient and Accepted Scottish rite : 

“ To the Glory of the Grand Architect of the Universe 
— in the name and under the auspices of the Supreme 
Council and of the Sovereign Chiefs of Exalted Mar 
sonry , and by the power in me vested as * * * 

I hereby proclaim and declare ,” etc. 


FIRST SERIES. 

The symbolic degrees of Entered Apprentice, Fellow 
Craft or Companion, and Master Mason, are conferred 
in a Symbolic Lodge in the United States, and reference 
to them here is not deemed essential. 


SECOND SERIES. 

THE INEFFABLE DEGREES CONFERRED IN A LODGE OF 
PERFECTION. 

Unless it is expressly stated to the contrary, the 
officers in a Lodge of any of the Ineffable degrees are 
as follows : 

1. Tlyice Potent Grand Master; 

2. Hiram of Tyre, Deputy Grand Master; 

3 . Venerable Senior Grand Warden; 

4 . Venerable Junior Grand Warden; 

5 . Grand Orator; 

6. Grand Treasurer; 


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PREFATORY. 


27 


7. Grand Secretary; 

8. Grand Keeper of the Seals ; 

9. Grand Master of Ceremonies ; 

10. Grand Hospitaller; 

11. Grand Captain of the Guard; 

12. Grand Organist; 

13. Grand Tyler; 

and are stationed as designated in the diagram under 
the title of Degree of Perfection (page 151). 

The first four officers of a Lodge of Perfection must 
be possessed of the 16 th grade. 

The number of regular members of a Lodge of Per- 
fection does not exceed 27 ; but of honorary members - 
the number may be discretionary. 

Beside the festivals of the 24th of June and 27th of 
December (the two Sts. John’s days), the Lodges every 
year celebrate the building of the first temple of the 
Grand Architect of the Universe, on the 5th day of Oc- 
tober, when “ the Prince most ancient and high in de- 
grees shall preside. If the Wardens are the least^an- 
oient, their places shall be filled by those most ancient in 
degrees, whom the T. P. Grand Master shall name ;” and 
the same rule is to be observed with the other officers also. 
The Lodges also observe the 5th day of the 5th month 
Ab 9 in memory of the dedication of the first temple. 

At all receptions, the Grand Orator makes discourses 
in illustration of the Order, instructs the new brethren, 
and explains to them the mysteries, and exhorts them 
to continue their zeal, fervor, and constancy. If he has 
observed any indiscretion or dispute, he informs the 
Lodge of it, and takes measures accordingly. 

If a brother is a prey to misfortune, it 'is the duty of 
every brother to endeavor to alleviate his unhappy sit* 
nation. 


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28 


BOOK OF THE A. AND A. RITE. 


It is the duty of the “ Hospitable Brother” to visit all 
sick brethren, and see that they are well attended to. 

If any brother is taken sick, and it shall come to the 
knowledge of any member, he shall give early advice of 
it to the Hospitable Brother and to the Lodge, that the 
necessary succor may be administered. 

Should a brother die, all the brethren are expected to 
attend and assist at his funeral, in the usual manner. 
It is most proper that the Lodge be then opened in the 
Perfect Master’s degree. 

Secrecy in reference to the mysteries, as well as the 
transactions of the Lodge regarding the character of a 
brother or applicant, being an indispensable obligation, 
the T.\ Potent should always, before closing his Lodge, 
remind the brethren of their duty in this respect, and 
enforce it in the usual manner and form. 

It is the duty of every subordinate body in the An- 
cient and Accepted Scottish rite to make annual returns 
to the Supreme Council of its transactions during the 
yeal*; and its By-Laws, before becoming effective, 
should be submitted to the Deputy for the State for 
his approval, and a copy transmitted to the Secretary- 
General of the Supreme Council, for filing. 

In cases of expulsions, a vote of two-thirds of the 
members present should be required. 


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FOURTH DEGREE. 


t\ WX&fittt. 


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ARGUMENT. 

This grade, as chronologically arranged, originated with King 
Solomon, immediately after the assassination of Hiram the 
builder, and at the time the Temple was but partially constructed. 

The King of Israel selected seven of the most worthy and ex- 
pert brethren, Master Masons, and appointed them special guar- 
dians of the Sanctum Sanctorum, and of the sacred furniture of 
that most Holy Place. They were called Secret Masters, and as 
in due time they were advanced to higher grades, and thus va- 
cancies were created, others were selected to fill their places. 
But one guard was on duty at a time, yet seven were selected, 
and this is termed the mysterious number of this degree, it having 
many allusions, to the seven cardinal virtues ; to happiness, to 
which our brethren thought there were seven degrees; to the 
seven stages of life; to the seven laws or principles of Noah, 
given for the government of his posterity ; and to the seven days 
of the week, — the last having been set apart fbr the great teach- 
ing of this degree, Secrecy and Silence. This degree forms a 
beautiful introduction to the Ineffable series. 


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SECRET MASTER. 


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SECRET MASTER 


THE FOURTH GRADE OF THE ANCIENT AND ACCEPTED 
SCOTTISH RITE, AND THE FIRST DEGREE OF THE IN- 
EFFABLE SERIES. 


THE LODGE AND ITS DECORATIONS. 

The Lodge of Secret Masters represents the Holy Place 
or Sanctuary of the Temple ; is hung in black, strewed 
with white tears, and contains the brazen salver of pure 
water, with napkins and bunch of hyssop, the seven- 
branch candlestick, which is burning in the East, and 
vjhich is the only light in the Lodge. 

The Sanctuary is separated from the Holy of Holies 
by a balustrade of white marble and heavy hangings 
of black. In the balustrade of white marble there is 
one door of two leaves, made of olive-wood and beauti- 
fully ornate. Immediately in front of this entrance are 
four small columns of white, in quadrangular position, 
united by rods, from which hangings of four colors, 
white, blue, purple, and crimson, are suspended: on 
either side of all these are two brazen columns support- 
ing each a sphere. 

2 * 


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34 


BOOK 01 THE A. AND A. RITE. 



Over the East is a large circle, composed of a serpent 
having its tail in its mouth, enclosing three luminous 
triangles interlaced, forming nine beams with a blazing 
star in the centre. In the centre of the star is a \ and 
in the interstices of the interlacing triangles, the char- 
acters AAAU1A4XXA, which are the in- 
itials of the nine sacred words. # 

Within the East is represented the Sanctum Sancto- 
rum of King Solomon’s Temple, which contains the ark 
of the covenant, with its furniture, the ten golden can- 
dlesticks, the tablets of the law, the veiled pillar of 
beauty, the Enochian column, etc. 

The jewels of the officers are in crape, as the Lodge 
is in mourning for the G.\ M.\ Hiram. The furniture 
is also draped in black. 

The altar of perfumes, which is in the Southeast 
corner of the Sanctuary, during a Reception is burning. 


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SECRET MASTER. 


35 


No working-tools are used in this Lodge, for the 
reason that the labors on the Temple were suspended 
after the death of Hiram the Builder. 

OFFICERS. 

The Thrice Potent, who represents King Solomon, in 
the East. 

The Grand Inspector, who represents Adoniram, son 
of Abda, in the West. 

The Treasurer is seated as in Perfection. 

The Secretary “ “ “ 

The Grand Orator “ “ “ 

The Master of Ceremonies is seated as in Perfection. 

The Captain of the Guard “ M “ 

The Sentinel, with drawn sword, in front of the small 
curtains at the entrance to the Holy of Holies. 

CLOTHING. 

The King, seated in front and to the left of the 
guarded entrance to the Holy of Holies, is robed in 
black, bordered with ermine, holding a sceptre and 
crowned ; he wears a wide blue sash from right to left, 
to which is attached a delta of gold. 

On the triangular altar to his left are the apron, col- 
lar, gloves, and jewel of the degree, and a white robe ; 
also a wreath of olive and laurel. 

The Grand Inspector is seated in the West, wears a 
white robe and covering, and the apron, collar, gloves, 
and jewel of the degree, and holding a drawn sword. 

All the officers are clothed similar to the Grand In- 
spector, but having their appropriate jewels, which cor- 
respond with those of the same official stations in the 
degree of Perfection. 


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36 


BOOK OF THE A. AND A. RITE. 


Apron* — White, bordered with black, with blue flap : 
on the flap an eye worked in gold ; on the area of the 
apron, the letter Z within a wreath of olive and laurel. 

Collar — Wide white ribbon, edged with black ; at the 
bottom a black rosette, to which is suspended the jewel. 



Jewel — An ivory key with the letter Z on the wards. 

Gloves — White, with the wristbands bordered with 
black, and turned over. 

Hours of Work — From dawn to close of day. 

Battery — • •••••• At a Reception given in 

mourning. 

Moral — Secrecy, or Silence and Fidelity. 

Symbolic Age — Seven. 

All present except the officers are robed in black. 
During a Reception, the Treasurer’s station is vacant, 
as there can be but seven Secret Masters. 


* The aprons of the Ineffable degrees are defined in the North- 
ern Jurisdiction as being triangular — those of the Southern Juris- 
diction, as square. 


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SECRET MASTER. 


37 


OPENING. 


* * * * * 

T.\ P.\ What are you taught as a Secret Master? 

G. m . /.*. The duty of Secrecy and Silence. 

T.\ P.\ "What is the hour? 

Gs. /.*. The morning star has driven away the 
shades of night, and the great light begins to glad- 
den our Lodge. 

T.\ P.\ As the morning star is the forerunner of 
the great light which begins to shine on our Lodge, 
and we are all Secret Masters, it is time to commence 
our labors. 

• • • 

Whoso draweth nigh to the contemplation of the 
Ineffable mysteries, should put off the shoes of his 
worldly conversations; for the place whereon he 



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38 


BOOK OF THE A. AND A. RITE. 


stands is holy ground. Set a watch, O Jehovah, 
before my mouth, and keep thou the door of my 
lips. 

Brother Adoniram, you will give notice, that I am 
about to open a Lodge of Secret Masters by the 
sacred number. 

* * * # * 


RECEPTION. 

The candidate is robed in black, eta 

* * * # * 
LESSON. 

2V. P.\ The Lord of hosts shall be exalted in 
judgment, and God that is holy shall be sanctified in 
righteousness. 

Chant . O Lord! have mercy upon us, for thy 
goodness endureth forever. 

G.\ I.\ Woe unto them that draw iniquity with 
cords of vanity and sin, as it were with a rope. 

Chant . O Lord ! have mercy, etc. 

2V. P.\ Woe unto them that call evil good, and 
good evil ; that put darkness for light, and light for 
darkness ; that put bitter for sweet, and sweet for 
bitter. 


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SECRET MASTER. 


39 


Chard. O Lord ! have mercy, etc. 

Q.\ /.*. I saw the Lord sitting upon a throne, high 
and lifted up, and his train filled the temple. Above 
it stood the seraphim : each one had six wings ; with 
twain he covered his face, with twain he covered his 
feet, and with twain he did fly. 

Ckard. O Lord ! have mercy, etc. 

T.\ P.\ And one cried unto another, saying : 
Holy, holy, holy, is the Lord of hosts; the whole 
earth is full of his glory. 

Chant. O Lord ! have mercy, etc. 

O;. /.*. And the posts of the door moved at the 
voice of him that spake, and the heavens were filled 
with smoke. 

Chard. O Lord ! have mercy, etc. 

T:. P.\ Then said I, Woe is me ! for I am undone : 
because I am a man of unclean lips, for my eyes have 
seen the King, the Lord of hosts. Then flew one of 
the seraphim, unto me, having a live coal in his hand, 
which he had taken from off the altar, and he laid it 
upon my mouth, and said : Lo, this hath touched thy 
lips; thine iniquity is taken away, and thy sin is 
purged. 

' Chard. O Lord ! have mercy, etc. 

G.\ I.\ Bless the Lord, O my soul ; and all that is 
within me, bless his holy name. Bless the Lord, O 
my soul, and forget not all his benefits. 

Chard. O Lord ! have mercy, etc. 

T:. P:. Who forgiveth all thine iniquities ; who 
healeth all thy diseases; who redeemeth thy life 


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40 


BOOK OF THE A. ANB A. RITE. 


from destruction; who crowneth thee with loving 
kindness and tender mercies. 

Chant . O Lord ! have mercy, etc. 

G.\ L\ He hath not dealt with us after our sins ; 
nor rewarded us according to our iniquities. For as 
the heaven is high above the earth, so great is his 
mercy towards them that fear him. 

Chant . O Lord ! have mercy, etc. 

T,\ P.\ As for man, his days are but as grass : as 
a flower of the field, so he flourisheth. For the wind 
passeth over it, and it is gone ; and the place thereof 
shall know it no more. 

PRAYER. 

Our Father, who dost rule the heaven and the 
earth, and all that in them is : Thou Great Supreme, 
who art the Author of every good and every perfect 
gift : deign to guide us in our endeavor to combat 
darkness, and to direct the mind and thoughts of this 
our brother at the threshold, in the solemn approach, 
to the innermost mysteries of thy holy Temple, where 
we seek for truth, for the full understanding of the 
divine lessons contained in thy “Word,” and the 
final attainment of the salvation of the soul immortal. 

May this brother feel that the doctrines contained 
in the new vows he is now about to assume, are wor- 
thy of his noblest Masonic thoughts and of his holiest 
reverence. 

Aid us, O Lord! to so instruct him to look within 
his own heart — that innermost sanctuary — that he 


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SECRET MASTER. 


41 


may prepare to receive the impress of thy Holy 
Name, which shall be a seal of eternal life. 

In thee, 0 Lord! alone resides the power! To 
thee be all the glory. Amen. 

Woe unto those who aspire to that for which they 
are unfitted. 

Woe unto those who assume a burden which they 
cannot bear. 

Woe unto those who assume duties lightly, and 
afterwards neglect them. 

Duty is with us always, inflexible as fate. 

In health or sickness, in prosperity or adversity, 
duty is with us always, exacting as necessity. 

It rises with us in the morning, and watches by 
our pillow at night. In the roar of the city and in 
the loneliness of the desert, duty is with us always, 
imperative as destiny. 

* * * * * 

T.\ P.\ Whoso draweth nigh to the contempla- 
tion of the Ineffable mysteries, let him put off the 
shoes of his worldly conversation and corrupt affec- 
tions, for the place whereon he standeth is Holy 
ground. May we ever remember to keep a watchful 
eye upon the feet of our affections. Before we ap- 
proach the house of the Lord, let us seriously con- 
sider whether we have taken straight steps in the 
paths of his commandments, and whether our feet 
are set in due order and cleansed according to the 


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42 


BOOK OF THE A. AND A. BITE. 


purifications of the Sanctuary. Let us wash, as it 
were, in the layer of repentance. Wash you, and 
make you dean ; put away the evil of your doings ; 
acknowledge your iniquities and return unto the 
Lord, for he will have mercy upon you, and our 
Elohim will abundantly pardon. Let us incite each 
other to practise virtue and shun vice. While our 
feet are prepared for walking in the ways of his com- 
mandments, our hands should in like manner be pre- 
pared for working in his service. 

Saith the father of our ancient Most Potent Grand 
Master, “ I will wash mine hands in innocency, and 
so will I compass thine altar, O Jehovah.” May 
he who beareth the keys of David be pleased now to 
open to this brother a door of entrance to the Ineffa- 
ble degrees. My brother, you have hitherto seen 
only the thick veil which hides from your view the 
Sanctum Sanctorum of God’s Holy Temple. Your 
fidelity, zeal, and constancy have won for you the 
favor you are now about to receive, of viewing some 
of our treasures and gaining admission into the 
Secret or Holy place. 

* * * # * 

Set a watch, O Jehovah ! before my mouth, and 
keep thou the door of my lips. 

Brother Grand Inspector, remove the veil 

* « « * # 


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SECRET MASTER. 


43 


Chant . O Lord! have mercy upon us, for thy 
goodness endureth forever ! 

* * * * * 

• 

In the Ineffable degrees, every lesson taught is 
connected directly or indirectly with our dearest in- 
terest in this or in a future world. The whole sys- 
tem tends to promote the glory of God and the good 
of mankind. In the symbolic degrees these things 
are taught generally ; in the Ineffable and Sublime 
degrees, in detail. 

Genuine Freemasonry, my brother, is a system of 
morals, and approaches religion : in fact, such was 
primitive Freemasonry. Ineffable Freemasonry is 
practised with an eye single to the improvement of 
our morals, and a reference to those sublime truths 
which constituted its principal essence in the earlier 
ages of the world. It rises above all human institu- 
tions, and forms a beautiful auxiliary to the practice 
of religion. In no place, except in God’s Holy Word, 
are the moral and social virtues enforced by such 
awful sanctions and decrees. 

The degrees upon which you are now entering, are 
called Ineffable, because they treat of the Ineffable 
name of the Great Jehovah, and of his Ineffable 
essence. 

***** 

O Jehovah! our Adonai, how excellent is thy 


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44 


BOOK OF THE A. AND A. BITE. 


name over all the earth! Thy name declares the 
glory of Elohim. There appears to be power in the 
name which revealeth secrets. 

Freemasonry is an art of great compass and extent. 
A knowledge of its mysteries is not attained at once, 
but by degrees. Each degree in Ineffable Masonry 
is intended to inculcate a moral lesson and the prac- 
tice of some particular virtue. Advances are made 
only by much instruction and assiduous application. 
Each step is progressive, and opens new light and 
information. According to the progress we make, 
we limit or extend our inquiries ; and in proportion 
to our capacities, we attain a greater or less degree 
of perfection. 

Freemasonry is an allegorical system. Every doc- 
trine and ceremony has its mystical reference, which 
is not always apparent at the first blush; so that 
where the uninformed and weak find only mystery, 
the true initiate and thoughtful possess food for the 
employment of the noblest faculties. The true Ma- 
son will not rest satisfied with mere ceremonies, 
which in themselves are cold and heartless, but will 
study to comprehend their mystical signification. 
We, as Ineffable Masons, retain and continue to 
practise these signs and symbols, because we believe 
they work closer into our hearts than mere words. 

* -x- * * * 

Permit me now, my brother, to receive you as a 
Secret Master, and give you rank among the Levites. 


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SECRET MASTER. 


45 


* * * * * 

The laurel, an emblem of victory, is to remind you 
of the conquest you ought to gain over your pas- 
sions; the olive, a symbol of peace, which should 
ever reign among us. With Wisdom, Strength, Pru- 
dence, and Fortitude, may you soon obtain the favor 
of an entrance into the secret vault. It will be your 
own fault if you are not found worthy, and do not in 
due time arrive at the sacred place, where, wrapped 
in divine joy, you may contemplate the pillar of 
Beauty. 

* * * * * 

By the rank you now hold among the Levites in 
the quality of Secret Master, you have become one 
of the guardians of the Sanctum Sanctorum, and I 
place you in the number of seven. 

The eye upon your apron is to remind you to keep 
a watchful eye upon the sacred treasures you are set 
apart to guard, and over the moral conduct of the 
Craft in general. 

Remember, too, that the eye of the Lord is on 
them that fear him. 

***** 

Brother Adoniram, it is our order that you cause 
to be erected a tomb or obelisk, of white and black 
marble, west-southwest of the Temple, wherein shall 
be deposited the embalmed remains of our lamented 
Grand Master H.\ A.*. The white marble shall 


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46 


BOOK OF THE A. AND A. RITE. 


denote the innocence and purity of our departed 
Grand Master, and the black the untimely death of 
him we mourn. 

See, therefore, that the solemn duty is speedily 
executed, and let the obsequies be performed with 
becoming and imposing ceremonies. 


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FIFTH DEGREE. 




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ARGUMENT. 


The solemn ceremonies of the degree of Perfect Master, are in- 
tended to represent and recall to mind the grateful tribute of re- 
spect we owe to the memory of a departed worthy brother. The 
examination of the mausoleum — its pronouncement of being per- 
fect — and the advantages we should derive in inculcating the 
virtues of the deceased — are vividly depicted and impressed upon 
the initiate. 


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PERFECT MA8TER. 


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PERFECT MASTER. 


THE FIFTH GRADE OF THE ANCIENT AND ACCEPTED 
SCOTTISH RITE, AND THE SECOND OF THE INEFFABLE 
SERIES.* 


DECORATIONS. 

The Lodge is hung with green cloth from eight white 
columns, four on each side, and equidistant. An altar, 
draped in black, strewed with tears, is placed in the 
East at the foot of the throne. In front of the altar is 
a coffin, draped in black, resting on a bier, with the 
jewel and apron of Grand Master H.\ A.*. 

Four lights are placed at each of the cardinal points. 

Marks of blood are in the northeast section of the 
Lodge. 

The star in the interlaced triangle of the Secret Mas- 
ter’s degree is changed from white to red, so as to 
throw a lurid light. 


* Lodges of Sorrow in the Ancient and Accepted rite are usu- 
ally held in this degree, as see form of ritual in the after part of 
this work. 


a 


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52 


BO OK OF THE A. AND A. RITE. 


TITLES. 

1. The Senior Grand Warden is the Master, and rep- 
resents Adoniram. He is styled Right Worshipful, or 
Respectable Master, and is clothed as a Prince of Jeru- 
salem. He is seated in the East. 

2. The Junior Grand Warden is seated in the West, 
represents Zabud, and is styled Grand Inspector. He 
wears a black robe and cap, together with the order 
and jewel of a Prince of Jerusalem. 

3. The Captain of the Guard represents Zerbal, Cap- 
tain of King Solomon’s Guards, and is dressed as a 
Perfect Master. 

4. The Master of Ceremonies represents Stolkin, and 
is dressed as a Secret Master. 

CLOTHING. 

Black robe and hood drawn over the head — apron, 
collar, jewel, and white gloves, bordered with black. 




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PERFECT MASTER. 


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Apron — White, with a green flap ; on the centre is a 
cubic stone, surrounded by three circles, with the He- 
brew letter ^ in the centre. 

Collar — A watered green ribbon, at the end of which 
is suspended the jeweL 

Jewel — A compass open on a segment of a graduated 
circle at an angle of sixty degrees. 

Battery — • • • • denotes life, death, virtue, and im- 
mortality. 

Moral — That we should learn to pay due respect to 
the memory of a deceased worthy brother. 



RECEPTION. 


ODE. 


Grzxxyilzjl 



fj ~ -*** 

1. j Come, ye sigh - ing sons of sor - row, 

\ Learn from it your fate ; to - mor - row, 

2. j Once, when full of life, he nev - er 

( Zeal - ous like him be we cv - er, 


BS 


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BOOK OF THE A. AND A. BITE. 



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PERFECT MASTER. 


55 


ODE. 

Come, ye sighing sons of sorrow, 

View with me your brother’s tomb ; 

Learn from it your fate — to-morrow 
Death perhaps may seal your doom. 

# * * * * 

Sad and solemn flow our numbers, 

While disconsolate we mourn 

The loss of him who sweetly slumbers, 
Mould’ring ’neath the silent urn. 

* * * * # 

Once, when full of life, he never 
Proved unfaithful to our laws ; 

Zealous, like him, be we ever, 

' To promote the glorious cause. 

* * * * * 

To tli’ exalted power Almighty, 

Softly breathe an ardent prayer — 

On his sacred mound tread lightly, 
While we wipe the falling tear. 

* * * * * 


PRAYER 

O Almighty and Eternal God ! there is no num- 
ber of thy days or of thy mercies. Thou hast sent 
us into this world to serve thee, but we wander far 


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BOOK OF THE A. AND A. RITE. 


from thee in the path of error. Our life is but a 
span in length, and yet tedious, because of the 
calamities that enclose us on every side. The days 
of our pilgrimage are few and evil ; our bodies frail ; 
our passions violent and distempered; our under- 
standings weak, and our wills perverse. Look thou 
upon us, our Father, in mercy and pity. We adore 
thy majesty, and trust like little children to thine in- 
finite mercies. Give us patience to live well, and 
firmness to resist evil, even as our departed brother 
resisted. Give us, O most merciful Father, faith 
and confidence in thee ; and enable us so to live, that 
when we come to die we may lie down in the grave 
like one who composes himself to sleep, and that we 
may be worthy hereafter to be remembered in the 
memories of man. Bless us, O God: bless our 
beloved fraternity throughout the world: may we 
live and emulate the example of our departed broth- 
er ; and finally, that we may in this world attain a 
knowledge of thy truth, and in the world to come, 
life everlasting. Amen. 

Death regards not those sweet engagements and 
pleasing intercourses, and those improving joys which 
are known to Freemasons. Death summons away, 
in the midst of his day and usefulness, many a 
beloved brother of our craft. We behold his sun at 
meridian, and rejoice at its brightness ; but alas ! it 
soon sets, and the evening shades of existence close 
around him forever. 


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PERFECT MASTER. 


57 


Remember now thy Creator in the days of thy 
youth, while the evil days come not, nor the years 
draw nigh when thou shalt say, I have no pleasure 
in them : while the sun, or the light, or the moon, or 
the stars, be not darkened, nor the clouds return 
after the rain. In the day when the keepers of the 
house shall tremble, and the strong men shall bow 
themselves, and the grinders cease because they are 
few, and those that look out of the windows be 
darkened, and the doors shall be shut in the streets 
when the sound of the grinding is low, and he shall 
rise up at the voice of the bird, and all the daughters 
of music shall be brought low. Also when they shall 
be afraid of that which is high, and fears shall be in 
the way, and the almond-tree shall flourish, and the 
grasshopper shall be a burden, and desire shall fail : 
because man goeth to his long-home, and the mourn- 
ers go about the streets : or ever the silver cord be 
loosed, or the golden bowl be broken, or Jhe pitcher 
be broken at the fountain, or the wheel broken at 
the cistern. Then shall the dust return to the earth 
as it was, and the spirit shall return unto God who 
gave it 

* * * * * 

This ceremony was originally established to com- 
memorate the death of our Grand Master H.\ A.\, 
whose labors at the building of the first Temple, and 
whose tragical death, furnish so much of the mys- 
tical knowledge of Ancient Craft Masonry. It is 


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PERFECT MA8TEU. 


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PERFECT MASTER- 


59 


retained by us that it may be improved as a lesson 
both useful and instructive. Let us look forward to 
brighter scenes, when our deceased brother, who had 
been smitten down by the resistless hand of death, 
shall be raised from his prostrate state at the word 
of our Supreme Grand Master, and admitted to the 
privilege of the Perfect Lodge above. 

HI8TORY. 

G.\ 0.\ Some time after the death of our Grand 
Master H.\ A.\, King Solomon was informed that 
the body was found. 

* * * * * 

The perpetrators of the horrid deed were not at 
this time discovered, and it was not certain but that 
they might have the hardihood and effrontery to 
mingle with the brethren, and seem to join in the 
general grief, in order to better conceal their guilt 
and prevent suspicion. In order to ascertain the 
truth of the matter, King Solomon caused a general 
muster of all the workmen to be made. 

***** 

Happy to have the poor consciousness of having 
found the precious remains of so great and so good a 
man as H.\ A.*., and having an opportunity of pay- 
ing a just tribute of respect to his memory, he or- 
dered the noble Adoniram, his Grand Inspector, to 
make suitable arrangements for his interment. The 


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BOOK OF THE A. AND A. RITE. 


brethren were directed to attend with white gloves 
and aprons, and he forbade the marks of blood 
which had been spilled in the Temple to be effaced 
until the traitors should be discovered and punished. 

In the mean while, he directed the noble Adoniram 
to furnish a plan for a superb tomb or obelisk, of 
white and black marble, which plan was accepted 
and the work finished. 

***** 

Three days after the funeral ceremonies had been 
performed, King Solomon repaired with his Court to 
the Temple, and all the brethren being arranged as 
at the funeral, he proceeded with his brethren to see 
and examine the tomb and obelisk, with the inscrip- 
tion thereon. Struck with astonishment and admi- 
ration, he raised his eyes and hands to heaven and 
exclaimed — “ It is accomplished and complete !” 


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SIXTH DEGREE. 




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ARGUMENT. 


Thb legend of this degree relates to an incident which occurred 
in King Solomon’s Audience Chamber, upon the supposition of 
the King of Tyre that a spy or eaves-dropper had been stationed 
to watch his movements at the time of his complaint that the 
King of Israel had violated his promise. The life of the sup- 
posed spy was demanded, but saved by the intercession of King 
Solomon, and his zeal and trustworthiness, upon examination, re- 
warded by his becoming the witness to a new compact 
It is in nowise connected with the degree preceding or succeed- 
ing it, and is the mere enactment of an episode occurring pending 
the period of mourning over the loss of the great builder Hiram. 

The ceremony or drama is exciting, and impressive of the les- 
son intended to be taught, viz. : that we should be ever careful 
never to offend a brother by prying into his secrets, that the Ma- 
sonic term eaves-dropping is criminal, and “ a soft answer tum- 
eth away wrath.” 


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INTIMATE SECRETARY. 


THE SIXTH GRADE OP THE ANCIENT AND ACCEPTED 
SCOTTISH RITE, AND THE THIRD OP THE INEFFABLE 
SERIES. 


THE APARTMENT AND ITS DECORATIONS. 

The Lodge-room represents the audience-chamber of 
King Solomon’s Temple. It is hung with black, strewed 
with silver tears. It has twenty-seven lights, nine to- 
ward the East, nine toward the West, and nine to- 
ward the South. Upon the table east of the centre of 
the chamber, are two cross-swords, an hour-glass, a large 
scroll with seals, a skull, book of the Testimony, and 
book of the Constitutions. 

OFFICERS, AND THEIR COSTUMES. 

King Solomon and Hiram, King of Tyre, are styled 
Thrice Illustrious, and are seated near the East, by the 
table ; the only other officer, the Captain of the Guard — 
representing Zerbal — is stationed in the West. The 
two kings are robed as in the Degree of Perfection. 
The b^thren are termed Perfect Masters, and during a 


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64 


BOOK OF THE A. AND A. RITE. 


reception are stationed without the chamber, as guards, 
with drawn swords, under the charge of Zerbal. 



Apron — Triangular, of white lambskin, lined, bor- 
dered, and trimmed with bright crimson ; on the flap is 
an equilateral triangle ; in the angle of the apex, the let- 
ter B Q), and in the one on the left, N Q) ; in the 
right, Sh ($) ; on the centre of the area of the apron, 

Ih (TP). 

Collar — White, bordered and trimmed with crimson, 
suspended from which is the 

Jewel — A golden triangle, similar to that mentioned 
on the flap of the apron. 

Gloves — White, bordered with crimson. 

Battery — thrice repeated. 


RECEPTION. 

* * * * * 

I honor Joabert for his fidelity and attachment ; 
I gladly acquit him of any intention other than zeal- 


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INTIMATE SECRETARY. 


65 


otis faithfulness. Tour friendship, and that of those 
you govern, I would gladly cultivate ; and in accord- 
ance with our promise, let the new treaty of alli- 
ance be drawn, and Joabert be admitted as our Inti- 
mate or Confidential Secretary and Witness, in lieu 
of our lost friend, whom we now so deeply mourn. 

* * * * * 

INVESTMENT. 

I will now proceed to invest you with the insignia 
of this degree. The color of your ribbon and apron 
* * * May you be equally faithful to your en- 
gagement but now contracted. 

Your Jewel — a solid triangle — is emblematical of 
law and justice, truth and peace, without which no 
compact can exist : also of the wisdom, strength, and 
beauty which should characterize all alliances ; and 
of the three virtues, Faith, Hope, and Charity, or 
Love. It is also said to be emblematical of those 
Masons who were present at the opening of the first 
Lodge of Intimate Secretaries, King Solomon, Hi- 
ram, King of Tyre, and Joabert, whom you have rep- 
resented. It has many allusions, with which a 
knowledge of our Kabala will make you acquainted. 

I also present you with a sword of defence against 
any attacks which may be made on your integrity 
and honor as a Mason. As a Confidential Secretary 
you are intrusted with an especial confidence, and as 
a full proof of it, we accept you as our Intimate Sec- 
retary and a witness to our new alliance. 


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66 BOOK OF THE A. AND A. BITE. 

The room with black hangings, strewed with tears, 
represents King Solomon’s Hall of Audience, to 
which he was wont to retire to lament the unhappy 
fate of Hiram Abi. It was in this chamber that 
K ing Hiram found him when he came to visit him 
on the occasion represented at your initiation in this 
degree. The tears are emblematical of the repent- 
ance of Joabert in this chamber, and the grief of Sol- 
omon and all true Craftsmen of his day for the loss 
of Hiram Abi. You will now go to the Grand Orator 
and learn the history of this degree. 

HISTORY. 

G.\ 0.\ Solomon, in consequence of the treaty es- 
tablished between his ambassadors and Hiram, King 
of Tyre, solemnly covenanted to furnish a certain 
number of measures of oil, honey, and wheat, be- 
sides the grant of twenty cities, in lieu of the tim- 
bers hewn in the forest of Libanus for the building 
of the-Temple, as well as for the stone hewn in the 
quarries of Tyre. King Hiram went to see the 
cities so assigned to him, and had the mortification 
to find them a barren and sandy soil, almost depop- 
ulated, and the inhabitants of a rude and unculti- 
vated class, the cities greatly fallen to decay, and 
that the province in that condition was likely to be a 
burden rather than an advantage to his treasury. 
He determined to go in person to Jerusalem and ex- 
postulate with Solomon on his breaking the spirit of 
his promise ; while, in truth, it was the intention of 


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INTIMATE SECRETARY. 


67 


KiAg Solomon, before putting the King of Tyre in 
possession, to rebuild and adorn the cities, and to 
change the inhospitable land into cultivated gardens, 
fields, and meadows. 

Arriving at Jerusalem, King Hiram entered the 
palace, and, without waiting to be announced, went 
through the court and angrily passed the guard into 
the audience-chamber, where he found King Solo- 
mon alone, mourning over the death of Hiram Abi. 

Joabert, the favorite of King Solomon, newly ap- 
pointed Lieutenant of the Guards — all composed 
of Perfect Masters — seeing King Hiram enter in 
such excitement and rage, and not knowing him 
personally, feared that he intended some violence, 
and approached the door of the audience-chamber, 
to be ready to rush in and defend his master if there 
should be occasion. His zeal and devotion causing 
him to neglect the precaution which merely curiosity 
would have observed, he was seen by King Hiram, 
seized upon by him and dragged into the hall, where 
ho would have been at once slain by the enraged 
king but for the interference of his own sovereign, 
who immediately called the guard and ordered them 
to seize the guilty man and be answerable for his ap- 
pearance when wanted. 

The guards being sent away, King Solomon ex- 
plained to Hiram that he had intended to rebuild 
the twenty cities and to furnish the fields with hus- 
bandmen before giving them to him : he also assured 
the king that, of all the favorites and lords of his 


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68 


BOOK OF THE A. AND A. RITE. 


court, Joabert had always evinced the warmest ' at- 
tachment to his person, and he knew him sufficiently 
well to be convinced that the indiscretion he had 
been guilty of was not attributable to the desire to 
gratify any idle curiosity, but to watch over his 
safety and interests. He therefore entreated the 
king to withhold the sentence he had determined to 
pronounce against him. 

The King of Tyre, knowing how gratifying it 
would be to King Solomon that his favorite should 
be pardoned, and convinced by the statement of the 
Captain of the Guard, readily assented, and the two 
kings renewed their alliance, which was to be perpet- 
ual, with mutual promises of fidelity ; to which treaty 
Joabert was selected as the witness or Confidential 
Secretary — which position had theretofore been 
filled by the lamented Hiram. 

In this you are taught to be zealous and faithful — 
to be disinterested and benevolent — to act the peace- 
maker in case of dissensions, disputes, and quarrels 
among your brethren — and to beware of eaves- 
dropping. 


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SEVENTH DEGREE. 


frowt and fwdg*. 


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ARGUMENT. 


In accordance with the legend of this degree, King Solomon, 
upon the death of the Grand Master, Hiram, found it necessary to 
appoint several Judges, in order that justice might be adminis- 
tered among the workmen upon the Temple, their complaints 
heard, and their disputes decided; for difficulties and disturb- 
ances were now more frequent, pending the temporary cessation 
of work and the period of mourning. 

This duty of judgment had devolved upon the lamented Hiram, 
and his loss caused the appointment of Tito and his associates to 
listen to and adjust the complaints that might be brought before 
them. 


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PROVOST AND JUDGE 


THE SEVENTH DEGREE OP THE ANCIENT AND ACCEPTED 
SCOTTISH RITE, AND THE FOURTH OP THE INEFFABLE 
SERIES. 


THE APARTMENT AND ITS DECORATIONS. 

The apartment represents the middle chamber of 
King Solomon’s Temple, where the records were kept. 
It is draped with red, and in the East is a blue canopy 
representing the sky, which is embellished with stars. 

Under the centre of the canopy is suspended an ebony 
box, ornamented with jewels, which contains the records 
of the tribunal of Provosts and Judges. 

In the middle of the chamber hangs an equilateral 
triangle, in the centre of which is fp 5 tinder the triangle 
is hung an equipoised balance. 

The Lodge-room is lighted by five lights — one in each 
corner and one in the centre of the chamber. 


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BOOK OF THE A. AND A. RITE. 


OFFICERS, TITLES, ETC. 

Thrice Illustrious — represents Judge Tito, Prince of 
the Herodim, the oldest of the Provosts and Judges, 
and is seated in the East. 

Senior Warden — represents Adoniram, in the West. 

Junior Warden — represents Abda, father of Adoni- 
ram, and is also seated in the West. 

Orator — represents Josaphat, son of Ahilud, in the 
South. 

Master of Ceremonies — in the North. 

Captain of the Guard— in the North. 

Sentinel — at the entrance. 

The seven officers should be in white robes, and all 
the other brethren in black robes. 

REGALIA, JEWELS, ETC. 

Apron — Triangular, white, edged with* red; in the 
middle of the area a pocket, surrounded by five white 
and red rosettes ; on the flap is painted or embroidered 
a key. 

Collar — Red, from which is suspended the 

Jewel — A golden key. 

Battery — • •••-•. 

Hour — Break of day— eight, two, and seven. 



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PROVOST AND JUDGE. 


73 


RECEPTION. 



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74 


BOOK OF THE A. AND A. RITE. 


Who never did a slander forge, 

His neighbor’s fame to wound, 

Nor hearken to a false report 
By malice whispered round. 

Who, Vice, in all its pomp and power, 

Can treat with just neglect, 

And Piety, though clothed in rags, 
Religiously respect. 

Whose soul in wickedness disdains 
His powers to employ, 

Whom no rewards can ever bribe 
The guiltless to destroy. 

* * * * * 

To render justice and judgment is more acceptable 
to the Lord than a sacrifice. Ye shall not fear the 
face of man, for the judgment is God’s. 

S. \ W.\ Thou shalt provide out of all the people 
able men, such as fear God : men of truth and haters 
of injustice, and set them to judge the people at all 
seasons. 

J.\ W.\ Open thy mouth and judge righteously, 
for he that followeth after righteousness and mercy, 
findeth life, happiness, and honor. 

T. \ L\ Hear the causes between your brethren, 
and judge righteously between man and man, and 
between the citizen and the stranger. Ye shall not 
respect persons in judgment, but shall listen to the 
humble as well as to the great. 


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Provost and judge. 


75 


S. \ W:. See that ye judge not falsely, nor slay the 
innocent and the righteous ; and take no gift, for a 
gift blindeth the wise and perverteth the words of 
the righteous. Blessed are the peace-makers, for 
they shall see the Lord. 

J.\ W.\ You shall have one manner of law, as well 
for the stranger as for one of your own country. 
One ordinance shall be for you and the stranger that 
sojoumeth with you : one law and one custom shall 
be adjudged for all. 

T. \ /.*. Love justice, you that are the judges of 
the earth. Justice is perpetual and immortal. Op- 
press not the poor just man, but spare the widow, 
and honor the ancient gray hairs of the aged. Let 
not your strength be the law of justice, nor hold that 
which is feeble to be nothing worth. 

♦ * * * * 

Let justice be ever meted out by you ; yet let it 
be tempered with mercy, for as ye judge, so shall ye 
be judged. 

My brother, it is your desire to become a Provost 
and Judge. Are you aware that he, who would as- 
sume that character and would judge and decide be- 
tween his brethren, must himself be a just and up- 
right man — impartial, cautious, merciful — of pure 
morals and blameless life and conversation — and 
that he must, first of all, give judgment against his 
own faults ? 

He who would assume the character of Judge is 


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BOOK OF THE A. AND A. KITE. 


guilty of a great offence if lie does not fully inform 
himself of the laws and that jurisprudence which he 
is called on to construe, to apply, to administer, and 
to enforce — nay, he who ignores his own offences or 
errors, and punishes the same offences or errors in 
another, is a false judge and a disloyal Mason. 

Let the unjust judge tremble, for God will smite 
him with the sharp sword of his wrath. Let the un- 
qualified, who usurps the seat of judgment, remem- 
ber the fate of those who laid their unholy hands 
upon the ark, and were smitten with God’s anger for 
their presumption. 

* * * * * 

Haying full confidence, my brother, in your zeal 
and devotion, I with pleasure receive you as a Pro- 
vost and Judge over the workmen of the Temple. 
It gives me joy, my brother, thus to recompense 
your zeal and attachment to the institution of Ma- 
sonry. Well assured of your prudence and discre- 
tion, we, without hesitation, intrust you with onr 
most important secrets ; and we doubt not that you 
will discharge all your duties in this grade as you 
have done in those you have already taken. You 
have now a twofold duty to perform — as a Judge, to 
decide all matters of difference that may arise among 
your brethren ; and as a Provost, to rule over the 
workmen of the Temple. Be just, impartial, and 
merciful. 


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PBOYOST AND JUDGE. 


77 


INVESTITURE. 

I now invest you with the apron, collar, and jewel 
of this degree. I decorate you in this quality with 
this golden key, suspended to a red collar. 

Your apron is white, bordered with red, as an em- 
blem of the ardor and zeal of the Masters : the 
pocket in the middle of the area is intended for the 
key of the box wherein is contained the plans and 
records of the tribunal, which key is represented to 
you by that on the flap. It teaches you to lock care- 
fully up in your heart the secrets of Masonry, and to 
keep the key ever in your own possession ; and it is 
especially emblematical of that justice and upright- 
ness that alone can unlock to you the mysteries con- 
tained in the higher degrees, and enable you to ad- 
vance towards perfection. The golden key also 
opens an urn of gold. 

The Lodge represents the middle chamber of King 
Solomon’s Temple. 

The triangle is emblematical, here as elsewhere in 
Masonry, of the Deity, of his omnipotence and om- 
niscience ; and it is also emblematical of the three 
great requisites of a Judge — possessed by him in 
their perfection and infinitude — Justice , Equity , and 
Impartiality. Let that emblem and the balance be 
ever before your eyes, and remind you of the obliga- 
tion which you have taken in this degree, of the du- 
ties which devolve upon you, of the responsibilities 


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COOK OF THE A. AND A. RITE. 


which rest upon you, and which, with God’s eye ever 
fixed upon you, you cannot evade or avoid. 

***** 

HISTORY. 

Orator . It is said that King Solomon, after the 
death of the Grand Master Hiram, in order that jus- 
tice might bo administered among the workmen 
upon the Temple, their complaints heard, and their 
disputes be decided, appointed seven Provosts and 
Judges to adjust their demands, listen to their com- 
plaints, and settle any disputes and differences that 
might arise among them. He appointed Tito, Prince 
of Herodim, to be the chief Provost and Judge, 
Adoniram, and Abda, his father, and four others 
learned in the law of Moses, to complete the number 
and constitute the Tribunal. They held their sit- 
tings in the middle chamber of the Temple, where 
the records of the Tribunal were kept, in a box of 
ebony, studded with precious gems, the key of which 
was committed to the Provosts or Judges ; and there 
they considered and adjusted the demands and dif- 
ferences of the workmen, and determined all appeals 
from the judgment of a single Provost and Judge — 
administering the same laws to the Phoenician as to 
the Hebrew, and endeavoring to do entire justice, 
according to the law of Moses, between man and 
man. 

***** 


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PROVOST AND JUDGE. 


79 


The necessity for a Court of Judges did not exist 
until after the death of the Grand Master Hiram, as 
the number of difficulties and dissensions among the 
workmen was not so numerous, and judgment was 
arrived at by the ready decisions of Hiram, which 
all quietly acquiesced in. 

As a Provost and Judge, it is your especial duty 
to render justice to all, to hear patiently, remember 
accurately, and weigh carefully the facts and the ar- 
guments offered. In our intercourse with others, 
there are two kinds of injustice : the first, of those 
who offer an injury ; the second, of those who have 
it in their power to avert an injury from those to 
whom it is offered, and yet do it not. So active in- 
justice may be done in two ways — by force and by 
fraud. 

Eespect not persons in judgment, but listen to the 
humble as well as to the great. Fear God, for judg- 
ment is God’s. 

While you would administer justice, show mercy. 
Exhibit the subduing influences of pity, the might of 
love, the control of mildness, the commanding ma- 
jesty of thft perfect character which mingles grave 
displeasure with grief and pity for the offender. So 
brother Masons should treat their fellow Masons 
who go astray — not with bitterness, nor yet with 
good-natured easiness nor worldly indifference. 

The human heart bows not willingly to what is in- 
firm or wrong in our nature. If it yields to us, it 
rather yields to what is divine in us. The wicked- 


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80 


BOOK OF THE A. AND A. RITE. 


ness of my neighbor will not submit to my wicked- 
ness. Therefore deal faithfully, but patiently and 
tenderly, with evil. 

Remember that it becomes not frail and sinful 
humanity to be vindictive towards even the worst of 
criminals. Perhaps we owe it solely to a kind Provi- 
dence having kept from us those temptations, under 
which we, too, like them, would have fallen. 

Finally, as a true Mason and Judge, always re- 
member the injunction : “ Thou shalt not respect the 
person of the poor, nor honor the person of the 
mighty; but in righteousness shalt thou judge thy 
neighbor.” 

Beware of injury to your neighbor. If you have 
wronged another, you may grieve, repent, and reso- 
lutely determine against any such weakness in future ; 
you may, so far as it is possible, make reparation. 
This is well. The injured party may forgive you, 
according to the meaning of human language, but 
the deed is done, and all the powers of Nature, were 
they to conspire in your behalf, could not make it 
undone; the consequences to the body, the conse- 
quences to the soul, though no man mJy perceive 
them, are there — are written in the annals of the 
past, and must reverberate throughout all time. 

Repentance for a wrong done, bears, like every 
other act, its own fruit — the fruit of purifying the 
heart and amending the future ; but not of effacing 
the past. 

Even the pulsations of the air, once set in motion 


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PE0V0ST AND JUDGE. 


81 


by the human voice, cease not to exist with the 
sounds to which they gave rise ; their quickly atten- 
uated force soon becomes inaudible to human ears. 
But the waves of air thus raised perambulate the 
surface of earth and ocean ; and in less than twenty 
hours every atom of its atmosphere takes up the 
altered movement, due to that infinitesimal portion 
of primitive movement, which has been conveyed to 
it through countless channels, and which must con- 
tinue to influence its path throughout its future ex- 
istence. 

The air is one vast library, on whose pages is 
forever written all that man has ever said or even 
whispered. 

There, in their mutable but unerring characters, 
mixed with the earliest as well as the latest signs of 
mortality, stand, forever recorded, vows unredeemed, 
promises unfulfilled. God reads that book, though 
we cannot. 

So earth, air, and ocean, are the eternal witnesses 
of the acts that we have done. Every criminal is, 
by the laws of the Almighty, irrevocably chained to 
the testimony of his crime. No more fearful punish- 
ment to a superior intelligence can be conceived, 
than to see still in action, with the consciousness 
that it must continue in action forever, a cause of 
wrong, put in motion by itself ages before. There 
is its perpetual, its inevitable punishment, which 
no repentance can alleviate, and no mercy can 
remit. 

4* 


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BOOK OF THE A. AND A. RITE. 


Let us be just, also, in judging of other men’s 
motives. 

No man need covet the office of Judge, for, in as- 
suming it, he assumes the most serious and oppres- 
sive responsibility. 

On all accounts, therefore, let the true Mason 
never forget the solemn injunction, necessary to be 
observed at almost every moment of a busy life : 
“ Judge not, lest ye yourselves be judged ; for what- 
soever judgment ye measure unto others, the same 
shall in turn be measured unto you.” 


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EIGHTH DEGREE. 


gttUttdant of the §ttUtiiug& 


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ARGUMENT. 


The death of Hiram, the Chief Architect, threw the workmen 
of the Temple of King Solomon into great confusion ; and for a 
time the construction of the building was stayed, for the want of 
essential plans and an expert director of the work. The period 
of mourning having expired, King Solomon, upon consultation, 
determined to appoint *five Superintendents — one for each of the 
five Departments of Architecture — and under their supervision 
the building progressed. The ceremony of installing the Super- 
intendents, is in this degree exhibited, instructions given, and les- 
sons of virtue inculcated. 


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INTENDANT OF THE BUILDINGS 


TI1E EIGHTH GRADE OP THE ANCIENT AND ACCEPTED 
SCOTTISH RITE, AND THE FIFTH OF THE INEFFABLE 
SERIES. 


THE APARTMENT AND ITS DECORATIONS. 

The apartment represents the middle chamber of 
King Solomon’s Temple, with various symbols of truth 
and wisdom displayed. The hangings are crimson, 
with a blue canopy in the East, sprinkled with stars. 

The lights are twenty-seven in number, in groups of 
nine each — each group forming a triple triangle. 

The altar is immediately in front of the Master, on 
which are five other lights. Over the Master is sus- 
pended a blazing star, with five points, and in its centre 
the Hebrew letter J p), thrice repeated ; this star is 
surrounded by the triple interlaced triangle. 

OFFICERS, TITLES, ETC. 

The Lodge consists of five members only, representing 
the five Chief Architects, who were appointed tempora- 
rily, in the place of the lamented Grand Master Hiram. 


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86 


BOOK OF THE A. AND A. RITE. 


The Master sits in the East, is termed Thrice Potent, 
and represents Adoniram, the son of Abda, President of 
the Board of Architects. 

Senior Warden, in the West, represents Joabert, a 
Phoenician, Chief Artificer in Brass. 

Junior Warden, in the South, represents Stolkin, a 
Hebrew, Chief Carpenter. 

Master of Ceremonies, in the North, represents Selec, 
the Giblemite, Chief Stone-mason. 

Captain of the Guard, in the North, represents Gareb, 
a Hebrew, Chief Worker in Silver and Gold, and En- 
graver. 

During a reception, the Thrice Potent represents 
King Solomon, and is robed and decorated as in Perfec- 
tion; the Senior Warden represents Sadoc, the Priest, 
and is clothed in a white robe and mitre; the Junior 
Warden represents Ahishar, Governor of the House, 
and wears a black robe and the collar and apron of the 
degree. 

The brethren sit about the Lodge in the form of a 
triangle. 


REGALIA, JEWELS, ETC. 

Apron — Triangular in shape, white, lined with crim- 
son and bordered with green ; on the area is depicted a 
five-pointed star, with the Hebrew J (*>), thrice repeated, 
in the centre, and over that a balance ; on the flap is a 
triangle, with one of the following letters in each angle: 
3, $$, (the initials of the words Benrkhurim , Achar , 
and Jakinah). 

Cordon, or Order — A broad crimson sash, worn from 
the right shoulder to the left hip; at the point is sus- 
pended the Jewel, by a green ribbon. 


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INTEND ANT OF THE BUILDINGS. 


87 



Jewel — A golden triangle, similar to that described 
as on the flap of the apron. 

Steps — Five grand steps, the heels to a square. 

Age — Three times nine — equal to twenty-seven. 
Battery — • • • • • . 


RECEPTION. 

* * * * * 


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88 


BOOK OF THE A. AND A. RITE. 





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Direct me in the sacred ways 
To which thy precepts load, 

Because my chief delight has been 
Thy righteous paths to tread. 

1\\ P.\ My Brethren, to become an Intendant of 
the Building, it is necessary that you be skilful ar- 
chitects and learned in the knowledge of the East 
and Egypt. But it is equally necessary that you 
should be charitable and benevolent, that you may 
sympathize with the laboring man, relieve his ne- 
cessities, see to his comforts and that of his family, 
and smooth for him and for those who depend upon 
him the rugged way of life, — recognizing all men as 
your brethren, and yourselves as the almoners of 
God’s bounty. 


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INTEND ANT OP THE BUILDINGS. 89 

* * # * * 
LESSON. 

T.\ P.\ I will restore thy judges, as at the first, 
and thy councillors, as at the beginning; for the 
light of the righteous shall be established, as the 
Lord giveth wisdom : out of his mouth cometh un- 
derstanding and knowledge. 

S. \ W.\ Thou shalt not oppress an hired servant, 
or a laboring man that is poor and needy ; on the 
day when he earns it thou shalt give him his hire, 
nor shall the sun go down upon it : for he is poor, 
and it is his life : lest he cry against thee unto the 
Lord, and God punish thee for this sin. 

J.\ W.\ When thou beatest thine olive-trees, thou 
shalt not go over the boughs again ; it shall be 
for the stranger, the fatherless, and the widow: 
when thou gatherest the grapes of thy vineyard, 
thou shalt not glean it afterwards ; it shall be for the 
stranger, the fatherless, and the widow. 

T. \ P.\ If there be among you a poor man, and 
one unable to work, of thy brethren, within any of 
thy gates, thou shalt not harden thy heart nor shut 
thine hand from thy poor brother, but shalt open thy 
hand unto him, and shalt surely lend him sufficient 
for his need ; for thou art but God’s treasurer, to 
dispense his benefits to the poor. 

S.\ W.\ If thy brother be waxen poor, and be 
compelled to serve thee, thou shalt not rule over him 
with rigor, but shalt fear thy God. Nor shalt thou 


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90 


BOOK OF THE A. AND A. RITE. 


discharge those whose labor is their life because thy 
profits are not large ; but thou shalt be God’s almo- 
ner, for he hath but lent thee all the wealth thou 
hast, and thou art but his trustee for the poor, the 
suffering, and the destitute. 

***** 


INVESTITURE. 

***** 

The battery of five, the five lights on the altar, the 
five steps, the five-pointed star, and the travel five 
times about the body of the Lodge, are all emblem- 
atical of the first five Chief Architects. 

The age is that of a Master Mason (9), multiplied 
by that of an Entered Apprentice (3), representing 
that the Architects, or Intendants, were thrice pow- 
erful as Masters and Chiefs of Architecture ; hence 
the number of lights in the Lodge. 

My brother, I now with pleasure decorate you with 
a crimson cordon or order, to which is suspended by 
a green ribbon a triangular plate of gold — the Jewel 
of the degree. The crimson is emblematical of that 
zeal which should characterize you as an Intendant 
of the Building ; and the green, of the hope that you 
will honor and advance the Craft, and supply, so far 
as in you lies the power, the place of our late Grand 
Master Hiram. 

I also decorate you with this triangular apron, of 


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INTEND ANT OF THE BUILDINGS. 


91 


white, lined with crimson and bordered with green. 
On it you will observe the five-pointed star. 

* * * * * 

The number five in this degree, my brother, has 
many allusions, some of which have already been ex- 
plained to you ; it is also to remind us of the five 
points of fellowship : that we are to go on a brother’s 
errand or to his relief, even barefoot and upon flinty 
ground ; to remember him in our supplications to 
the Deity ; to clasp him to our heart and protect 
him against misfortune and slander ; to uphold him 
when about to stumble and fall ; and to give him 
prudent, honest, and friendly counsel. Such are the 
duties you are especially to observe and to teach to 
others, for they are the first ordinances of Masonry. 

***** 

HISTORY. 

Q.\ 0r.\ My brother, but little need be said to 
you of the history of this degree, as it is fully given 
in the reception. You have on this occasion repre- 
sented one of the five chief architects appointed by 
King Solomon to conduct the work upon the Temple, 
in the place of Hiram, the chief architect, who had 
been murdered. The king was always desirous of 
carrying to the highest state of perfection the work 
he had begun in Jerusalem, and upon the loss of the 
skilful Hiram, much concern was felt as to whether 


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92 


BOOK OK THE A. AND A. BITE. 


the original design of the structure could be com- 
pleted, and, also, as to whether the arrangements 
that had been projected for ornamentation and deco- 
ration would not fail for want of skill and ability on 
the part of the workmen. Pending these difficulties, 
on consultation, it was recommended by the High 
Priest, Sadoc, and Ahishar, Governor of the House, 
that five artificers, who had been pupils of Hiram, 
should be placed, as chiefs, over five departments in 
the construction of the edifice, and that at least the 
building could proceed, until they could find a Grand 
Master Architect. 

Adoniram, the son of Abda, was selected as the 
President of the Board of Architects, the others 
being Joabert, a Phoenician, the chief artificer in 
brass ; Stolkin, a Hebrew, chief carpenter ; Selec, 
the Giblemite, chief stone-mason ; and Gareb, a He- 
brew, chief worker in silver and gold, and chief en- 
graver. 

King Solomon was well aware that the zeal and 
abilities of these brethren would be exerted to the 
utmost in bringing to perfection so glorious a work. 
In like manner, we expect you to do all in your 
power to promote the grand design of Masonry, and 
to bring to perfection the works of this Lodge of In- 
tendants of the Building, exercising and propagating 
charity and benevolence, educating the poor orphan, 
comforting the sick and distressed, and providing 
refuge for the unfortunate. 

You have learned in your previous degrees that, 


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INTENDANT OF THE BUILDINGS. 


93 


in order to succeed in the great work of erecting a 
temple not made with hands, and dedicated to the 
Grand Architect of the Universe, you must emulate 
the same spirit, the same fortitude and resolution 
possessed by our Grand Master Hiram — preferring 
your integrity to your life. 

You will still advance toward the light — toward 
the star blazing in the distance — which is an emblem 
of the divine truth, given by God to the first men, 
and preserved amid all the vicissitudes of ages in the 
traditions and teachings of Masonry. Here, as 
everywhere in the world, Darkness struggles with 
Light, and clouds and shadows intervene between 
you and the truth. 

You are now, my brother, a student of the moral- 
ity of Masonry, with which, we trust, you will become 
imbued, as for some time you will be exclusively oc- 
cupied in its study. Step by step you must advance 
toward perfection in the moral code of Masonry : 
each Masonic degree is meant to be one of those 
steps : each is a development of a particular duty, 
and in the present one you are taught charity and 
benevolence. With these two virtues, man can best 
prepare for that future which he hopes for. The law 
of our being is love of life — this wonderful creation 
of God — and its interests and adornments, love of 
the world ; not a low and sensual love, not love of 
wealth, fame, ease, power, and splendor, not low 
worldliness, but the love of earth as the garden on 
which the Creator has lavished such miracles of 


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94 


BOOK OF THE A. AND A. BITE. 


beauty — as the habitation of humanity — the dwell- 
ing-place of the wise, the good, the active, and the 
loving — the place for the exercise of the noblest pas- 
sions, the loftiest virtues, and the tenderest sympa- 
thies : this is the charity or love we would teach in 
this degree, for God himself is love, and every de- 
gree of charity that dwells in us is the participation 
of the divine nature. 

* * * * * 


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NINTH DEGREE. 


Hfttigtotis tilt * t fit 




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ARGUMENT. 


The three degrees called elect, or Elu — namely, Elect of Nine, 
Elect of Fifteen, and Sublime Knights Elected — are intimately 
and essentially connected. They are of an important and inter- 
esting nature, the first of the three being established to reward 
the fidelity and zeal of one of the favorites of the King of Israel, 
who was the first to detect and bring to justice a certain Crafts- 
man, who, pending the construction of the Temple, had been en- 
gaged in an execrable deed. 

The great purpose of the degree is to inculcate and illustrate 
this lesson : That we should be careftil how we allow ourselves 
to be led away by an excess of zeal, even in a good cause, to in- 
flict, as an individual, the punishment justly due for the violation 
of human or divine laws. 


* 


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KNIGHTS ELECT OP NINE. 


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KNIGIITS ELECT OF NINE. 


THE NINTH GRADE OF THE ANCIENT AND ACCEPTED 
SCOTTISH RITE, AND SIXTH DEGREE OF THE INEFFABLE 
SERIES. 


DECORATIONS, ETC. 

The hangings are black, strewed with flames, sus- 
pended from eight columns, four on each side. There 
are nine great lights — eight forming an octagon round 
the altar, which is in the centre : the other light is 
placed half-way between the altar and the East. The 
altar is covered with black, and on it are placed the 
Book of the Testimony, two cross-swords, and a dagger. 

An urn, containing a number of white and black bal- 
lots, on the Secretary’s desk. 

A room representing a cavern. t 

* . * * * * 
TITLES. 

The body is styled a Chapter, and consists of nine 
members, who represent the first Nine Knights Elect. 
The officers are — 


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100 


BOOK OF THE A. AND A. RITE. 


Thnce Potent Master, represents King Solomon ; 


Senior Inspector, 
Junior Inspector, 
Orator, 

Secretary, 

Treasurer, 

Hospitaller, 

Master of Ceremonies, 

Captain of the Guard, 


King Hiram ; 
Adoniram ; 

Zabud ; 

Sadoc; 

Josaphat ; 

Ahisar ; 

The Stranger Pharos, 
a poor herdsman ; 
Banacas. 


CLOTHING. 


Apron — White, lined and bordered with black, 
sprinkled with blood ; in the centre a bloody head held 
by the hair ; on the flap, an arm holding a dagger. 



Sash — A broad black watered ribbon, worn from the 
right shoulder to the left hip ; at the lower end nine 


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KNIGHTS ELECT OP NINE. 


101 


red rosettes, four on each side, and one at the bottom, 
from which pendent the 

Jewel — A dagger, hilt of gold and blade of silver. 

During a reception the Thrice Potent and Senior In- 
spector wear Royal robes, with crown and sceptre ; the 
Secretary wears robes and mitre of the High Priest. 

The J unior Inspector and other officers, robed in black 
with cowles, and the apron, sash, and jewel of this de- 
gree, sit * * * during the working of the degree, 

with right elbow on the knee and head on the right 
hand, as if fatigued. 

Stranger clothed afc a shepherd. 

Battery — • ••••••• — • 

The lights are not lighted until the Chapter is opened. 

Hour — First hour of night. 

Age — Eight and one. 


OPENING. 


* * * * * 

Q. What are we taught as a Knight Elect of 
Nine? 

A. That we should be careful how we suffer our- 
selves to be led away by an excess of zeal, even in a 
good cause, to exercise as individuals the vengeanco 
due for the violation of divine and human laws. 

Q. What further does the degree illustrate ? 

A. The overthrow of ignorance by freedom. 


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102 


BOOK OF THE A. AND A, RITE. 



RECEPTION . 

* * * * * 

My brother, I now designate and present to yon 
the jewel of this degree. It is the avenging blade, 
which will be sure to find the perjured and guilty 
traitor. 

I invest you with the other symbols of this degree. 
* * * This apron and sash denote the melan- 
choly death of our Grand Master H.\ A.\ The 
bloody arm and red roses, the instrument and the 
blood shed by the eight and one knights to atone 
for his death. 

***** 

You will now go and salute the Grand Inspector, 
and then repair to the Grand Orator for the history 
of this degree. 


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KNIGHTS ELECT OF NINE. 


103 


HISTORY. 

G.\ 0.\ After the death of the Grand Master, the 
assassins having made their escape, a great assem- 
bly of Masons was convened by King Solomon, to 
consult as to the best means of discovering and ap- 
prehending them. Their deliberations were inter- 
rupted by the entrance of a herdsman, who de- 
manded to speak to the king. On being admitted to 
an interview, he acquainted King Solomon that he 
had discovered persons concealed in a cave near the 
coast of Joppa, answering the description given ^of 
the traitors ; and he offered to conduct those whom 
the king should select to the place of their conceal- 
ment. This being communicated to the Masters, 
they one and all eagerly requested to be made par- 
ticipators in the vengeance due the assassins. Solo- 
mon checked their ardor, declaring that only nine 
should undertake the task ; and to avoid giving any 
offence, ordered a selection of nine of the brethren 
by lot, to accompany the stranger. At the first hour 
of the night, the favorite of King S.\ and eight 
others, conducted by the stranger, travelled onward 
through a rough and dreary country toward the 
coast of Joppa. On the way, the most ardent of the 
nine, learning that the murderers were hidden in a 
cavern not far from where they then were, pressed 
on ahead, found the cavern, entered it with the shep- 
herd, where, by the dim light of the lamp, he discov- 
ered one of the assassins asleep, with a dagger at his 


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104 


BOOK OP THE A. AND A. RITE. 


feet. Inflamed at the sight, and actuated by an im- 
patient zeal, he immediately seized the dagger and 
stabbed him, first in the head and then in the heart. 
The assassin had only time to say “ Necum” [pro- 
nounced nay-coom ], or “vengeance is taken,” and 
expired. The avenger then quenched his thirst at 
the fountain. When the eight arrived at the spot, 
they asked him what he had done. He replied, “ I 
have slain the assassin of our Grand Master, and 
have performed a feat for the honor and glory of the 
Craft, for which I hope to be rewarded.” He then 
severed the head from the body, and taking it in one 
hand and his dagger in the other, with the eight re- 
turned to Jerusalem. In his zeal, however, he hast- 
ened into the presence of the king, passing the 
guards at the entrance. Solomon was at first very 
much offended that it had been put out of his power 
to take vengeance in the presence of, and as a warn- 
ing to, the rest of the workmen, and ordered the 
guards to put his favorite to death ; but by the inter- 
cession of his brethren he was pardoned for his zeal, 
and they became reconciled. Solomon established 
the grade of Knights Elect of Nine, and conferred it 
upon the nine companions. 


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TENTH DEGREE. 


§vni0lit0 ®Ut\ of 


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ARGUMENT. 


This degree is a continuation of the series known as the Elu, 
or Elect degrees, and recounts in detail the mode of the arrest and 
punishment of the remaining assassins ; and reminds us that the 
unerring eye of Justice will discover the guilty, and they suffer 
the punishment their crimes deserve. It is intended, morally, to 
instruct us that ambition and fanaticism, enslavers of mankind, 
arc overthrown and dispelled by the sword of justice and freedom. 


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KNIGHTS ELECT OF FIFTEEN. 


THE TENTH GRADE OP THE ANCIENT AND ACCEPTED 
SCOTTISH RITE, AND THE SEVENTH DEGREE OP THE 
INEFFABLE SERIES. 


THE CHAPTER— ITS DECORATIONS, ETC. 

The hangings are black, sprinkled with red and white 
tears. 

There are fifteen lights, five in the East, and five be- 
fore each Warden — four forming a square and one in 
the centre — all of yellow wax. 

The altar may be covered with black, strewed with 
silver tears. 

On the altar the Great Lights, Book of Constitutions, 
two crossed-swords, and two daggers. 

OFFICERS, TITLES, ETC. 

The Thrice Potent Grand Master, who represents 
King Solomon. 

The Senior Grand Warden represents King Hiram, 
and sits on his right. 


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108 


BOOK OF THE A. AND A. BITE. 


The Junior Grand Warden, in the West, represents 
Adoniram, the son of Abda. 

The Orator represents Zabud, the king’s friend. 

The Secretary represents Sadoc, the Priest. 

The Treasurer represents Josaphat, the son of Ahilud, 
the Chancellor. 

The Hospitaller represents Ahishar, Governor of the 
House. 

The Captain of the Guard represents ZerbaL 

Ths Master of Ceremonies represents the stranger 
who gave information of the place of concealment of 
the assassins. 

The number of members is regularly fifteen, and no 
more. 


ORNAMENTS AND JEWELS. 

* 

The apron is white, lined, edged and fringed with 
black, and the flap black. 

In the middle are painted or embroidered three gates, 
and over each gate a head impaled on a spike. 

The sash is a black ribbon or sash, worn from right 
to left, on the front of which ftrp paipted or embroiclercd 
three heads. 



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knights elect of fifteen. 


109 


The jewel is a dagger, its hilt gold and it& blade sil- 
ver, hanging at the end of the sash. 

During a reception the officers are dressed as in the 
ninth degree. 

The age 5 times 3 , or 15 years. 

The hour for opening is the sixth hour of the night ; 
the hour for closing is the sixth hour of the day. 

Battery — 


OPENING. 

The fifteen lights are not burning. 

* * * * * 

Q. Wliat is the cause to which the Illustrious Elu 
of the Fifteen are now devoted ? 

A. That of the oppressed against the oppressor, 
and of Toleration against Intolerance. 

Q. When did the fifteen Elus depart from Jerusa- 
lem? 

A. On the 15th day of the month Tammuz. 

Q. When did they arrive at Gath ? 

A. On the 18th day of the same month. 

Q. What is your age ? 

A. 5 times 3, or 15 years, complete. 

Q. What is the hour ? 

A. The sixth hour of the night. 


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110 


BOOK OF THE A. AND A. RITE. 


Cause, then, the brethren to assemble around the 
altar, that, renewing our pledges to one another, we 
may open this Chapter of Illustrious Elus of the Fif- 
teen. 

Brethren, you will please assemble around the 
altar, that this Chapter may be opened in due and 
ancient form. 

* * ♦ * * 

G:. Or:. To the cause of every people that strug- 
gle against oppression ! 

J.\ G:. W:. To the cause of all who defend Bight 
and Justice against Tyranny I 

S:. G:. W:. To the cause of Toleration against 
Intolerance and Persecution ! 

T:. P:. To the cause of Free Thought, Free 
Speech, Free Conscience ! 

AU. We devote ourselves, our hands, our hearts, 
our intellects ! 

T:. P:. Now, henceforward, and forever ! 

AU. Amen! 

* * * * * 

T:. P:. As these lights shine in this Chapter, so 
shall the light of freedom illuminate the world. 

* * * * * 

S:. G:. IV:. As my lights shine in this Chapter, 
so shall the light of religious and political toleration 
rise upon the world. 

***** 


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KNIGHTS ELECT OF FIFTEEN. 


Ill 


J.\ G.\ W.\ As my lights shine in this Chapter, 
so shall the light of education and intelligence yet 
shine in all the comers of the earth. 

T.\ P.\ So mote it be ! My brethren, this Chap- 
ter is duly opened in due and ancient form. 

* * * * * 



RECEPTION. 


* * * * * 

The demands of justice remain unsatisfied. Ex- 
cellent Grand Orator, what saith the law as to him 
who slayeth his brother ? 

If any man hate his neighbor, and lie in wait for 
him, and rise up against him and smite him mortally, 
that he die, and fleeth into one of the cities of refuge, 
then the Elders of his city shall send and fetch him 
thence, and deliver him into the hand of the Avenger 
of Blood, that he may die. Thine eye shall not pity 
him, but thou shalt put away the guilt of innocent 
blood from Israel, that it may go well with thee. 


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112 


BOOK OF THE A. AND A. JUTE. 


Such is the law ; and the land of Israel is not yet 
purified of the innocent blood of our brother shed 
upon the floor of the Temple. One of his assassins 
has suffered swift punishment, but two remain at 
large, nor have yet been traced from their retreat in 
the mountains of Joppa. I fear they have escaped 
by sea, and are beyond our reach. 

Most Potent King, doubt not that the Lord will at 
length give the two assassins into thy hand. 

* * * * * 

T.\ iV. I therefore declare you to be duly invest- 
ed with the rank and dignity of Illustrious Elu of the 
Fifteen, which degree I declare to be devoted now 
and always hereafter to Liberty and Toleration ; and 
I invest you with its collar, apron, and jewel, which 
need no explanation. 



HISTORY. 

G.\ 0.\ About six months, it is said, after the ex- 
ecution of the assassin, as detailed in the degree of 
Knights Elect of the Nine, Bengaber, an intendant 


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KNIGHTS ELECT OP FIFTEEN. 


113 


of King Solomon, in the country of Gath, which was 
tributary to him, caused diligent inquiry to be made 
if any person had lately taken shelter in that region 
who might be supposed to have fled from Jerusalem : 
he published at the same time an accurate descrip- 
tion of the traitors who had made their escape. 
Shortly afterward he received information that per- 
sons answering the description had lately arrived 
there, and, believing themselves to be perfectly se- 
cure, had begun to work in the quarry of Ben-Dekar. 

As soon as Solomon was made acquainted with 
this circumstance, he wrote to Maaka, King of Gath, 
to assist in apprehending them, and to cause them to 
be delivered to persons he should appoint to secure 
them, and have them brought to Jerusalem to receive 
the punishment due to their crimes. 

Solomon then selected fifteen Masters in whom he 
could place the greatest confidence, and among whom 
were those nine who had been in the cavern, and 
sent them with an escort of troops in quest of the 
villains. Five days were spent in the search, when 
Zerbal, who bore King Solomon’s letter to King 
Maaka, with Stolkin and another of his companions, 
discovered them cutting stone in the quarry. They 
immediately seized them, and, binding them in 
chains, conducted them to Jerusalem. On their ar- 
rival they were imprisoned in the tower of Achizar, 
and the next morning received the punishment which 
their, crimes deserved. 

This degree, my brethren, as you learned by your 


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114 


BOOK OF THE A. AND A. RITE. 


reception and obligation, is devoted to the same ob- 
jects as those of the Elu of the Nine ; and also to 
the cause of the oppressed against the oppressor, 
and of toleration against intolerance ; that is, to the 
cause of human freedom, corporal and mental, against 
tyranny exercised over the soul or body. 

The assassins of Hiram Abif, whose capture and 
execution are recounted in this degree, are the sym- 
bols of those special enemies of freedom of the body 
and the soul — Ambition, of which tyranny or despot- 
ism is bom; and Fanaticism, from which springs 
intolerance and persecution. To the objects of this 
degree you have irrevocably consecrated yourself, 
and whenever in your presence a Chapter of this de- 
gree is opened, you will be most impressively remind- 
ed of your solemn vows here taken at our altar. 


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ELEVENTH DEGREE. 


jPttltim §v»iij!tt0 tolttUA. 


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ARGUMENT. 


Tins, the third of the Elu or Elect Degrees, was intended to 
emblematically illustrate the reward conferred by King Solomon 
upon twelve of the Knights Elect of Fifteen who were instru- 
mental in bringing to justice the assassins of the Master Builder 
Hiram, constituting them Governors over the twelve tribes of 
Israel, — instructing us that the true and faithful Brother will 
sooner or later receive his just reward, and morally teaching us 
to be earnest, honest, and sincere, and to protect the people 
against illegal impositions and exactions. 


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SUBLIME KNIGHTS ELECTED. 


THE ELEVENTH GRADE OP THE ANCIENT AND ACCEPTED 
SCOTTISH RITE, AND THE EIGHTH OP THE INEFFABLE 
SERIES. 


THE LODGE— ITS DECORATIONS, ETC. 

This Lodge is also called a Chapter, and is decorated 
like that of the Tenth degree, with the same hangings. 

It is lighted, however, by 12 lights, by threes, in the 
East, West, North, and South — each three forming an 
equilateral triangle. 

OFFICERS, TITLES, ETC. 

Same as in the Tenth degree. 

The Chapter regularly consists of twelve members 
only. 

CLOTHING, ORNAMENTS, AND JEWELS. 

The apron is white, lined, edged and fringed with 
black, and the flap black. In the middle of the apron 
is painted or embroidered a flaming heart. 


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BOOK OF THE A. AND A. RITE. 



The cordon is a black ribbon, worn from right to left. 
Over the heart is painted or embroidered upon it a 
flaming heart ; and over that, the words Vincere aut 
Mori. 

The altar is uncovered, and supports the four great 
lights, cross-swords, and two daggers. Points of 
swords, when on an altar, should always be from tho 
East. 

The jewel is a dagger, worn suspended to the sash. 

The age is 12 years. 

Battery — • •••••••••••. 



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SUBLIME KNIGHTS ELECTED. 


119 


OPENING. 

* * * * * 

Q. What is your name ? 

A. Emeth. 

Q. What does it signify ? 

A. A true man — just, fair, sincere, faithful, fearing 
God. 

Q. Where were you received a Prince Emeth, or 
Elu of the Twelve ? 

A. In a place representing the audience-chamber 
of King Solomon. 

Q. How many compose a Chapter of Sublime Elu 
of the Twelve ? 

A. Twelve or more. 

* * * * * 

T.\ P.\ What does it signify ? 

A. That my faith cannot be shaken, and my confi- 
dence is in God. 

Q. What are the characteristics of an Elu of tho 
Twelve ? 

A. He is frank, fair, sincere, straightforward, relia- 
ble, honest, and upright, and thus is Emeth, a true 
man. 

'Who were tho first Elus of the Twelve ? 

A. Those whom King Solomon made Princes and 
Governors in Israel 

m * * * * 


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120 BOOK OF THE A. AND A. RITE. 

G.\ Or:. That the people among whom we live 
may be protected against illegal impositions. 

J.\ G:. W.\ That they may be secured in the en- 
joyment of their political and social rights. 

S.\ G.\ W:. That the burdens of the government 
may be equally apportioned. 

AU. We are and will forever remain united. 

G.\ Or:. We will be true unto all men. 

J:. G.\ W:. We will be frank, honest, and sincere 
in all things. 

S:. G:. W:. We will be earnest in doing that 
which it may be our duty to do. 

T:. P:. No man shall repent that he has relied 
upon our word. 

AU. And to this we pledge ourselves as Masons 
and as true men. 

* * * * * 

RECEPTION. 



* * * * * 

Justice will surely overtake the guilty, and the 
offence be unerringly followed by its consequences. 


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SUBLIME KNIGHTS ELECTED. 


121 


Freedom of the State can only be attained and per- 
petuated by instructing the people, by following ig- 
norance into its darkest dens, and there smiting it 
mortally, without mercy. My brethren, the affairs 
of the living, too long neglected in our sorrow for the 
dead and our pursuit of the assassins, now demand 
our attention. Many complaints have accumulated, 
and much wTong and oppression is charged to exist. 



I will create twelve of the fifteen Knight Elus to 
bo Governors in Israel, with the title of Princes 
Emeth, giving them in charge the collection of the 
revenues of my realm, and supreme control, each 
in his province, as my vicegerents and immediate 
representatives. They shall, also, when assembled, 
constitute a Chapter, and a new degree in Masonry 
be thus created, called the Sublime Elu of the 
Twelve. And, in order that no one may be offended 
or mortified, let the twelve be selected by lot. 

***** 

My brethren, are you willing to take upon your- 
selves the duties of Governors in Israel and chiefs 
6 


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BOOK OP THE A. AND A. RITE. 


over the tribute, with the resolution to discharge 
those duties faithfully and impartially ? 

Will you promise to deal honestly and fairly by all 
men — to know no distinctions of persons — and to see 
that none are subjected to exaction, extortion, or un- 
just impositions of burdens ? 

***** 

T.\ P.\ I invest you, my brother, with the apron, 
collar, and jewel of this degree ; remember that you 
wear them as the successor and representative of a 
Sublime Elu or Prince Emeth of the Court of King 
Solomon; and that your conduct and conversation 
must be such as becomes one invested with so high* 
an honor. The flaming hearts are symbols of that 
zeal and devotedness that ought to animate you, and 
the motto is your pledge that you will rather die 
than betray the cause of the people, or be overcome 
through your own fear or fault. 


HISTORY. 

G.\ 0r.\ The history of this degree is brief. 
After punishment had been inflicted on the mur- 
derers mentioned in the preceding degrees, King 
Solomon instituted this degree, both as a recom- 
pense for the zeal and constancy of the Elus of the 
Fifteen, who had assisted him to discover them, and 
also to enable him to elevate other deserving breth- 
ren from the lower degrees to those of places in the 


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SUBLIME KNIGHTS ELECTED. 


123 


higher, which had been vacated by their promotion. 
Twelve of these fifteen he elected Sublime Knights, 
and made the selection by ballot, that he might give 
none offence, putting the names of the whole in an 
urn. The first twelve that were drawn he formed 
into a Chapter, and gave them command over t£e 
twelve tribes. He gave them the name of Emeth, 
which is a Hebrew word signifying a true man. He 
exhibited to them the precious things which were de- 
posited in the tabernacle. These, my brother, are 
the chief objects delineated on our tracing-board, 
and these you should make the constant subject of 
your reflections. These last three degrees consti- 
tute what are called the “ Elu degrees” of the 
Ancient and Accepted Scottish rite. They elucidate 
a particular part of the legendary history of Freema- 
sonry, and constitute a peculiar system which is 
necessarily contained in every rite. In the York 
rite the Elus are combined into one, and form a part 
of the third degree. In the French rite they consti- 
tute a separate degree, called “Elu,” and forming 
the fourth degree of that rite. In some of the other 
systems of Masonry the Elus have been divided into 
numerous degrees, but their purport is always the 
same — to give details of the detection and punish- 
ment, by chosen or elected brethren, of those mur- 
derers who first stained the escutcheon of Freema- 
sonry by an atrocious crime. 


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BOOK OF THE A. AND A. BITE. 


CLOSING. 


***** 

TV. P.\ Brother Senior Grand Warden, what is 
the hour ? 

S.\ Q.\ W.\ The twelfth hour of the day, Thrice 
Potent. 

TV. P.\ Then it is time to close this Chapter of 
Sublime Elu of the Twelve. Cause the brethren to 
assemble around the altar, that, renewing our pledges 
to each other, we may close in due and ancient form. 

S.\ 6r.\ W.\ Brethren, you will please assemble 
around the altar, and assist the Thrice Potent Grand 
Master to close this Chapter in due and ancient form. 



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TWELFTH DEGREE. 




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ARGUMENT. 


The degree of Grand Master Architect is alleged to have been 
established as a school of instruction for the more advanced 
workmen of the Temple, to assure uniformity in work, vigor in 
its prosecution, and to reward those more eminent in science and 
skill. The degree partakes of a scientific nature, in which the 
rules of architecture and the connection of the liberal arts with 
Masonry are dwelt upon, and portions of the Fellow Craft or 
Companion degree are amplified and extensively illustrated. 
This grade requires of the neophyte that he be thoroughly quali- 
fied, intellectually and morally, to be admitted, and instructs 
him that virtue is as necessary as talents to every Grand Master 
Arcliitec'. 


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GRAND MASTER ARCHITECT. 


THE TWELFTH GRADE OF THE ANCIENT AND ACCEPTED 
SCOTTISH RITE, AND THE NINTH OF THE INEFFABLE 
SERIES. 



THE CHAPTER — ITS DECORATIONS, ETC. 

Bodies of this degree are styled Chapters. 

The hangings are white, strewed with crimson flames. 
Behind the Master, in the East, are five columns, 
each of a different order of architecture : Tuscan, Doric, 
Ionic, Corinthian, and Composite. 

In the North is painted the North Star, and a little 


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BOOK OF THE A. AND A. RITE. 


below it the seven stars of the Great Bear. In the 
East, behind the columns, is a luminous star, represent- 
ing Jupiter rising in the East as the morning star. 

Upon the altar, which is in the centre of the room 
md covered with a black cloth with tears, are the Great 
Lights, Book of the Constitutions, and on it, all the con- 
tents of a case of mathematical instruments. 

The Chapter is lighted by three great lights, one in 
the East, one in the West, and one in the South. 

Over the columns, in the East, hangs a triangle, en- 
closing the word 

OFFICERS, TITLES, ETC. 

The same as in the three preceding degrees. 


CLOTHING, ORNAMENTS, JEWEL, ETC. 



The apron is white, lined and bordered with blue, 
and fringed with gold. On it are painted or embroi- 
dered a protractor on the flap, and in the middle a plain 
scale, a sector, and the compasses, so arranged as to 
form a triangle 


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GRAND MASTER ARCHITECT. 


129 


The cordon is a broad blue watered ribbon, worn 
from the left shoulder to the right hip. 

The jewel is a triangle of gold : on each angle, on 
one side, is a star enclosed by a semicircle. In the 
centre, on the same side, is an equilateral triangle, 
formed by arcs of circles, in the centre of which is the 
letter On the reverse side are five columns, of the 
different orders of architecture, with the initial letter ot 

i 

C. 1. €. €. 

the proper order below each, in old English letters, ar- 
ranged from left to right, Tuscan, Doric, Ionic, Corin- 
thian, and Composite. Above these columns are a sec- 
tor and a slide-rule; below them, the three kinds of 
compasses, the plain scale, and parallel ruler ; and be- 
tween the second and third, and third and fourth col- 
umns, are the letters *1 3 (R.\ B.\) 

In front of each brother is a small table, and on it a 
case of instruments, with paper and other articles for 
drafting. 

The age of a Grand Master Architect is the squaie of 
3 x 5, or 45 years. 

Battery — • •••• — •• 

6 * 



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130 


BOOK OF THE A. AND A. BITE. 


OPENING. 

In the Opening, the following explanations of the in* 
striiments of a Grand Master Architect are given : 

Q. Wliat are the instruments of a Grand Master 
Architect ? 

A. The different compasses, the parallel ruler, the 
protractor, the plain scale, the sector and the slide- 
rule. 

Q. What lesson do the different compasses teach 
us? 

A. That lifo and time constitute but a point in the 
centre of eternity ; while the circle of God’s attributes 
is infinity. 

Q. What lesson does the parallel ruler teach us ? 

A. That we should be consistent, firm, unwavering, 
and of that equanimity of mind and temper which 
befits a Mason. 

Q. Wliat lesson does the protractor teach us ? 

A. That we should be upright and sincere, frank 
in all our dealings, moderate in our professions, and 
exact and punctual in performance. 

Q. Wliat lesson does the plain scale teach us? 

A. That we live not only for ourselves, but for 
others, so as in just and proper measure to serve our- 
selves, our families, our friends, our neighbors, and 
our country. 

Q. What lesson does the sector teach us ? 


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GRAND MASTER ARCHITECT. 


131 


A. That we should multiply our good deeds, di- 
vide that which we can spare of our substance among 
those who need it more than we, and extract the 
good that is intended to benefit and bless us from the 
reverses and calamities of life. 

Q. What lesson does the slide-rule teach us? 

A. That we should strive to grasp and solve the 
great problem presented by the Universe and in- 
volved in our existence ; to know and understand the 
lofty truths of Philosophy, and to communicate 
freely of our knowledge unto others. 

Q. Where were you received and made a Grand 
Master Architect ? 

A. In a place representing the Chamber of De- 
signs, assigned to the Master Kharflm in King Solo- 
mon’s Temple. 


RECEPTION. 

***** 

J.\ G.\ W.\ A wise man will hear and increase in 
learning, and a man of understanding will attain unto 
wise counsels ; to understand a proverb, and the in- 
terpretation ; the word of the sages and their obscure 
sayings. 

J.\ G.\ W.\ Wisdom preventeth them that covet 
her, so that she first showeth herself unto them. He 
that awaketh to seek her shall not labor ; for he shall 
find her sitting at his door. The Lord giveth wis- 


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BOOK OF THE A. AND A. RITE. 


dom ; out of his mouth come knowledge and under- 
standing. 

J.\ G.\ W.\ When wisdom entereth into thine 
heart, and knowledge is pleasant unto thy soul, dis- 
cretion shall preserve thee, and understanding shall 
keep thee, and thou shalt understand righteousness, 
judgment, equity, and every good path. 

* * * * * 

G.\ W.\ I wished, and understanding was 
given me ; and I called upon God, and the spirit of 
wisdom came upon me, and I preferred her before 
kingdoms and thrones, and esteemed riches nothing 
in comparison to her. The Lord by wisdom hath 
founded the earth ; by understanding hath he estab- 
lished the heavens. 

S.\ G.\ W.\ Get wisdom! Exalt her, and she 
shall promote thee ; she shall bring thee to honor, 
when thou dost embrace her. She shall give to thy 
head an ornament of grace ; a crown of glory shall 
she deliver to thee. 

* * * * * 

TV. TV. No evil can overcome wisdom. She glo- 
rifieth her nobility by being conversant with God, 
and the Lord of all things loveth her. For it is she 
that teacheth knowledge of God and is the expound- 
er of his works. 

TV. P.\ She knoweth things past, and judgeth 
things to come. She knoweth the subtleties of 


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GRAND MASTER ARCHITECT. 


133 


speeches, and the solutions of arguments ; she know- 
eth signs and wonders before they be done, and the 
events of times and ages. By means of her we shall 
have immortality. 

***** 


LECTURE. 

It is the true Masonic Light. He who obeys the 
Masonic law shall find it. The degree which you 
seek was first conferred upon Adoniram, the son of 
Abda, when he was appointed Chief Architect of the 
Temple, and as such the successor of the Master 
Khurum, after having been for a time the chief of 
the five Intendants of the Building, and after his 
skill and science as an architect had been thoroughly 
tested, and he found to be superior to the other four 
Intendants. It was but the ceremony of his investi- 
ture with that office. Afterward it became an hono- 
rary degree, conferred first upon the other Intend- 
ants, and then upon the Elus, as a mark of honor 
and distinction. As he advanced, the ancient Free- 
mason ceased to work with the instruments of the 
laborer, the square, the level, the plumb, and the 
trowel, and assumed those of the Architect and Geo- 
metrician. As he advanced, also, he passed from 
that branch of geometry and mathematics which 
occupies itself with the earth, its surface and the 
things that belong to it, with right lines and angles, 


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BOOK OF THE A. AND A. RITE. 


and all the figures formed thereby, to the mathemat- 
ics of the heavens and the spheres. We no longer 
occupy ourselves with geometry and mathematics as 
sciences, nor expect of our initiate a knowledge of 
their problems, or even of their terms. To us the 
instruments of the geometrician, and all the figures, 
plane and spherical, drawn by these instruments, 
have a symbolical meaning. By means of the moral- 
ity of Masonry, we advance toward its philosophy, 
and every degree is a step in that direction. If you 
would succeed to the rank held by Adoniram, you 
must assume the obligation which it imposes. 

***** 


INVESTMENT. 

T.\ P.\ I invest you with the apron, collar, and 
jewel of this degree. Their colors, white and blue, 
will remind you of what is commonly called symbolic 
Masonry, or the Blue degrees, — the foundation, but 
not the completion and perfection of Masonry. 
Upon the apron and jewel you see the five orders of 
Architecture, and the instruments of a Grand Master 
Architect ; the symbolic meaning of which you have 
yet to learn. I now present you with the instruments 
with which a Grand Master Architect works. Listen, 
and you shall learn their uses, and of what they are 
the symbols to us in this degree. 



GRAND MASTER ARCHITECT. 


135 


T.\ P.\ Such are the instruments of a Grand 
Master Architect, and such the lessons which they 
teach us. Forget not that you have solemnly sworn 
to practise all the virtues which they symbolically 
teach ; for thus only can you deserve, how proudly 
soever you may wear the title of a Grand Master 
Architect. 


HISTORY. 

The history of this degree is brief, as its ceremo- 
nies are simple. After the murderers of the Master 
Khtirum Abai had been discovered, apprehended, 
tried, and punished, his monument and mausoleum 
completed, and the matters which concerned the 
revenue of the realm provided for, King Solomon, to 
assure uniformity of work and vigor in its prosecu- 
tion, and to reward the superior and eminent science 
and skill of Adoniram, the son of Abda, appointed 
him to be chief Architect of the Temple, with the 
title of Grand Master Architect, and invested him 
with that office, as sole successor and representative 
of the deceased Master Khurum Abai, and at the 
same time made him Grand Master of Masons and 
the Masonic peer of himself and King Khdrum of 
Tsiir. Afterward the title was conferred upon other 
Princes of the Jewish court as an honorarium, and 
thus the degree became established. You have 
heard what are the lessons taught by the working 
instruments of a Grand Master Architect, and I shall 
not now enlarge upon those lessons. The great du- 


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136 


BOOK OF THE A. AND A. BITE. 


ties which they inculcate demand much of us, and 
take for granted our capacity to perform them fully. 
We hope that we are not mistaken in believing that 
you possess that capacity, and in expecting that you 
will be always found equal to the task which you 
have thus imposed upon yourself. 


CLOSING. 

* * * * * 

S. \ 0.\ W.\ The sun has set, and the evening 
star has risen. 

T. \ P.\ The hour of rest has arrived. Give notice 
to the Grand Masters that this Chapter of Grand 
Master Architects is about to be closed, that they 
may aid in so doing. 

S.\ 6r.\ W.\ Brethren in the North, the Thrice 
Potent Grand Master is about to close this Chapter 
of Grand Master Architects, and desires your assist- 
ance, since the hour of rest has arrived. 

* * ♦ ♦ * 


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THIRTEENTH DEGREE. 


fUipl 0f 


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ARGUMENT, 


Tins degree, in fact, forms the climax of Ineffable Masonry ; it 
is the keystone of the arch, and discovers that which is revealed 
in the succeeding degree of Perfection. It is a most important 
and interesting grade, and so intimately connected with its sue 
cessor as to appear like a section of that degree. 

The shaded beauties of the sacred words that have been hith- 
erto revealed, and the lessons and virtues that have so gradually 
been inculcated, in this degree receive a climax, and culminate in 
the development of the great mystery of Ineffable Masonry. 

“ The dark clouds and mists that have hitherto veiled the sa- 
cred mysteries now begin to be dispelled : the glorious dawn illu- 
mines the E.\ with its bright effulgence, and its rays penetrate 
into dark and hidden places." 


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ROYAL ARCH OF ENOCH; 

OR, 

KNIGHTS OF THE NINTH AECH. 

THE THIRTEENTH GRADE OP THE ANCIENT AND AC- 
CEPTED SCOTTISH RITE, AND THE TENTH DEGREE OP 
THE INEFFABLE SERIES. 



DECORATIONS. 

This Chapter of Royal Arch of Solomon represents 
the audience-chamber of King Solomon. The hang- 
ings are alternately red and white. 

Lights — Three in the East, three in the West, and 
three in the South. 

OFFICERS. 

King Solomon is seated in the East. 

Hiram, King of Tyre, is also in the East, on the left 
of K.\ S.\ 


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140 


BOOK OF THE A. AND A. RITE. 


Senior Warden represents Gibulum, and is seated in 
the West. 

Junior Warden represents Stolkin, and is seated in 
the South. 

Treasurer (who represents Joabert), Secretary, Master 
of Ceremonies, Gaptain of the Guard, and other officers, 
stationed as in a Lodge of Perfection. 

All Officers and Companions, except the Kings, 
clothed in black, with apron, collar, and jewel of this 
degree or of their particular office. 

King Solomon wears a yellow robe, purple chasuble, 
lined with blue, sleeves reaching to the elbows, and rich 
purple sash, with jewel. 

King Hiram of Tyre wears a purple robe, yellow 
chasuble, and rich purple sash, with jewel 

Apron — Purple silk or velvet, bordered with white ; 
in the centre of the area, the Enochian delta, with rays. 



Collar — Purple silk or velvet, and suspended to it the 
Jewel — A gold triangle, on which is engraved the 
delta of Enoch, with rays. On the obverse side of the 
jewel is a representation of the first three recipients of 
this degree, two of them lowering the third into the 
subterranean vault. Around tills device, the initials of 


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ROYAL ARCH OF ENOCH. 


141 


the words “ Regnante Sapientissimo Salamone, Gibu~ 
lum, Joabert , et Stolkin invenerunt pretiosissimum Artlfh 
cum thesawum subter iruinas Enoch, Anno Mundi 
2995.” 

Age — 7 times 9 = 63. 

Battery — • 

There should be a separate apartment, without appa- 
rent door or window ; opening overhead, covered with 
a trap-door, representing a flat stone with an iron ring 
to it. 



OPENING. 

T.\ P.\ The Lord is great in Zion. Let all the 
earth praise him for his great and terrible name, for 
it is holy. 

S.\ W.\ Exalt the Lord our God, and worship on 
his holy hill. 


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BOOK OF THE A. AND A. RITE. 


J.\ W.\ He spake from the cloudy pillar and from 
the fire ; and from the depth cometh forth the riches 
of secret places. 

T.\ P.\ Exalt the Lord our God, for he is holy ; 
and his name, for it is from everlasting to everlast- 
ing. 

S. \ W.\ What is man, that he should magnify 
him, or that he should set his heart upon him ? 

J.\ W.\ We are but of yesterday, and know 
nothing. Our days are but a shadow : they flee, 
and we know not. 

T. \ P.\ Canst thou, by searching, find out God ? 
Canst thou find out the Almighty to perfection ? He 
is as high as heaven. What canst thou do ? He is 
deeper than hell. What canst thou know ? 

S. \ W.\ His eyes are upon the ways of man, and 
he seeth all his doings. 

J.\ W.\ O God, let thy work appear unto thy 
servants, and thy glory unto the children of men ! 

T. \ P.\ Let the beauty of the Lord be upon us, 
and establish thou the work of our hands: O Je- 
hovah, establish thou it ! 

S.\ TV.\ I will sing unto the Lord as long as I 
live ; I will sing praises unto my God while I have 
my being. 

J.\ W.\ My meditations of him shall be sweet ; I * 
will be glad in the Lord. 

T:. P.\ Mark the perfect man, and behold the 
upright : for the end of that man is peace. “ Mine 
eyes shall be on the perfect man,” saith the Lord. 


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ROYAL ARCH OF ENOCH. 


143 


“ The perfect of the land shall dwell with me : they 
shall walk in my name, and serve me forever.” Com- 
panions, let us give thanks unto the Lord, who hath 
given us the treasures of darkness and the hidden 
riches of secret places. 

* * * * * 


PRAYER 

O thou great and eternal Lord God, source of 
light and of love — thou Sovereign Inspector and 
Mighty Architect of the wonders of Creation — who 
from thy throne in the highest heaven in mercy 
looketh down upon all the dwellers of the earth — 
lend, we beseech thee, thine ears to the prayers and 
petitions of thy unworthy servants now assembled in 
thy presence, to teach the mysteries of that Sublime 
Edifice which is erected and dedicated to thy Most 
Holy and Glorious Name. Pour upon us, and all 
tl\o members of the Mystic Craft throughout the 
two hemispheres, the rich blessings of thy Provi- 
dence. Give us strength to overcome temptations, 
to subdue our passions, and to practise virtue. Fill 
our hearts with fear without desolation ; with confi- 
dence without presumption ; with piety without illu- 
sion ; and with joy without licentiousness. Fill our 
hearts with tender affections for thy divine goodness, 
and love for our neighbors : make us faithful to our 
friends and charitable to our enemies. Dispose our 
hearts, O thou God Eternal ! to receive the splendid 


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BOOK OF THE A. AND A. RITE. 


impressions of Religion and Humanity ; our minds, 
the great lights of Science ; and direct our footsteps 
in the bright paths of virtue. 

Let all our actions prove to an admiring world 
that our lives are sincerely dedicated to Thee, our 
God, and to the relief of our fellow-creatures. And 
finally, when we yield up our breath to Thee, the 
Source of Life, may we, bearing the rich harvest of 
good actions, be admitted into that Sublime and 
Eternal Lodge where happiness reigns without alloy, 
and where, around the throne of the Great Jehovah, 
we shall sing hallelujahs to his name. 

Now unto the King Eternal, Immortal, Invisible, 
the only Wise God, be the kingdom, power, and 
glory, forever and ever. Amen ! 

Omnes. God grant it so may bo ! 



* * * * * 

I shall now invest you with the apron, collar, and 
jewel of a Knight of the Ninth or Royal Arch. 

The color of your apron and collar is purple, and 


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ROYAL ARCH OF ENOCH. 


145 


denotes the royal origin of the degree and the dig- 
nity of your station. 

The jewel alludes to the delta or golden plate 
found in the subterranean arch, a more full descrip- 
tion of which will be obtained by attending to the 
history and lecture of the degree. 

HISTORY. 

G.\ 0.\ Companions : this is the history and le- 
gend of this degree. Enoch, the son of Jared, was 
the sixth in descent from Adam. Filled with the 
love and fear of God, he strove to lead men in the 
way of honor and duty. In a vision the Deity ap- 
peared to him in visible shape, and said to him, 
“ Enoch, thou hast longed to know my true name : 
arise and follow me, and thou shalt know it.” 

* * * * * 

. Enoch, accepting his vision as an inspiration, jour- 
neyed in search of the mountain he had seen in his 
dream, until, weary of the search, he stopped in the 
land of Canaan, then already populous with the de- 
scendants of Adam, and there employed workmen ; 
and with the help of his son Methuselah, he exca- 
vated nine apartments, one above the other, and 
each roofed with an arch, as he had seen in his 
dream, the lowest being hewn out of the solid rock. 
In the crown of each arch he left a narrow aperture, 

closed with a square stone, and over the upper one 

7 




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BOOK OF THE A. AND A. RITE* 


he built a modest temple, roofless and of huge un- 
hewn stones, to the Grand Architect of the Universe. 

Upon a triangular plate of gold, inlaid with many 
precious gems, he engraved the ineffable name of 
God, and sank the plate into one face of a cube of 
agate. 

* * * * * 

None knew of the deposit of the precious treas- 
ure ; and, that it might remain undiscovered, and sur- 
vive the Flood, which it was known to Enoch would 
soon overwhelm the world in one vast sea of mire, 
he covered the aperture, and the stone that closed it 
and the great ring of iron used to raise the stone, 
with the granite pavement of his primitive temple. 

Then, fearing that all knowledge of the arts and 
sciences would be lost in the universal flood, he built 
two great columns upon a high hill — one of brass, to 
resist water, and one of granite, to resist fire. On 
the granite column was written in hieroglyphics a 
description of the subterranean apartments ; on the 
one of brass, the rudiments of the arts and sciences. 

The granite column was overturned and swept 
away, and worn to a shapeless mass by the Deluge, 
but that of brass stood firm, and was found by Noah. 
Thenceforward the true name of God remained un- 
known until he said unto Moses in Egypt, when he 
ordered him to go to Pharaoh, and cause him to 
send forth the children of Israel out of Egypt : “ I 
am that which I was and shall be : I am the God of 


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ROYAL ARCH OP ENOCH. 


147 


thy fathers ; the God of Abraham, of Isaac, and of 
Jacob. Thus shalt thou say unto the children of 
Israel, HE who is hath sent me unto you. I am the 
Lord, that appeared to Abraham, to Isaac, and to 

Jacob by my name Al-shedi, but my name 

I did not show them.” 

Moses engraved the ineffable name upon a plate 
of gold, and deposited it in the ark of the covenant. 
Moses made the name known to Aaron and Joshua, 
and afterwards it was made known to the chief 
priests. The word being composed of consonants 
only, its true pronunciation was soon lost, but the 
word still remained in the ark ; and in the time of 
Otliniel, in a battle against the King of Syria, those 
who bore the ark were slain, and the ark fell to tho 
ground. After the battle, the men of Israel, search- 
ing for it, were led to it by tho roaring of a lion, 
which, crouching by it, had guarded it, holding the 
golden key in its mouth. Upon the approach of the 
High-priest and Levites, he laid down the key, and 
withdrew. Hence, upon tho golden key worn by the 
treasurer, you see the initials of these words : “ In 
arc Iconis verbum invent ’ — “In the lion’s mouth I 
found the word.” This plate of gold was melted 
down, and made into an image of Dagon by the 
Philistines, who took it in battle. 

David intended to build a temple to God, but be- 
queathed the enterprise to Solomon, liis son, and 
Solomon selected a place near Jerusalem ; but find- 
ing overthrown columns of Enoch’s tcmplo, and sup- 


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BOOK OF THE A. AND A. BITE. 


posing them to be the rains of a heathen temple, and 
not wishing to select a desecrated spot, selected 
Mount Moriah for the site of his Temple to the true 
God. Under this temple he built a secret vault, the 
approach to which was through eight other vaults, 
all under ground, and to which a long and narrow 
passage led under the ting’s palace. In the ninth 
apartment was placed a twisted column of white 
marble, on which it was intended to place the ark, 
and in this apartment he held his private conferences 
with King Hiram of Tyre and H.\ A.*., they only 
knowing the way by which it was approached. Sol- 
omon proposed to erect a Temple of Justice, and se- 
lected as a site the spot where Enoch’s temple had 
stood, and to that end directed that the fallen col- 
umns and rubbish should be removed. Gibulum, 
Joabert, and Stolkin were selected to survey the 
ground and lay off the foundations. 

♦ * * * * 


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FOURTEENTH DEGREE. 


$M, §txfut jWliitw 
Paw. 


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ARGUMENT. 


The Lodge represents the Secret Vault under the Sanctum 
Sanctorum, in which is the Pillar of Beauty, and on this is placed 
the Holy four-letter name. This degree reveals and explains the 
tetragrammaton, completes the construction of the Holy Temple, 
and narrates the destruction of both it and the city of Jerusalem, 
together wilh the death of Solomon. 


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“ Virtu* junxit — Mors non separabit” 


GRAND, ELECT, PERFECT AND SUBLIME MASON. 


THE FOURTEENTH GRADE OF TIIE ANCIENT AND AC- 
CEPTED SCOTTISH RITE, AND TOE ELEVENTH DEGREE 
OF THE INEFFADLE SERIES. 


FORM AND DECORATIONS. 

The Lodge should bo cubical in form ; the brethren 
(if convenient) sitting about the Lodge so as to form a 
triangle. 


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BOOK OF THE A. AND A. KITE. 


Lights — 3, 5, 7, and 9. 3 lights North, in form of a 

Triangle. 

5 lights South, in form of a 
Pentagon. 

7 lights West, in form of a 
Heptagon. 

9 lights East, forming three 
Equilateral Triangles, in 
a line. 

The Lodge should contain a Pillar of Beauty; the 
Ark of Alliance ; the Seven-Branch Golden Candlestick ; 
a representation of the Burning Bush ; the Table of 
Shewbread ; the Altar of Perfumes ; the Altar of Sac- 
rifices; the Brazen Salver; the Enochian Pillar; the 
Golden Urns and Vases; the Gold Delta of Enoch; the 
Book of the Testimony ; the Square and Compasses ; 
the Cubic Stone; the Tables of the Law; the Bread 
and Wine; the Silver Hod and Golden Trowel; the 
Silver Plate and Cup. 



Pillar of Beauty — Twisted column, pure white mar 
ble, about three and a half feet high, on which should 
be the cube of agate, measuring about six inches oil 
each face, on the upper side of which is the triangular 
Enochian plate of gold, set in with precious stones, and 
having on it the Ineffable name 


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PERFECT AND SUBLIME MASON. 


155 


Pillar of Enoch — Marble pieces put together, found 
in ancient ruins, with Enochian characters upon it. 



Brazen Salver — Large brazen basin, containing water, 
on a pedestal three and a half feet high, with ten layers 
at its base. 

Altar of Sacrifices — Length and breadth equal to one- 
half the height, with gilded horn on each corner, and 
covered with gold. 

Table of Sliewbread — On it twelve loaves of Shew- 
bread, in two piles of six loaves each, and cup with 
wine. 

Altar of Perfumes — On it an urn, with incense burn- 
ing ; size and shape of Altar of Sacrifices. 

All the altars should be covered with white cloths. 

The Secret, afterward Sacred Vault, is approached 
by a long narrow passage of nine arches, between 
which and the Sacred Vault should be a small ante- 
room ; arches dimly lit by one lamp only, hung frqm the 
ceiling. 

Hangings — Crimson, with pillars at stated intervals. 

Burning Bush in the East, behind the Thrice Puis* 
sant ; in its centre the Ineffable Triangle. 

Lightning Boxes, Torches, Thunder-drums, Trumpets, 
Organ, Gong, etc. 


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BOOK OF THE A. AND A. RITE. 


CLOTHING AND DECORATIONS. 


OFFICERS. JEWELS. 

( Crowned Compasses, 

1. Thrice Puissant Grand Master, . < with blazing sun in 

( the centre. 
t Crowned Compasses, 

2. Dep.\ Gr\ M.\, King of Tyre, ■< with full moon in 

* ( the centre. 

3. Yener.*. Senior Grand Warden . . .Gold Trowel. 

4. Yener.*. Junior Grand Warden .. .Sword of Justice. 

5. Grand Keeper of tiie Seals Ivory Key. 

6. Grand Treasurer Gold Key. 

7. Grand Secretary Gold Pen. 

8. Grand Orator Gold Scroll. 

9. Grand Master of Ceremonies Staff. 

10. Grand Captain of the Guard Spear. 

11. Grand Hospitable Brother Winged Staff. 

12. Grand Tyler Flaming 8 word. 

13. Grand Organist Gold Lyre. 


The jewels of all the officers are set in gold triangles, 
and are suspended from collars of white watered silk, 
having a rosette of white and red at the bottom. 

The two Kings in royal robes, with crowns, sceptres, 
etc. 

King Solomon — Yellow robe or mantle, with a blue 
vestment and an Eastern crown and sceptre. 

King of Tyre — Purple robe, with yellow vestment, 
richly trimmed with fur and gold; Mural crown and 
sceptre. 

Apron — White watered silk, lined with white and 
bordered with gold, triangular in form, and the Ineffa- 
ble Delta in the centre. 

Collar — White watered silk, bordered with gold, from 
which is suspended the 


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PERFECT AND SUBLIME MASON. 


157 



Jewel — Crowned Quadrant, having a golden sun with 
nine points in the centre ; on the reverse is a blazing 
star ; in the centre of the star, the Enochian or Solo- 
monian characters ; upon the segment of the circle are 
engraved, 3, 5, 7, 9. 

Ring — Flat band of gold ; on the outside a delta, en- 
closing a ^ ; on the inside the following inscription : 
“Virtue unites, death cannot separate.” Also the 
name of the owner, and date of receiving this degree. 

Girdle — Nine colors : blue, red, and yellow, 3 ; green 
and purple, 5 ; white and black, 7 ; stone and flame 
color, 9 ; all interwoven with olive-green. 

Gloves — White. 

Robes — Black. Caps and swords. 

Battery — 3, — 5, — 7, — 9. 

Age — Square of 9 = 81. 

# * # # # 


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BOOK OF THE A. AND A. RITE. 


LESSON FOR OPENING AND CLOSING. 

T.\ P.\ The Lord is in his holy Temple ; his eyes 
behold and his eyelids try the children of men. 

S. \ W.\ Lord, who shall stand in thy presence, 
and who shall abide in thy tabernacle ? 

J.\ W.\ He that walketh uprightly, and worketh 
righteousness, and speaketh truth in his heart. He 
that backbiteth not with his tongue, nor doeth evil 
with his neighbor ; but honoreth them that fear the 
Lord. 

T. \ P.\ Who shall ascend into the hill of the 
Lord, or who shall stand in his holy place ? 

S. \ W.\ He that hath clean hands and a pure 
heart ; who hath not lifted up his soul unto vanity, 
nor sworn deceitfully. He shall receive blessings 
from the Lord, and righteousness from the God of 
his salvation. 

J.\ W.\ Lift up your heads, O ye gates, and be ye 
lifted up, ye everlasting doors! and the King of 
glory shall come in. 

T. \ P.\ For now have I chosen and sanctified 
this house, that my name might be there forever ; 
and mine eyes and my heart shall be therein per- 
petually. 

S. \ W.\ Who is this King of glory ? 

J.\ W.\ The Lord strong and mighty, the Lord of 
hosts, our Adonai : he is the King of glory. 

T. \ P.\ I will wash my hands in innocency, and 
so will I encompass thine altar, O Jehovah ! 


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PEKFECT AND SUBLIME MASON. 


159 


S. \ W.\ As for me, I will walk in my integrity. 
My foot standeth in an even place, and here will 1 
bless the Lord forever. 

J,\ W.\ Keep thy tongue from evil, and thy lips 
from speaking guile : depart from evil, and do good ; 
seek peace, and ensue it. Thus saith the Lord of 
hosts : Amend your ways and your doings, and I will 
cause you to dwell in this place forever. 

T. \ iV. But whoso confesseth his sins, and for- 
saketh them, shall have mercy. 

S. \ W.\ Who can say I have made my heart clean 
— I am pure from sin ? For there is not a just man 
on earth, that doeth good and sinneth not — no, not 
one. 

J.\ W.\ They shall fear the name of the Lord from 
the west, and his glory from the rising of the sun. 

T. \ P.\ From the rising of the sun even unto the 
going down of the same, my name shall be great 
among the gentiles ; and in every place incense shall 
be offered, and a pure offering ; for my name shall 
be great among the heathen, saith the Lord of hosts. 

S. \ W.\ Sing unto the Lord ; sing praises unto 
his name. Extol him that rideth in the heavens, by 
his name Jah, and rejoice before him. 

J.\ W.\ He discovereth deep things in the dark- 
ness, and bringeth to light from the shadow of death. 

T. \ P.\ Gather together unto him those that have 
made a covenant with him by sacrifice, and offer up 
to him a holy libation with a perfect heart. How 
excellent is thy loving-kindness and thy righteous- 


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BOOK OF THE A. AND A. RITE. 


ness to tlie upright of heart! for with thee is the 
foundation of life, and in thy light shall we see the 
light which shineth more and more unto the perfect 
day. 


PRAYER 

Almighty and Sovereign Grand Architect of the 
Universe, who, by thy divine power, doth continually 
search and penetrate the most secret recesses of our 
hearts, draw near us, we beseech thee, by the sacred 
fire of thy love. Guide us, by thy unerring hand, in 
the path of virtue, and by thine adorable presence 
aid us to keep out all impiety and perverseness. 

May the mysterious inscription settle in our minds 
a true notion of thine unspeakable essence and power, 
as we preserve the memorials of thy fear. "We be- 
seech thee that our thoughts may be engaged, and 
our hearts set, on the grand work of Perfection ; 
which, when attained, will be an ample reward for 
all our labor. 

Let peace and charity link us together in a pleas- 
ing union, and may this Lodge of Grand, Elect, Per- 
fect and Sublime Masons exhibit a faint resem- 
blance of that happiness the elect will enjoy in thy 
Kingdom forever. 

Give us a spirit to refuse the evil and choose tho 
good, that we may not be led astray by those who 
unworthily assume the title of Grand Elect : may 
our doings tend to thy glory and our advancement 
toward Perfection. 


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PERFECT AND SUBLIME MASON. 


161 


May a sweet perfume ascend from the altar of oui 
hearts, and be acceptable to thee, O God, our 
Adonai ! Bless us, O God, and prosper the work of 
our hands. Keep us through life, and accept us in 
death. Amen. 

Amen. So mote it be. 

***** 



RECEPTION. 

* * * * * 

And God spake all these words, saying : I am the 
Lord thy God, which have brought thee out of the 
land of Egypt, out of the house of bondage. 

Thou shalt have no other gods before me. 

Thou shalt not make unto thee any graven image, 
or any likeness of any thing that is in heaven above, 
or that is in the earth beneath, or that is in the 
waters under the earth : thou shalt not bow down 
thyself to them, nor serve them : for I. the Lord thy 
God am a jealous God, visiting the iniquity of the 
fathers upon the children unto the third and fourth 
generation of them that hate me ; and shewing 


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BOOK OF THE A. AND A. RITET 


mercy unto thousands of them that loye me and 
keep my commandments. 

Thou shalt not take the name of the Lord thy 
God in vain : for the Lord will not hold him guiltless 
that taketh his name in vain. 

Remember the Sabbath-day to keep it holy. Six 
days shalt thou labor, and do all thy work : but the 
seventh day is the Sabbath of the Lord thy God : in 
it thou shalt not do any work, thou, nor thy son, nor 
thy daughter, thy man-servant, nor thy maid-ser- 
vant, nor thy cattle, nor thy stranger that is within 
thy gates ; for in six days the Lord made heaven 
and earth, the sea and all that in them is, and rested 
the seventh day : wherefore the Lord blessed the 
Sabbath-day, and hallowed it. 

Honor thy father and thy mother ; that thy days 
may be long upon the land which the Lord thy God 
hath given thee. 

Thou shalt not kill. 

Thou shalt not commit adultery. 

Thou shalt not steak 

Thou shalt not bear false witness against thy 
neighbor. 

Thou shalt not covet thy neighbor’s house, thou 
shalt not covet thy neighbor’s wife, nor his man-ser- 
vant, nor his maid-servant, nor his ox, nor his ass, 
nor any thing that is thy neighbor’s. 

T.\ P.\ Before the altar of a broken and a contrito 
heart, with the fire of holy zeal, mortify your sins by 
the hatred thereof. May we all offer up to him on 


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PERFECT AND SUBLIME MASON. 


163 


the altar of our hearts a sacrifice of humility and 
praise, with the fire of fervent charity. From our 
hearts, too, those altars of incense, may the perfume 
of our prayers arise for the bestowment of heavenly 
blessings. 


PRAYER 

Almighty and Sovereign Grand Architect of the 
Universe, thou who ridest in the heavens by thy 
name Jah, let all the earth keep silence before thee. 
There is no God like unto thee in the heavens above 
or in the earth beneath, who keepeth covenant and 
showeth mercy unto thy servants that walk before 
thee with all their hearts. 

When we draw nigh thy majesty, may we ever 
preserve the memorials of thy fear, and the indeli- 
ble character of thine ineffable essence, in our hearts. 
Oh, purify our hearts, we beseech thee, by the fire 
of thy holy love, and guide our feet in the way of 
peace, and in the perfect path which shineth more 
and more, with a shining light, unto the perfect day. 
May we all have an interest in that covenant which 
is well-ordered in all things and sure. May we dwell 
together in unity, and be all of one mind, having 
compassion one to another, and love as brethren. 

May all Elect Masons, like the Elect of God, put 
on charity, which is the bond of perfection. May 
our loins be girt about with the girdle of truth ; and 
finally, having been faithful in all our course, may 
we be brought to behold the light ineffable, and ad- 


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BOOK OP THE A. AND A. IUTE. 


mitted into that sacred place where the snn shall no 
more give light by day ; neither for brightness shall 
the moon give light, but the Lord, our Adonai, shall 
be with us an everlasting light, and our God our glory. 

Bless us, and bless the work in which we are en- 
gaged ; and may the alliance we are about to perfect 
be eternal. Amen ! So mote it be ! 

***** 

Let me impress you with an ardent zeal for the 
honor and glory of the Grand Architect of the Uni- 
verse, to the end that you may always live in his 
adorable presence, with a head disposed to contrive, 
a heart to feel, and a hand to execute all those things 
toward him and your fellow-creatures which are so 
well pleasing in his sight. 

“ Behold how good and pleasant it is for brethren 
to dwell together in unity. It is like the precious 
ointment on the head, that ran down on the beard, 
even Aaron’s beard, that went down to the skirts of 
his garments.” 

Ointment and perfume rejoiceth the heart ; so doth 
the sweetness of a man’s friend by hearty counsel. 

“ Let him reprove me : it shall be an excellent oil, 
which shall not break my head.” 

“ If thy brother be waxen poor and old, and fallen 
to decay, thou shalt relieve him.” Give of thy * 
bread to the hungry, and of thy wine to cheer the 
heart of the sorrowful ; and forget not to pour the 
oil of consolation into the wounds that sorrow, sick* 


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PERFECT AND SUBLIME MASON. 


165 


ness, or affliction hath rent into the heart of thy fel- 
low-traveller. By kindness and commiseration, fail 
not to pour the balm of oil and of wine into the bleed- 
ing heart. Our labor of duty and love will soon be 
ended. As the lightning writes its fiery path on the 
dark cloud and expires, so the race of man, walking 
amid the surrounding shades of mortality, glitter for 
a moment through the dark gloom, and vanish from 
our sight forever. 

***** 

The holy angels are called “ Elect,” and with great 
propriety allusion is made in this degree to the Shem 
Hamphorosh, by which we arrive at the great name 
of God, which, placed in the shape of a triangle, ex- 
hibits this figure : 



72 


Seventy-two triangles, seventy-two names of Deity, 
seventy-two attributes, seventy-two angels, and, as 
the book Zohar asserts, seventy-two steps composing 
the ladder that Jacob saw in his dream, which the 
cherubim, seraphim, ophanim, and other holy angels, 
ascended and descended. 

We are further reminded by this book that— “ The 
holy and blessed One raised Enoch from the world 


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BOOK OF THE A. AND A. BITE. 


to serve him, as it is written, ‘ for God took him.* 
God showed him all the repositories of the superior 
and inferior kingdoms, and he showed him the tree 
(alphabet) of life, respecting which Adam had re- 
ceived his command, its leaves and its branches — 
wo see all in his Book.” 

* * * im * * * 

l-bfco-irp 

Dl-^KU-'liT' 

D1X-AUM 

ODE. 


RoOKOraHAM. 



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PERFECT AND SUBLIME MASON. 


167 


Religion builds it, and a beam 
From Heaven’s own throne — no fitful gleam — 
Wraps it in flames, while hand in hand 
We round this blazing altar stand. 

Let us, as Elect Masons true, 

Virtue’s eternal league renew ; 

While celebrating friendship’s feast, 

Love be our ever welcome guest. 

And now in adoration bow 

To Him who hears and seals each vow : 

Glory to God, who reigns above, 

And to our fellow-creatures, love ! 


INVESTMENT. 



I now invest you with the apron, girdle, collar, and 
jewel of a Grand, Elect, Perfect, and Sublime Mason ; 
and with the .greatest pleasure salute you with the 
title, and grace you with the symbols thereof. 

The collar is emblematical of ardent zeal, affection, 
and charity. The crown upon your jewel is a sym- 
bol of the royal origin of the degree. The compass, 
extended to ninety degrees, denotes the extensive 


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BOOK OF THE A. AND A. RITE. 


knowledge of the Grand Elect : the sun, in the cen- 
tre, that our actions should be as open as the full 
blaze of the noon-day sun, and our charity as diffu- 
sive as its beams. This jewel, suspended upon your 
breast, should make you attentive to your duties, 
and cause you to walk so as to adorn your station. 

The apron, my brother, which you wear, is white, 
lined with white, and bordered with gold. The 
white is to remind us of innocence, and of that purity 
which was required for an entrance to this place : 
the gold, of wisdom, which should characterize all 
Grand, Elect, Perfect and Sublime Masons. Its 
form is supposed to bo the true form used by the 
Perfect Master Mason at the building of the Temple, 
and alludes to the golden triangle or delta of Enoch, 
which adorns the centre. 

The girdle, which I also invest you with, is the an- 
cient girdle of a Grand, Elect, Perfect and Sublime 
Mason. It was used of old to bind up and strength- 
en the body, and enable man to persist in his la- 
bors : it is, therefore, an emblem of activity, prompt- 
ness, and perseverance. The girdle was also used to 
bind up the garments, and prevent them from flying 
open and discovering nakedness : it is, therefore, 
an emblem of charity, the observance of which has 
laid you under renewed obligations. It was also 
used for beauty and ornament. Let it be your en- 
deavor to be adorned and rich in the many virtues 
and qualities which are represented by its various 
colors. 


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PERFECT AND SUBLIME MASON. 


169 


The colors are arranged according to the mystic 
numbers of this degree — 3, 5, 7, 9. 

The three are blue, red, and yellow, by the due 
mixture of which the primitive colors are all formed. 

The five consist of the first three, and green and 
purple. 

The seven consist of the first five, and of white and 
black. 

The nine consist of the first seven, and of stone 
and flame color. 

They are thus explained : 

The bluo is an emblem of friendship ; the red of 
zeal ; the yellow of wisdom, on account of its resem- 
blance to gold. Wisdom, saith the wisest of kings, 
is far better than fine gold. The green is a beautiful 
emblem of hope, and of that immortal part of man 
which never, never dies ; the purple, being a royal 
color, of dignity and majesty ; the white, of purity 
and innocence ; the black, of seriousness and modest- 
ness of demeanor. The next color is that of stone, 
which denotes firmness and durability, and is an em- 
blem of constancy, fidelity, and decision of character 
— qualities which should be possessed by those who 
take the degree of Grand Master Architect, and at- 
tempt to walk in the footsteps of our Grand Master 
H.\ A/. ; and the flame color, of ardent affection and 
charity, the peculiar traits of a Grand, Elect, Perfect 
and Sublime Mason. 

The various colors united in this one girdle are ex- 
pressive of that unity, and the olive interwoven of 

8 


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BOOK OF THE A. AND A. BITE. 


that peace, which should link us together as breth- 
ren. As these various colors shine in your girdle, so 
let the various virtues they represent shine in your 
heart and life. 

CHARGE. 

Thus, my brother, by your meritorious and un- 
blamable conduct, assiduity, constancy, and integ- 
rity, you have at last attained the title of Grand, 
Elect, Perfect and Sublime Mason, which is the 
summit of Ancient Craft Masonry, and upon your 
arrival to which I most sincerely congratulate you, 

I most earnestly recommend to you the strictest 
care and circumspection in all your conduct, that the 
sublime mysteries of this degree be not profaned or 
disgraced. 

As to what remains of completing your knowledge 
of Ancient Craft Masonry, you will find, by attending 
to the following history of the degree, and a careful 
study of its mysteries. 

You will now proceed to the Grand Orator, in the 
South, who will instruct you in the 

HISTORY. 

£r.\ Or/. My brother, you were informed in the 
degree of Boyal Arch that King Solomon builded a 
secret vault, the approach to which was through, 
eight other vaults, all under ground, and to which a 
long and narrow passage led from the palace. The 


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PERFECT AND SUBLIME MASON. 


171 


ninth arch or vault was immediately under the Holy 
of Holies of the Temple. In that apartment King 
Solomon held his private conferences with King 
Hiram and Hiram Abiff. After the death of Hiram 
Abiff, the two kings ceased to visit it, resolving not 
to do so until they should select one to fill his place ; 
and that, until that time, they would make known 
the sacred name to no one. After Adoniram, Joabert, 
and Stolkin had discovered the cube of agate and 
the mysterious name, and had delivered it to King 
Solomon, the two kings determined to deposit it in 
the secret vault, permit the three Masters who dis- 
covered it to be present, make known to them the 
true pronunciation of the ineffable word, constitute 
the last degree of Ancient Craft Masonry, and term 
it Grand, Elect, Perfect and Sublime Mason. 

The cube of agate was so deposited. 

Afterward the twelve Princes of Ameth, the nine 
Elect, and the Chief Architect were admitted to this 
degree. The secret vault was thereafter called Sa- 
cred Vault, and was originally built by Hiram Abiff, 
and none but Grand, Elect, Perfect and Sublime 
Masons knew of its existence, or knew other than the 
substituted word. 

The Temple was completed in the year 3000 — six 
years, six months, and ten days after King Solomon 
had laid the first corner-stone ; and its completion 
was celebrated with great pomp and splendid mag- 
nificence. 

Subsequently, while the Temple was being dedi- 


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BOOK OF THE A. AND A. RITE. 


cated, King Solomon conferred this sublime degree 
on the twenty-five brethren we have mentioned, and 
in the form you have but now witnessed. 

And when the singers and trumpeters were to 
make one sound in praise and thanks to the Lord, 
saying, “ Praise the Lord, for he is good : his mercy 
endureth forever that the Temple was filled with a 
cloud, and the name was fully pronounced. 

On the second day, an audience was given to all 
Masons, from the degree of Master to the Royal 
Arch, and all vacancies were filled. 

On the third day, King Solomon devoted his time 
to advancing and raising Fellow Crafts and Entered 
Apprentices. 

Thus far the wise King of Israel behaved worthy 
of himself, and gained universal admiration ; but in 
process of time, when he had advanced in years, his 
understanding became impaired ; he grew deaf to 
the voice of the Lord, and was strangely irregular in 
his conduct. Proud of having erected an edifice to 
his Maker, and much intoxicated with his great 
power, he plunged into all manner of licentiousness 
and debauchery, and profaned the Temple by offer- 
ing incense to the idol Moloch, which only should 
have been offered to the living God. The Grand, 
Elect, Perfect and Sublime Masons saw this, and 
were sorely grieved, being fearful that his apostacy 
would end in some dreadful consequences, and per- 
haps bring upon them those enemies whom Solomon 
had vainly and wantonly defied. The people, copy- 


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PERFECT AND SUBLIME MASON. 


173 


ing tlie follies and vices of their king, became proud 
and idolatrous, neglecting the true worship ctf God 
for that of idols. 

As an adequate punishment for this defection, 
God inspired the heart of Nebuchadnezzar, King of 
Babylon, to take vengeance on the kingdom of 
Israel. This prince sent an army, with Nebuzar- 
adan, captain of the guards, who enterSd Judah with 
fire and sword, took and sacked the city of Jerusa- 
lem, razed its walls, and destroyed that superb 
model of excellence, the Temple. The people were 
carried away captive to Babylon, and the conquerors 
carried away with them all the vessels of gold and 
silver. 

This happened four hundred and seventy years, 
six months, and ten days after the dedication. After 
the city was taken, and the king’s palace and the 
Temple demolished, some of the Grand Elect Masons 
bethought themselves of the Sacred Vault and the 
inestimable treasure it contained. Repairing to the 
mins of the Temple at night, they found that the 
way which led down to the vault had not been dis- 
covered, nor the slab of marble which covered it dis- 
turbed ; but upon it they found the dead body of 
Galaad, an eminent brother, and Chief of the Levites. 
He had been intrusted with the custody of the Sa- 
cred Vault and the care of the lamps that burned 
continually. 

***** 

Finally, when the time arrived that the Christian 


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174 


BOOK OF THE A. AND A. BITE. 


Princes entered into a league to free the Holy Land 
from the oppression of the infidels, the good and vir- 
tuous Masons, anxious for so pious an undertaking, 
offered their services to the confederates, upon con- 
dition that they should have a chief of their own 
election, and whose name was only made known in 
the hour of battle; which being granted, they ac- 
cepted their Standard and departed. 

The valor and fortitude of these Elected Knights 
were such, that they were admired by, and took the 
lead of, all the Princes of Jerusalem, who, believing 
that their mysteries inspired them with courage and 
fidelity to the cause of virtue and religion, became 
desirous of being initiated. Upon being found 
worthy, their desires were complied with, and thus 
the Royal Art, meeting the approbation of great and 
good men, became popular and honorable, and was 
diffused to the worthy throughout these dominions, 
and thus continued to spread, far and wide, through 
a succession of ages to the present day. 

You will now, my brother, be seated among the 
Grand Elect. 


CLOSING. 

***** 

PRAYER. 

O Most Holy and Glorious God, thou who dwell- 
est between the Cherubim, and art known in heaven 


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PERFECT AND SUBLIME MASON. 


175 


and on earth by thy name Jah ; we approach thee 
with awe and reverence, and implore thy blessing 
upon us, who know thy great and ineffable name, ere 
we depart from this sacred place to our several places 
of abode, and mingle again in the busy scenes and 
strifes of life. Oh, fill our hearts, we beseech thee, 
with thy love and fear, that our tongues may speak 
of thy goodness, and our actions correspond with the 
lessons taught in this holy place. 

Make us steadfast in our obligations to our breth- 
ren and in our duty to our fellow-man. 

Bless us and prosper us in life, and in death re- 
ceive us, O Lord, our Adonai ! Amen. 

Omnes. So mote it be ! 

* ♦ ♦ ♦ * 


ODE. 


Biucmkn. 



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BOOK OF THE A. AND A. RITE. 


, if>. J| 

_L) ps — i IS- 

-J - <■ zj p h 

y -1- u crtVJj-- x 11 

led me to the door ; I proved my-self a 

F 

— — — | 

. , ' jT j 

■J- jr-J r 

Knight, and then The Sa - 

crcd Vault I 

£ — J — ^ p — 

-pvj " | 

9 wt • pn ^ ^ 

en-teredin, By mya-tic num - bef 
(SFp^U m m 1 ■ 

; 

s four. 


> — ' 


'Twas there, impressed with holy awe, 
A gold engraven plate I saw 

With dazzling splendor shine. 

To us, the “ Grand Elect” alone, 

Its secret characters are known, 
Ineffable — divine. 

This precious treasure, long concealed, 
Was by three worthy Knights revealed 
Where erst a Temple stood. 

Its ancient ruins they explored, 

And found the grand, mysterious word, 
Made known before the Flood. 


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PERFECT AND SUBLIME MASON. 


177 


Fulfilled was then the promise made, 

And Beauty’s Pillar soon displayed 
The Treasure they had found : 

Their ardent zeal and piety — 

Their dangerous toil and constancy — 
Were with due honors crowned. 

Hours like those we all shall prove, 

Who, joined in pure and social love, 
Perfection’s work pursue. 

May the Sublime Grand Architect, 

By his unerring laws, direct 
The honored, chosen few. 

May all who friendship’s feast partake 
The good pursue, the bad forsake ! 

And may each rite and sign 
A happy, lasting influence shed : 

The quadrant crowned, the oil, the bread, 
The golden ring, the wine ! 

Long as I live this ring I’ll wear, 

Symbol of an alliance dear 
To every brother’s heart ; 

And bless the sacred tie that binds 
In virtue’s chain ; for “ virtue joins 
What death can never part.” 


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THIRD SERIES. 


THE 

HISTORICAL DEGREES 

OP 

KNIGHTS OF THE EAST AND SWORD AND PRINCE OF JE- 
RUSALEM ARE CONFERRED IN A COUNCIL OF PRINCES 
OF JERUSALEM, AND RELATE TO THE REBUILDING OF 
THE SECOND HOLY TEMPLE, UNDER THE AUTHORITY 
GIVEN BY KING CYRUS AND HIS SUCCESSOR, KING 
DARIUS. 


“ The Lord must be one, and his name one.” — Talmud. 


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TETRAGRAMMATON. 


By J. F. Adams, M. D. 

There is a word — no mortal tongue 
May dare its mystic sounds combine ; 

Nor saint hath breathed, nor prophet sung 
That holiest of the names divine ! 

Nor may the finger of the scribe 
Presume that hallowed word to write ; 

Accursed alike from Israel's tribe 
Were he who dared that name indite ! 

Yet though no lip nor pen may dare 
That name unspeakable impart, 

’Tis ever breathed in secret prayer — 

’Tis ever written on the heart ! 

With care preserved, the sacred word 
Is erst indeed a blessed dower : 

We bow before thy name, O Lord, 

And own its great and marv'lous power I 



♦ 


i 


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PREFATORY. 


Toe annual meetings of all Councils of Princes of Je- 
rusalem are held on the 20th day of the tenth month — 
Tebet : stated meetings, at such other times as may suit 
their convenience. Officers should be elected at every 
annual meeting, and installed on the 23d day of the 
eleventh month — Adar — thereafter. 

Originally, it was the province of every Council ot 
Princes of Jerusalem to inspect and watch over, with 
due care and fidelity, Lodges of Perfection, and see that 
their “ work” was done in conformity with the regula- 
tions and landmarks of the order. This duty of a Coun- 
cil has never been abrogated, but is seldom exercised. 

The Grand Feast-day of Princes of J erusalem shall be 
celebrated on the 23d day of the eleventh month, Adar, 
which is the anniversary of the day when thanks were 
given to the Almighty for the reconstruction of the- 
Temple. Their other Feast-days are as follows : 

The 20th day of the tenth month, called Tebet, 
when “ the ambassadors made a triumphant entry into 
Jerusalem, on their return from Babylon.” 

The equinoctial days, in the months of March and 
September, in memory of the Temple having been built 
twice. 


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BOOK OF THE A. AND A. RITE. 


Five members constitute a quorum : a Council can- 
not be opened with a less number. 

If a Prince gives another Prince a challenge, he should 
be excluded forever. 

Princes are strictly to observe the rule enforcing jus- 
tice and good order, and their conduct in life should bo 
irreproachable. 

If any member of a Council or Lodge shall be present 
at, or aid, or assist in giving or receiving any of the 
sublime or symbolic degrees in a clandestine or irregu- 
lar manner, contrary to the true intent and meaning of 
the statutes and regulations of the Supreme Council, or 
of the constitutions and laws of true Ancient, Free and 
Accepted Masonry, he subjects himself to expulsion. 

A Prince of Jerusalem who visits an inferior Council 
or Lodge, should present himself clothed with the dress 
and ornaments of a Prince ; and when his approach is 
announced, the presiding officer sends a Prince of Jeru- 
salem to examine him, and if he reports in his favor, he 
should be received under the arch of steel, and be escort- 
ed by four Brethren, and seated on the right hand of 
the presiding officer. An entry of his name and rank 
should be made on the engraved tablets, that he may 
thereafter receive due honors without examination ; the 
same ceremonies should be observed when he retires as 
when he entered. 

Princes have the right of being covered in all subor- 
dinate Lodges, Chapters, or Councils, and of addressing 
the Chair without first asking permission. 

If at any election of officers, a Prince of Jerusalem 
solicits votes for himself or any other person, he should 
be forever expelled.. 


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FUTEENTH DEGREE. 


niglit ci tlu €ajeit ov jPtwvA. 


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ARGUMENT. 


Tins degree, which is intimately connected with the one that 
succeeds it, relates to the Babylonish captivity, which lasted 
seventy years, the release and return of the 42,360 captives to 
Jerusalem, and the attempt to build the Second Temple under 
the direction of Zerubbabel or Sheshbazzar. King Cyrus also 
permitted the return of the Holy Vessels and Ornaments which 
had been removed by Ncbuzaradan at the time of the destruc- 
tion of the First Temple. 

The return of the captives was contested at the bridge over 
the river Euphrates, but unsuccessfully ; and finally, when labor- 
ing to lay the foundation of the Temple, beset on evciy side by 
enemies, Zerubbabel ordered that the Masons should work with 
the sword in one hand and a trowel in the other, that they might 
be able at any moment to defend themselves from attack. 

The Second Temple was forty-six years in construction. 


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THE FIFTEENTH GRADE OF THE A.\ A.\ SCOTTISH RITE, 
AND THE FIRST OF THE HISTORICAL SERIES. 


APARTMENTS. 

A Council of Knights of the East or Sword requires 
three apartments : 

First — Hall of the West. 

Second — Hall of the East. 

Third — Road from Jerusalem to Persia. 

FIRST APARTMENT. 

Represents a Grand Lodge of Perfection at Jerusa- 
lem. The hall is decorated with red, the furniture in 


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BOOK OF THE A. AND A. RITE. 


general disorder, and the altars prostrated. The lights 
are seventy in number, arranged in groups of seven 
each. A curtain at the East end of the hall conceals a 
blazing glory. 

SECOND APARTMENT. 

Represents the interior of the Palace of King Cyrus, 
and should be decorated according to the usual custom 
of the Orientals. A throne occupies one end of the 
hall, with seats for the Minister of State and Counsel- 
lors. The room is hung in green. It is brilliantly 
lighted, by no particular number or arrangement of 
lights. In the East is a superb throne. In the West 
are two oriental seats ; in the North and South, seats for 
the brethren. The Throne is elevated by two steps, and 
adorned with gold-lace and fringe. 

Behind the throne is a transparency representing the 
dream of Cyrus — to wit, a roaring lion ready to spring 
upon him ; above it a brilliant Glory, surrounded with 
luminous clouds ; and in the centre of the Glory the 
Ineffable name of God, in Samaritan letters. Out of the 
clouds an eagle emerges, bearing in his beak a pennant, 
upon which are the words, “ Restore Liberty to the Cap- 
tives.” Below the luminous clouds are Nebuchadnez- 
zar and Belshazzar, loaded with chains, the former on 
all-fours, eating grass. 

IN THE THIRD APARTMENT 

A bridge is represented extended over a river, and a 
rude altar at the end near the first apartment. 

OFFICERS IN THE FIRST APARTMENT. 

1. Thrice Potent Grand Master. 

2. Senior Grand Warden. 


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KNIGHT OF THE EAST OR SWORD. 


187 


3. Junior Grand Warden. 

4. Grand Orator. 

5. Grand Master of Ceremonies. 

6. Grand Captain of the Guards. 

All in black robes with their appropriate jewels. 


CHARACTERS IN THE SECOND APARTMENT. 

1. Cyrus, King of Persia, in royal robes. 

2. Grand Master of Cavalry. 

3. Grand Master of Infantry. 

4. Grand Master of Palace. 

5. Grand C. of Guards. 

6. Counsellors. 

All in appropriate costumes. 

Guard, soldiers, &c., with javelins or pikes. 

King Cyrus and the Grand Masters of Cavalry, In- 
fantry, and of the Palace, wear an order, or broad water- 
green colored sash, with a green rosette at the bottom, 
worn from the right shoulder to the left hip. 

The green turbans have a golden sun embroidered on 
the front. 



The apron , worn only in the first apartment, is of 
crimson velvet edged with green ; on the flap are em- 
broidered in gold a bleeding head and two swords 


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BOOK OF THE A. AND A. EITE. 


crossed: in the centre of the apron, three triangles 
forming a chain with triangular links. 



The jewel of gold is three triangles, one within the 
other, diminishing in size, and enclosing two naked 
swords crossed, hilts downward, resting on the base of 
the inner triangle. 

The term knight will be added to all titles except the 
Master’s. Each Knight wears a silver trowel with an 
ebony handle at his right side. 

Step — advance boldly by four and one, sword in hand. 

Age — ten weeks of years. 

Battery — five and two. 

Banner of the order — green silk bordered with red : 
on it are represented a lion and a wolf. 

X 

OPENING AND KECEPTION. 

The labors in the Council of Princes of Jerusalem 
being suspended, the members who are to sustain the 


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KNIGHT OF THE EAST OR SWORD. 


189 


part# in the second apartment, or Hall of the East, will 
immediately repair to that apartment and robe them- 
selves, in order that they may be in readiness when 
Zerubbabel arrives, and will be stationed as follows : 


E 



While the second apartment is being prepared, the 
candidate, who has been clothed with a black robe, is 
permitted to enter the first apartment without obstruc- 
tion, where he discovers the brethren engaged in ear- 
nest conversation, in groups of two or more. 

Previous to admitting the candidate into the Lodge, 
a copy of the following will be placed in his hands by 
the Tyler : 

Brother — You are summoned to appear this day 
at a convocation of Grand, Elect, Perfect and Sub- 


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190 


BOOK OF THE A. AND A. RITE. 


lime Masons, at our usual rendezvous. Tlie seventy 
years of captivity have nearly expired. Cyrus has 
ascended the throne. We may now be restored to 
liberty. Come to us. Obey the sign * * * 

***** 

PRAYER BY THE GRAND ORATOR 

O Lord our God, and the God of our fathers ! 
thou didst appoint a stated period for the captivity 
of thy people in Egypt and Babylon, and thou hast 
taught us the signs whereby we may learn the ap- 
proach of our redemption from the long captivity 
which thy just judgment inflicted upon us. Arise, O 
Lord ! and have mercy upon thy Zion, for the time 
to favor her, yea, the set time, is come. Stir up the 
heart of Cyrus, thy servant ; for it is written, “ The 
heathen shall fear the name of the Lord, and all the 
kings of the earth thy glory.” Into thy hands we 
commit our undertaking. From thee alone do we 
expect success in our endeavors ; for vain is the help 
of man without thee. 

Finally, O Lord, we pray thee to incline the hearts 
of all our brethren to assist in the work on which we 
this day solicit thy blessing. Amen. So mote it be. 

Bise, my brethren ! The God of Battles is with 
us. Our petition has been heard. Let our deliber- 
ations to-day be guided by sound discretion. Have 
faith, my brethren, and success will attend us. 

* * * * * 


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of T 



of 

KNIGHT OF THE EOT 1 OlT SWORD. 


191 


God speaketh once — yea, twice — but man per- 
ceiveth it not. In a dream — in a vision of the night 
— when deep sleep falleth upon men, then he open- 
eth the ears of men, and sealeth their instructions. 

“ An angry lion was about to throw himself upon 
me and devour me, and, while quaking with fear, I 
looked for some place of shelter. A splendid light, 
proceeding from a 1 glory,* suddenly dazzled my 
sight, and I perceived two of my predecessors, Neb- 
uchadnezzar and Balthasar, in the garb of slaves, 
and loaded with chains. I heard a voice saying to 
me : ‘ Loose the bonds of wickedness.’ 1 Undo the 
heavy burdens.’ ‘ Let the oppressed go free.’ 
* Break every yoke.’ 

“ My spirit was troubled, and my sleep fled from me. 


* * * * * 


“ Thus saith Cyrus, King of Persia : All the king- 
doms of the earth hath the Lord God of heaven 
given me, and he has charged me to build him a 
house in Jerusalem, in Judea. Who among you are 
of his people ? The Lord his God be with him, and 
let him go up.” 

***** 


You see represented, my brethren, the desolation 
into which has fallen the work of the greatest of Ma- 
sons ; the walls of the Temple demolished, the altar 
overthrown, the ornaments devastated, and fear and 
suspicion among the workmen. But at length a 


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BOOK OF THE A. AND A. BITE. 


change is taking place : our hopes are revived, our 
chains are broken, our losses are about to be re- 
paired, and our works recommenced. The stones 
for rebuilding will be taken from the quarries of 
Tyre, and the wood from the forests of Lebanon, be- 
cause the second Temple should in all parts be like 
unto the first, to signify that Masonry is a unity and 
cannot suffer any material change. You will now 
visit the outer works and reflect ; for of the princi- 
pal architects of the first Temple, God was the first, 
Solomon was the second, and Hiram was the third. 

***** 

Knights, the glorious work of rebuilding the Tem- 
ple is now our object. For you, Zerubbabel and 
your companions, has been reserved so great a work. 
The obligation which you have just taken secures its 
execution. We stand in need of chiefs to guide us, 
and who, at the same time, will be our defenders. 

In the swords with which you are armed, and 
which you know so well how to preserve, we have 
the warrant of a successful protection. 

Knights, if you consent that Zerubbabel and his 
associates shall rule the labors of Masonry, building 
temples and tabernacles in our hearts, and protect- 
ing the workmen from their enemies, give the t of 
assent. 

Approach and receive the attributes of your new 
state, and a knowledge of the mysteries of our re- 
union. 


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KNIGHT OF THE EAST OH SWORD. 


193 


You have been decorated by King Cyrus with the 
title of “ Knight of the East,” and I now decorate 
you with that of “ Knight Mason.” This trowel is 
its symbol. You will work henceforth, Sir Knights, 
with the trowel in one hand and the sword in the 
other. 

This sash of water-green color must accompany 
you in all Lodges. It is the mark of knighthood, to 
which you were admitted by the king, and signifies 
our hope of being re-established. We have added, 
in order to preserve the memory of our liberator, 
this rosette, which is placed at the bottom of the 
sash. 

0 




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These three points or dots distinguish Masonic abbrevia- 
tions. 

Various attempts have been made to explain their origin ; they 
are said to allude to the three lesser lights ; or, as they were first 
introduced by French Masons, they may refer to the situation of 
the three principal officers of the Lodge in the French Rite, where 
the Master sits in the East and the two Wardens in the West 
They are alleged by others to be inverted, and thus to allude 
to the initial name of Deity as represented in the original of the 
Hebrew forming the triune circles of eternity , thus : V V- 
hence, °”J 1 (the Hebrew yod). • 


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SIXTEENTH DEGREE. 


tint* at gntigiaUw. 


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ARGUMENT. 


The Sixteenth Degree, or Prince of Jerusalem, being a contin- 
uation of the fifteenth grade, represents historically the troubles 
and trials of the ancient Masons, in their endeavors to rebuild 
the Temple ; their obtaining permission, and their final success, 
under the authority and will of Darius, the successor of King 
Cyrus, in the completion of that noble edifice, in the sixth year 
of his reign, — which Temple was like unto, if not more magnifi- 
cent than, the first, built by the great King Solomon. This 
Temple covered the same ground as the one destroyed by Nebu- 
zaradan, and was furnished with the same precious vessels re- 
turned by King Darius from Babylon to the Jews. 

The grade of Prince was conferred by King Darius, and ratified 
and confirmed by the Knight Masons at Jerusalem, as a Masonic 
acknowledgment to Zerubbabel and his companions for their 
preservation, and frank averment of Masonic virtues, despite the 
highest honors tendered by the king. 


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CROWN OF KINO DARIUS. 


PRINCE OF JERUSALEM. 


THE SIXTEENTH GRADE OF THE A.\ AND A.\ SCOTTISH 
RITE, AND THE SECOND DEGREE OF THE HISTORICAL 
SERIES. 


APARTMENTS. 

The apartments are four in number : The first repre- 
sents the Council of the Knights of the East or Sword, 
when at their labors endeavoring to rebuild the Temple 
— the furniture being in disorder, the altars overturned, 
and pieces of masonry lying in confusion in different 
parts of the room. The platform of the East is con- 
cealed by a drop-curtain, the Master presiding at the 
front of the same. 

The second apartment represents the road from Jeru- 
salem to Babylon, and by scenic effects should indicate 
the open country. 

The third apartment is the throne-room of King Da- 
rius of Persia. The furniture should be of the most 
magnificent Oriental kind, draped with green hangings, 
with golden furniture and aurora-colored trimmings. 
No Masonic emblems or devices should be seen. 

The fourth apartment is the banquet-hall of Darius, 
and should be in keeping with the throne-room. 


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BOOK OP THE A. AND A. RITE. 


OFFICERS — FIRST APARTMENT. 

1. Most Equitable Sovereign Prince Grand Master, 
represents Zerubbabel, son of ShealtieL 

2. Grand High Priest Deputy Grand Master, repre- 
sents Joshua, son of Jozadak. 

3. Most Enlightened Senior Grand Warden, repre- 
sents Seraiah, Prince of Judah. 

4. Most Enlightened Junior Grand Warden, repre- 
sents Mordecai, Prince of Benjamin. 

5. Valiant Keeper of Seals, represents Esdras, Prince 
of the Law. 

6. Valiant Grand Treasurer, represents Ananias, 
Prince of the Temple. 

7. Grand Master of Ceremonies, represents Solamiel, 
Prince of Workmen. 

8. Grand Master of Entrances, represents Nehemiah, 
Prince of the Guards. 

9. Grand Tyler. 

JEWELS, 

All of which, are enclosed in squares. 

1st Officer — A hand of justice and a mallet, designa- 
ting Just Ruler. 

2d Officer — Circle, surrounding a Delta, designating 
Eternity of Deity. 

3d Officer — Small pillar of strength and shield, desig- 
nating the Lion of Judah. 

4th Officer — Compass on a segment of a circle, desig- 
nating The Measure of Peace. 

5th Officer — Balance in equipoise, designating Jus- 
tice. 

6th Officer — Parallelogram with vase, designating 
Unbounded Treasure for the Temple. 


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Vth Officer — Trowel and plum, designating conductor 
of the Works. 

8th Officer — Spear, designating Guardian of Secrecy. 

9th Officer — Flaming sword, designating Vengeance. 

COSTUMES. 

The costumes of all the officers, except that of the 
Grand High Priest, at a reception, are those of Knights 
of the East or Sword — i. e., black robes with hoods, 
water-green colored sashes, with rosettes, swords, belts, 
and trowels. The apron of the fourteenth grade may 
properly be worn. 



The costume of the Grand High Priest consists of a 
figured tunic of white linen reaching to the feet, over 
which is worn a purple robe about fifteen inches shorter, 
upon the border of which are suspended seventy-two 
small bells, and as many pomegranates, alternating. 
An ephod is also worn, without sleeves, which extends 
to the hips, and is gathered in at the waist by a ribbon. 
A breastplate is also suspended from the neck, nine 
inches square, containing twelve precious stones, repre- 
senting the twelve sons of Jacob ; and upon it were also 


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BOOK OF THE A. AND A. BITE. 


the Urim and Thummim — the first of which words is 
generally rendered “light,” and the other “truth, or 
perfection.” Attached to the ephod, and upon each 
shoulder, is a precious stone. On the one on the right 
shoulder are the names of the six eldest of the children 
of Israel, and on the one on the left the names of the 
six youngest. On the head of the High Priest is a pur- 
ple or blue linen tiara, to the front of which is attached, 
by a purple or blue ribbon, a plate of gold, containing 
the words, “ Holy to the Lord,” in Hebrew. Sandals 
should be worn on the feet. 

Lights — Seventy in number, representing so many 
years of trials. 

Battery — • • • • • 



Apron — Crimson, edged with gold, lined with aurora- 
color. The flap is aurora-color. Painted or embroidered 
on the area of the apron are a square, a shield, a Delta, 
a hand of justice, a pair of balances in equipoise, and 
sometimes a representation of the Temple. 

Order — A wide aurora-colored ribbon edged with 
gold, worn from right shoulder to left hip. Sometimes 
embroidered in front are, a balance, a hand of justice, a 
poniard, five stars, and two crowns. 


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201 


Jewel — A lozenge-shaped mother-of-pearl. Encrusted 
on it in gold is a hand holding a balance in equipoise : 
under it a two-edged sword, hilt down, with five stars 
surrounding the point, the centre one larger than the 
others, and the letters D and Z in Hebrew, one on the 
left and the other on the right of the balance. 


OFFICERS — THIRD APARTMENT. 

1. Darius, Kihg of Persia, son of Hystaspes. 

2. The Satrap of Media, father-in-law of the king. 

3. The Satrap of Assyria. 

4. Artaban, Scribe. 

Counsellors, Courtiers, Knights, Guards, etc. 


COSTUMES. 

Darius — Long white robe, trimmed richly with pur- 
ple, and aurichalcan (metallic trimming of gold and 
copper mixed, esteemed the most precious of metals) ; 
over which a long white flowing robe, hanging from the 
shoulders, and a crown, surmounted with seven spikes, 
representing the seven conspirators — the front, or 
seventh spike, taller than the other six. The Order of 
the King, a horse, neighing, rampant. Over all, a 
sash of a Prince, which is transferred to the person of 
Zerubbabel, when created a Prince of Jerusalem. 

[Darius conspired, with six other nobles, to destroy Smerdis, 
who usurped the crown of^Persia, after the death of Cambyses. 
Darius obtained the crown by a species of cunning.] 

m 

The Satraps, Counsellors, Knights, etc., appropriately 
costumed. 

9* 


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PRINCE OF JERUSALEM. 


203 


RECEPTION. 

* * * * * 

Zer.\ O King, the Masonic people whom I have 
•the honor to govern, wishing to testify to you their 
joy at the advancement of your august majesty to 
the throne, have deputed me, with these illustrious 
Knights, my companions, to tender to you their 
congratulations on your ascension to the throne of 
all the East. You have their sincere wishes for your 
health and happiness. 

In consequence of the kindness and benevolence 
with which you formerly favored me, they have been 
induced to hope that, in choosing me as their repre- 
sentative, you would be pleased the more graciously 
to receive what I have to communicate in their be- 
half ; and I myself am happy, while paying you their 
tribute of respect, to have the opportunity to acquit 
myself also of what is due to our former friendship. 

Darius . Zerubbabel, your people have not mis- 
judged. They could not have selected an agent to 
act for them that could possibly have been more ac- 
ceptable to me than thou art. 

We notice with pleasure that you have not forgot- 
ten our ancient ties of affection and friendship ; and 
Darius will not, on his part, forget those ties which 
were dear to him while yet in private life. 

Your arrival among us is very opportune, to en- 
able you to participate in the feast we give this day 


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BOOK OF THE A. AND A. KITE. 


204 

to the grandees of our kingdom, and to this we invite 
you and your associates. Previous to which we wish 
you to pronounce your opinion on a certain question 
that shall be propounded for discussion. 

Satrap of Assyria, do you state the question, and 
the reward we have promised to him who shall answer 
it in the most satisfactory manner. 

Satr. of A.\ The King of Kings, wishing to dis- 
pense his favors with a liberal hand, has deigned to 
promise the second place near his august majesty, 
the privilege of being clothed in purple, wearing a 
golden baldric, and being seated on a golden throne, 
to him who shall be able in the most satisfactory 
manner to resolve the question : “ What is that which 
holds the most powerful sway over mortals ? ” 

Can it be possible that a question like this can for 
one moment be a subject of doubt or deliberation to 
any one who adverts to thee, thou Son of the Sun ? 
You have this day, composing your court, one hun- 
dred and twenty-seven potentates of the most distant 
nations. Peace and war are in your hands. The life 
and death of your subjects depend upon your will. 
A word from your lips is a decree to all the earth. 
All we possess belongs to thee. Our very persons 
are yours. The universal world has no master but 
you. There cannot be a more puissant, than Darius, 
King of all the East — Sovereign of Sovereigns. 
Therefore I say, The King Darius.” 

* * * # # 


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Sat.\ of M.\ What remains for me to say, O King? 
Shall I dare to differ in opinion from the Satrap of 
Assyria, who has received the plaudits of your whole 
court ? He contends there is nothing greater than 
yourself. O King ! I acknowledge your greatness — 
the eclat of your name, the splendor of your throne, 
the magnitude of your power, and the grandeur of 
your riches. 

But greater than all this is the empire of Beauty ! 
This softens the heart of the most ferocious, gains 
over judges the most severe, and triumphs over mas- 
ters the most imperious. Deprived of fortune, it 
needs it not. If devoid of worldly rank and dignity, 
it rises above all. All stations of life are subject to 
it. The power of the gods of the earth, though re- 
spected and feared, is as nothing in comparison with 
the power of Beauty. 

The will of sovereign rulers often depends upon its 
caprice. What was my daughter Apame? With- 
out wealth or rank, before her beauty elevated her 
to the nuptial bed of Darius. To-day this great 
Prince rules over you. In her turn, she reigns over 
him. He wills what she desires — he does what she 
approves. Does she rejoice, he is pleased. Is she 
melancholy, he is afflicted. She is the soul that gives 
the impress and the bias to all his movements. From 
her he learns to find something more interesting than 
kingly greatness. She sees him at her feet, and he 
voluntarily submits all his imperial glory to her 
beauty. Therefore I say, “ Beauty.”. 


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BOOK OF THE A. AND A. RITE. 


* * * * * 

Zer.\ What is this, O Darius, I hear in your court? 
Is it already corrupted by flattery and effeminacy? 
Reject ! reject with indignation those sentiments of 
yourself that have just been uttered. Strength and 
power reside in kings. Beauty has its influence, but 
it is the mark of wisdom to acknowledge the empire 
of Truth. Truth is omnipotent — greater than any 
transitory throne — more endurable than any frail 
decaying beauty. These are both of short duration 
but truth lives forever. 

The power of kings, as well as that of beauty, is 
subject to the revolutions of chance. Truth changes 
never — always pure, always simple. It is the essence 
of the Grand Architect of the universe. It is the tie 
of all treaties. It is the motive of every just action, 
the basis of all laws, the seal of sovereign majesty, 
the object of every good man’s search. We love 
those who demonstrate it, and detest those who con- 
ceal it Lying disguises it, and, by borrowing its 
appearance, furnishes the best proof and clearest 
avowal of its superiority. Considerations more pow- 
erful than human, O King, induce me thus to dare to 
speak to you in its favor, in opposition to the too 
flattering sentiments which might have seduced you 
from the true path. You are yourself, great Prince, 
I am sure, about to confirm by your decision the em- 
pire of Truth. 

Darius. Yes, Zerubbabel ; come, and by receiving 


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PRINCE OF JERUSALEM. 


207 


the reward so justly due you, cause to shine forth 
the triumph of truth. Receive this order. 

* * * * * 

The highest reward we can bestow upon you will 
not be commensurate with your deserts for having 
saved us from this snare of corruption. We are infi- 
nitely indebted, besides the recompense offered, and 
in order to attach nearer to our person so precious a 
friend as thou art, Zerubbabel, we tender you, this 
moment, the office of Grand Master of our House. 

Zer;. Sovereign of Sovereigns, for the favors which 
you lavish on me, I have not words to express my 
heartfelt gratitude ; but the will of Him who regulates 
the destinies of all men, does not permit me to be the 
master of my own destiny. I am irrevocably bound 
to the fortunes of my people whom I conduct ; and 
the accomplishment of the decrees of heaven, rela- 
tive to the re-edification of God’s holy Temple, will 
not allow me to accept what you are so willing to do 
for me this day. 

* * * * # 

DECREE. 

Darius, King of Kings, Sovereign of Sovereigns, to 
Saraboyan, Grand Master of the Army, and to our 
other Grand Officers, and to our people beyond the 
river, Greeting : 

Zerubbabel and the Deputies of the Jews, having 
brought their complaints of the troubles with which 


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BOOK OF THE A. AND A. RITE, 


you harass them, in their efforts to reconstruct their 
Temple and city, which Cyrus, of glorious memory, had 
permitted them to build, we write this letter; com- 
manding you, as soon as you receive it, without fail to 
second, with all your zeal and our authority, the execu- 
tion of the work. 

If any one dare to impeach these our commands, or 
in any way hinder the execution of them, we order you 
to crucify him, and to confiscate his property for the 
use of the holy Temple. 

As a mark of our confidence in Zerubbabel, we create 
him Sovereign Prince of Jerusalem, and on the Knights 
that accompanied him in his embassy we confer the 
rank and title of Princes, with such powers as he shall 
establish on them ; and we grant him full power and 
authority to install Princes, and elevate to the dignity 
of Princes of the Cities those whom he may see fit, and 
deem worthy and capable. 

We delegate to him plenary authority, and we de- 
clare the Temple, and the workmen employed on it, to 
be free from all imposts from us. 

Thus we will apd order. Done at our Castle of Ec- 
batam, the 20th day of the month Tebet, in the year of 
the world 3483, in the year of Cyrus the fifteenth, and 
of our reign the second. 

[seal.] Darius. 

* * * * * 

You have already been invested, Illustrious Prince, 
with the sash adopted by the Masonic Princes, in 
token of their golden memory of the unbounded lib- 
erality of Darius, King of Persia, to the oppressed 
Jews. May its aurora-color, with the early dawn, 


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PRINCE OF JERUSALEM. 


209 


daily bring to your mind the beauties of lasting 
friendship for your fellow Princes, against whom you 
never can combat, and in whose favor, as well as in 
your own, you have assumed new vows. It is sus- 
pended from the right shoulder to the left hip. The 
apron of this grade is triangular, and in rich keeping 
with the sash. The area is crimson, in token of the 
sufferings of the Jews from the Samaritans, when 
building the second Temple : the trimmings and 
triangular flap aurora-color, for like reasons as men- 
tioned in describing the sash. Upon the area of the 
apron are wrought, in gold, a representation of the 
second Temple and precious vessels. 

The jewel is made of mother-of-pearl, in the 
form of a lozenge, having incrusted upon it, in gold 
and silver, a balance at equipoise, on either side of 
which is a D and a Z in Hebrew : beneath the cen- 
tre of the scale, a dagger with point up ; resting on 
which is a star, with two smaller stars on either side 
thereof. The mother-of-pearl denotes purity; the 
scales, justice ; the dagger, vengeance ; the five stars, 
Zerubbabel and his four companions. 

* * * * # 


HISTORY. 

Knights and Princes, I deem it unnecessary to 
narrate to you an extended history of this degree. 
Like the preceding one, the ceremony is so replete 
with the incidents relating to the history of the 


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210 


BOOK OF THE A. AND A. RITE. 


re-edification of the Temple, that little need be 
added. 

The first fourteen degrees of Ineffable Masonry 
have reference to the construction of the first Tem- 
ple, the demolition of it by Nebuzaradan, under the 
authority of Nebuchadnezzar and Balthasar, and the 
conveying to Babylon of all the precious vessels and 
material ; also, the driving into the fastnesses of the 
mountains and the uncultivated country all Masons 
of whatever grade. 

The fifteenth and sixteenth degrees have direct 
reference to the reconstruction of the Temple by Ze- 
rubbabel ; first, by permission of Cyrus, King of 
Persia — as exemplified in the fifteenth degree — and 
then more completely by the sanction of his succes- 
sor, King Darius, who (with Artaxerxes) made every 
effort to restore the Temple in its beauty, and to re- 
furnish it with the precious vessels taken from the 
first edifice. 

After the sacking of Jerusalem, and the destruc- 
tion of King Solomon’s Temple, the Masons remained 
captives and exiles for seventy years, during all which 
period they kept faithfully their promise to rebuild 
the Temple of their God, by preserving some por- 
tions of the holy furniture and holding Masonic 
Lodges. Shortly subsequent to obtaining permis- 
sion of King Cyrus to reconstruct the edifice, and 
while the foundation was not yet complete, Cyrus 
died. Great apathy and indifference, in consequence, 
existed among the brethren, more especially as they 


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PRINCE OF JERUS ALEM . 


211 


were the subjects of hatred by the various tribes of 
Samaritans and Syrians, who constantly harassed 
them ; and they were compelled, if they continued 
their work at all, to labor with the sword in one 
hand and the trowel in the other. In the second 
year of the reign of King Darius, however, the High 
Priest succeeded in arousing a spirit of industry, and 
obtaining the consent of Zerubbabel to again make 
application for protection and liberty to rebuild the 
Temple. 

Darius, or Darayavuste, in the Persian part of the 
great triangular inscription at Behestun, on the fron- 
tier of ancient Media, reigned 485 years B. c. He 
was 29 years old when he ascended the throne, and 
reigned 36 years. 

The friendship of Darius for Zerubbabel, in his 
younger days, gave opportunity for the pressure of 
the suit of the Jews ; and by the power of truth — as 
exhibited in the striking incident in the ceremony — 
permission in its amplest form was obtained from 
the king, and Zerubbabel created a Prince : which 
honor was confirmed by the Jews, and made a Ma- 
sonic grade of distinction. 

# * * # # 


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“ Freemasonry is of heavenly birth ; the pillara of Wisdom 
and Strength support it ; its foundation-stone is Virtue ; its cem- 
ent, Charity. Like a rock in the midst of the ocean, it rises 
above every storm, and bids proud defiance to the raging waves 
which dash against its base.” — G. F. Yates. 


Freemasonry, in its theoretic and speculative sense, is an 
acknowledged moral* order founded on Charity, the handmaid 
of Religion, and having for its object the inculcation of divine 
truths and moral teachings through symbolism. 


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FOURTH SERIES 


THE 

PHILOSOPHIOAXi DEGREES 


OP 

KNIGHT OF THE EAST AND WEST, AND KNIGHT OF THE 
EAGLE AND PELICAN OR ROSE-CROSS, ARE CONFERRED 
IN A ROSE-CROIX CHAPTER, AND RELATE TO THE 
BUILDING OF THE THIRD TEMPLE — “ONE NOT MADE 
WITH HANDS” — WITHIN THE HEART OF MAN. 


“ Ben am yesdam bakshaisligher dadar.” 

“ In the name of the most merciful just God.” 

Persian Magi. 


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In all bodies of the Ancient and Accepted Scottish Rite, breth- 
ren who have attained the degree of Grand, Elect, Perfect and 
Sublime Mason, are entitled to, and should of right, be covered, 
except when a degree is being worked ; at which time all should 
conform, and lend their endeavors to aiding in the effectiveness 
of the drama, by robing and costuming accordingly. 

The following engraving designates the most appropriate, con- * 
venient, and economical form of covering, it being light, com- 
posed of four sides, purple, with movable joints, in order that it 
cap. be pressed flat — fillet of crimson, and crowning-button of 
white velvet 



“ He who discoverctli secrets is a traitor ; and ho who keeps 
his tongue, keeps his soul.”— K ino Solomon. 


PREFATORY. 


Bodies of these degrees are styled “ Sovereign Chap- 
ters” The diploma of a Knight Rose-Croix is called 
a Brief. All written documents are called j Engraved 
Columns . The following are the articles for the general 
government of Knights Rose-Croix : 

Art. 1 . — The principal festival of the Rose-Croix 
Knights is held on Thursday preceding Good Friday. 
It is incumbent on all Chapters to assemble on that 
day; and if a Knight should be where there is no 
Chapter, he is to observe the time in communion of 
spirit with all Knights around the globe. 

Art. 2. — S.\ P.\ of Rose-Croix are styled Knights, 
Princes, and Perfect Masons of H-R-D-M. 

Art. 3. — The Princes have the right of presiding in 
all Lodges working under the A.\ and A.*, rite; and if 
the chair is refused them, they take their place at the 
right of the Master : if this honor is not offered them, 


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216 


BOOK OF THE A. AND A. BITE. 


they may seat themselves on the floor in the N.\ E.\ of 
the Lodge in token of humility, when the works will 
at once cease. 

Art. 4. — All Princes of Rose-Croix are forbidden any 
Chapter or Lodge, without the jewel or order belonging 
to this degree ; and they should never sign any Masonic 
document without affixing their quality to their name, 
and dating it “ from the Orient of Herodim.” 

Art. 5. — When a Knight visits a Chapter not his 
own, he places himself in humility; but the M.\ W.\ 
may cause him to take a place by his side in the E.\ 

A Knight Rose-Croix is not to be tyled when he pre- 
sents himself for admission into a Lodge. He should 
therefore have a special brief evidencing his rank. 

Art. 6. — A regular Chapter must meet at least five 
times in a year; that is, Ash-Wednesday, Thursday 
before Easter, Good Friday, Easter Sunday, Ascension 
Day, and Christmas. They should also join with their 
brethren in the observance of St. John’s days. 

Art. 1 . — If a Knight of Rose-Croix, being alone, 
hears of another Knight sojourning, not over three 
leagues from him, he should invite him to participate in 
the observance of Holy Thursday; in which case they 
meet each other half-way. 

Art. 8. — No Chapter can be opened unless five 
Knights be present. The minutes must be signed by 
at least three of the Knights present. 

Art. 9. — A Knight of Rose-Croix must be charitable. 
He must relieve the indigent, visit the sick and the 
prisons. No Chapter should be held without a collection 
for the poor. The Sovereign is the Treasurer of this 
fund, as necessity may require. 

Art. 10. — Duels between Knights are strictly forbi* 
den, under the most severe penalties. 


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INTRODUCTION TO FOURTH SERIES. 


217 


Art. 11. — A Knight of Rose-Croix is bound by his 
honor to the service of his God, his government, and his 
couiitry, to the last drop of his blood. 

Art. 12. — No Knight of Rose-Croix can refuse to 
attend the Chapter when summoned, unless sick, — when 
he shall present his reasons to the Chapter. 

Art. 13. The Chapter must be lighted with white or 
yellow wax candles, or pure olive-oil. 

Art. 14. — No discussions foreign to the business of 
the Chapter can be allowed. Calumny, satire, and per- 
sonal remarks are ever to be avoided as crimes. 

Art. 15. — The grade of S.\ P.\ R.\ Croix de H.\ 
should never be conferred without the most scrupulous 
inquiries and circumspection as to the moral, religious, 
and other necessary qualifications of the applicant. 

Art. 16. — No document can be valid unless signed 
by the Sovereign Secretary, and sealed by the Keeper 
of the Seals. 

Art. 11. — The officers must be elected annually on 
Holy Thursday, and immediately enter on their duties. 
The retiring officers should be prepared to hand their 
books, accounts, and funds to their successors on that 
day. 

Art. 18. — No serving brother can be admitted in any 
Chapter. The two brethren last received must act in 
that capacity. 

Art. 19. — If a Knight of Rose-Croix dies, all the 
Knights must participate in the funeral ceremonies, 
and wearing under their coats, if they cannot openly 
display them without scandal, the order and jewel of 
the grade. Great care must be taken that the deceased 
is buried with his collar. 

Art. 20. — A Knight at his admission adopts as his 
own some characteristic, the choice of which is left to 

10 


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218 


BOOK OF THE A. AND A. RITE. 


himself, as Fortitude, Toleration, &c., but expressed in 
Latin, as Eques a Fortitudine, &e. Those of the first 
three officers and Master of Ceremonies are always the 
same — Knights of Wisdom, of Strength, of Beauty, of 
Alarm. 

Art. 21. — A Knight R. Croix, in wilting his name, 
writes the consonants only ; and an unequal number, if 
there be more than two. To his name may be append- 
ed this mark ® m red ink. 


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SEVENTEENTH DEGREE. 


gwiglitie fit tfe* tot and Stot. 


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ARGUMENT. 


x he Seventeenth degree of the Rite Ancient and Accepted, is 
the first of the series of Modem or Accepted degrees, as used in 
contradistinction to the term Ancient It may also be designated, 
the first of the Philosophic degrees. 

The Word is again lost, and, figuratively, the third Temple — in 
the heart of man — is to be built and dedicated to the God of 
Truth. The revelations made in the ceremony of initiation can- 
not be fully understood in this degree, as they are introductory to 
the succeeding degree of Rose-Croix, in which mystcrium consum- 
matum est. 

When the Knights and Princes united to conquer the Holy 
Land, they took an oath to spend, if nccessaiy, the last drop of 
their blood to establish the true religion of the Most High God. 
Peace having been made, they could not practically fulfil their 
vows, and therefore, on returning to their respective countries, 
they resolved to do in theory what they could not do in practice. 
They took the name of Princes of Jerusalem and Knights of the 
East and West, in memory of the place where this Order was 
first instituted, and because their doctrines came from East and 
West They have, ever since their first establishment, adhered 
to their customs and forms of reception. In the year 1118, the 
first Knights of the Order, to the number of eleven, took their 
vows between the hands of Armelfo Guavi Mundos, Prince and 
Patriarch of Jerusalem, who hailed from the province of Amiens, 
in France* 


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KNIGHTS OF THE EAST AND WEST. 


HIE SEVENTEENTH GRADE OF THE ANCIENT AND AC- 
CEPTED SCOTTISH RITE, AND THE FIRST DEGREE OF 
THE PHILOSOPHICAL 8ERIES. 


APARTMENTS AND DECORATIONS. 

But one spacious apartment, beside the Preparation 
room, is needed. It should be in the form of a hepta- 
gon, hung with crimson, sprinkled v r ith stars of gold. 
In each angle is a square column, on the capitals of 
which — beginning at the southeast and going round by 
the southwest, in regular succession — are the initials 
respectively of the following words : Beauty, Divinity, 


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BOOK OF THE A. AND A. RITE. 


Wisdom, Power, Honor, Glory, Force; and on the 
bases of these columns are the initials respectively of 
the words Friendship, Union, Resignation, Discretion, 
Fidelity, Prudence, and Temperance. On each column 
is a brilliant light. 

In the East is an altar upon a canopied platform, to 
which you ascend by seven steps, supported or up- 
held by four lions, having between them a cherubimic 
figure with six wings and four heads, representing re- 
spectively the heads of a lion, an ox, a man, and an 
eagle. 

In front of the ^ltar is a throne, always vacant, and a 
footstool. 

The seat of the Master is at the foot of the platform, 
in front, and over the seat hangs a two-edged sword, 
surrounded by seven stars. 

In the East are displayed the Sun and Moon. 

In the West are two thrones, raised three steps each, 
for the two Wardens. 

Around the room are twenty-four seats richly deco- 
rated. 

An assembly of Knights of \he East and West is 
called a Preceptory, and is composed of twenty-four 
members. 

On the right of the Master is a small table, having on 
it a ewer, napkins, and vase of perfumed oil. 

On the altar is a silver basin with perfumed water, a 
chafingdish with live coals, and a large Book, sealed 
with seven great seals of green wax, at least two inches 
in diameter, attached to red ribbons that, at the other 
end, pass through holes in one lid, being slightly at- 
tached to it by a drop of wax, so as to be easily sepa- 
rated, leaving the seals whole. 

The tracing-board of the degree is a heptagon, em 


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braced within a circle, the upper portion forming a 
rainbow. At the angles of the heptagon, on the outside, 
are the initials of the seven words which are on the 
capitals of the columns of the degree (B. D. W. P. H. 
G. F.) ; at the angles on fke inside are the initials of the 
seven words which are on the base of the columns, 
(F. U. R. D. F. P T.) Near the centre of the hepta- 
gon is the figure of a man in a long white robe, with a 
golden girdle round his waist, and standing on a section 
of the globe : hair and beard white as snow : his 
right hand extended, holding seven stars surrounding 
the ^ : his head encircled by a glory emanating from a 


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224 


BOOK OF THE A. AND A. RITE. 


Delta: a two-edged flaming sword in his mouth. 
Around him stand seven golden candlesticks, with 
candles burning ; and over each of these, one of the 
letters E. S. P. T. S. P. L., the initials of the names of 
the seven Churches — Ephesus, Smyrna, Pergamos, Thy- 
atira, Sardis, Philadelphia, Laodicea. The Sun and 
Moon are also depicted, and the basin and chafingdish. 


OFFICERS. 

Venerable Master, represents John the Baptist, 
Zealous Brother Senior Warden. 

Zealous Brother Junior Warden. 

Faithful Brother Treasurer. 

Faithful Brother Secretary. 

Faithful Brother Lecturer. 

Faithful Brother Examiner. 

Faithful Brother Senior Deacon. 

Faithful Brother Junior Deacon. 

Faithful Brother Outer Guard. 

Faithful Brother Inner Guard. 

Ail brethren are termed Faithful, and represent the 
disciples of J ohn the Baptist. 


CLOTHING* ETC. 

All are clothed in long white robes, with a red cross 
on the breast, circlets of gold upon their heads (coronet- 
shaped), and gold belts. 

Apron — White satin, triangular in shape, lined with 
crimson and bordered with gold ; on the flap a two- 
edged sword, and in the centre of the area a tetractys 

Order — Broad white ribbon, worn from right to left, 


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KNIGHTS OF THE EAST AND WEST. 225 


and crossed by a broad black one from left to right — 
from the latter is suspended the 



Jewel — Heptagonal medal of gold and silver. On 
one side are engraved the same letters as are on the 
capitals of the columns, with a star over each: in the 
centre, a lamb lying on the Book of the Seven Seals: on 
the obverse side, two swords crossed, with points up, the 
hilts resting on an even balance : in the corners, the 
initials of the seven Churches. 

Battery — • •••••—• 


OPENING. 

***** 
PRAYER 
(With responses.) 

V.\ M.\ Hear us, our Father, God of the ancient 
patriarchs, whom they adored on the plains of Chal- 
dea! 

10 * 


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226 


BOOK OF THE A. AND A. BITE. 


Response. Be gracious unto us, O God. 

V:. M.\ We wander in the desert in darkness — we 
turn to the East and look for the promised light. 

Res. Send us the dawn of day, our Father. 

V:. M.\ We sit in the shadow of death, and our feet 
tread the margin of the sea that covers Sodom. Our 
tents whiten the desert upon its sterile shore. Send 
us thy light to guide our feet into the way of peace. 

Res. Thy light to be the life of men. 

V.\ M.\ Send us the new law of love for which the 
world pines and^ languishes. Make war and blood- 
shed to cease among the nations, and heartburnings 
among the faithful to be no more. 

Res. Help us to love one another. 

V:. M.\ Save us from our enemies, and from the 
hand of all that hate us. Help us to serve thee with- 
out fear all the days of our life, 

Res . Amen. So mote it be. Amen. 

Soft music upon the organ during the above prayer 
and responses, The following hymn will then be sung. 


HYMN. 


Tweed. 



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KNIGHTS OF THE EAST AND WEST. 227 


1 


1 


228 


BOOK OF THE A. AND A. KITE. 




&=J$- 


— J — m — m 1 ^ , 




* + 

peace and joy, All the pow’rs of wrong de - stroy^ 


£ 2 = 


V\ M.\ Tho first faint blush of dawn dims the 
light of the morning star, and this preccptory is 
about to be opened. 

Music soft and low during the following. 

V.\ M.\ The glittering seven fade in tho north, 
and the day cometh. 

J.\ W.\ Ye shall keep my Sabbaths, and reverence 
my sanctuary. 

S.\ W.\ Ye shall obey my judgments, and keep 
my statutes. 

V.\ M.\ Ye shall not profane the name of your 
God. 

J.\ W:. Ye shall love and venerate, every man, his 
father and mother. 

S W.\ Ye shall not glean your vineyards, nor 
gather every grape, nor wholly reap the comers of 
your fields, but leave something for the poor and the 
stranger. 

V.\ M.\ Nor steal, nor deal falsely, nor lie one with 
another. 

J.\ JV.\ Nor defraud nor despoil your neighbors, 


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KNIGHTS OF THE EAST AND WEST. 


229 


S.\ JV.\ Nor go up and down as tale-bearers 
among the people. 

V\ M.\ Thou shalt not hate thy brother in thy 
heart, nor suffer thy neighbor to go astray for want 
of warning. 

J.\ W.\ Ye shall rise up respectfully before the 
hoary head, and honor the presence of the aged 
man, and fear your God. 

S.\ W.\ Ye shall not vex the stranger in your 
land; for ye were strangers in the land of Egypt. 
These are the statutes and judgments of the Lord 
your God. 


RECEPTION. 

The candidate is subjected to an examination the 
most strict in regard to the ( Pista or) pledges he has 
given in the degrees of Ancient Craft Masonry : also as 
to his proficiency in the Kabala of those degrees. 

* * * * * 

(Ceremonies of purification and sanctification are here 
introduced. 


V.\ M.\ (* * *) He that hath an ear, let him 
hear what the Spirit saith unto the churches : To 
him that overcometh will I give to eat of the Tree of 
Life which is in the midst of the Paradise of God. 

S.\ W.\ (* * *) He that hath an ear, let him 
hear what the Spirit hath said unto the churches : He 


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230 


BOOK OF THE A. AND A. RITE. 


that overcometh shall not be huit of the second 
death. 

« J.\ W.\ (* * *) He that hath an ear to hear, let 
him hear what the Spirit saith unto the churches : To 
him that overcometh will I give to eat of the hidden 
manna, and I will give him a white stone, and on 
the stone a new name written, which no man shall 
know but him that shall receive it. 

V.\ M.\ (* * *) He that overcometh, and labor- 
eth in my service unto the end, to him will I give 
power over the nations, and his influence shall con- 
trol and guide them ; and I will give him the morn- 
ing star. 

S.\ W.\ (* * *) He that overcometh shall bo 
clothed in robes of white, and I will not erase his 
name from the Book of Life, but I will own him as 
mine before our Father and all his angels. 

J.\ W\ (* * *) Him that overcometh will I 
make a pillar in the Temple of our God, and he shall 
remain there forever ; and I will write upon him the 
name of God, and the name of the city of God — the 
New Jerusalem — and mine own new name. 

V.\ M.\ (* * *) To him that overcometh will I 
grant to sit with me near my throne, even as I also 
overcame and am seated with my Father. Be zeal- 
ous, therefore, and repent. 

♦ * • * ♦ 


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KNIGHTS OF THE EAST AND WEST. 


231 


HYMN. 

L. M. Dr. Martin Luther. 



Our trust reposed on God alone, 

Who ne’er will contrite hearts disown ; 
Our faith shall mark that holy light, 
Whose beams our dearest joys unite. 


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232 


BOOK OP THE A- AND A, RITE. 


Light comes from God. When clouds and dark- 
ness are around us, we should implore his aid. Let 
us do so, my brethren. 

PRAYER 

Our Father, who, when darkness brooded upon the 
vast chaos, and the universe lay a confused mass of 
struggling forces, without form and void, didst move 
upon it, and saidst, “ Let there be light !” and light 
was ; thou who didst set the light against the dark- 
ness, and calledst the one Day and the other Night ; 
thou who didst set the lesser and the greater lights 
in heaven, enable this candidate to find the light he 
seeketh. Let the dawn of the new day arise to him, 
and shine upon the clouds of error, and cause the 
darkness of ignorance to flee away and be seen no 
more forever. Amen. 

Omnes. Amen! amenl 

V.\ M.\ And amen ! 

* * * * * 

The living know that they shall die, but the dead 
know not anything ; neither have they any more a 
reward, for the memory of them is forgotten : also 
their love, and their hatred, and their envy is now 
perished ; neither have they any more a portion for- 
ever in anything done under the sun. 

S.\ JV,\ Remember now thy Creator in the days of 
thy youth, while the evil days come not, nor the years 
draw nigh when thou shalt say, I have no pleasure in 


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KNIGHTS OF THE EAST AND WEST. 


233 


them ; while the sun, or the light, or the moon, or the 
stars be not darkened, nor the clouds return after the 
rain. 

V.\ In the day when the limbs are not yet 
trembling with age, nor the head bowed with sorrow, 
nor the eyes dim with weeping ; before thou goest to 
thy long home, and the mourners go about the 
streets ; before the silver cord is loosened, and the 
golden bowl is broken, and the pitcher shivered at 
the spring, and the wheel shattered at the cistern ; 
before the dust returns to the earth as it was, and 
the spirit to God who gave it. 

CIIANT. 







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art e - | temal, 

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1/ h Q 


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try n 





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( And to whom the past, ) 

( the present, ) 

L. 

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| future-are 

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1 U 









Bail 


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INVESTITURE. 

I invest you with the apron of this degree : its color 
is emblematical of the dawn ; its shape, of the Deity 
and of justice ; the Tetractys upon it, of the universe, 
with the Deity in its centre. I invest you with the 
order of this degree : its two colors, white and black, 
are emblematical of the contest between good and 
evil. I invest you with the jewel of this degree : its 
heptagonal shape will be explained hereafter, as also 
will the devices upon it ; its materials, gold and silver, 
symbolize the sun and the moon, the great lights of 
day and night — themselves emblems of strength 
and beauty, the two pillars at the threshold of 
Masonry. In the year 1127 Pope Honorius H., at 
the request of Stephen, a Patriarch of Jerusalem, 


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KNIGHTS OF THE EAST AND WEST. 


235 


ordained the Knights should be clothed in white ; to 
which Pope Eugenius HI. added a red cross, to be 
worn on the breast. 

I finally present you with this coronet, in token of 
your present rank in Masonry. Remember that it, 
like the other insignia of the Ancient and Accepted 
Rite, is honorable only so long as it is worn with 
honor. On the brow of the dishonest, the dissipated, 
the vicious, or the base, honors undeserved are the 
extremest disgrace. See, therefore, that you wear 
it worthily and well. 


HYMN. 

Hallkxbeok. 



- . 

m • _ — 

— 7n — ; r 





fiiBi m warn mm 

w 


■Hswr ml 



rmmmm oaiMBiffi 


mj ~ 1 W 

Truth dawns up - 

F ^ P 1 1 ' 

m the hu - man soul, And 

nrr—— 






mm 


a • —'i 

Wa?w ■ mm ■ 







mmmmmmmmwamm 



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236 


BOOK OF THE A. AND A. 1UTE. 


No longer for men’s sorrow groan, 

Their sins, their shame, their tears, 

But still and stately past God’s throne 
March onward, banish fears. 

The sun is radiant in the sky, 

The earth in regal state 
Waits but the Hallelujah cry 
That opes the holy gate. 

LECTURE. 

My brother, this Prcccptory is in the form of a 
heptagon, hung with crimson, and sprinkled with 
stars of gold. In each angle is a column, on the 
capitals of which, beginning at the southeast and 
going round by the southwest in regular succession, 
are the initials respectively of the words Beauty, 
Divinity, Wisdom, Power, Honor, Glory, and Force 
— the seven mystic characters of the pentagon, sig- 
nifying: 

Beauty , to adorn our works. 

Divinity , to study which is one of our principal 
aims. 

Wisdom , to invent and work 

Power , to punish and confound the calumnies of 
wicked brethren and the profane. 

Honor is an indispensable quality in a Freemason, 
to labor with respectability. 

Glory, that the true Freemason is an equal to the 
prince or potentate. 


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KNIGHTS OF THE EAST AND WEST. 


237 


Force , which is necessary to support and main- 
tain us. 

On the bases of the columns you will observe the 
initials of the seven qualities which should be pos- 
sessed* by brethren of this grade : 

FRIENDSHIP, UNION, DESIGNATION, 

DISCRETION, FIDELITY, PRUDENCE, 

TEMPERANCE. 

Friendship is a virtue which ought to reign among 
the brethren. 

Union is the foundation of our society. 

Resignation to the regulations and decrees of the 
order without murmuring. 

Discretion, that as a Mason you should be on your 
guard and never suffer yourself to be surprised in 
relation to our mysteries. 

Fidelity, to observe all your engagements. 

Prudence, to conduct yourself so that the profane, 
though jealous, may never be able to censure your 
conduct. 

Temperance, to always avoid every excess which 
may tend to injure the soul or body. 

The seven vices which all good and true Freemasons 
will ever strive to avoid are : 

HATRED, PRIDE, DISCORD, 

INDISCRETION, PERFIDY, RASHNESS, 

CALUMNY. 


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BOOK OF THE A- AND A. RITE. 


Hatred injures all the fine feelings of the heart. 

Discord is contrary to the very principle of society. 

Pride prevents the exercise of humility. 

Indiscretion is fatal to Freemasonry. 

Perfidy should be execrated by every honest man. 

Rashness leads into unpleasant and difficult dilem- 
mas. 

Ccdumny , the worst of all, should be shunned as a 
vice which saps the very foundations of friendship 
and society. 

The Book of the Seven Seals , which only one can 
open, is Masonically explained as representing a 
Lodge or Council of Masons, which the all-puissant 
alone has the right or power to convene or open. 

The breaking of the first seal displayed a bow, ar- 
rows, and crown, signifying that the orders of this 
Preceptory should be executed with as much prompt- 
ness and exactitude as an arrow sent from a bow, and 
be received with as much submission as if they came 
from a crowned head. 

The second seal displayed the sword, denoting that 
this Preceptory and the order in general is always 
armed for its defence and to punish the guilty. 

The third seal revealed the balance — the symbol 
that Masonry should always act with justice in all 
her ministrations. 

The fourth seal produced the skull, which is the 
representative of that brother who has caused him- 
self to be excluded from the Lodge or Preceptory. 


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KNIGHTS OF THE EAST AND WEST. 


239 


The fifth seal displayed a white cloth stained with 
blood, invoking us that we should not hesitate, if 
necessary, to spill our blood in the defence or in the 
promotion of the cause of Freemasonry. 

The sixth seal when opened caused the sun to be 
darkened and the moon to be changed to blood, as a 
representation of the power of Supreme Councils to 
interdict the works of inferior bodies, when irregu- 
lar, until they shall have acknowledged their error 
and submitted to the rules and regulations of the 
Craft. 

The seventh seal when broken was followed by 
silence, broken by the successive blasts of the seven 
trumpets, signifying that Freemasonry is extended 
over the surface of the earth on the wings of the 
wind and fame, and supports itself with honor. The 
perfume from the altar represents the good odor of 
virtue, and denotes that the life of a good Freemason 
should be free from all reproach and perfumed by a 
good report. 

Tour Masonic age is very ancient, and you are 
termed a Patmian, as coming from Patmos. 

The seven golden candlesticks denote the seven 
churches — to wit, Ephesus, Smyrna, Pergamos, Thya- 
tira, Sardis, Philadelphia, Laodicea. 

The two-edged sword pendent in the East has been 
explained when referring to the opening of the second 
seal, and that none, not even the Yen/. Master, is 
exempt from the exercise of judgment and juatice. 

The Yen/. Master represents John the Baptist, and 


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240 


BOOK OF THE A. AND A. BITE. 


the twenty-four seats the twenty-four elders or disci- 
ples, who were Esseneans. 

HISTORY. 

Lecturer . This, my brother, is the first of the Phi- 
losophical degrees of the Ancient and Accepted Rite, 
and the beginning of a course of instruction which 
will fully unvail the heart and inner mysteries of 
Masonry. Do not despair because you have often 
seemed on the point of attaining the inmost light, 
and have as often been disappointed. In all time 
truth has been hidden under symbols, and often under 
a succession of allegories — wh ere vail after vail had 
to be penetrated before the true light was reached and 
the essential truth stood revealed. 

We are about to approach those ancient religions 
which once ruled the minds of men, and whose ruins 
encumber the plains of the great Past, as the broken 
columns of Palmyra and Tadmor lie bleaching on 
the sands of the desert. They rise before us — those 
old, strange, mysterious creeds and faiths — shrouded 
in the mists of antiquity, and stalk dimly and unde- 
finedly along the line that divides time from eternity ; 
and forms of strange, wild, startling beauty mingle 
in the vast throng of figures, with shapes monstrous, 
grotesque, and hideous. 

The religion taught by Moses, which, like the laws 
of Egypt, enunciated the principle of exclusion, bor- 
rowed at every period of its existence from all the 


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KNIGHTS OF THE EAST AND WEST. 


241 


creeds with which it came in contact. While by the 
study of the learned and wise, it enriched itself with 
the most admirable principles of the religions of 
Egypt and Asia, it was changed in the wanderings of 
the people, by everything that was impure or seduc- 
tive in the pagan manners and superstitions. It was 
one thing in the time of Aaron and Moses, another 
in that of David and Solomon, and still another in 
that of Daniel and Philo. 

At the time when John the Baptist made his ap- 
pearance in the desert, near the shores of the Dead 
Sea, all the old philosophical and religious systems 
were approximating to each other, while the philoso- 
phers of Greece, all (except the disciples of Epi- 
curus) more or less Platonicians, seized eagerly upon 
the beliefs and doctrines of the East. The Jews and 
Egyptians, before then the most exclusive of all 
people, yielded to that eclectism which prevailed 
among their masters, the Greeks and Homans. It 
was held by a vast number, even during the preach- 
ings of Paul, that the writings of the Apostles were 
incomplete, that they contained only the germs of 
another doctrine, which must receive from the hands 
of philosophy not only the systematic arrangement 
which was wanting, but all the developments which 
lay concealed therein — mysteries handed down from 
generation to generation in esoteric tradition. 

♦ * * * * 

11 


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NO.*. P.v D.\ Y.*. D.\ M.\ — A Fiench abbreviation, signifying 
“ Do not forget your Masonic Regalia.” 

Chain of Flowers . — The Masonic nomenclature for a wreath of 
flowers, in like manner as a Chain of Union , signifies the forming 
a circle by the brethren taking hold of hands, as in the case when 
the password is communicated, or the banquet-song is sung. 

The Clepsydra , or Hour-glass, may at all times be properly 
placed in the East 

The term Essoine , in the Ancient and Accepted Scottish Rite, 
signifies the inability of a brother to assist at a communication, 
and informs the body thereof 

Louveton , Louveteau, Louvetine, Lewton — all signify a Mason’s 
son. 


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EIGHTEENTH DEGREE. 

gtoiflfet fit tU Mxrtx. 


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ARGUMENT. 


The Novice is s ill in search of the Truth and the lost Word ; 
he journeys for a period of years, learning the three virtues which 
are to guide him : from a place of horror and gloom, merges, at 
the appointed time, the sacred initials, giving glory to Masonry 
and light and life to the world. 

This degree, like the one preceding it, is philosophical. The 
end of all philosophy is to free the mind from those encumbran- 
ces which hinder its progress toward perfection, and to raise it to 
the contemplation of immutable Truth and the knowledge of di- 
vine and spiritual objects. This effect must be produced by easy 
steps, lest the mind, hitherto conversant only with sensible things, 
should revolt at the change. 

Knight of the Eagle and Pelican is one of the titles applied to 
a Rose-Croix H-R-D-M Freemason ; yet that degree is not strictly 
an order of knighthood, in the commonly received sense of the 
term. 

In these degrees, it is readily perceivable that we have now 
frilly entered upon a long course of instruction into all the mys- 
teries of the esoteric doctrine. 

There are a number of Rose-Croix degrees differing in a meas- 
ure from each other in the work and in their teachings. The 
Alchemical or Hermetic Masons taught a different degree in all 
respects from the so-called Christian Rose-Croix ; and they again 
a different one from the universal, tolerant, and more acceptable 
grade. The following words of one of the most eminent students 
of Masonry, and an ardent admirer of the A*, and A.\ Rite, may 
be quoted here. 


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ARGUMENT. 


245 


“ If anywhere brethren of a particular religious belief have been 
excluded from this degree, it merely shows how gravely the plans 
and purposes of Masoniy may be misunderstood ; for whenever 
the door of any one degree is closed against him who believes in 
one God and the soul’s immortality, on account of the other 
tenets of his faith, that degree is no longer Masoniy, which is 
universal, but some other thing, that is exclusive, and accordingly 
intolerant Each degree erects a platform on which the Israelite, 
the Mahommedan, and the Christian may stand side by side and 
hand in hand, as brethren.” Whatever your religion, your birth- 
place, or your language, you are among brethren. One language 
is spoken in common, the language of the Scottish Rite of Ma- 
sonry, which speaks directly to the heart 


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“ Free, Ancient and Accepted Scottish Masonry lias no 
ambition to be considered a Charitable Institution , in the modem 
acceptation of that term. In that regard, we are widely different 
from those secret associations whose chief claim to public con- 
sideration is in the assistance they render to the unfortunate poor. 
However laudable alms-giving may be, we are not prepared to 
accept it with them as a full and complete exercise of all our 
duties as conveyed in the word Charity. Alms-giving is not the 
full scope of Charity as taught in the old Free Masonic schools 
of Philosophy. The greatest of the divine virtues given to man 
is Charity. 

“ It is that great vital principle of fraternity, of equality, and of 
liberty, which prompts a man to love his neighbor as himself— 
it is humble, retiring, hath no shadow of envy, hatred, or malice^— 
it is that love to mankind which prompts us to rush to the rescue 
of our brethren in adversity, as well as to rejoice with them in 
their prosperity. In brief, this is the substance of all our teach- 
ings, and all else is but subsidiary.” 

Ent:. Ap:. Degree , A .*. A:. S.\ E\ 


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LH1L 


KNIGHT OF THE KOSE CROIX, 

PERFECT PRINCE DE H-R-D-M, KNIGHT OF THE 
EAGLE AND PELICAN. 

THE EIGHTEENTH GRADE OP THE A.\ AND A.*. SCOTTISH 
RITE, AND THE SECOND DEGREE OF THE PHILOSOPHICAL 
SERIES. 


APARTMENTS. 

The ceremony of Reception of a Knight of the Eagle 
and Pelican requires properly four apartments, as fol- 
lows. 

FIRST APARTMENT. 

The first apartment is hung in black, spread with white 
tears ; and is lighted simply by the taper of the Most 
Wise, the two lights on the throne, and the dim light of 
three transparencies. 

Three columns, of the Doric, Ionic, and Corinthian 
orders of architecture respectively, about five feet in 
height, are appropriately placed in the Chapter, and 
support on their capitals transparent inscriptions of the 
three virtues, one on each, which should be removed 
When the Chapter is closed. 


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248 


BOOK OF THE A. AND A. RITE. 


The canopy in the East is black, bordered with white 
fringe ; on the platform below it is the irregular throne 
of the Chapter, surmounted by three crosses, the centre 
one most prominent, with a full-blown white rose upon 
it : on either side thereof is a candlestick with a yellow 
wax candle lighted. Both throne and crosses are to be 
concealed by two black curtains coming together before 
them, and which are opened at the appointed time. 

The Most Wise Master has before him a small low 
table covered with black, and on it, lighted, one wax 
candle, a Book of the Testimony, a compass and square, 
and a triple triangle ; also the regalia for the candidate. 
By the table is a low black seat or ottoman. The fur- 
niture and properties are in disorder. A ewer, with 
water and napkins, should be placed in the South. 

SECOND APARTMENT. 

The second apartment should represent two small 
apartments, the one leading imperceptibly into the 
other. The one labyrinthian, with ascending and de- 
scending steps, interlacing each other ; the other * * * 

THIRD APARTMENT. 

A small apartment draped or painted black, called 
the “ Chamber of Reflection,” in which is a rude chair 
and table ; on the latter, a skull and cross-bones and an 
ancient-shaped dim-burning lamp, also a Book of the 
Testimony. 

FOURTH APARTMENT. 

Which may very properly and advantageously bo 
represented by a judicious rearrangement of the first 
apartment. All the furniture and properties are in 
order, perfect harmony and accord exist, for the Word 
is found ; the room should therefore be decorated in an 


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250 


1500K OF THE A. AND A. RITE. 


appropriate and dazzliugly magnificent manner. The 
thirty-three lights, composed of three candelabra of 
eleven branches each, with yellow wax candles, must 
now shine forth in their brilliancy, and the blazing star 
with six beams is seen in the East. The hangings are 
red. 

OFFICERS, AND THEIR JEWELS. 

Most Wise and Perfect Master, or Most Wise Tir- 
shatha. 

Most Excellent and Perfect Knight Senior Warden. 

Most Excellent and Perfect Knight Junior Warden. 

Most Perfect Knight Orator. 

Most Perfect Knight Master of Ceremonies. 

Most Perfect Knight Secretary. 

Most Perfect Knight Treasurer. 

Most Perfect Knight Guardian of the Tow r er. 

All brethren are addressed as Respectable and Perfect 
Knights. 

The Most Wise wears on his breast a flaming star 
of silver, with seven points: in the centre the letter I, in 
gold ; around it the initials F. H. C. : his characteristic 
is Wisdom . 

The Senior Wardon wears a triangle : his characteris- 
tic is Strength. 

The Junior Warden wears a square and compass — the 
one fastened on the other : his characteristic is Beauty. 

These Jewels are used in addition to the Grand "Jewel, 
which is worn by all the Knights. 

CLOTHING AND DECORATIONS. 

The Knights should be dressed in black or dark 
clothes, and wear over the same a chasuble of white 


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KNIGHT OF THE HOSE CROIX. 


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cloth bordered with black ribbon or wool, one inch wide. 
The chasuble has a black cross both before and behind — 
extending its entire length — made of wide ribbon or 
other material ; it is lined with white, and should be worn 
only in the first apartment. Over all is worn from right 
to left a black watered Sash, bordered with crimson, 
three inches wide, in the middle of which, and where it 
crosses the breast, is a small red ribbon cross ; near the 
bottom, two inches from the rosette, is also a small red 
ribbon cross ; at the bottom is a small red rosette, and 
over it one smaller of a black color: from the lower 
rosette hangs a small gold cross. 



Apron. — Of white leather or satin, bordered with 
black, as is also the flap. There are three black rosettes 
arranged in triangular form around the apron. On the 
area is a representation of a globe with a serpent 
entwined around it; and on the flap a death’s head 
and crossbones, either painted or embroidered. 

Grand Jewel — Is an open compass, its points resting 
on a quarter circle. Between the legs of the compass is 
a cross, reaching from the head of the compass down to 
the quarter circle ; on the cross is an opened rose ; at 
the foot of the cross, on one side is an eagle with wings 


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BOOK OF THE A. AND A. BITE. 


extended against the points of the compass, head down- 
wards; on the obverse side is a pelican, tearing its 
breast to feed w r ith blood its young, seven in number, 
in a nest under it ; on the head of the compass on each 



side of it is an antique crown with seven points ; on the 
quarter circle, on one side is engraved the hieroglypk- 
ical characteristic of the Knight, and on the other side 
the cabalistic letters of the degree. ***** 

The compass and arc of the circle of the Jewel should 
be composed of gold, and the eagle and pelican of silver. 
This Jewel should be worn suspended to a black watered 
•Collar, three inches wide, bordered with crimson ; there 
should be three crimson ribbon crosses on it — one on 
each side, and one at the point above the crimson rosette 
at the bottom. 

All the jewels when worn in the first apartment should 
be covered with black crape. 

In the centre of this first apartment at a reception, 
there is a confused mass, representing the debris of an 
edifice in ruins, composed of broken columns, chapiters, 
and every species of Masonic emblems. If anything is 
placed upon the two side crosses in the East, it must be 
a human skull and two thigh-bones crossed. 


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KNIGHT OF THE ROSE CROIX. 


253 


The Banner of the Rose-Croix, hanging in the East 
to the left of the M.\ W.\, is a square piece of white 
satin, lightly sprinkled with crimson, edged with a gold 
fringe, upon which is embroidered or painted the side 
of the jewel representing the “ Pelican,” with the words 
“Lux E Tenebris” above the pelican, and the words 
“Faith, Hope, Charity” below, painted in gold on a 
ribbon. 

Visitors are expected to salute the M.\ W.\ and the 
two Wardens, with their swords; then facing the East, 
return their swords and give the sign of recognition to 
each of the same officers ; again face the East and stand 
under the sign of G.\ S.\ — the Knights of the Chapter 
remaining standing at salute. At the close of the wel- 
come by the M.*. W.\, the swords will be sheathed, the 
Battery given, and with the sign the acclamation. A 
visitor may then respond to the M.\ W.\ Such visitors 
as are entitled may then be conducted to the East. 

The title “ Perfect” is not used among the Knights in 
the first apartment. 

In the fourth apartment the collar and sash are turned, 
presenting the same appearance; except where it was 
black it should be crimson, and where it was crimson it 
should be black. 

When a candidate is admitted he is called a proba- 
tioner or novice : when fully received he becomes a 
neophyte, or one newly born. 

The crux ansata in the East should be of gold. The 
labors are supposed never to close, and when a Chapter 
is about to work, it is said the labors are resumed. 

The labors begin when the Word is lost, and are sus- 
pended when the Word is recovered. 

A novice must be subjected to three ballots. 

Battery — • • • • • • — • 


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BOOK OF THE A. AMD A. BITE. 


RECEPTION. 

* * * * * 

The stars have disappeared, the light of the sun 
and moon is obscured, and darkness has fallen upon 
the face of the earth. 

* * * * * 

My brother, you are still engaged as a Mason in 
search of light and truth ; of which search, the many 
journeys you have made in the different degrees are 
symbolical. But your search is not for the truth of 
any particular creed or religion — that search would 
be in vain, for what is truth to one is not truth to 
another : often by argument and evidence, but almost 
always by the accidents of birth, education, and cir- 
cumstances, our religious belief is formed ; and argu- 
ment and testimony strike the mind of man, when 
arrived at his religious creed and faith, only to glance 
off and leave no impression. 

Our symbols and ceremonies envelop the great 
primitive truths, known to the first men that lived : 
with whatever particular meaning they may have — 
peculiar, or believed to be peculiar, to particular 
creeds, and differing, as the faith differs of those who 
receive them — we have nothing to do. 

We are about to conduct you through certain forms 
and ceremonies, to display to you certain symbols and 
emblems ; we do not give you in advance their inter- 


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KNIGHT OF THE ROSE CROIX. 


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pretation, but only indicate to you their general ten- 
dency ; we pla^e the thread in your hands that will 
guide you through the labyrinth; it is for you to 
apply and interpret the symbols and ceremonies of 
the degree in such manner as may seem to you truest 
and most appropriate. 

A vast multitude of men believe that the Redeemer 
of man has already appeared upop the earth : many 
believe he was a man ; many, the Son of God ; and 
many, the Deity incarnate : a vaster multitude still 
wait for the Redeemer : each will apply our symbols 
and ceremonies according to his faith. 

***** 

PRAYER 

Great and dread Being, Father, who wast, when 
beside thee there were time and space alone ; a sin- 
gle thought of whom shaped itself into an universe 
of suns and worlds, and infinite myriads upon myriads 
of living- creatures; eternal as time and infinite as 
space ; to whom all the past and all the future now 
is and ev$r will be present; thou by whom no 
creature that lives is forgotten or unregarded, look 
with favor upon us and upon this our brother ; deign 
to bless him, to protect him, and make his labors 
fortunate ; watch over him ; illuminate his mind with 
wisdom, that he may understand our symbols ; and 
teach him to trust in thee. Amen ! 

***** 


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BOOK OF THE A. AND A. BITE. 


Faith is the substance of things hoped for, the 
evidence of things not seen. • 

By faith Abraham, when he was tried, offered his 
only-begotten son. 

By faith the children of Israel forsook Egypt, not 
fearing the wrath of the king ; by faith, they passed 
through the Bed Sea as by dry land, which the 
Egyptians essaying to do, were drowned. 

By faith the walls of Jericho fell down, after they 
were compassed about seven days. 

Faith subdueth kingdoms, worketh righteousness, 
obtaineth promises, stoppeth the mouths of lions. 

v 

By faith, a steady course we steer 

Through ruffling storms and swelling seas ; 

By faith, we pass the vale of tears 

Safe and secure, though oft distressed ; 

By faith, subdue the king of fears, 

And go rejoicing to- our rest. 

* * * * * 

Blessed is the man that trusteth in the Lord, and 
whose hope the Lord is : for he shall be as a tree 
planted by the waters, and that spreadeth out her 
roots by the river. She shall not wither when the 
heat cometh, but her leaf shall be green ; and she 
shall not be careful in the year of drought, neither 
shall she cease from yielding fruit. 

The hope of the righteous shall be gladness, but 
the expectation of the wicked shall perish. 


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KNIGHT OF THE ROSE CROIX. 


257 * 


The wicked is driven away in his wickedness, but 
the righteous hath hope in his death. 

The hope of heaven our spirits cheer ; 

No more we grieve for sorrows past, 

Nor any future conflict fear, 

So we may safe arrive at last. 

O Lord, on thee our hopes we stay 
To lead us on to thine abode, 

Assured thy love will far o’erpay 
The hardest labors of the road. 

* . * ♦ * 

Though I speak with the tongues of men and of 
angels, and have not charity, I am become as sound- 
ing brass and a tinkling cymbal 
Though I bestow all my goods to feed the poor, 
and give my body to be burned, and have not char- 
ily, it profiteth me nothing. 

Charity suffereth long, and is kind. 

Charity envieth not. 

Charity vaunteth not itself — is not puffed up. 
Charity never faileth. 

Blest is the man whose softening heart 
Feels all another’s pain, 

To whom the supplicating eye 
Is never turned in vain. 


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BOOK OF THE A. AND A. BITE. 


To him protection shall be shown, 

And mercy from above 
Descend on those who thus fulfil 
The Mason’s law of love. 

And now abideth Faith, Hope, and Charity, these 
three, but the greatest of these is Charity. 

Hosanna in the highest ! on earth peace and good- 
will toward men. 


HYMN. 


Aletta. 



. 1 fS 1 






r 

Sr- 1 - * 

JBe thy per - feet 

m ^ 1 

name a - dored. 












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KNIGHT OF THE ROSE CROIX. 


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Men on earth, and saints above, 
Sing the great Redeemer's love. 
Lord, thy mercies never fail : 
Hail ! Celestial Goodness, hail ! 


CHARGE. 

By virtue of the powers with which I am invested 
by the Supreme Council, and by the consent of these 
Knights, my brothers and equals, I do admit and 
receive and constitute you a Perfect Prince Free- 
mason of H-R-D-M, Knight of the Eagle and Peli- 
can, under the distinctive title of Rose-Croix, now 
and forever, henceforth, to enjoy all the preroga- 
tives attached to this grade. 

My Brother, virtue and humility are the founda- 
tions of this degree ; henceforward be you, therefore, 
virtuous, modest, and unpresuming ; mark our guid- 
ing star of prudence, and so live that you may not 
disgrace or dishonor the name that you have earned, 
the characteristic to which you are entitled, and the 
jewel which you will hereafter wear. 

LECTURE. 

My Brother, each of us makes such application to 
his own faith and creed, of the symbols and ceremo- 
nies of this degree, as seems to him proper. With 
these special interpretations we have nothing to do — 


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BOOK OF THE A. AND A. BITE. 


like the legend of our Grand Master Hiram, in which 
some see figured the condemnation and sufferings of 
Christ ; others, those of the unfortunate Grand Mas- 
ter of the Templars ; others, those of the first Charles ; 
and others still, the annual descent of the sun at its 
winter solstice to the regions of darkness — the basis 
of many an ancient legend : in no other way could 
Masonry possess its universality — that character 
which has ever been peculiar to it from its origin, 
and which enabled two kings, worshippers of a dif- 
ferent Deity, to sit together as Grand Masters while 
the walls of the first Temple arose ; and the men of 
Gebal, who bowed down to the Phoenician gods, to 
work by the side of the Hebrews, to whom those 
gods were an abomination. 

* * * * * 

Pythagoras said : “ God is neither the object of 
sense nor subject to passion, but invisible, only in- 
telligible, and supremely intelligent. Li his body 
he is like the light, and in his soul he resembles 
Truth. He is the universal Spirit that pervades and 
diffuses itself over all nature. All beings receive 
their life from him. There is but one only God, 
who is not, as some are apt to imagine, seated above 
the world, beyond the orb of the universe ; but being 
himself all in all, he sees all the beings that fill 
his immensity : the only Principle, the Light of 
heaven, the Father of all. 

“ He produces everything, ho orders and disposes 


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KNIGHT OF THE BOSE CROIX. 


261 


everything ; he is the Reason, the Life, and the 
Motion of all being !” 

* * * * * 

The peculiar cipher of this ^degree is subject to 
your use. The Feast of Bread and Wine is to us the 
symbol of fraternity and affection, and of that per- 
fect union which must ever exist among Knights of 
the Rose-Croix. 

Masonry has a mission to perform, with her tradi- 
tions reaching to the earliest times, and her symbols 
dating further back than even the monumental his- 
tory of Egypt extends. She invites all men of all 
religions to enlist under her banners, and to war 
against evil, ignorance, and wrong. You are now 
her knight, and to her service your sword is conse- 
crated : may you prove a worthy soldier in a worthy 
cause, and may the great and Supreme Architect 
be always with you, and bless you with life ever- 
lasting. 

ANTHEM. 



I- m M m - 

— 1 1 

7m C 

\ jr u / * 2 

s g r i - 

:3 _ & ^ 

2 — r 


m m — 


• r 

%T7 ! 

* m M 


1 r 

LJ I 1 1 1 w 9 I 

The Roy- al Craft, in days of old, On 

i 

VST* - 




(£z\ ?n 


-m m 



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m tr~ rUL 





262 


BOOK OF THE A. AND A. RITE. 



Our Father, Friend and Lord divine, 
Rend thou the vail of passion’s night ! 
In all souls truth and love enshrine ! 
Robe every child of earth in light ! 


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KNIGHT OP THE ROSE CROIX- 


263 


That all of Adam’s erring seed 
May cease from strife, and fruitful toil 
To every clime and every creed 
Bring peace and plenty, wine and oil ! 

And when these Temples, framed by thee — 
Our bodies — ope their portals wide, 

And our imprisoned spirits flee 

To seek what thou dost wisely hide ; 

Free and Accepted may we prove, 

When angels bring us near to thee, 
Prepared, in thy Grand Lodge above, 

To take our last Sublime Degree. 

ORDINARY. 

CEREMONY OF THE TABLE. 

To the glory of the Grand Architect of the Uni- 
verse ; in the name and under the auspices of the 
Supreme Council and Sovereign Chiefs of Exalted 
Masonry, and by virtue of the authority on me con- 
ferred, I call this Chapter from labor to refreshment. 

This Chapter is now called to refreshment. Be- 
fore we part, let us eat together the bread earned by 
our labors, and thank our heavenly Father for furnish- 
ing us with the means for sustaining life. Brother 
Master of Ceremonies, visit the avenues. 

***** 


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BOOK OF THE A. AND A. RITE. 


Sovereign Creator of all things and source of light 
and life, who providest for all our necessities, bless 
the nourishment for the body we are about to take, 
and make it to give us strength to labor for thy glory 
and the advancment of all the great interests of 
humanity. Amen. 

Take ; eat, and give to the hungry ! * * 

Take ; drink, and give to the thirsty ! * * 

Peace be with you, my brethren, and remain with 
you always. Remember that your duty is, not to be 
better than your brethren, but to be better than your- 
selves ; that the more you have, the more you owe to 
those who need assistance. The Peace of our Mas- 
ter be with you always. 

* * * * * 

Note. — This Ceremony is a manifestation of fraternal love, as 
inculcated by Masonic philosophy. Rose-Croix Knights after the 
benediction silently disperse, and the Chapter remains at refresh- 
ment until regularly convened or called by the Most Wise . Thus 
a Rose-Croix Chapter is seldom if ever closed, as the Table 
Ceremony is indispensable whenever there is a call to refresh- 
ment, which should be at every assembling. 

While the Knights quietly disperse, the following may 
appropriately be sung by the Choir. 


HYMN. 



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KNIGHT OF THE ROSE CROIX. 


265 



IS 

'*;/*>*— 





a 







>3 


kmpBHT 





n 




r aHraMHvt 


L 

| 

Lord, we would com - r 

aune with thee. 




r 


r-? 




I - * 


Soon for us the light of day 
Shall forever pass away ; 

Then, from care and sorrow free, 
Take us, Lord, to dwell with thee. 


HOLY THURSDAY, OR MAUNDAY THURSDAY 
DECORATIONS, ETC. 

A stated meeting of all Chapters Rose-Croix is held 
on Thursday before Easter: this meeting is indispen- 
sable. 

If a Rose-Croix Knight be necessarily alone, he must, 
in spirit at least, feast that day with his brethren. 

A wreath must be placed upon the cross in the East. 

The Pelican feeding its young should be prominently 
displayed in the Chapter-room upon a white column. 

Two additional yellow wax candles should be burning 
on the irregular throne in the East. 

12 


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266 


BOOK OF THE A. AND A. KITE. 


The three columns, Faith, Hope, and Charity, should 
be displayed in position. 

The silver salver with Passover-bread and goblet of 
white wine should also be provided. 

The altar should be plain and hung with black, with 
the Book of Constitutions, and a square, compass, and 
Crux ansata of gold upon it. On the Crux ansata 
should be enamelled the letters — .\ — .*. — 

A little in front of the Master, on his right and left, 
are two triangular columns, draped in white, five feet in 
height. Upon each is a triangular transparency, on one 
side of which is a word. This word, on the column on 

his right, is I ; on that on his left, I . In the 

West, a little in front of the Wardens, on the right and 
left, are two columns, precisely alike, each with a similar 
transparency. On that upon the right is the word 

R , and on that upon the left, the word N . 

Each transparency turns upon a pivot, so that the words 
(until then concealed) may be displayed at the proper 
moment, which will not transpire until Easter Sunday. 

On this most solemn festival, a young lamb, roasted, 
is to be eaten at the feast. It must be white, with- 
out spot or blemish, and killed with a single blow of a 
knife. One of the brethren must prepare it; and the 
head and feet must be cut off, and burned as an offering. 
At the repast, each must eat a piece. If a brother be 
travelling, and meet another brother on the road, they 
are obliged to go to some convenient place to perform 
this duty. This particular repast is styled the Mystic 
Banquet. 

On Holy Thursday, in the rear of the East will be 
depicted the following scene. The Celestial Vault stud- 
ded with stars; the sun absent, and the moon obscured 


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KNIGHT OF THE ROSE CROIX. 


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with clouds. In the extreme East, among the clouds, an 
Eagle hovers. In the centre of the scene is the repre- 
sentation of a mountain, on the summit of which is a 
cubical stone, and on that a crimson rose. Around the 
mountain, below, hang clouds and darkness ; and further 
to the West, at its base, are all the ancient working- 
tools of Masonry, in fragments, with the two mystic 
columns prostrated, and each broken in two. The words 
Wisdom , Strength , and Beauty will be displayed on a 
ribbon over this scene. 

The above general arrangement of the Chapter-room 
will remain until Easter Sunday. 


CEREMONY— HOLY THURSDAY. 

* * * * * 

M.\ W.\ This Chapter is now called to refreshment. 
Before we part, let us eat together the bread earned 
by our labors, and thank our Heavenly Father for 
furnishing us with the means for sustaining life. 

(•) 

B.\ M.\ of Cer.\, visit the avenues, and see if 
there be any brother, or even any of the profane, 
who suffer from hunger or thirst : if there be, bring 
him in, for whoever he may be, he is our brother, 
and we will freely divide with him our bread and 
wine. 

(• • •) 

Brothers and Kni ghts, let us assemble around the 


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BOOK OP THE A. AND A. RITE. 


altar of fraternal love, joyfully strengthening the tie 
which binds our hearts together. 

(In silence and order, the Knights follow the M.\ W.\ to table.) 


ESTVOCATION. 

Sovereign Creator of all things, and source of life 
and light, who providest for all our necessities, bless 
the nourishment for the body we are about to take, 
and make it to give us strength to labor for thy glory 
and the advancement of all the great interests of 
humanity. Amen ! 

BRIEF OF ADDRESS. 

From time immemorial, man has plighted his 
faith and confidence in his fellow-man by drinking 
from the same cup and eating from the same loaf. 

Among Eastern nations at the present day has this 
method of solemnizing a pledge been retained. We 
learn from history, and our fathers of the Masonic 
faith, that in the ancient mysteries of Judea and 
Egypt, the newly initiated were presented with bread 
and wine as a symbol of the new life they were about 
entering upon, and that they were henceforth to be 
devoted to the laws of truth, and knowledge of their 
rights and duties. 

This ceremony is noted as having been practised in 
the mysteries of Judea and Eleusis, in their initia- 
tion to what they called the degree of Perfection. 

The Hebrews acquired the custom from the Egyp- 


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KNIGHT OF THE BOSE CROIX. 


269 


tians, and celebrated their feasts of the Spring full 
moon, with bread and wine. 

With us it is simply a manifestation of fraternal 
love, as inculcated by Charity and Masonic phi- 
losophy. 

The solemn feast of the Bose- Croix Knights is 
held this day, and commemorates the feast of the 
Passover, observed by the Jews. 

Respectable and Perfect Knights, the feast of 
which we are about to partake is thus ordered : 

“On the 10th of the month of Nisan, they shall 
take to them every man a lamina lamb for a house ; 
and if the household be too little for the lamb, let 
him and his neighbors next unto his house take it, 
according to the number of the souls. Tour lamb 
shall be without blemish, a male of the first year . . . 
and ye shall keep it up until the 14th day of the 
same month, and the whole assembly of the congre- 
gation of Israel shall kill it in the evening : and they 
shall eat the flesh in that night, roasted with fire, and 
ye shall let nothing of it remain until the morning, 
nor break any bone of it ; and that which remaineth 
of it until the morning, ye shall bum with fire. 

“And thus shall ye eat it : with your loins girded, 
your shoes upon your feet, and your staff in your 
hand; and ye shall eat in haste; it is the Lord’s 
Passover. And this day shall be unto you for a 
memorial, and ye shall keep it as a feast to the 
Lord throughout your generations, a feast by an ordi- 
nance forever.” 


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% 

270 BOOK OP THE A. AND A. RITE. 

This feast, and the bread and wine of which we 
partake, are to us symbols of fraternity and broth- 
erly affection,' and of that perfect union that must 
ever subsist among Brother Knights of the Bose- 
Croix. 

Thus, Brother Knights, are we assembled, solemnly 
and fraternally pledging ourselves one to another in 
brotherly love, in the presence of the angels and of 
that great Intelligence that surrounds us in our 
every action. 

We belong to no creed or school, but to univer- 
sality, where Truth is the base and Morality the 
handmaid : we are Knights of Masonry, and to her 
service our swords are consecrated : may we prove 
worthy soldiers in a worthy cause. 

* * * * 

The Most Wise then takes two cakes whole of the 
Passover-bread, and a broken one, in his hand together, 
and breaks the upper cake ; but he must not eat thereof 
till he breaks a piece off the broken one ; then sapng 
* * * gives a piece of each to every one at the table. 
Both pieces are eaten together. After this commences 
the general feast of the lamb and white wine. 

* * * * 

♦ 

The Ceremony of Extinguishing the Lights will then 
proceed. 

CEREMONY OF EXTINGUISHING THE LIGHTS. 

This ceremony takes place on every Thursday before 
Easter, after the Table Ceremony, and begins the 


a 


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KNIGHT OF THE ROSE CROIX. 


271 


moment the “ Word” is returned to the Most Wise, 
and when all have resumed their positions. 

At the West end of the table is a candelabra with 
seven branches of unequal size, so as to form a trian- 
gle, the middle branch making the top of the triangle. 
In each a yellow wax candle must be burning. All being 
around the table, at a sign from the Most Wise, the 
officers in reverse order proceed to perform their allotted 
tasks. 

♦ * * * * 

Behold, the Emancipator of mankind, the friend 
of the poor and destitute, the comforter, who, cover- 
ing with the mantle of his tvord the nakedness of the 
lowest among the low, has introduced them into the 
Banquet-room of Immortality, there to enjoy the seat 
which has been from all eternity prepared for them 
by the Father. 

Quests of one day, and disinherited the next I the 
friend is dead, the benefactor is no more ! Woe unto 
us ! Woe unto us ! Woe unto us ! Error triunfphs, 
Truth has disappeared, ignorance has extinguished 
the light of philosophy* 

* * * * * 

Thy fate is sealed, thou must die ! and thy Knights 
will not be there to defend thee. Pray unto our 
Father to guide us in the arduous path of life, so that, 
when the last hour shall have come, we may rise to 
the bosom of our only friend, contemplate his beam- 
ing countenance, and enjoy forever the sublime les- 


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BOOK OF TH JK A. AND A< B1TE< 


sons which he, no doubt, delivers to the pure beings 
who surround him. 

“ Love ye each other.” 

Close, as in the Table Ceremony, with the Benedic- 
tion. 


EASTER SUNDAY. 

DECORATIONS, ETC. 

On Easter Sunday the altar will be splendidly deco- 
rated, and hung with white and crimson, and strewed 
with flowers and garlands, as in fact should be the en- 
tire room ; the altar should also have upon it the Book 
of Constitutions, etc., as on the occasion of Holy Thurs- 
day; the words on the columns should be displayed; 
and the representation in the East should be changed 
to the following : — The whole East represents the sun 
and moon shining in a clear sky, glittering with stars. 
In the extreme East is seen in the sky a cross surrounded 
by a glory, and by a bright cloud, in which appear the 
heads of seven angels ; on the cross is a white rose in 
full bloom, and in its centre the letter \ In the centre 
of the scene is the representation of a mountain, on the 
summit of which is a blazing star, with seven luminous 
points, and in the centre of that is also the letter. In 
the north is an eagle, hovering in the air ; the square, 
compasses, trowel, and other Masonic emblems are scat- 
tered about, as also the cubical stone. The words j Faith, 
Hope , Charity , and Truth will be displayed on a ribbon 
over this scene. 


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KNIGHT OF THE BOSE CROIX. 


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CEREMONY— EASTER SUNDAY. 

# * * * # 

Proceed as on Holy Thursday till the time for the 
Address, which may be delivered by the Most Wise, 
Orator, or such Brother Knight as may be selected for 
the special occasion. 

The Address should be. brief, and explanatory of the 
joyful feast about to be partaken of, and at which 
greater license is given than on the Feast of Holy 
Thursday. 

The feast is not confined to any particular class of 
food, nor to white wine. 

The following hymn of praise may succeed the Ad- 
dress : 


HYMN. 




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Here may our souls delight to bless 
The God of truth and grace, 

"Who crowns our labors with success, 

Among the rising race ! 

May each unholy passion cease, 

Each evil thought be crushed, 

Each anxious care that mars our peace 
In Faith and Love be hushed. 

Oh ! may we all in Truth abound, 

And Charity pursue ; 

Thus shall we be with glory crowned, 

And love as angels do. 

All being in readiness, the following ceremony must 
transpire : 


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KNIGHT OF THE ROSE CROIX. 


275 


CEREMONY OF RELIGHTING ON EASTER 
SUNDAY. 

This ceremony takes place immediately after the 
Ceremony of the Table. As in the Ceremony of Extin- 
guishing the Lights, it begins as soon as the “Word” 
has been returned to the Most Wise. Each Knight is 
then at his post, and the music has stopped. 

The table is arranged as in the Ceremony of Extin- 
guishing the Lights; the yellow wax candles have 
remained unlit since the previous Thursday. 

The Knights being round the table, at a signal from 
the Most Wise, the officers in reverse order discharge 
their several duties. 

* * * * * 

We have at last re-entered the Banquet-room, and 
we resume therein the seat which our Father had 
provided for us. 

Immortal guests, no power can henceforth deprive 
us ‘ of our inheritance ! Glory unto our Father ! 
Glory unto our Father! Glory unto our Father! 
Love and Liberty give light and life to philosophy. 

Truth reappears . 

Proceed then, my brethren ; think and act upon 
your own responsibility. You are now of age ! Now 
you are redeemed! You have your own life in 
charge, now and forever ! The Master shall ever fol- 
low you on the way ! He will be your witness, your 
helper ! He will aid your weakness and extend his 


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BOOK OF THE A. AND A. BITE. 


hand to you in the hour of peril! The doors of the 
Infinite are opened unto you. 

Close, as in the Table Ceremony, with the Benedic- 
tion. 



FUNERAL CEREMONY. 


DECORATIONS OF THE CHAPTER.— ROSE-CROIX. 

The throne, altar, and seat of the officers must be 
hung with black. In the place formerly occupied by the 
deceased, there must be a chair covered with black 
cloth, strewed with tears, and an escutcheon of the 
Scotch Rite colors, upon which is written the name of 
the deceased. The escutcheon is surmounted with a 
death’s head resting on two thigh-bones crossed. The 
collar of the highest degree possessed by the deceased, 
surrounds the escutcheon. At the lower extremity of 
the escutcheon hangs the jewel of the order, and 
behind it is a sword across its scabbard, the point 
downward. 


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KNIGHT OF THE ROSE CROIX. 


277 


The walls of the Chapter are strewed with black gar- 
lands. The coffin is placed in the centre, and upon it 
the regalia of the deceased, whose feet shall be turned 
toward the west. The candlesticks, three in number, 
are black, surrounded with black crape, and bearing 
eleven lights each. 

Between the coffin and the West there must be a 
triangular pyramid. On the first side is the All-seeing 
eye of Providence, within the circle formed by a serpent 
biting its tail; on the second, a death’s head, over 
which is a butterfly ; and on the third, a Genius, holding 
in the right hand a torch ieversed and extinguished, 
and in the left, a torch erect, burning. 

Before the Altar is an antique tripod surrounded with 
black crape, on which is a vessel containing perfumed 
alcohol ; on each side, a basket of flowers on a trun- 
cated column ; on the opposite side, the banner of the 
Chapter, with a knot of black crape. Above the coffin 
is a sepulchral lamp ; and near the tripod, pans of incense 
and perfumes. There should be an organ in the West : 
a vessel filled with water, another filled with wine, and 
a third one filled with milk, are located respectively in 
the east, west, and south of the coffin ; a vessel for ab- 
lutions in the north ; and in the hands of the Master of 
Ceremonies, a torch for the Most Wise. 

At the East end of the Chapter there should be 
a kind of representation of the Elysian Fields, with 
abundance of flowers, verdure, and light, all of which 
are concealed by a thick black curtain, which is drawn 
aside at the moment of departure for the last resting- 
place. 


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BOOK OF THE A. AND A. RITE. 


CEREMONY. 

The labors of the Chapter are resumed in the usual 
manner, observing to make the mourning battery*. 

* The Most Wise will then address the Chapter on the 
ceremony of the day, and the merits of the deceased. 

* * * * * 

M.\ W.\ Sir Knight Mas/, of Cer.\, engrave on 
the columns of this Sovereign Chapter, that on the 

day of , in the vulgar era, the 

soul of our beloved brother, Sir Knight , 

has returned to his Father, and that we have in- 
trusted his mortal coil to the earth. 

***** 


PRAYER 

M.\ W.\ O Grand Architect of the Universe! 
Almighty God ! All live and breathe in thee ! For 
thee, light and darkness are but one ! Thou seest 
us at our death as thou hast seen us at our birth, 
and, like the manifestations of life, the secrets of the 
grave are known to thee ; in both states we are in 
thy presence! May our beloved brother forever 
dwell with thee as he has dwelt with us! May his 
death teach us how to die, and be unto us a prepara- 
tion for that immortality which. we hope to enjoy in 
thy bosom. Amen. 

# * * # * 


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KNIGHT OF THE BOSE CBOIX. 


279 


INVOCATION. 

M.\ W.\ O thou merciful Father, whose su- 
preme wisdom has put an end to our present life, 
and who, by the admirable providence of thy de- 
signs, hast decreed the cessation of the pangs and 
sorrows of suffering virtue, the deliverance of the 
oppressed and the terror of the iniquitous ; thy infi- 
nite power has combined all things with a view that 
nothing should perish, and that our bodies, like our 
souls, should escape annihilation. Oh! thanks to 
thee for the feeling with which this consoling idea 
inspires us ; for it soothes the regret which the sight 
of this coffin awakens within our hearts ! May the 
immortal soul of our brother enjoy peace and happi- 
ness, and those pure ecstasies to which his assiduous 
labors in the cause of light and truth have entitled 
him. 


♦ ♦ ♦ * * 

Perfect Knight, our Brother hears not 

our call. As this torch, he once lived and gave light, 
and he was a guide unto all seeking for light; but 
like it, a breath has extinguished his life and sunk 
him into the dark bosom of death. It is in vain 
that we call his name in these precincts. He is no 
more! No more shall we hear his voice! Let us 
then pay the last tribute of our respect to his mem- 
ory, and from the eternal bourne wherein he now 
travels, may he be conscious of our sorrow. 


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BOOK OF THE A. AND A. BITE. 


* * * * * 

Knights, the gloomy colors covering these walls, 
and our attributes, the dull silence which dwells in 
that coffin, the sorrow which prevails in our hearts, 
and these dismal trophies of death, may remind us 
that from the very bosom of corruption arise the 
perfumes and joys of life ! Death is but the initia- 
tion of eternal life ; a pure conscience fears it not. 

* * * * * 


HYMN. 



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KNIGHT OF THE ROSE CROIX. 


281 


"While in darkness ye are straying, 

Lonely in the deep’ning shade, 

Glory’s brightest beams are playing 
Bound the immortal spirit’s head. 

Cease, ye mourners, cease to languish 
O’er the graves of those ye love : 

Far removed from pain and anguish, 

They are chanting hymns above. 

Light and grace at once deriving 
From the hand of God on high, 

In his glorious presence shining, 

They shall never, never die. 

* * * * 

Let the strength which for thee was once derived 
from the vegetable kingdom, return to its source, and 
with thy mortal remains, to that material life which 
so beautifully expounds the wise designs of our Al- 
mighty Father. 

* * * * * 

May death purify thee! May the waters of 
charity wash off all thy faults ; and, in presence of 
this grave wherein thou restest, may we remember 
thy virtues only. 

* * * * * 

Oh ! thou, who art now freed from all the snares of 
duplicity, flattery, intolerance, hypocrisy, and false- 


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BOOK OF THE A. AND A. RITE. 


hood, may truth shine for thee in all its glory, and 
reconcile thee to the errors and falterings of hu- 
manity ! 

* * * * * 

May the soul of our brother return to its celestial 
abode, as the perfume of this incense rises toward 
heaven ! May the Grand Architect receive it in his 
Eternal Chapter, and bestow upon it the reward in 
store for the righteous. 

* * * * * 

M.\ W.\ My brothers, it is now the hour to carry 
our brother to his grave : let us follow, in silence, his 
coffin to the last resting-place. Weep ye not as 
those who have not Hope, for when, according to 
the laws of nature, our last hour shall have chimed, 
we shall follow him to meet beyond the grave, and 
rise from darkness to light. 

* * * * * 


HYMN. 

Solo Voice. JDb. H. S. Cutleb. 



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KNIGHT OF THE BOSE CBOIX. 


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284 


BOOK OF THE A. AND A. RITE. 


As we pass the vale of death, 

Bound us throw the arm of love : 
When we yield this fleeting breath. 
Bear us to thy Lodge above — 

In the “ house not made with hands,” 
Compassed round with angel bands. 

In the resurrection mom, 

Raise us with thine own right hand : 
Freed from envy and from scorn, 

Bring us to the better land — 

Where from labor brethren cease, 
Share refreshment, dwell in peace. 


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FIFTH SERIES 


THE 

HISTORICAL AND PHILOSOPHICAL DEGREES 

OP 

GRAND PONTIFF, G.\ MASTER OF SYMBOLIC LODGES, 
NOACHITE OR PRUSSIAN KNIGHT, KNIGHT OF THE 
ROYAL AXE, CHIEF OF THE TABERNACLE, PRINCE OF 
THE TABERNACLE, KNIGHT OF THE BRAZEN SERPENT, 
PRINCE OF MERCY, COMMANDER OF THE TEMPLE, 
KNIGHT OF THE SUN, AND KNIGHT OF ST. ANDREW OR 
PATRIARCH OF THE CRUSADES, ARE CONFERRED IN AN 
AREOPAGUS OF KNIGHTS KADOSCH, OR BY THE IMME- 
DIATE SANCTION OF A CONSISTORY. 


“ Go forth to battle, and employ your substance and your per- 
sons for the advancement of God’s religion. Verily, God loveth 
those who fight for his religion in battle array, as though they 
were a well compacted building.” — Koran, 


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“ The exterior world, like a great book, gives ns intelligible 
and truthful readings of Nature’s laws, leading us to look through 
Nature up to Nature’s God. 

“ The Lodge is a symbol of the world extending from East to 
West, from North to South, from the depth of the Earth to the 
Celestial heavens. In the East the rising Sun, the grand source 
of light and heat, shines in the Lodge as the unwearied ruler and 
guide of our working-hours, the symbol of his Creator’s power 
and watchful care; while the Moon, the resplendent orb of night, 
with her attendant stars, reflects the greater glories of divine 
munificence, diffusing light and harmony in our pathway to 
Truth, Liberty , and Fraternity. 

“The Union Cord with Lore Knots , which runs around the 
Lodge upon the architrave, is indicative of the Mystic-tie which 
unites us in the bonds of a happy Fraternity, telling of full, gen- 
erous love to * Fellow-man.’ ” 

Fel.\ Craft Deyr. A.\ A:. S.\ JL\ 


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PREFATORY. 


The Eleven degrees of the Areopagus, conferred under 
the authority of the Chapter of Knights Kadosch, and 
which form the fifth series of the A.\ A\ Scottish Rite, 
most beautifully unfold the errors and frailties of hu- 
manity, and most thoroughly instruct us how to over- 
come them and advance toward that perfect state 
hoped for by mortality. We still proceed in the con- 
struction of the Third Temple as initiated in the degrees 
of the Rose-Croix, and with the hope and endeavor to 
make the world a Temple fit for the dwelling-place of 
the G.\ A.\ of the Universe. 

The laws governing the Consistory rule and control 
in the Areopagus. 

No Rose-Croix Knight should attempt to enter upon 
this series, unless he has fully made up his mind to 
calmly, thoroughly, and with the best of his intellect, 
study to fully comprehend its teachings and follow its 
revelations, deductions, and analogies to a complete 
issue, for otherwise he is treading upon dangerous 
ground. 

With the Areopagus ends all instruction in the A.*. 
A.*. Scottish Rite; what follows is practical, and is 
intended as the summing up of all Masonry. 

Let the Historical and Philosophical degrees of the 
Areopagus be well heeded. 

The novitiate, before embarking in them, should be 
warned to take due heed of these culminating degrees 
of Universal Religion. 


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ODE TO MASONRY. 


“ ’Twas thou, blest Masonry, that brought 
The choicest gilts to man ; 

And thou it was the lesson taught, 

E’er since the world began, 

“That charity can soothe each pain. 
Relieve mankind from woe : 

That Masonry hath power to gain 
A paradise below.” 


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NINETEENTH DEGREE. 


tend 




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ARGUMENT 


In entering upon a new series or division of the degrees of 
the Ancient and Accepted Rite, we are still in pursuit of good, 
and laboring for the destruction of evil, — following the same laws 
as those laid down in the two preceding degrees, and taking 
another bold step toward the purification of our own souls, and 
sowing, for others to reap fruits of eternal happiness. 

This degree is founded upon certain apocalyptic mysteries re- 
lating to the New Jerusalem ; it rests upon the three character- 
istic virtues taught in the Eighteenth degree, and proclaims the 
Alpha and Omega. 


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GRAND PONTIFF; 

OR, 

SUBLIME SCOTCH MASON. 

THE NINETEENTH GRADE OF THE ANCIENT AND ACCEPT- 
ED SCOTTISH RITE, AND THE FIRST DEGREE OF THE 
HISTORICAL AND PHILOSOPHICAL SERIES. 


APARTMENTS. 

The apartments are two, beside the Preparation Room. 

THE FIRST APARTMENT 

is styled the Chapter Room, and is hung with blue 
hangings, sprinkled with stars of gold ; it is lighted 
from the East by the triple interlaced triangle, with the 
sun in the centre, in full blaze. 

Behind the curtain that conceals the platform in the 
East should be a fine representation, by scenic effect, 
of the New Jerusalem — a square city, suspended in the 
clouds, and represented as descending from the heavens 
to the earth by slowly unrolling or lowering the same. 
The city is represented surrounded by a halo; it has 
twelve gates of pearl — three on each side — and at each 
gate an angel, with a name written on his crown, which 
are the names of the twelve tribes of the children of 


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BOOK OF THE A. AND A. RITE. 


Israel. Through the city flows a river, on either side of 
which is a flourishing tree, bearing twelve fruits, an- 
swering to the twelve precious stones in the Grand Pon- 
tiff’s breastplate. 

Under this movable painting is a representation of 
the city of Jerusalem in ruins ; and in it a serpent, with 
three heads, in chains, as if about to be crushed by the 
descending celestial city. 

An empty salver is stationed in the centre of the 
Chapter-room. 


THE SECOND APARTMENT 

is a plain dark room, with a portion divided off by a 
dropped curtain ; in the room, a single chair. 


OFFICERS, AND THEIR DECORATIONS. 

Thrice Potent (wearing a breastplate with twelve 
precious stones). 

Warden. 

Orator. 

Senior Deacon. 

Junior Deacon. 

Master of Ceremonies. 

Captain of the Guard. 

All the officers and Grand Pontiffs wear long white 
robes ; as also a fillet of sky-blue satin round the fore- 
head, having twelve golden stars embroidered thereon. 

Order — A broad crimson sash, edged with white, with 
twelve silver stars on the front of the same, and worn 
from the left shoulder to the right hip. 

Jewel — A golden parallelogram, with the Greek 
Alpha on one side and the Omega on the other. 


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GRAND PONTIFF. 


293 



The Grand Pontiffs style each other “ Faithful” or 
“ True Brothers.” 

Battery — • • 

The following is the arrangement of the Chapter at 
the commencement of a 


REOEPTIOX. 

The Chapter-room is hung in black, and the altars 
are draped; all the brethren are robed in black; the 
sun is turned to blood. 

***** 


HYMN. 

Hand'd* 


r 


■=«a—— — u^pai 


jja 

paMvara 


hhmpMi 


* 










1 




■— 


















Truth dawns up - on the hu - - man 


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BOOK OF THE A. AND A. RITE. 



No longer for men’s sorrow groan — 
Tlieir sin, their shame, their tears — 
But still and stately past God’s throne 
March onward — banish fears. 

The sun is radiant in the sky, 

The earth, in regal state, 

Waits but the “ Hallelujah” cry 
That opes the Holy Gate ; 


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GRAND PONTIFF. 


295 


And ancient time waits but the Light 
That lifts the fearful pall ; 

Then sin no more the world shall blight, 

And Good shall conquer alL 

***** 

PRAYER 

T.\ P.\ O thou dread, eternal, and most merciful 
Being, who alone canst aid thy servants in their 
mighty task of battling against the evils of this 
world, in expelling ignorance and intolerance — hear 
our prayer. 

Seven Breth.\ Hear our prayer. 

T.\ P.\ Thou who dost ever listen to the breath- 
ing, burning prayer of justice and of truth, guide 
thine erring children in the paths of righteousness, 
and teach them to shun all injustice and superstition — 
oh ! hear our prayer. 

Seven Breth.\ Hear our prayer. 

T.\ P.\ We humbly pray thee, that thou wilt also 
imbue our hearts with the true light, that dark in- 
gratitude, indolence , and intemperance may find no 
shelter there ; that the hallowed spirit of our Maker 
may hold dominion over our souls, while instructing 
others; that they may be in like manner imbued 
with the Holy Spirit, and may successfully struggle 
against the demons of darkness and perdition. 
Against all such, Father of light and life, hear our 
prayer. 


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BOOK OF THE A. AND A. BITE. 


Seven Breth.\ Hear our prayer. 

T.\ P.\ Heavenly Father, in the earnestness of 
our prayer, let now this awful embodiment of woe 
and the emblem of foul evils pass from us, for we 
know without prayer we cannot drive from our hearts 
those demons of the soul’s destruction. 

Change, O heavenly Father, change the spirit 
within us ! Teach us what is good ! teach us thyself, 
and may we understand! Let evil give place to good, 
as we now pledge our vows henceforth, as true and 
devoted Pontiffs, to devote ourselves, our hearts and 
hands, to the cause of truth and justice as against 
all the evils of the world. In this, our vow, hear our 
prayer. 

Seven Bretli Hear our prayer. 

T.\ P.\ And now, unto the Great Jehovah be all 
praise, and honor, and glory; and may we all say, 
Amen. 

Seven Brethr. Amen. 

***** 

The Chapter is now arranged with the blue hangings 
and stars of gold ; the sun is changed to its bright ap- 
pearance ; and the curtain in the East is drawn aside, 
displaying a large gold cross with a white rose upon it, 
placed on a prominence on the staging. 

***** 


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GRAND PONTIFF. 


297 



Pontiffs, clad in white array, 

Seek to journey in thy way ; 

While virtues guide their erring feet, 

And mirrored Truth their prayers repeat. 

Life-giving Cross can now be placed 
With virtues, knights have ever graced, 
Within the East, the source of light, 

While paeans are sung by angels bright. 
13 * 



298 


BOOK OF THE A. AND A. BITE. 


PRATER. 

• 

O Heavenly Father, source of all intelligence and 
goodness, we appear before thee clothed in white 
garments, symbolic of the purity of our hearts, and 
of that beneficence and virtue we would crave from 
an all-merciful Providence — grant our prayer. 

Ovanes . Grant our prayer. 

T.\ P.\ Give us Faith , that we shall see the New 
Jerusalem, that we may receive thy commendation 
for our works, and join in singing with the innumer- 
able throng that suijounds thy throne, Holy, holy, 
holy is the Lord God of Sabaoth ! 

Omnes. Grant our prayer. 

T:. P.\ Give us Hope for the salvation of the soul, 
and aid us in the struggle for the perfection of our 
intelligence, and in the advancement of man toward 
a true understanding of thy will. 

Omnes . Grant our prayer. 

T.\ P;. Fill our souls with the love of God and of 
a just appreciation of our fellow-man. May the im- 
mensity of thy love, and thy care even of the fallin g 
sparrow, imbue our hearts with never-failing Charity. 

Omnes. Grant our prayer. 

T.\ P.\ By the Mystic Bose and Cross, by the 
power of thy Word, as thou art the Alpha and 
Omega, grant us wisdom and the exercise of justice, 
and fill our hearts with gratitude to our Maker for all 
his goodness to us. 

Omnes. Grant our prayer. 


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GRAND PONTIFF. 


299 


* * * # * 

mVESTITUKE. 

This Robe of white linen with which I now invest 
you is emblematical of that equity and purity which 
should characterize one who is consecrated to the 
service of Truth ; and reminds us also of the vesture 
of the one hundred forty and four thousand who re- 
fused to wear the mark of the beast on their fore- 
heads ; for it is so written, They shall walk with me 
in white, for they are worthy ; he that overcometh, 
the same shall be clothed in white raiment, and I 
will not blot out his name out of the Book of Life, 
but I will confess his name before my Father and 
before his angels. 

This Cordon of crimson, bordered with white, 
teaches you that the zeal and ardor of a Knight and 
Pontiff ought to be set off by the greatest purity of 
morals and perfect charity and beneficence : the 
twelve stars upon it, and upon the fillet, allude to 
the twelve gates of the new city. 

This Fillet is the peculiar emblem of your Pontifi- 
cate ; and as the slightest contact with earth will soil 
its spotless purity, remember that so the least indis- 
cretion will soil the exalted character you have now 
voluntarily assumed. 

Receive this Jewel, and let the letters upon it — the 
first and last of the Greek and Hebrew alphabets — 
remind you of him who was from the beginning, and 
ever shall be— the Alpha and the Omega, the First 


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BOOK OF THE A. AND A. RITE. 


and the Last — on whose promises we rely with per- 
fect confidence ; in whose mercy and goodness we 
implicitly trust, and for the fulfilment of whose wise 
purposes we are content to wait. 

***** 

LECTURE. 

0. My brother, the true Mason labors for the 
benefit of those who come after him, as well as for 
the advancement and improvement of his race. 
That is a poor ambition which contains itself within 
the limits of a single life. All men who deserve to 
live desire to survive their funerals, and to live after- 
ward in the good that they have done mankind, 
rather than in the marble of men’s memories. Most 
men desire to leave some work behind them that 
may outlast their own day and generation : that is 
an instinctive impulse given by God, and is often 
found in the rudest human heart — the surest proof 
of the soul’s immortality and of the fundamental dif- 
ference between men and the wisest brutes. To plant 
the tree that, after we are dead, shall shelter our 
children, is as natural as to love the shade of those 
our fathers planted. The rudest unlettered husband- 
man, painfully conscious of his own inferiority, will 
toil and stint himself, to be enabled to educate 
his child, that he may walk in a higher sphere of 
usefulness in this world. 

* * * * * 


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GRAND PONTIFF. 


301 


We build slowly and destroy swiftly. Our ancient 
brethren who built the temples at Jerusalem, with 
myriad blows felled, hewed, and squared the cedars, 
and quarried the stones, and carved the intricate 
ornaments which were to compose the temple : by 
stone after stone, with the combined efforts and long 
toil of Apprentices, Fellow Crafts, and Masters, the 
walls arose ; slowly the roof was framed and fash- 
ioned ; and many years elapsed before at length the 
building stood finished, all fit and ready for the wor- 
ship of God, gorgeous in the sunny splendors of 
Palestine. So they were built. A single motion of 
the arm of a rude, barbarous Assyrian, or drunken 
Roman or legionary Goth of Titus, moved by a sense- 
less impulse of the brutal will, flung in the blazing 
brand ; and with no further human agency, a few 
short hours sufficed to consume and melt the temple 
to a smoking mass of black and unsightly ruin. 

Be patient, therefore, my brother, and wait. The 
issues are with God, to do if right belongs to us. 

Therefore faint not, my brother, nor be weary in 
well-doing ; be not discouraged at men’s apathy, nor 
disgusted with their follies, nor tired of their indif- 
ference. Care not for returns and results, but see 
only what there is to do, and do it, leaving the result 
to God. 

Sworn Knight of Justice, Truth, and Tolerance — 
good Knight and true — Grand Pontiff— be patient, 
and work. 

The hour is accomplished. 


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“ Freemasonry is a moral order, instituted by virtuous men, 
with the praiseworthy design of recalling to our remembrance 
the most sublime truths in the midst of the most innocent 
and social pleasures, founded on liberality, brotherly love, and 
charity.” — A rnold’s Dutch Dictionary. 


“ With the exception of Christianity, I know of no other insti- 
tution in which benevolence so pure, and philanthropy so disin- 
terested, are taught in obedience to the command of God ; nor 
where, but in the gospel, the social and moral duties are enforced 
by such awful sanctions as in the Lodges of the brotherhood.” 

R*v. Da. Dalcho. 


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TWENTIETH DEGREE. 


P-Wtn oi »U jltjmMif 



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ARGUMENT. 


That the right to govern in a Lodge is not only that acquired 
by the formal selection by the suffrages of the brethren, and a 
subsequent installation, but the power of Masonic intelligence 
attained by patient labor and the study of Masonic law, and of 
the true understanding and ability to teach the tenets, doctrines, 
and symbolic legends of the Order. Exemplification is given in 
brief, but much important instruction of the true manner of con- 
ferring degrees in the Ancient and Accepted Scottish Rite is im- 
pressed upon the candidate; and he i$ charged, as a Master of all 
Symbolic Lodges, tc preserve Masonry in its primitive purity. 


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GRAND MASTER OF ALL SYMBOLIC LODGES; 


OR, 

MASTER AD YITAM. 

THE TWENTIETH GRADE OF THE ANCIENT AND AC- 
CEPTED SCOTTISH RITE, AND THE SECOND DEGREE 
OF THE HISTORICAL AND PHILOSOPHICAL SERIES. 


THE APARTMENT, AND ITS DECORATIONS. 

But one apartment is needed, and the assembly is 
styled a Lodge ; the hangings are blue and gold. In 
the East is a throne, ascended by nine steps, and is sur- 
mounted by a canopy. Over the East, lighting the 
Lodge, is a glory surrounding a triangle, in the centre 
of which are the words " Fiat lux” In the centre of 
the room is the triangular altar, on which rest a Bible, 
Square, Compass, Sword, and Mallet. The altar has 
three columns about it, forming a triangle, on which 
are these words : on that in the East, “ Truth ;” on 
that in the West, “Justice;” on that in the South, 
“ Toleration.” 

The rough and smooth ashlars and working-tools of a 
Symbolic Lodge are disposed about the apartment. 
The Lodge is lighted by nine lights of yellow wax, in a 
candlestick with nine branches, placed between the altar 


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BOOK OF THE A. AND A. RITE. 


and the South ; the lights are arranged in three trian- 
gles, one within the other. 


OFFICERS, ETC. 

Venerable Grand Master is stationed in the East. 
Senior Warden “ “ West. 

Junior Warden “ “ South. 

Orator u “ North. 

Treasurer is stationed as’ in a Symbolic Lodge. 
Secretary “ “ “ 

Senior Deacon “ “ u 

Junior Deacon “ “ u 

Hospitaller is stationed to the left of Senior Warden. 
A Lodge cannot be opened with less than nine mem- 
bers. 

The brethren are sometimes termed Grand Masters. 



Apron — Yellow, bordered and lined with blue ; in 
the centre of the area are three equilateral triangles, 
one within the other, with the initial letters of the nine 
great lights in the corners, arranged as follows : At the 
apex of the outer triangle, the letter C ; at the right- 
hand corner above, G ; at the left-hand corner, V ; at 


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GRAND MASTER OF SYMBOLIC LODGES. 


307 


the apex of the middle triangle, H ; and at the right 
and left hand comers, P and H ; at the apex of the 
inner triangle, the letter T, and at the right and left 
hand comers, T and J. In the centre of the inner tri- 
angle is the Tetragrammaton, and across it, from below 
upward, the words “ Fiat lux” 

Cordon — A broad sash of yellow and blue, passing 
from the left shoulder to the right hip. 

Jewel — Of gold; upon it the triangles, letters, and 
words, as upon the area of the Apron. 

Battery — 


RECEPTION. 


***** 

INVESTITURE. 

The Apron, my brother, with which I now invest 
you, is triangular in shape, as indeed are all the 
aprons used in this Order. It is unnecessary to 
state to you that its form relates to the fourth great 
light, which reminds us of the Deity and his attri- 
butes; the yellow relates to the superiority of the 
grade, while the blue border and lining is the emblem 
of Truth, which encompasses it ; the triple triangle 
on the area exhibits the threefold power of God, 
and their angles the nine great lights, with the initial 
letter of each in the respective corners ; the Tetra- 
grammaton, crossed by the words, “ Fiat lux” in the 
centre of the triangle, needs no explanation. 


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BOOK OF THE A. AND A. RITE. 


The Cordon is yellow and blue, for reasons already 
set forth in describing the apron. 

The Jewel, also, is described by the representation 
on the area of the apron. 

* * * * * 

I now present you with this Gavel, as a symbol of 
a Grand Master of all Symbolic Lodges of our Or- 
der : remembering you are a Master Ad Vitam , or 
for life — that is, during your mortal existence and 
your correct Masonic deportment in life — you are 
entitled to assume the gavel in all Symbolic Lodges 
of the Ancient and Accepted Bite, providing there 
are none present superior to you in rank ; but never 
fail to keep in mind the three requisites of a Master 
— Toleration, Justice, and Truth. As the presiding 
officer of a Lodge, it will be your particular duty to 
dispense light and knowledge to the brethren. That 
duty is not performed — nor is that which the old 
charges require, that, at opening and closing, the 
Master shall give, or cause to be given a lecture, or 
part of a lecture, for the instruction of the brethren 
— by asking and receiving the answers to three or 
four merely formal and trivial questions. On the 
contrary, that duty is far higher and more impor- 
tant ; and it behooves the Master to be prepared to 
perform it. Nor should any one accept the office of 
Master, until, by acquaintance and familiarity with 
the history, morals, and philosophy of Masonry, he 
is fitted to enlighten and instruct his brethren. That 


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GRAND MASTER OF SYMBOLIC LODGES. 


309 


you may ever remember that duty, you will now, un- 
der the direction of the Senior Warden, proceed 
symbolically to perform it, by restoring to us the 
splendor of our nine great lights in Masonry. 
***** 

LECTURE. 

The true Mason, my brother, is a practical philos- 
opher, who, under religious emblems, in all ages 
adopted by wisdom, builds, upon plans traced by 
nature and reason, the moral edifice of knowledge. 
Masonry and Philosophy, without being one and the 
same thing, have the same object, and propose to 
themselves the same end — the worship of the Great 
Architect of the Universe. 

As Grand Master of all Symbolic Lodges, it is 
your especial duty to aid in restoring Masonry to its 
primitive purity. 

You have become an instructor. Masonry long 
wandered in error. Instead of improving, it degen- 
erated from its primitive simplicity. Less than two 
hundred years ago its organization was simple and 
altogether moral ; its emblems, allegories, and cere- 
monies easy to be understood. 

* * * * * 

Innovators and inventors overturned that primitive 
simplicity. Ignorance engaged in the work of ma- 
king degrees, and trifles, and gewgaws, and pretend- 
ed mysteries, absurd or hideous, usurped the place 
of Masonic truth Oaths, out of all proportion with 


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BOOK OF THE A. AND A. BITE. 


their object, shocked the candidate, and then became 
ridiculous, and were wholly disregarded. Acolytes 
were exposed to tests, and compelled to perform acts, 
which, if real, would have been abominable, but 
being mere chimeras, were preposterous, and excited 
contempt. Eight hundred degrees of one kind and 
another were invented. Infidelity, Hermeticism, 
Jesuitry, were taught under the mask of Masonry. 
The rituals of the regular Orders, copied and imita- 
ted by ignorant men, became nonsensical and trivial. 
Candidates were made to degrade themselves, and to 
submit to insults not tolerable to a man of spirit 
and honor. It has even been seriously questioned 
whether, notwithstanding the beautiful order and sys- 
tematic arrangement of the degrees in the Ancient 
and Accepted rite — free as they are from all incon- 
gruities, and perfect as the lessons are in the teach- 
ings of the various virtues — the number might not 
advantageously have been reduced, and thus Masonry 
have been simplified. 

In the heterogeneous mass of over eight hundred 
degrees called Masonry, was found Judaism and chiv- 
alry, superstition and philosophy, philanthropy and 
insane hatred, a pure morality and unjust and illegal 
revenge, strongly mated, and standing hand in hand 
within the temples of peace and concord; and the 
whole system was one grotesque commingling of in- 
congruous things and fine conceptions, overlaid and 
disfigured by absurdities engendered by ignorance, 
fanaticism, and senseless mysticism. 


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GRAND MASTER OF SYMBOLIC LODGES. 311 


And empty and sterile pomp, with lofty titles arbi- 
trarily assumed, and to which the inventors had not 
condescended to attach any explanation that should 
acquit them of the folly of assuming temporal rank, 
power, and titles of nobility, made the world laugh 
and the initiate feel ashamed. 

Some titles we retain; but they have with us 
meanings entirely consistent with the spirit of equal- 
ity which is the foundation and peremptory law of 
its being — of all Masonry. The Knight, with us, is 
he who devotes his hand, his heart, his brain to the 
science of Masonry, and professes himself the sworn 
soldier of Truth. The Prince is he who aims to be 
chief (princeps ) — first or leader — among his equals, 
in virtue and good deeds. The Sovereign is he who, 
one of an order whose members are all sovereigns, 
is supreme only because the law and constitutions 
are so which he administers, and by which he, like 
every brother, is governed. The titles, Puissant, 
Potent, Wise, and Venerable, indicate that power of 
virtue, intelligence, and wisdom, which those ought to 
strive to attain who are placed in high office by the 
suffrages of their brethren ; and all our other titles 
and designations have an esoteric meaning, consist- 
ent with modesty and equality, and which those who 
receive them should fully understand. 

As Master of a Lodge, it is your duty to instruct 
your brethren that the degrees are all so many con- 
stant lessons, teaching the lofty qualifications which 
are required of those who claim them, and not merely 


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BOOK OF THE A. AND A. RITE. 


idle gewgaws, worn in ridiculous imitation of the 
times when the nobles and priests were masters, and 
the people slaves ; and that in all true Masonry, the 
Knight, the Pontiff, the Prince, and the Sovereign 
are but the first among their equals ; and the Cor- 
don, the Clothing, and the Jewel, but symbols and 
emblems of the virtues required of all good Masons. 

As Master of a Lodge, you will be exceedingly 
careful that no candidate, in any degree, be required 
to submit to any degradation whatever, as has been 
too much the custom in some of the degrees ; and 
take it as a certain and inflexible rule, to which there 
is no exception, that Masonry requires of no man 
anything to which a knight and gentleman cannot 
honorably, and without feeling outraged or humili- 
ated, submit. 

The degrees of the Ancient and Accepted rite 
form a connected system of moral, religious, and 
philosophical instruction: sectarian of no creed, it 
has been deemed not improper to use the old alle- 
gories based on occurrences detailed in the Hebrew 
and Christian books, and drawn from the ancient 
mysteries of Egypt, Persia, Greece, India, the Dru- 
ids, and the Essenes, as vehicles to communicate the 
great Masonic truths — as it has used the legends of 
the Crusades and the ceremonies of the order of 
knighthood. 

The Ancient and Accepted rite of Masonry has 
now become, what Masonry at first was meant to be 
— a teacher of great truths, inspired by an upright 


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GRAND MASTER OF SYMBOLIC LODGES. 


313 


and enlightened reason, a firm and constant wisdom, 
and an affectionate and liberal philanthropy. 

We teach the truth of none of the legends we 
recite. They are to ns but parables and allegories, 
involving and enveloping Masonic instruction, and 
vehicles of useful and interesting information. They 
teach us wisdom, and the folly of endeavoring to 
explain to ourselves that which we are not capable 
of understanding : we reproduce the speculations of 
the Philosophers, the Kabbalists, the Mystagogues, 
and the Gnostics. Every one being at liberty to 
apply our symbols and emblems as he thinks most 
consistent with truth and reason, and with his Qwn 
faith, we give them such an interpretation only as 
may be accepted by all. Our degrees may be con- 
ferred in France or Turkey; at Pekin, Ispahan, 
Borne, or Geneva ; upon the subject of an absolute 
government or the citizen of a free State ; upon sec- 
tarian or theist. To honor the Deity, to regard all 
men as our brethren and equally beloved by the 
Supreme Creator of the universe, and to make him- 
self useful to society and himself by his labor, are its 
teachings to its initiate in all the degrees. 

14 


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****** 

44 On ! that Temple of God, from the House of the Past, 
Shineth down o’er the centuried years ; 

And my heart, through the veil of the mysteries vast. 
The voice of King Solomon hears, 

Asking me, with the sign of a Master- 
Why my soul no Temple rears I 
With the Three Great Lights ever shining above. 

And the tools of my craft at hand— 

Why I build no fabric of prayerful love, 

With the arch of a lifetime spann’d ; 

And the wings of embracing cherubs, 

Overbrooding its altars grand ! 


“ Oh 1 the House of the Lord that Our Lives might raise, 
How it gleams from our fair Youth-time: 

How its manifold arches and architraves blaze 
Through the wilderness dust of our Prime— 

Yet our years, when they moulder to ashes, 

Behold but its wrecks sublime I 
For the House that we build in a lifetime’s length, 
From the midst of our worldly din, 

Hath no Jachin and Boaz, established in strength, 

And no Holy of Holies within ; 

And we bear up no Ark of the Covenant, 

From out of onr Desert of Zin. 

• * * * * 

44 Oh 1 the Cedars of Lebanon grow at our door, 

And the quarry is sunk at our gate ; 

And the ships out of Ophir, with golden ore, 

For our summoning mandate wait ; 

And the Word of a Master Mason 
May the House of our Soul create 1 
While the Day hath light let the light be used, 

For no man shall the Night control ! 

‘Or ever the silver cord be loosed, 

4 Or broken the golden bowl,’ 

May we build King Solomon’s Temple 
In the true Masonic Sonl 1” 


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TWENTY-FIRST DEGEEE. 


n fwtfiiw gvttigfot 


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ARGUMENT. 


Whosoever hath been wronged by the great, or oppressed by 
the powerful ; whosoever hath been unjustly accused, or his house- 
hold outraged ; whosoever hath fallen into the hands of corrupt 
judges; whosoever hath suffered by bribery or extortion; let 
him come freely forward and prefer his complaint, and right 
shall be done him by the Grand Chapter of Prussian Knights, 
from whose judgment there is no appeal ; — coming from the 
North and the South, the East and the West, to hear the com- 
plaints of the oppressed, judge the guilty, and teach men how to 
be free. 

As Knight and Mason, it is our bounden duty to shield and 
protect the innocent, as it is to assist the distressed ; and that, 
while rendering justice, we remember our vows, believing all 
guiltless until convicted ; and yet, while it is the obligation that 
formally makes a Mason, a violation of that vow by an overt 
guilty or wilful act dissolves the knot of our alliance, and, with- 
out the form of trial, we cease to be of the Brotherhood. 

Whatever be our rank, if we wilfully err, we have no claims 
upon a brother or the Order, either in sustaining us in that error 
— whatever may be its advantages — or in relieving us from its 
consequences. 


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NOACHITE, OR PRUSSIAN KNIGHT. 


THE TWENTY-FIRST GRADE OF THE ANCIENT AND AO* 
CEPTED SCOTTISH RITE, AND THE THIRD DEGREE OF 
THE HISTORICAL AND PHILOSOPHICAL SERIES. 


THE CHAPTER — ITS DECORATIONS, ETC. 

Bodies of this degree are styled Grand Chapters. 

A Grand Chapter must be held in a retired place, on 
the night of the full moon, in each lunar month. The 
place is lighted by a large window or opening, so ar- 
ranged as to admit the rays of the moon, the only light 
allowed, at as early an hour of the night as practicable. 

The presiding officer sits facing the moonlight. He is 
styled “Lieutenant Commander.” The Commander is 
unknown to the members. The other officers are — the 
Warden of the North, the Warden of the South, the 
Orator, styled “Knight of Eloquence,” the Secretary, 
styled “ Knight of the Chancery,” the Treasurer, styled 
“ Knight of the Finances,” the Master of Ceremonies, 
the Warder, who acts as Captain of the Guards, and the 
Standard Bearer, who stands at the right hand of the 
Lieutenant Commander. The Knights are styled 
“ Prussian Knight-Masons.” 


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BOOK OP THE A. AND A. BITE. 


The dress is entirely black, except the gloves and 
apron ; with sword, spurs, and black mask. 



The order is a broad black ribbon, worn from right to 
left ; and the jewel is a golden triangle traversed by an 
arrow, point downward, suspended from the collar. On 
the jewel is an arm upraised, holding a naked sword, 
and around it the motto, “Fiat Justitia, Ruat C<e- 
lum.” The apron and gloves are yellow. 

On the upper part of the apron is an arm, naked and 
upraised, holding a naked sword ; and under it a human 
figure, erect, with wings, the forefinger of his right hand 
on his lips, and the other arm hanging by his side, 
holding a key in the left hand — being the Egyptian 
figure of Silence. 

The blazonry of this degree is : 1st. Azure , a moon 
argent , surrounded with stars or; 2d. Sable , an 
equilateral triangle traversed by an arrow or. 

The statutes of the Order forbid holding a Table 
Lodge. 

Battery — • • • 


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NOACHITE. 


319 


RECEPTION. 

* * * * * 

Dost thou agree and promise that thou wilt be 
just and righteous, and in all things strive to emu- 
late that Patriarch from whom we take the name of 
Noachites; who, alone with his family, was found 
worthy to be saved, when God destroyed mankind 
with the Deluge ? 

Dost thou promise that thou wilt be neither 
haughty nor vain-glorious; nor obsequious to the 
great, nor insolent to thy inferiors ? 

Dost thou promise that thou wilt be humble and 
contrite before the Deity; and ever bear in mind 
the fate of Phaleg and his followers, who endeavored 
to build a tower whereby they might climb beyond 
the reach of another Deluge, and defy the omnipo- 
tence of God ? 

Dost thou promise, as a member of this Tribunal, 
to give righteous judgment only, against all persons 
whomsoever ; to be impartial between the high and 
the low; to be cautious and slow to determine, 
and prompt to execute ; to smite the oppressor and 
the wrong-doer, and protect the widow, the orphan, 
the poor, and the helpless ; to be swayed neither by 
bribe nor fear, nor favor nor affection ; and still to 
temper justice with mercy, remembering that there 
is no man who doth not err and sin? 

***** 


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BOOK OF THE A. AND A. BITE. 


HISTORY. 

The Knights of this Order originally united them- 
selves together in the times of the Crusades ; when, 
in consequence of the general disorder that prevailed 
all over Europe, and the multitude of estates and 
titles left to be disputed, wrong and violence went 
unrebuked, and became superior to the law. Com- 
posed at first of a few Masons, who had learned the 
rules of justice from the teachings of the Order, they 
exerted only a moral influence, owing to the purity 
of their lives and the justice of their opinions. They 
called themselves Noachite Masons; because they 
strove to imitate the primeval justice and purity of 
the beloved Patriarch. Finding that where their 
influence was most needed, mere advice and exhor- 
tation, addressed to the rude Barons and haughty 
rapacious priesthood, had no effect, they assumed 
the power to enforce performance of their judgments ; 
and through the common people and a multitude of 
the poorer Knights who had found the benefit of 
their protection, and who revered their justice, they 
found a ready means of compelling obedience and 
inflicting punishment. Their number was limited, 
and their persons unknown. They met always at 
night, when the moon was full ; and the more per- 
fectly to remain unknown, allowed no light but hers. 

Lest their own members should become haughty 
and vain-glorious on account of the mysterious power 
they possessed, they inculcated humility, and inces- 


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NOACHTTE. 


321 


santly reminded each other of that haughtiness and 
pride which led the descendants of Noah to erect the 
Tower of Babel ; and of the miseries of Phaleg, who 
suggested the idea of its building, and who therefor 
condemned himself to a rigorous penitence, and 
buried himself in the vast solitudes of Northern Ger- 
many, in what is now the kingdom of Prussia, where 
he is said to have builded a temple in the shape of a 
Delta, and therein to have passed his life, imploring 
the mercy of God. 

The Order, in several parts of Germany, was pop- 
ularly known as the Holy Yehme, and even kings 
trembled at its judgments. It continued to exercise 
its vast powers until law and civilization rendered 
them no longer necessary ; but the Order still con- 
tinued to exist, deciding Masonic controversies only 
and inflicting no other than Masonic punishments. 
As it continued more particularly to flourish in 
Prussia, the members took the name of Prussian 
Knights. 

The Chapters of this degree are no longer tri- 
bunals to try and punish for offences committed 
without the limits of Masonry. They claim no juris- 
diction except between their own members, and ex- 
ercise none between those of the inferior degrees, 
except by their consent. And in all their judgments 
it is their rule and duty to judge of other men’s mo- 
tives and actions by the same rules by which they 
judge their own ; to believe others equally as honest 
in their views as themselves; and to find for the 


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322 


BOOK OF THE A. AND A. RITE. 


conduct of others the same excuses that they find 
for their own ; for this alone is justice. And they 
prove their humility by their tolerance ; which causes 
them to believe that their opinions are as likely to 
be erroneous as the opinions of others to the con- 
trary, and that the Deity alone knows what is truth. 

They meet only on the nights of the full moon, 
and allow no other light than hers, because such was 
the ancient custom of the Order, derived from the 
mysteries of Ceres and the old worship of Isis. In 
the heavenly host they admire the work of the Su- 
preme Creator, and the universal laws of harmony 
and motion — the first two laws that emanated from 
God. 


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TWENTY-SECOND DEGREE. 


% 


at tht Jlmpl 


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ARGUMENT. 


The object held in view in the degree of Knight of the Royal 
Axe, is to teach all men that labor is honorable, and that wc 
should strive to improve the condition of the toiling millions. 
We are all workmen in our several vocations, whether in actual 
labor, preparing plans for the laborers, or studying the calcula- 
tions of Philosophy, the advancement of civilization and know- 
ledge, the destruction of ignorance and barbarism. 


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KNIGHT OF THE ROYAL AXE; 


OB, 

PRINCE OF LIBANUS. 

THE TWENTY-SECOND GRADE OP THE ANCIENT AND AC- 
CEPTED SCOTTISH RITE, AND THE FOURTH DEGREE OP 
THE HISTORICAL AND PHILOSOPHICAL SERIES. 


LODGES, OFFICERS, DECORATIONS, ETC. 

Bodies of this degree are styled Colleges. There are 
two apartments. The first is a plain room, of moder- 
ate dimensions, without any fixed number of lights, and 
prepared to represent a workshop on Mount Lebanon. 
The second is hung with red, and lighted by 36 lights, 
arranged by sixes, and each six by twos. It represents 
the Council-room of the Round Table. In the centre of 
the room is such a table, around which the brethren sit. 
The altar is in the East, and upon it are an open Bible, 
the square and Compasses, and an Axe. 

The officers are a Chief Prince, who is styled “ Thrice 
Puissant,” a Senior and a Junior Grand Warden, a 
Master of Ceremonies, and Captain of the Guard. 

The order is a broad, rainbow-colored ribbon, worn as 
a collar. It may be worn as a sash, from right to left, 
and is lined with purple. The jewel, suspended to the 
collar, is an axe and handle of gold. On the top or end 


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326 


BOOK OF THE A. AND A. RITE. 


of the handle are the letters J and on one side of 
the handle, and on the other ; on one side of 
the blade D T T J and JJ; and on the 

other, Ef H 1 0 K J 



The letters on the top are the initials of the names 
of Noah and Solomon; those on the handle, of Libanus 
and Tsidun; those on one side of the blade, of 
Adoniram, Cyrus, Darius, Zerubbabel, Nehemiah, and 
Ezra ; and those on the other side, of Shem, Kham, 
Yapheth, Moses, Ahaliab, and Betselal. 

The apron is white, lined and bordered with purple. 
On the middle a round table is embroidered, on which 
are mathematical instruments, and plans unrolled. On 
the flap is a serpent with three heads. 

The tracing-board is a view of the mountains and 
forests of Lebanon, the summit of the mountain covered 
with snow ; and of the Temple erected of its cedars and 
pines. It is in the form of an axe. 

In the workshop the Senior Warden presides, and is 
styled “Master Carpenter.” He and all the brethren 
wear frocks or blouses and aprons. 

There is no particular alarm or battery in the work- 
shop. 

Battery — • • •. 


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KNIGHT OF THE ROYAL ^XE. 


327 


OPENING. 

* * * * * 
PRAYER 

Thou who didst create the universe, and hast 
builded it in infinite magnificence, as thou art infi- 
nite in skill and wisdom, bless us in our daily labors, 
and prosper the work of our hands ! Teach us and 
all men that labor is honorable ! Improve the con- 
dition of the toiling millions ! Teach the rich and 
the haughty compassion for those over whom they 
have control; and hasten the coming of the day 
when all men shall acknowledge the great truth, 
that to work well in our appointed sphere is the 
most acceptable prayer that man can offer up to 
thee. Amen ! 


RECEPTION. 

* * * * * 

HISTORY. 

The Tsidunians or Phoenicians were ever ready to 
aid the Israelites in their holy enterprises. The tie 
between them was the mysteries, into which the 
principal persons of both nations were initiated; 
Moses having necessarily received them in Egypt, 
before he could marry the daughter of a priest of 
On. These mysteries, modified by Solomon, or per* 


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328 


BOOK OF THE A. AND A. RITE. 


haps at an earlier day by Joshua, or even Moses, to 
suit the genius and manners of the Jewish people, 
became Masonry, such as it was practised at the 
building of the Temple, and such as it has in part 
come down to us. Khurum, King of Tsur, in Phoe- 
nicia, and Khurum Abai, also a Phoenician and not 
a Jew, were likewise initiates ; and hence the inti- 
mate connection between them and Solomon, as 
Masons. The people of Tsidun, a city of Phoenicia, 
were employed by Noah to cut cedars on Mount 
Libanus, of which to build the ark, under the super- 
intendence of Japhet. His descendants repeopled 
Tsidun and Phoenicia, and procured and furnished 
the cedar from Lebanon to build the Ark of the 
Covenant ; and at a later day his posterity, under 
Adon Khurum, cut in the same forests cedars for 
King Solomon ; and at a time still later, they felled 
timber on the same mountains to construct the 
second temple. 

Upon the same mountain they established Col- 
leges of Artificers, like those in Etruria, and after- 
ward at Rome; from which latter many deduce 
Masonry. But the Etrurians, who emigrated from 
Assyria to Egypt and afterward to Etruria — better 
known as the Hykos, from Resen on the Tigris, or 
as the Shepherd Kings — carried with them the same 
mysteries, which went also with them into Phoenicia ; 
and the Etrurian and Roman Colleges were in all 
respects like those of Mount Libanus. These artifi- 
cers everywhere adored the Grand Architect of the 


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KNIGHT OF THE ROYAL AXE. 


329 


Universe, and had their signs and words by which 
to recognize each other. Solomon himself, whose 
wisdom necessarily gave him a true idea of the dig- 
nity of labor, built a palace on the mountain, to 
which he often repaired to inspect the progress of 
the work. The names of the Patriarchs who were 
the inspectors and conductors of the workmen on the 
Inountain at different periods, are preserved in our 
passwords. The institution of Colleges upon Mount 
Libanus was perpetuated by the Druses, from whom 
the Crusaders obtained a knowledge of tliis degree. 


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“When God in His eternal council conceived the thought of 
Man’s creation, He called to Him the three ministers that contin- 
ually waited upon the throne — Justice, Truth, and Mercy— and 
thus addressed them : 4 Shall we make Man ?’ Justice answered : 
4 O God, make him not, for he will trample on Thy laws and 
Truth also answered : * O God, make him not, for he will pollute 
Thy sanctuaries.* But Mercy, dropping on her knees and looking 
up through her tears, exclaimed : 4 O my God, make him and I 
will watch over him with my care through the dark and dreary 
paths he will have to tread.* And God made Man, and said to 
him : 4 O Man, thou art the child of Mercy — go and deal with thy 
brother.* ** 


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TWENTY-THIRD DEGREE. 


< WJxitf vi the 


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ARGUMENT. 


This degree is intimately connected with, and is preliminary 
to, that which immediately follows, called Prince of the Taber- 
nacle. The form of the Tabernacle is distinctly defined, and the 
old sacerdotal ceremonies of the ancient temples described and 
portrayed, with useful explanation and instruction. 

Unholy sacrilege and presumptuous interference with sacred 
ceremonies are forbidden and punished; and only those with 
hearts divested of all impurity, are commended in the perform- 
ance of holy rites. 


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CHIEF OF THE TABERNACLE. 


THE TWENTY-THIRD GRADE OP THE ANCIENT AND AC- 
CEPTED SCOTTISH RITE, AND THE FIFTH DEGREE OP 
THE HISTORICAL AND PHILOSOPHICAL SERIES. 


THE LODGE— ITS DECORATIONS, ETC. 

Lodges in this degree are styled Courts. 

The hangings are white, supported by red and black 
columns, by twos, placed at intervals, according to the 
taste of the architect. The Court represents an encamp- 
ment of the Twelve Tribes, in the desert, near Sinai. 
The standards of the tribes, made after the following 
model, 



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BOOK OF THE A. AND A. RITE. 


are planted around the Court near the walls, in the fol- 
lowing order : 

In the East, that of Judah : the color of the standard 
being crimson, in stripes or waves ; and the device a 
Lion, couchant, between a crown and sceptre. 

Next to Judah, on the side toward the North, that of 
Issachar: color of the standard, greenish yellow; de- 
vice, an Ass, c.ouchant, between two burdens or packs. 

Next to Judah, on the side toward the South, that of 
Zebulon : color, light green, and device a Ship. 

Next toward the South, that of Simeon: color 
yellow ; device, a naked Sword. 

In the South, that of Reuben : color a brilliant crim- 
son ; device, a Man. 

Next to Reuben, on the side toward the West, that 
of Gad: color, bluish green; device, a field covered 
with Stars. 

Next toward the West, that of Manasseh : color 
variegated, like agate ; device, a Vine running over a 
wall 

In the West, that of Ephraim : color variegated, like 
opal ; device, a Bull. 

Next toward the North, that of Benjamin: color, 
violet; device, a Wolf. 

Next toward the North, that of Asher: color, blue; 
device, a Tree in full leaf. 

In the North, that of Dan : color, that of the gold- 
stone ; device, an Eagle, holding a serpen* in his beak. 

Next to Dan, toward the East, that of Naphtali: 
color, bluish green; device, a female Deer running at 
speed. 

In the centre of the Lodge is a representation, re- 
duced in size, of the Tabernacle of Moses, described in 
Exodus, Chapters xxvi. and xxxvL, as nearly accu- 


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CHIEF OF THE TABERNACLE. 


335 


rate as circumstances and the means of the Court will 
allow. 

First comes the Court of the Tabernacle, which was a 
rectangular enclosure, 150 feet long from East to West 
(if the cubit be taken to have been 18 inches), and 75 
feet wide, from North to South. It was formed (except 
the gate or entrance) by curtains of white linen, feet 
high, supported by pillars of acacia- wood, set in brass 
sockets, and with hooks and fillets of silver. There 
were of these pillars, 20 on the North side, 20 in the 
South, and 10 in the West. On the East, the white 
curtains on each side of the entrance measured 22£ feet, 
and were supported by three pillars on each side. The 
gate itself was 30 feet wide, formed by curtain^ of 
tapestry, of blue, scarlet, purple, and white linen thread, 
wrought with admirable skill in needlework. 



Within the Court, the Tabernacle JDKftD, Mishkan , 
was set. It was a double tent, the foregoing word par- 
ticularly applying to the inner curtains, and Ahel, 

to the outer curtains of goat’s hair. The Tabernacle is 
also termed Mikdash , or Sanctuary. It was 

constructed of curtains, woven of fine thread, of white 
linen, blue, purple, and scarlet, embroidered with cheru- 


v , & k'7- v 

v or TMf 




i 


■U 

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BOOK OF THE A. AND A. RITE. 


him. The length of each curtain was twenty-three cu- 
bits or forty-two feet, and each was six feet in width. 
They were ten in number; and five of them were 
coupled or sewed together in one piece, and five in 
another; and these two were so arranged that they 
could be fastened together along their edges, by fifty 
loops on one edge of each, and fifty hooks of gold ; so 
that “ it should become one Tabernacle.” 

Over this Tabernacle was a Tent [br\x, AheT\ or 
cover, of cloth of goats’ hair, composed of eleven cur- 
tains, each thirty cubits or forty-five feet long, and six 
feet wide. Of these, five were coupled together in one 
piece, and six in another ; and the two pieces were so 
arranged, with fifty loops on one edge of each, and fifty 
hooks of brass, that they could be fastened together, 
“ that it might be one.” 


* * * * * 

No description of the shape of the tent is given; but 
in the East, and especially in Arabia, customs and fash- 
ions have not changed ; aftd a tent is now what it was 
in the days of Moses. Those now used in Arabia are 
of this model, 



of an oblong shape, and eight or ten feet high in the 
middle. They vary in size, and have accordingly a 


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CHIEF OF THE TABERNACLE. 


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greater or less number of poles to support them — from 
three to nine. And it is usual for one large tent to be 
divided into two or more apartments by curtains, for 
the different portions of the family. 

The tents of the Bedaweens are not conical, as they 
are often represented in pictures, but have a roof edged 
with drop-curtains, or such curtains as might be made 
from the dark tanned skins of goats, hung around the 
eaves. 

Below is a drawing of a Bedaween tent. 



Thus the Tabernacle in the Court-room should repre- 
sent a tent, oblong in shape, stretched upon a frame of 
poles and forks, one pole in the middle serving as a 
ridge-pole. Over this, hanging to the floor, on the 
North and South sides, and the rear or West, and 
seaching on top, on each side, to and over the ridge- 
pole, should be two curtains, joining together by hooks 
and loops in the middle of the rear, of white, blue, 
scarlet, and purple linen or cotton thread woven together, 
and embroidered with cherubim, or animals with the 
bodies of lions, the feet of oxen, the faces of men, and 
the wings of eagles. Over this should be similar cur- 
tains of gray woollen stuff ; and on top, as a covering, 
red morocco, and over that, tanned leather. 

The hanging curtain at the mouth of the tent, and 

.■j 


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BOOK OF THE A. AND A. BITE. 


the yail dividing the Tabernacle into two parts, should 
be as above described ; as also should the enclosure of 
the Court, if not the fence. 

The furniture of the Court is as follows : 

In front of, and perhaps ten feet from the entrance of 
the Tabernacle, is the altar of sacrifice, made of white 
wood, hollow, and plated on top with brass. It is to 
be four and a half feet high, and seven and a half feet 
square, with projections in the shape of tongues of flame 
(called horns in the Bible) at each corner, standing up- 
right. It is made to be carried by staves of light wood, 
banded with brass, passing through rings in two of the 
sides. 

Between this altar and the Tabernacle is a laver or 
large basin of bronze, with a foot to it, filled with 
water. 

In the front part of the tent, in front of the vail, on 
the North side, is the Table of the Presence or Shcw- 
bread. It is made of white wood, and is three and a 
half feet long, one and a half feet broad, and two and 
one-fourth feet high, the top covered with plates of 
brass, gilded, and with a gilded rim or border round its 
edge on the top. Below the top is a strip of wood four 
inches wide, with a similar rim or border round its 
lower edge. A little lower down, at equal distances 
from the top, is a ring, gold-plated, on each leg, through 
which gilded staves pass to carry it. 

On this table are twelve small loaves of wheat bread, 
in two piles of six each, sprinkled with frankincense and 
salt ; and a large bowl of pure wine. 

On the south side of the tent, opposite the table, is 
the candelabrum, gilded, representing pure gold. It 
consists of an ornamented base, of a shaft rising out of 
it, and six arms, coming out by threes from two opposite 


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CHIEF OF THE TABERNACLE. 


339 


sides of the shaft, each two arms equidistant from the 
central 6haft, forming a semicircle, and all being in one 
line, and of equal height or level on top. On the sum- 
mit of the central shaft, and on those of the six arms, 
are lamps, not candles, all in globular shades, but the 
central one being much the largest. These lamps are to 
be fed with pure olive-oiL 

Before the middle of the vail, and in the outer part of 
the tent, is the altar of incense, eighteen inches square 
and three feet high, with flames or horns of brass at 
each corner, the top covered with a plate of yellow 
metal, imitating gold, with a rim of the same round it, 
and two gold rings on each of two opposite sides, below 
the rim, for gilded staves or rods to pass through, by 
which to carry it. 

In the centre of the inner portion of the tent (the 
D^tSnp t£Hp Kadosh Kadoshim , or Holy of Holies,) 
stands the Ark of the Covenant, of wood, three and 
three-fourth feet long, two and one-fourth feet broad, 
and two and one-fourth feet high, with short feet at each 
corner. It is plated within and without with brass, so 
as to appear like pure gold, and has round its upper 
edge a rim or cornice, gilded to represent gold. On the 
two longer sides, at the corners, are four brass rings, 
to receive the staves of wood, gilded, by which it is 
carried. 

On the Ark is a lid, called the Expiatory (or Mercy- 
Seat), as long and wide as the Ark, and representing 
solid gold. At each end is, also, as of solid gold, a 
cherub, or winged figure of a female, each with two 
wings long enough to meet half-way between them, 
higher than their heads. Their heads should be bent 
down as though looking upon the Expiatory. 

On the altar of incense are the roll of the Book of 


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340 


BOOK OF THE A. AND A. BITE. 


the Law and a poniard ; and on the Book of the Law, 
the Square and Compasses. 

The presiding officer sits in the East, represents 
Aaron, and is styled “Most Excellent High Priest.” 
The Wardens sit in the West, and represent his two 
sons, Eleazar and Ithamar, and are styled “ Excellent 
Priests.” The Orator, Secretary, and Treasurer sit on 
the East of the Tabernacle, the Master of Ceremonies 
on the West of it, the Captain of Guards on the South 
of it, and the Sentinel on the North. The other officers 
and members sit on the North, South, and West of it. 
All except the first three officers are styled “ Worthy 
Levites.” 

The presiding officer wears a robe or gown, of pure 
white linen, reaching to the feet, fitting close to the 
body, with loose sleeves coming as low as the elbows — 
covering the shoulders, and closed round the neck. 
This is girded to the body, just under the breast, by a 
girdle four fingers broad, wound round and round the 
body from the breasts to the navel, and the ends hang- 
ing down to the ankles. The robe is embroidered with 
needlework, in different colors; and the girdle is of 
loosely woven white cotton, embroidered with flowers 
of blue, scarlet, and purple. Over the robe or gown is 
the “ robe of the Ephod,” an Egyptian tunic of blue 
stuff, woven in one piece, with an aperture for the neck 
in the middle of it, and apertures for the arms ; without 
sleeves, large and loose, and reaching to the knees. 
Round the hem, at the bottom, is a fringe of blue, 
scarlet, and purple tassels, in the form of pomegranates, 
with a small gilded bell between each two ; this is also 
tied round with a girdle, white, embroidered with blue, 
scarlet, and purple, and gold interwoven. 

He wears also the Ephod, a short cloak with sleeves. 


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CHIEF OF THE TABERNACLE. 


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of gold, blue, purple, scarlet, and fine linen thread, em- 
broidered richly, and covering the shoulders, by shoulder 
pieces that unite the back and front parts, which are 
separate. On each shoulder of it is an agate, set in 
gold, and each having upon it six names of the tribes, 
according to precedence of birth. This Ephod has 
strings, that go out from each side, and tie to the body. 

He also wears the breastplate or gorget, ten inches 
square, of the same sort of cloth as the Ephod, doubled 
so as to form a kind of pouch, to hold the Aurim and 
Themim. On its outside are twelve precious stones, in 
four rows, as they are named in Exodus xviii. 17-20; 
on each side of which is engraved the name of one of 
the tribes. This is fastened to the front of the Ephod 
by means of dark blue ribbons, tied in four rings of 
gold at the corners of the breastplate, and four that 
meet them on the ephod itself. The rings at the upper 
corners are on the inside of the breastplate, but those 
below are outside. There are also two other rings of 
gold, larger, at the upper corners, on the outside, from 
which cords of twisted gold-thread reach and fasten to 
the agates on the shoulders. And it is further fastened 
by a sash or girdle, of the same stuff as itself, to which 
the lower side is attached, and which is tied in front of the 
body, and hangs down to the lower edge of the Ephod. 

The Urim or Aurim, and Thummim or Themim, car- 
ried in the pouch or breastplate, are small images of 
sapphire (or blue stone), of Re and Thmei, Light and 
Truth, in a sitting posture, each holding the tau cross. 

The bonnet is a turban of fine white linen, circular, 
covering half the head, something like a crown, of thick 
linen swathes doubled round many times, and sewed 
together, surrounded by a linen cover, to hide the seams 
of the swathes. The mitre of the High-Priest is this 


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BOOK OF THE A. AND A. RITE. 


turban, with another above it, of swathes of blue, em- 
broidered, so that the whole is conical in shape. In 
front of the turban, on the forehead, is a plate of gold, 
extending from one ear to the other, fastened by strings 
tied behind, and also by a blue ribbon attached to the 
mitre ; on which is engraved the inscription : 

rmb uip 

Kadosh l’HIOH, “ Holy to the Lord ! ” 

The two Wardens wear the same dress in all respects, 
except the breastplate, and the mitre, instead of which 
they wear the bonnet or turban of white linen. 

The High-Priest and Wardens wear no apron. The 
other officers and members wear a white apron, lined 
with scarlet, and bordered with red, blue, and purple 
ribbons. In the middle is painted or embroidered the 
golden candelabrum with seven lights. 



They also wear a red leather belt, fringed along the 
lower edge with gold, and edged with gold ; from which 
hangs a small silver censer, or ornamented cup, with a 
long handle, the end whereof, on which the cup sits, is 
shaped like an open hand. This is also the form of the 
jewel of the degree. 


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CHIEF OF THE TABERNACLE. 


343 


For receptions there is also a dark apartment, with 
an altar in the centre, on which are placed a feeble light 
and three skulls. In front of the altar is a skeleton. 
Battery — • • . 


RECEPTION. 

* * * * * 

1. Thus shalt thou say to the house of Jacob, and 
tell the children of Israel: Te have seen what I 
did unto the Mitzrayim, and how I bare you on the 
wings of eagles, and brought you unto myself. 

2. Now, therefore, if you will obey my voice indeed, 
and keep my covenant, then ye shall be a peculiar 
treasure unto me, above all people ; for all the earth 
is mine. 

3. And ye shall be unto me a kingdom of priests, 
and a holy nation. These are the words which thou 
shalt speak unto the children of Israel. 

***** 

INVOCATION. 

H.\ P.\ O mighty and inscrutable Being, for 
whose very self there is no name whatever, and even 
the ineffable word expresses a limitation of thy 
infinite essence ! of whom all the deities of all the 
nations are but personifications of single attributes : 
we bow down unto thee as the simple absolute exist- 
ence, that with a thought didst from thyself utter all 


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BOOK OP THE A. AND A. RITE. 


the worlds! Eternal Father, of whose thought the 
universe is but a mode! Unchangeable! Coeval 
with time, and coextensive with space ! whose laws 
of harmony, that thy will is, rule all the movements 
of the suns and worlds ! Thou art the all : in thee 
all things exist. O guide and guard us, and lead us 
safely toward thee, that we faint not by the wayside, 
nor wander into the darkness like lost children. 
Amen. AU. So mote it be ! 

***** 

LECTURE. 

Hr. Pr. I accept and receive you, my brother, as 
a Levite and Chief of the Tabernacle, and consecrate 
and devote you henceforth to the service of the 
children of light ; and I now invest you with the belt, 
jewel, and apron of this degree. The jewel, or censer 
of silver, is ever to remind you to offer up unceasingly 
to God the incense of good deeds and charitable 
actions, dictated by a pure and upright heart. 

Josephus tells that the mixture of materials in the 
curtains of the Tabernacle, and the clothing of the 
priests, was not without design. “It served,” he 
says, “as a symbol of the universe. For the scarlet 
seemed emblematical of fire ; the fine linen, of the 
earth ; the blue, of the air ; and the purple, of the 
sea; two of them being thus compared for their 
color : the fine linen and the purple on account of 
their origin, as the earth produces the one, and the 
sea the other.” 


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CHIEF OF THE TABERNACLE. 


345 


To us, in this degree, the white of the apron, its 
principal and chief color, is symbolical of the infinite 
beneficence of God ; the blue, of his profound and 
perfect wisdom ; the crimson, of his glory ; and the 
purple, of his power. 

The candelabrum with seven branches, upon the 
apron, wrought in gold, represents to us, as it repre- 
sented to the ancient Hebrews, what were known in 
the earlier ages as the seven planets, or principal 
heavenly bodies : the Sun in the middle, with Mars, 
Jupiter, and Saturn on one side, and Venus, Mer- 
cury, and the Moon on the other. It also represents 
the seven archangels whom the Hebrews assigned to 
the government of those planets; Zerakhi-al, the 
Dawn, or Rising of God, to the Sun ; Auri-al, the 
Light of God, to Mars ; Gabari-al, the Strength of 
God, to Jupiter : Mayak-al, the Semblance of God, 
to Saturn; Khamali-al, the Mercy of God, to Venus; 
Raph-al, the Healing of God, to Mercury; and 
Tsaph-al, the Messenger of God, to the Moon: of 
whom Mayak-al, or Michael, was represented with 
the head of a lion ; Auri-al, or Auriel, with that of 
an ox ; Raph-al, or Raphael, with a human head and 
the body of a serpent; and Gabari-al, or Gabriel, 
with that of an eagle ; and all of the seven being 
attributes and manifestations of Al, the great Semitic 
Nature-God of the ancient Patriarchs ; as to whom, 
and these planets, and angels, and their connection 
with Masonry, you will be more fully instructed as 
you advance. 

15 » 


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BOOK OF THE A. AND A* RITE. 


The number 7 is the sacred number in all theogo- 
nies and in all symbolisms. It is the spirit, assisted 
by all the elementary powers; the soul, served by 
nature ; the Holy Empire {Sanctum Begnum), spoken 
of in the clavicules of Solomon. It reappears every- 
where in the Hebrew writings and in the Apocalypse ; 
and here, particularly, in the seven lamps of the can- 
delabrum. Under the symbols of the seven planets 
which it represents, the ancients figured the seven 
virtues so peculiarly Masonic : 

Faith, that aspiration toward the infinite, was 
represented by the Sun; Hope by the Moon; 
Charity, by Venus; Force (or Fortitude), always 
victor over rage and anger, by Mars ; Prudence, by 
Mercury ; Temperance, by Saturn ; and Justice, by 
Jupiter (Tsaduc, the Just), conqueror of the Titans. 

The world, the ancients believed, is governed by 
seven secondary causes ; and these are the universal 
forces designated by Moses under the plural name 
Elohim, The Gods. These forces, analogous and 
contrary the one to the other, by their counter-action 
produce the equilibrium, and regulate the movements 
of the spheres. The Hebrews called them the Seven 
Great Archangels. The seven planets correspond 
with the seven colors of the prism, and the seven 
notes of the musical octave. The seven sacraments 
are also referred to in this great universal number of 
the Master Mason. 

***** 


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TWENTY-FOURTH DEGREE. 




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ARGUMENT. 


The degree of Prince of the Tabernacle illustrates the ceremo- 
nies of the Priests in the ancient Temples, and explains the 
esoteric meaning of their many avocations in equipping the Tem- 
ple and sustaining their various sacerdotal duties. This degree is 
most intimately connected with, and should be considered a con- 
tinuation of, that of the Chief of the Tabernacle. The especial 
duties of a Prince of the Tabernacle are to labor incessantly for 
the glory of God, the honor of his country, and the happiness of 
his brethren ; to offer up thanks and prayers to the Deity in lieu 
of sacrifices of flesh and blood. 


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PRINCE OF THE TABERNACLE. 


THE TWENTY-FOURTH GRADE OF THE ANCIENT AND 
ACCEPTED SCOTTISH RITE, AND THE SIXTH DEGREE OF 
THE HISTORICAL AND PHILOSOPHICAL SERIES. 


THE COURT— ITS DECORATIONS, ETC. 

The Hall consists of two apartments. The first, which 
is the smaller, adjoins the second, and is called the Ves- 
tibule, where the brethren clothe themselves. It is fur- 
nished at all points like a Master Mason’s Lodge, except 
that instead of a printed Bible, a roll of parchment, rep- 
resenting the Book of the Law, lies on the altar, upon 
the Book of Constitutions ; and that the letter ** is sus- 
pended in the East, instead of the G. 

The second apartment is furnished in every respect 
like the principal apartment in the 23d degree, with 
these additions : 

In the East is suspended the Pentagram, or Blazing 
Star, in the following shape, of vermilion, illuminated 
as a transparency: 


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BOOK OF THE A. AND A. RITE. 



There are two sets of hangings around the room, one 
red and the other black. 

On the table of shew-bread, in the Tabernacle, is a 
silver vessel containing perfumed oil. 

OFFICERS AND CLOTHING. 

The Assemblage is styled “The Court.” The pre- 
siding officer represents Moses, and is styled “Most 
Puissant Leader.” He sits in the East. Near him, on 
his right, is the second officer, who represents Eleazar, 
the High-Priest, the son of Aaron. He is styled “Most 
Excellent High-Priest,” and wears the full-dress of his 
office, as described in the 23d degree. On the left of 
the Leader sits the third officer, clothed as the Priests 
in that degree, and representing Ithamar, the son of 
Aaron. He is styled “Excellent Priest.” 

The Orator represents the Puissant Prince Eliasaph, the 
son of Lael, of the house of Gershon, and sits in the West. 

The Secretary represents the Puissant Prince Eliaza- 
phan, the son of Uzziel, of the house of Kohath, and sits 
to the south of the Tabernacle. 


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PRINCE OF THE TABERNACLE. 


351 


The Treasurer represents the Puissant Prince Zuriel, 
the son of Abihael, of the house of Merari, and sits to 
the north of the Tabernacle. 

The Expert represents Aholiab, and sits to the right 
of the Leader, in front. 

The Assistant Expert represents Bezeleel, and sits to 
the right of the Orator, in front. 

The Grand Master of Ceremonies represents Caleb, 
the son of Jephunneh, and sits facing the Leader in 
front of the Tabernacle. 

The Grand Captain of the Guards represents Joshua, 
the son of Nun, and sits on the right side of the Taber- 
nacle, facing the East. 



All the officers, except the Leader and Wardens, and 
all the other members, are styled “ Levites ; ” and these 
officers and members all wear a turban of white muslin ; 
a broad, watered scarlet ribbon, worn from right to left ; 
a girdle of red leather, fringed below with gold, and 
edged with gold-lace, from which girdle a small silver 
censer is suspended. ( See 23 d degree!) 

On the front of the ribbon are embroidered, in gold, 
a winged globe, and under it a scarabseus, under which 
is a brilliant butterfly ; all symbols of immortality. 


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BOOK OP THE A. AND A. RITE. 


The apron , which is not worn by the first three offi% 
cers, is of white lambskin, lined with scarlet, bordered 
with light green, and the flap with light blue. In the 
middle of the apron is printed a representation of an 
Arabian tent, in gold ; and on the flap a representation 
of a myrtle-tree, of violet color. 

The jewel is the letter suspended from a short col- 
lar of narrow, watered, violet-colored ribbon. 

The Most Puissant Leader wears a tunic of blue silk, 
its collar decorated with rays of gold representing a 
glory, and the body of it sprinkled with stars of gold. 
On his head he wears the white turban, with a purple 
band round the forehead, embroidered with stars of 
gold ; and also surmounted by a small triangle of gold, 
the apex downward. 

Battery — • •— • • #-#. 



RECEPTION. 


* * * * * 

My brother, the initiate is he who possesses the 
lamp, the cloak, and the staff. 




PRINCE OF THE TABERNACLE. 


353 


The lamp is reason enlightened by science ; the 
cloak is liberty, or the full and entire possession of 
one’s self, which isolates the sage from the currents 
of instinct ; and the staff is the assistance of the oc- 
cult and eternal forces of nature. 

The lamp lights the past, the present, and the fu- 
ture, which are the three sides of the triangle. It 
bums with a threefold flame ; the cloak is in three 
folds ; and the staff is divided into three parts. 

This number, nine, is that of the reflexes of the 
Deity, and expresses the divine idea in all its abstract 
power. Hence it is sacred in Masonry. For that it 
was that Hermes made it the number of initiation ; 
because the initiate reigns over superstition, and by 
superstition, and can walk alone in the darkness, sup- 
ported as he is upon his staff, wrapped in his cloak, 
and lighted by his lamp. 

Reason has been given unto all men ; but all do 
not know how to use it. That is a science that must 
be learned. Liberty is offered to all ; but all have 
not the power to be free. That is a right which we 
must conquer. Force is within the reach of all men ; 
but all men do not know how to lean upon It. That 
is a power of which one must possess himself. 

These are to us, in this degree, the three great 
lights on the east, west, and south of the altar. 

To attain the Holy Empire, that is to say, the 
science and power of the Magi, four things are indis- 
pensable : an intellect enlightened by study ; an au- 
dacity which nothing checks ; a iviCL that nothing 


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BOOK OF THE A. AND A. BITE. 


can conquer ; and a discretion that nothing can cor- 
rupt or intoxicate. To Know, to Dare, to Will, to be 
Silent — these are the four words of the Magus, writ- 
ten in the four symbolic forms of the sphynx. 

* * * * * 

All the phenomena of nature depend on one single 
immutable law, represented by that symbolic form, 
the cube ; and this furnished the Hebrews with all 
the mysteries of the divine tetragram. 

Jake care that thou dost not mistake the shadow 
for the reality. In everything, the vulgar habitually 
do so. They turn from the light, and wonder at the 
obscurity which they themselves project. 

Listen and learn. Interpret our symbols for your- 
self. In every rough ashlar of marble is hidden the 
perfect cube. One is the symbol, the other its mean- 
ing. The sun and moon in our lodges are the truth, 
and the reflection of the truth in doctrine. Allegory, 
the mother of all dogmas, is the substitution of the 
impression for the seal, of the shadow for the reality. 
It is the falsehood of the truth, and the truth of the 
falsehoods 

A dogma is not invented ; a truth is veiled and a 
shadow produced, to suit weak eyes. The initiator 
is not an impostor, but a revealer — that is, in the 
original meaning of the word, one who veils anew. 
He is the creator of a new shadow. 

The work of God is the book of God. For the 
letters to appear, there must needs be two colors on 


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PRINCE OF THE TABERNACLE. 


355 


the page. Search and discover. You are about to 
be taught by symbols. Forget not the universal law 
of equilibrium. The ancients, in their evocations, 
always erected two altars, and sacrificed two victims, 
one black and one white ; and the Priest, holding in 
one hand the sword, and in the other the rod, had to 
have one foot naked and the other shod. 

Prepare, now, for admission to the inner mysteries. 

* * * * * 

M.\ P.\ My brethren, the power of darkness has 
prevailed over the prince of light. The earth 
mourns, and is wrinkled with frost. The leaves drop 
from the trees; snow shrouds the mountains, and 
cold winds sweep over the shuddering skies. All 
nature laments ; and we share the common sorrow. 
Excellent Senior Warden, let prayers be offered up 
in the tabernacle for the return of light and the 
reascension of the Sun, and of that moral and 
spiritual light of which he is the type. 

S.\W.\ Most Puissant, all the nations of the earth 
do fast and pray. Our ancient taskmasters on the 
banks of the Nile mourn for Osiris. The Chaldeans 
lament for Bel, and the Phoenicians for Thammuz. 
The Phrygian women clash their cymbals and weep 
for Atys ; on the Syrian hills and over the Etruscan 
plains the virgins lament for Dionusos ; while far in 
India the Brahmans pray for the return of Cama ; 
and in Persia the Magi predict the resurrection of 
Mithras. The dead will rise again, as the wheat 


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BOOK OP THE A. AND A. RITE. 


grows from the grain; and all the world will then 
rejoice. 

M.\ P:. We, like our ancient masters, mourn 
Osiris — the type to us of the sun, of light, of life. 
The scorpion and the serpent rule the winter waves, 
on which the frail ark tosses that contains his body. 
Weep, my brethren, for Osiris ! Weep for light lost, 
and life departed, and the good and beautiful op- 
pressed by evil! Man hath fallen from his first 
estate, and is lost, as the sun hath sunken into the 
icy arms of winter. Weep for Osiris, type of the 
good, the true, the beautiful ! How shall his body be 
recovered from the embraces of the hungry sea ; and 
earth again be gladdened by his presence ? 

***** 

Brethren, behold a new Priest of the Tabernacle, 
to be instructed and prepared to fulfil all his duties 
as a Prince of well-doers in this frail Tabernacle of 
life, that he may be raised on the great day of ac- 
count, a shining monument of God’s glory, in the 
tabernacle of eternity. 


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TWENTY-FIFTH DEGREE. 


$i the 


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ARGUMENT. 


The Degree of Knight of the Brazen Serpent relates to the 
time when the camp of the Israelites was pitched at Punon, on 
the eastern side of the mountains of Hor, Seir, or Edom, in Ara- 
bia Petrsea, on the confines of Idumaea, after the death of Aaron, 
when the new moon occurred at the vernal equinox, in the 
fortieth year of the wandering of the children of Israel in the 
desert 

The duties of a Knight of the Brazen Serpent are : To purify 
the soul of its alloy of earthliness, that through the gate of Cap- 
ricorn and the seven spheres it may at length ascend to its eternal 
home beyond the stars ; and also to perpetuate the great truths en- 
veloped in the symbols and allegories of the ancient mysteries. 

Faith l 


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MIGHT OF THE BRAZEN SERPENT. 


THE TWENTY-FIFTH GRADE OF THE ANCIENT AND AC- 
CEPTED SCOTTISH BITE, AND THE SEVENTH DEGREE 
OF THE HISTORICAL AND PHILOSOPHICAL SERIES. 


THE LODGE— ITS DECORATIONS, ETC. 

The Lodge, in this degree, is styled the Council. 

The camp, standards, and tabernacle with its court, 
are as in the two preceding degrees. In the East is a 
transparency on which is painted a cross, with a serpent 
coiled round it and over the arms. 



On the right of the presiding officer is a short column, 
on which is a winged globe encircled by a serpent. On 


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BOOK OF THE A. AND A. RITE. 


the left of the Senior Warden and right of the Junior 
Warden are similar columns, on each of which is a ser- 
pent or basilisk, his body coiled in folds, and his head 
and neck erect above the folds. The globe and all the 
serpents are gilded. 

The presiding officer represents Moses, and is styled 
“ Most Puissant Leader.” The Senior Warden, sitting 
in the West, on the left, represents Joshua, the son 
of Nun ; and the Junior Warden, in the West, on the 
right, represents Caleb, the son of Yephanah. The 
former is styled “Most Valiant Captain of the Host;” 
and the latter, “ Illustrious Chief Prince of the Tribes.” 
The Orator sits on the right of the Most Puissant 
Leader, represents Eleazar, the son of Aaron, and is 
styled “Most Excellent High-Priest.” He wears the 
full dress of the High-Priest, as prescribed in the two 
preceding degrees. 

The Secretary represents Ithamar, the son of Aaron, 
sits on the right of the presiding officer, at the side of 
the hall, a little to the front, and is styled “ Excellent 
Scribe.” He wears the Priest’s dress, as prescribed in 
the two preceding degrees. 

The Treasurer represents Phinehas, the son of Eleazar, 
sits on the left of the presiding officer, at the side of the 
hall, a little to the front, and is styled “Excellent 
Recorder.” He also wears the Priest’s dress, as be-- 
fore prescribed. 

The Expert sits on the south side, and the Assistant 
Expert on the north side of the Tabernacle ; the Grand 
Master of Ceremonies in front of the Senior Warden, 
and the Grand Captain of the Guard near the door of 
entrance. These brethren are all styled “ Respectable 
and the other members are addressed as “ Brother and 
Knight A,” or “ B.” 


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KNIGHT OF T HE BRAZEN SERP ENT. 


361 



The order is a crimson ribbon, on which are depicted 
the words, one under the other, Osiris, Ormuzd, Osar- 
siph, Moses ; and under them a bull, with a disk, sur- 
mounted by a crescent between his horns. This is worn 
from left to right ; and across it, from right to left, is 
worn a broad, white, watered ribbon, on which are the 
words Isis, Ceres, over a dog’s head and a crescent. On 
the right breast, on the left breast, and at the crossing 
of these orders, is a star of gold. Under that on the 
right breast is the letter A [for Aldebaran] ; under 
that on the left breast the letter A [for Antares] ; and 
under that at the crossing of the orders, the letter F 
[for Fomalhaut]. On the crimson cordon is the word 
n"TOJ [Gevurah — Valor] ; and on the white, [Ann 
— Virtus], meaning active energy or generative power, 
and passive energy or capacity to produce. 

The jewel is a tau cross, of gold, surmounted by a 
circle — the Crux Ansata — round which a serpent is 
entwined. On the upright part of the cross is engraved 
the word t6ti [HoLaTal, he has suffered or been 
wounded], and on the arms the word jnt£TlJ [NeChuSh 
TaN, the Brazen Serpent]. 

The apron is white, lined and edged with black ; the 
white side spotted with golden stars, and the black side 

10 


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BOOK OF THE A. AND A. KITE. 


with silver ones. Those on the white side represent, by 
their position and distances, the Pleiades, the Hyades, 
Orion, and Capella. Those on the black side represent 
the stars of Perseus, Scorpio, and Bootes. In the middle 
of the white side is a triangle in a glory, in the centre 
of which is the word mm On the flap is a serpent 
in a circle, with his tail in his mouth, and in the centre 
of the circle so formed a scarabaeus or beetle. Over 
this is a star of gold, with the letter R [Regulus] over 
it ; on the right side of the apron another, w r ith the let- 
ter A [Aldebaran] over it ; on the left side another, 
with the letter A [Antares] over it ; and at the bot- 
tom of the apron another, with the letter F [Fomal- 
haut] over it. 

Battery — 


RECEPTION. 

***** 

So much of the truth as it is given to mortals to 
know, is within the reach of those alone whose intel- 
lects are unclouded by passion or excess. To attain 
it, to comprehend the delicate distinctions of the 
thought in which the truth is embodied, the intellect, 
like a keen instrument of the finest steel, must be 
able to dissect the thought, and distinguish one from 
the other its invisible nerves. The edge of the in- 
strument is blunted by the indulgence of the sensual 
appetites, or of the intemperate passions of the souL 


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KNIGHT OF THE BRAZEN SERPENT. 


363 


Therefore it is that the sages have always required 
of those who sought to scale the heights of philoso- 
phy a preparatory discipline, of long-continued tem- 
perance and self-restraint ; and fasting is enjoined, 
as well as prayer. 

If thy intellect is dull and coarse by nature, or 
clouded and confused by indulgence, the symbolisms 
of the Kabala will have no meaning to thee ; and we 
shall address thee in a foreign tongue. 

Thus it is that true Masonry has always been, and 
always must be, confined to a few ; since to the mass 
its truths are foolishness and valueless. 

***** 

Most Puissant Leader, the soul of the people was 
discouraged, because of the way, journeying from 
Mount Hor, by the way of the Red Sea, to compass 
the land- of Edom ; and they spake against Adonai 
and against thee, saying : “ Why hath Al-Shadai and 
his servant Moses brought us up out of Egypt, to 
die in the wilderness ? There is no bread nor any 
water, and our souls loathe this light manna. We 
go to and fro these forty years ; and as Aaron died 
in the desert, so also shall we all die here. Let us put 
trust in Adonai no longer; but let us call on the 
great gods Amun and Astarte, Osiris and Isis, to 
deliver us from this misery.” And as they cried 
aloud on them, lo ! Adonai sent fiery serpents among 
them, by whom much people hath died. And those 
that remain have repented and said unto me : “Put 


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BOOK OF THE A. AND A. RITE. 


chains upon thy neck in token of our penitence, and 
go unto Moses our leader, and beseech him to pray 
unto Adonai that he take away the serpents from 
us and I have done as they desired. 

* * * * * 

My brother, life is a war, in which one must prove 
his soldiership, in order to rise in rank. Force is 
not given. It has to be seized. 

He only is worthy of initiation in the profounder 
mysteries who has overcome the fear of death, and is 
ready to hazard his life when the welfare of his coun- 
try or the interests of humanity require it ; and to 
die even an ignoble death, if thereby the people may 
be benefited. 

***** 

I have prayed for the people, and Adonai hath 
said unto me : “ Make thee an image of a venomous 
springing serpent, and set it upon a pole; and it 
shall come to pass that every one that is bitten, when 
he looketh upon it, shall live.” 

***** 

The plague of serpents is stayed; and as they 
have fled to their caves, so the celestial serpent flees, 
with the scorpion, before the glittering stars of Orion. 
The great festival of the vernal equinox approaches, 
and it is time to prepare ourselves by purification for 
the Passover. Light will soon prevail once more 
over darkness ; and the pulses of life again beat in 


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KNIGHT OF THE BRAZEN SERPENT. 


365 


the bosom of the earth, long chilled by the wintry 
frosts. 

***** 

Let the brazen cross and the serpent be borne before 
the congregation, and be forever a symbol of Faith, 
by the dying out whereof in the hearts of nations, 
they fall into decay ; and lest the knowledge of its 
true symbolic meaning should in time be lost, and 
the people hereafter imagine it to be something 
divine, and worship it, we will perpetuate the remem- 
brance of this day’s events, and the true meaning of 
this and our other symbols, and of the fables of 
Osiris and Ormuzd, and Typhon and Ahriman, as 
the last degree of those sacred mysteries which 
Joseph, the son of Jacob, like myself, learned from 
the Egyptians, and which I have taught to you; 
such as our forefathers practised on the plains of 
Chaldsea. 

***** 

The Father sends fiery serpents to sting and slay 
his children. Yet he commands us to forgive those 
who trespass against us. And this law is not the 
mandate of his will, but the expression of his nature. 
Who will explain this great mystery ? 

Below, upon the earth, the serpent is the minister 
of death. Its image, lifted on high, heals and re- 
stores life. 

The first sages who sought for the cause of causes 
saw good and evil in the world ; they observed the 


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BOOK OP THE A. AND A. RITE. 


* shadow and the light; they compared winter with 
spring, old age with youth, life with death, and said : 
“The first cause is beneficent and cruel. It gives 
life and destroys.” 

“ Are there, then, two contrary principles — a good 
and an evil ?” cried the disciples of Manes. 

No ! the two principles of the universal equilibrium 
are not contrary to each other, though in apparent 
opposition ; for it is a single wisdom that opposes 
them one to the other. 

The good is on the right, the evil on the left ; but 
the supreme good is above both, and makes the evil 
subserve the triumph of the good, and the good 
serve for the reparation of the evil. 

***** 

Wherefore this first cause has always revealed 
itself by the cross ; — the cross, that one composed of 
two , each of the two divided, so that they constitute 
four ; — the cross, that key of the mysteries of India 
and Egypt, the tau of the patriarchs, the divine 
symbol of Osiris, the stauros of the Gnostics, the 
keystone of the Temple, the symbol of occult Ma- 
sonry ; — the cross, that central point of junction of 
the right angles of four infinite triangles ; the four- 
in-one of the divine tetragram. 

* * * * * 


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TWENTY-SIXTH DEGREE. 


vim oi praij. 


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ARGUMENT. 


When Domitian was emperor of Rome, in the night of perse- 
cution, when danger and death hung on their footsteps, the Chris 
tian Masons met in the Catacombs, — an assemblage of whom is 
represented in this Degree of Princes of Mercy, who were repre- 
sentatives of the faithful by means of the Triple Covenant, the 
points of which were — that made with Noah when God set his 
bow in the heavens ; that made with Abraham, for him and his 
descendants; and that made with all the earth, that the day 
should come when light, truth, and happiness should be victo- 
rious over darkness, error, and misery. 

The assemblages generally met to celebrate the Mysteries in 
the great Temple of Elephanta ; then in the secret chambers of 
that of Bouddha at Salsette ; in the roofless fanes of Persia, in the 
forest temples of the Druids, in the pyramids of Memphis, in the 
vaults of Crete and Samothrace, in the great temple of Elcusis, 
uudcr the Holy of Holies at Jerusalem, and in the Catacombs 
under Rome. 


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PRINCE OF MERCY; 

OR, 

SCOTTISH TRINITARIAN. 

ITIE TWENTY-SIXTH GRADE OF THE ANCIENT AND AC- 
CEPTED SCOTTISH BITE, AND THE EIGHTH DEGREE OF 
THE HISTORICAL AND PHILOSOPHICAL SERIES. 



DECORATIONS, ETC. 

Bodies of this degree are styled Chapters. The 
hangings are green, supported by nine columns, alter- 
nately white and red ; upon each of which is a chan- 
delier, holding nine lights. The canopy over the throne 
is green, white, and red; and before the throne is a 
table, covered with a cloth of the same colors. Over 
the throne hangs a triple interlaced triangle of broad 
bars, two of which are white, and one black; and in 
its centre the letter \ Instead of a gavel, the presiding 
officer uses an arrow, the plume of which is red on one 
side and green on the other, the spear white, and the 
point gilded. 

By the altar is a statue or statuette of white marble, 
the naked figure of a virgin. Over it is a drapery of 

16 * 


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370 


BOOK OF THE A. AND A. KITE. 



thin white gauze. This represents Truth, and is the 
palladium of the Order of Princes of Mercy. 

The altar, placed in the centre of the room, is of a 
triangular shape, each side measuring 18 inches, and 
its height being 36 inches. The top is a plate, like 
gold, on which, formed of different colored stones, is 
the word m/T ; and under that a passion cross, on 
either side of which, above the arms, are the Greek 
letters ££.... xc- At each corner is a flame of brass. 


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PRINCE OF MERCY. 


371 


The presiding officer is styled “ Most Excellent Chief 
Prince.” 

The Wardens, “Excellent Senior Warden,” and “Ex- 
cellent Junior Warden.” 

The Expert and Assistant Expert are styled “ Respect- 
able Senior and Junior Deacons.” 

The Captain of the Guards is styled “ Valiant Guard of 
the Palladium ;” and the Tiler, “ Captain of the Guard.” 

The other officers are styled “ Venerable.” 

The Chief Prince wears a tricolored tunic, green, 
white, and red, and a crown with nine points. The 
other members wear white tunics. All wear the Order, 
which is a broad tricolored ribbon, green, white, and 
red, worn from right to left. 



The apron is scarlet, with a wide border of white. In 
the centre is an equilateral triangle, the bars forming the 
sides of which are green. In the centre of this are the 
emblems on the jewel, embroidered in gold. The flap 
is sky-blue. 

The jewel is an equilateral triangle, of bars of gold, 
with a flaming heart of gold in the centre. On the 
heart are the letters I.*. H.\ S.\ ; and on the respective 
sides of the triangle, W.\ on the right, F.\ on the left. 


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BOOK OF THE A. AND A. RITE. 


and H.\ at the bottom. This jewel is suspended from a 
small collar of narrow, watered, purple ribbon, and 
hangs on the breast. 

The March is 3 equal steps, the first taken with the 
left foot. 

The Order is, standing, the right hand on the right 
hip. 

The age is 9 by 9, or 81. 

The Tessera, or mark, given to the initiate, is a small 
fish, of ivory or mother-of-pearl, on one side of which 
is the word mn\ and on the other Tri!=<5>ll<=- 

Battery — • • • 


RECEPTION. 

\ * * * * * * 

Mr. E.\ Listen to the ancient dogmas and teach- 
ings. 

Or. Thus said the holy books of ancient India : 
There are three supreme gods, the three forms and 
aspects of the first, the supreme, single, invisible 
God, cause of all phenomena, and soul of the world : 
and these three, the powers of creation, preservation , 
and destrriction, distinct in persons, are but one God, 
the triple form of the Supreme, the word A.*. U.\ M.\, 
first utterance of the Eternal. 

J.\ W.\ Said the ancient Hindoos : Chrishna, the 
second person of the Trimourti, bom of a royal vir- 
gin, without sin, descended into hell, arose again, 
and ascended to heaven. He will appear again at 


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PRINCE OF MERCY. 


373 


the end of the world, Vill become man, and mounted 
on a white horse, with a sword glittering like a comet, 
will traverse the world and destroy the guilty. The 
great serpent shall consume the universe ; but the 
seeds of creation shall be preserved in the lotus ; and 
a new creation shall commence. 

S.\ W.\ Above all existences, said the ancient 
Bouddhists, is the spirit, universal, indestructible, who 
during incalculable time preserves all that is, and 
remains in repose, until the laws of destiny oblige 
him to create new worlds. From him flow the Boud- 
dhas, each a trinity of intelligence, law, and unison, 
each a Redeemer. The stars shall salute him at his 
nativity, and all mankind unite in orisons to God. 

M.\ E.\ From the supreme divinity and ancient 
unlimited time, said the old Persians, emanated the 
pure light. He will in the fourth age create Sosiosch 
the Saviour, who shall prepare the human race for 
the general resurrection. 

0r.\ Mithra, it was said in the ancient Sabean 
Mysteries, is the Grand Architect of the universe 
himself, appearing in visible shape, the spirit of the 
sun and light, the eye of Ormuzd. He is three and 
one ; for his essence illuminates, warms, and makes 
fruitful at once. He is the incarnate mediator, bring- 
ing back souls to God. 

J\ W.\ The Supreme God Alfader, said our an- 
cient brethren the Druids, is eternal. He made 
heaven, earth, and air, and men, and gave to men 
immortal souls. 


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BOOK OF THE A. AND A. RITE. 


S.\ W.\ Amun-Re, said th& ancient Egyptians, 
the uncreated, is the Supreme Triad, father, mother, 
and son, from whom the long chain of Triads de- 
scends to the incarnations in human form. Osiris, 
final conqueror of Typhon, shall sit in judgment on 
all the dead, and pronounce the final sentence, on 
each according to his deserts. 

M.\ E.\ He y said the Hebrew Kabalists, is the 
Supreme, the hidden lamp, whereof is no cognition. 
He is found to have three heads, contained in one 
head. Wisdom is the father, and intelligence the 
mother, and from them flows truth. These three are — 
Choclimah, wisdom; Binah, the mother of under- 
standing ; and Daath, intellectual cognition. 

0r.\ Again, hear ye I In the beginning was the 
Word, and the Word was with God, and the Word was 
God : all things were made by him : in him was life, 
and that life was the light of mankind; the true 
light, which lighteth every man that cometh into the 
world. And the Word became incarnate, and dwelt 
among men, and they beheld his glory, the glory of 
the first-born of the Father. Thus said the ancient 
Christian Masons; and they said also: There are 
three that bear record in heaven ; the Father, the 
Word, and the Holy Spirit, and these three are one. 

* . * * * * 

J.\ W.\ Thus in all ages the golden threads of 
truth have gleamed in the woof of error. Fortunate 
the Mason who, by the light of wisdom, the true 


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PRINCE OF MERCY. 


375 


Masonic light, second emanation from the Deity, 
can discern the golden threads, God’s hieroglyphics, 
written when time began ; and read them aright, as 
they were read by our ancient brethren in the early 
ages! 

S.\ W.\ Thus in all ages the word of God, his 
thought, not uttered in a voice audible to mortal 
ears, has spoken in the souls of men, and taught 
them the great truths of reason, philosophy, and 
religion. Fortunate the Mason to whom that word, 
the Deity manifest, is audible, intelligible, signifi- 
cant; God’s thought, that made the stars and all 
that is, and the great laws of harmony and motion! 

M.\ E;. Thus in all ages rosy gleams of light, 
piercing the dark clouds of error, have taught man- 
kind that truth and light, perfect and glorious, linger 
below the horizon, in time to rise to fill God’s uni- 
verse with light and glory, at the dawn of his pro- 
mised day. Fortunate the Mason, who with firm 
faith and hope accepts these struggling rays that 
gild the clouds, as ample evidence that in God’s good 
time his dawn of day will come, and be eternal. 

CHANT. 

* * * * * 

You have assumed the name of Constans, and thus 
profess yourself firm, intrepid, and persevering. This 
Lodge represents a Lodge of Christian Masons held 
at night, in the gloomy catacombs under Rome, in 


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BOOK OF THE A. AND A. RITE. 


the time of the persecuting Emperor Domitian ; and 
you represent a Catechumen who, having attained 
the second degree of the Essenian and early Chris* 
tian Mysteries, sought by receiving the third and 
last degree to become one of the faithful or the elect. 
Whatever your faith, you at least believe, as they 
did, in the unity and providence of God. 

* * # * * 


PRAYER 

Infinitely Illustrious and Supreme Father, infi- 
nitely various of counsel, who consumest all things, 
and again thyself reproducest and repairest them ; 
who directest the ineffable harmonies that are the 
law of the boundless universe ! Universal Parent of 
eternally successive being ; who art everywhere pre- 
sent ; of whose essence are justice, mercy, and good- 
ness ; author of life and soul, of all that moves ; aid 
us to keep thy commandments and perform our du- 
ties ! Keep us from the slippery descents of vice, 
and help us to stand firm in the ways of duty ! Sup- 
port and strengthen this our brother, and all Masons 
everywhere ! Fill our souls with love for thee ! Save 
us from persecutors; teach us and all our breth- 
ren to be tolerant of error, the common lot of man ; 
and send our life a happy, blameless end! 

AU. Our Father who art in heaven, hallowed be 
thy name, etc. Amen! So mote it be. 

M.\ Er, My brother, you have ascended too high 


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PRINCE OF MERCY. 


377 


in Masonry to be longer subjected to physical tests 
and trials, or you would again in this degree have 
represented the Fellow Craft, or Companion, advan- 
cing toward the Master’s degree. 

In the early days of Christianity, there was an 
initiation like those of the Pagans. Persons were 
admitted on special conditions only. To arrive at a 
complete knowledge of the doctrine, they had to 
pass three degrees of instruction. The initiates 
were consequently divided into three classes: th$ 
first, auditors, the second, catechumens, and the 
third the faithful. The auditors were novices, pre- 
pared by ceremonies and instruction to receive the 
dogmas of Christianity. A portion of these dogmas 
was made known to the Catechumens ; who, after 
particular purifications, received baptism, or the 
initiation of the theogenesis (divine generation) ; but 
in the grand mysteries of that religion, the incarna- 
tion, nativity, passion, and resurrection of Christ, 
none were initiated but the faithful. These doc- 
trines, and the celebration of the holy sacraments, 
particularly the Eucharist, were kept with profound 
secrecy. 

* * * * * 

To avoid persecution, the early Christians were 
compelled to use great precaution, and to hold meet- 
ings of the faithful [of the household of faith] in 
private places, under concealment by darkness. They 
assembled in the night, and they guarded against 


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BOOK OF THE A. AND A. RITE. 


the intrusion of false brethren and profane persons, 
spies, who might cause their arrest. During the 
early persecutions they took refuge in the vast cata- 
combs which stretched for miles in every direction 
under the city of Rome, and are supposed to have 
been of Etruscan origin. There, amid labyrinthine 
windings, deep caverns, hidden chambers, chapels 
and tombs, the persecuted fugitives found refuge, 
and there they performed the ceremonies of the 
mysteries. 

They conversed together figuratively, and by the 
use of symbols ; and those who were initiated were 
bound by solemn promise not to disclose or even 
converse about the secrets of the mysteries, except 
with such as had received them under the same 
sanction. 

* * * * * 

This then is the history of the sufferings of Jesus 
Christ, and its Masonic application as made by the 
Christian Mason. Some of the ceremonies of the 
first three degrees, which, whatever your faith, may 
not be uninteresting to you, since you are in no wise 
required to receive them as correct, are as follows : 

*’ 4s * * 4c 

M.\ E.\ Behold, the darkness is past, and the 
true light now shineth. My brother, you have before 
this been brought to light in Masonry, when the 
Worshipful Master, with the aid of the brethren. 


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PRINCE OF MERCY. 


379 


first made you a Mason. You have been taught to 
believe in the true God. You have passed through 
degrees intended to remind you of the Essenian and 
Hebrew mysteries ; and in this you have heard de- 
scribed those practised by the first Christians. As 
you were not required to profess a belief in the tenets 
of the Essenes or the Pharisees, so neither here are 
you required to believe in the divine mission or char- 
acter of Jesus of Nazareth. We shadow forth the 
secret discipline of the early Christians, as we do 
the other Mysteries, as the diverse and often eccen- 
tric forms in which Masonry has developed itself in 
the different ages of the world. Masonically, we 
know not whether you be Christian, Jew, or Moslem. 
If you be Christian, you will see in this degree a 
Christian ceremony ; and so you have the right to in- 
terpret it. Your brethren will respect your faith, as 
they have a right to demand that you shall respect 
theirs. If you be not a Christian, you will see in it 
a mere historical allegory, symbolizing great truths, 
acknowledged alike by you and them. 

While you were veiled in darkness, you heard re- 
peated by the voice of the great past its most ancient 
doctrines. No one has the right to object, if the 
Christian Mason sees foreshadowed in Chrishna and 
Sosiosch, in Mithras and Osiris, the divine Word, 
that, as he believes, became man, and died upon the 
cross to redeem a fallen race. Nor can he object 
if others see in the Word that was in the beginning 
with God, and that was God, only the logos of Plato 


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BOOK OF THE A. AND A. BITE. 


and Philo, or the uttered thought or first emanation 
of light, or the reason, of the great, silent, uncreated 
Deity, believed in and adored by all. 

We do not undervalue the importance of any truth. 
We utter no word that can be deemed irreverent by 
any one of any faith. We do not tell the Moslem 
that it is only important for him to believe that there 
is but one God, and wholly unessential whether Ma- 
homet was his prophet. We do not tell the Hebrew 
that the Messiah, whom he expects, was bom in 
Bethlehem nearly two thousand years ago; and as 
little do we tell the Christian that Jesus of Nazareth 
was but a man, or his history the revival of an older 
legend. To do either is beyond our jurisdiction. 
Masonry, of no one age, belongs to all time ; of no 
one religion, it finds its great truths in all. 

Masonry is a worship ; but one in which all civil- 
ized men can unite. It trusts in God, and hopes ; it 
believes, like a child, and is humble. It draws no 
sword to compel others to adopt its belief, or to be 
happy with its hopes. And it waits with patience to 
understand the mysteries of nature hereafter. 

The greatest mysteries in the universe are those 
vhich are ever going on around us; so trite and 
common to us that we never note them or reflect 
upon them. There are other forces in the universe 
than those that are mechanical. 

Here are two minute seeds, not much unlike in 
appearance, and two of larger size. Hand them to 
Chemistry, which tells us how combustion goes on in 


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PRINCE OF MERCY. 


381 


the lungs, and plants are fed with phosphorus and 
carbon, and the alkalies and silex. Let it decom- 
pose them, analyze them, torture them in all the 
ways it knows. The net result of each is a little 
sugar, a little fibrin, a little water — carbon, potas- 
sium, sodium, and the like — one cares not to know 
what. 

We hide them in the ground ; and the slight rains 
moisten them, and the sun shines upon them, and 
little slender shoots spring up and grow ; and what 
a miracle is the mere growth ! the force, the power, 
the capacity, by which the little feeble shoot, that a 
small worm can nip off with a single snap of its 
mandibles, extracts from the earth and air and water 
the different elements with which it increases in sta- 
ture, and rises imperceptibly toward the sky ! 

One grows to be a slender, feeble stalk, like an 
ordinary weed; another a strong bush, armed with 
thorns, and sturdy enough to bid defiance to the 
winds ; the third a tender tree, subject to be blighted 
by the frost, and looked down upon by all the forest ; 
while another spreads its rugged arms abroad, and 
cares for neither frost nor ice, nor the snows that for 
months lie heaped around its roots. 

But lo ! out of the brown foul earth, and colorless 
invisible air, and limpid rain-water, the chemistry of 
the seeds has extracted colors — four different shades 
of green, that paint the leaves, which put forth in 
the spring upon our plant, our shrub, and our trees. 
Later still come the flowers — the vivid colors of the 


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BOOK OF THE A. AND A. RITE. 


rose, the beautiful brilliance of the carnation, the 
modest blush of the apple, and the splendid white 
of the orange. Whence come these colors? By 
what process of chemistry are they extracted from 
the carbon, the phosphorus, and the lime? Is it 
any greater miracle to make something out of 
nothing? 

Pluck the flowers. Inhale the delicious perfumes ; 
each perfect and all delicious. Whence have they 
come ? By what combination of acids and alkalies 
could the chemist produce them ? 

And the fruit — the ruddy apple and the golden 
orange — the texture and fabric how totally differ- 
ent! the taste how entirely dissimilar ! — the per- 
fume of each distinct from its flower, and from the 
other. Whence the taste and this new perfume? 
The same earth and air and water have been made 
to furnish a different taste to each fruit, a different 
perfume not only to each fruit, but to each fruit and 
its own flower. 

Is it any more a problem whence come thought 
and will and perception, and all the phenomena of 
the mind, than this, whence come the colors, the per- 
fumes, the taste of the fruit and flower ? 

And lo ! in each fruit new seeds, each gifted with 
the same wondrous power of reproduction — each 
with the same wondrous forces wrapped up in it to 
be again in turn evolved; — forces, that had lived 
three thousand years in the grain of wheat found in 
the wrappings of an Egyptian mummy; forces, of 


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PRINCE OF MERCY. 


383 


which learning, and science, and wisdom know no 
more than they do of the nature and laws of action 
of God. What can toe know of the nature, and how 
can we understand the powers and mode of opera- 
tion, of the human soul, when the glossy leaves, the 
pearl-white flower, and the golden fruit of the 
orange are miracles wholly beyond our comprehen- 
sion? 

We but hide our ignorance in a cloud of words ; 
and the words too often are mere combinations of 
sounds without any meaning. 

What force draws the needle toward the north ? 
What force moves the muscle that raises the arm, 
when the will determines it shall rise? Whence 
comes the will itself? Is it spontaneous — a first 
cause, or an effect? These too are miracles, inex- 
plicable as the creation, or the self-existence of 
God. 

* * * * * 

On being now again brought to light, you see upon 
the altar before you the luminous delta, with three 
equal sides, in all ages the representation of Deity, 
the trinity of wisdom, power, and harmony; and 
upon it the ineffable name, and the cross, in all time 
the emblem of eternity. 

***** 

M.\ E.\ My brother, the colors of this degree are 
green, red, and white. They symbolize the Masonic 


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BOOK OF THE A. AND A. RITE. 


trinity. The green is an emblem of the infinite wis- 
dom; the red, of the supreme energy, force, or 
power ; and the white, produced by mingling all the 
colors, of the divine harmony. 

On the three sides of the jewel you see the letters 
W.\ F.\ and H.\ — the initials of the words Wisdom, 
Force, and Harmony; and on the inflamed heart in 
the centre, three letters which the Christian Mason 
reads as the initials of the phrase, Jesus Hominum 
Salvator ; but which you are at liberty to read S.\ 
I.'. H.\ — Sapientia, Imperium, Harmonia — Wisdom, 
Power, and Harmony. 

Perhaps you suspect that there is still remaining 
behind an inner meaning of the word “ Trinity,” con- 
necting itself with your title of Scottish Trinitarian. 
It may be so. Masonry discloses its secrets cau- 
tiously, and never makes the whole truth known at 
once. 

«*»««» 


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TWENTY-SEYENTH DEGREE. 


gtoigto Cftamamln of tbi fmpl*. 


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ARGUMENT. 


The degree of Knight Commander of the Temple is sometimes 
called Teutonic Knight of the House of St Mary of Jerusalem. 
The Order originated at the siege of St Jean d’Acre, when tents 
were made for the' sick and wounded of the sails of the ships ; 
and while they fought the infidel Saladin by day, and nursed the 
sick and wounded soldiers by night, the Knights engaged 
themselves to guard the city of Jerusalem against the Saracens ; 
to protect Christendom ; to succor and assist the feeble and op- 
pressed, and to defend the innocent Their five excellent quali- 
ties were Humility, Temperance, Chastity, Generosity, and 
Honor ; and they practised all the Masonic virtues. This is the 
first strictly chivalric degree of the Ancient and Accepted Scot- 
tish rite. 


Qigitb p H hy * 


Gc 



KNIGHT COMMANDER OF THE TEMPLE. 


THE TWENTY-SEVENTH GRADE OP THE ANCIENT AND 
ACCEPTED SCOTTISH RITE, AND THE NINTH DEGREE 
OP THE HISTORICAL AND PHILOSOPHICAL SERIES. 


LODGES, FURNITURE, ETC. 

Bodies of this chivalric degree are styled Chapters. 
The hangings are scarlet, with black columns at inter- 
vals, on each of which is an arm or branch, holding a 
light. The hangings and columns are so arranged as to 
make the shape of the Chapter a circle. 

The canopy and throne are of scarlet, sprinkled with 
black tears. 

In front of the East is a candelabrum, with three 
circles of lights, one above the other. In the lowest 
circle are twelve lights ; in the middle one nine ; and in 
the upper one six. 

In the centre of the room is a very large round table, 
on which are five lamps, with globular shades of ground 
glass, arranged in the shape of a passion-cross, the ver- 
tical shaft extending East and West, the head of the 
cross to the East. These lamps must be fed with olive 


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388 


BOOK OF THE A. AND A. RITE. 


oil. On this table is a crucifix, a copy of the Penta- 
teuch in Hebrew, a crown or garland of laurel, a sword 
and large key, crossed, an apron and pair of gloves of the 
degree ; and scattered upon it, in no particular order, all 
the working tools of the Symbolic Lodge. Around this 
table all the Commanders sit 

In the West are the following sentences : 

“ In many words thou shalt not avoid sin.” 

“ Life and death are dispensed by the tongue.” 

OFFICERS AND TITLES. 

The Sovereign Grand Commander of the Supreme 
Council of the 33d degree is the Grand Master of the 
Order. The Commander-in-Chief of the Consistory in 
which the Chapter is held is the Provincial Grand Master. 

The presiding officer of a Chapter is styled “Com- 
mander in Chief,” with the title of “ Eminent.” The 
Senior Warden is styled “Marshal;” and the Junior 
Warden, “ Turcopilier the Orator, “Hospitaller;” the 
Master of Ceremonies, “Draper;” the Secretary, “Chan- 
cellor;” the Treasurer, “Seneschal;” the Expert and 
Assistant Expert, “First,” and “Second Lieutenant;” 
and a “Captain of the Guard.” In addressing each, 
the words “ Brother Knight” are prefixed to his official 
title. The Tiler is styled “ Sentinel.” There is also a 
“ Chaplain.” 

The Eminent Commander sits on the east side of the 
table ; the Marshal and Turcopilier on the West side, 
the latter on the right of the former; the Hospitaller on 
the south side ; the Draper on the north ; the Secretary 
on the left of the Eminent Commander, half way be- 
tween him and the Hospitaller ; and the Treasurer on 
the right of the Eminent Commander, half way between 


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KNIGHT COMMANDER OF THE TEMPLE. 389 


him and the Draper ; the First Lieutenant on the right 
of the Hospitaller ; the Second Lieutenant on the left 
of the Draper ; and the Captain of the Guard on the 
right of the Junior Warden. The Chaplain sits on the 
right of the Eminent Commander. 


DRESS, DECORATIONS, ETC. 

The apron is of scarlet-colored lambskin, lined and 
edged with black. The flap is white, and on it is a 
Teutonic Cross (described as a cross potent sable, 
charged with another cross double potent or, surcharged 
with an escutcheon of the Empire, the principal cross 
surmounted by a chief azure , semee of France). Thus: 



In the middle of the apron is a key, in black, and 
round it, embroidered in green of the proper shade, a 
garland or wreath of laureL 

The (/loves are white, lined, edged, and embroidered 
with red. 

The order is of white watered ribbon, edged with red, 
worn as a collar (en camail) y at the bottom of which 
the jewel hangs. On each side of the collar is em- 
broidered in black and gold the Teutonic Cross. 


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390 


BOOK OF THE A. AND A. RITE. 


A sash is worn across the body, from right to left, 
being a broad watered scarlet ribbon, edged with black, 
at the end of which hangs a gold cross of the Order. 



The jewel is a triangle of gold, on which is enamelled 
the word INRI. 

The hilt of the sword is in the shape of a cross, and 
gilt. The scabbard and sword-belt are black. 

Under these decorations, each wears a tunic of white 
woollen stuff, reaching to the mid-thigh ; and over all a 
Knight’s mantle of scarlet velvet, reaching nearly to 
the ground, lined with white silk. On the breast of 
the tunic is embroidered a Teutonic Cross, as above de- 
scribed ; and on the right side of the mantle a passion- 
cross, in black. 



The hat is broad-brimmed, with red plumes, and a 
black and white cockade. 

A gilt spur is worn on each heel. 

Battery — • • • • • •— # •. 


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KNIGHT COMMANDER OF THE TEMPLE, 391 


RECEPTION. 

* * * * * 

The following dirge is sung in the adjoining apart- 
ment. 

DIRGE. 


Solemnly. Bro. Henry Tucker. 






jSr ShSSBSKSSa 

jmmmm jmm Mm i 




HI 







I 


p—wii 









flKSSRS! 



ssss 


FrT 


■ IW MM" Si 


m 

1m 

S r 

LvarjHMHMi 





CMII 

r J 

r~ * k i i i i 

jife s brief, un - cer - tarn, storm - y day ; 




mmmmmm 

uv**jcu*m?m 




w^mmmu 

i rz n ^ 1 m r: r 

11 P“T7 







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m 


BOOK OF THE A. AND A. RITE. 


The Brother Terrible on high 

With sonorous voice to all will cry: 

“We all must die! We all must die! 

“ Judgment is ever drawing nigh. 

“Assemble, Masons, one and all! 

“ Bise in the body at my call!” 

We all must die! We all must die! 

And heaven, we trust, is drawing nigh! 

Repeat the last two lines. 

***** 

Those who formerly entered this Order conse- 
crated themselves to the service of the sick and 
suffering, were constantly employed in works of 
mercy, and devoted themselves to the service and 
defence of the Christian faith. They weremo longer 
allowed to act for themselves ; but on the contrary 
were obliged absolutely to renounce their own will 
and pleasure, and implicitly to comply with that of 
their superiors. The change of circumstances and 
manners make this strictness to be no longer re- 
quired ; but you will contract with us an analogous 
engagement. 

***** 

E. C. By my authority and power as Commander- 
in-chief of this Chapter, and in the name of the 
Grand Master of the Order, I hereby constitute, 
create, and dub thee a Knight Commander of the 
Temple. Be true, devout, and brave ! Arise, A B., 



KNIGHT COMMANDER OP THE TEMPLE. 


393 


no longer a serving brother, but a Knight ; and may 
glory and good fortune attend you ! 



Receive now the five trophies of this degree. 

I crown you with this garland of laurel. This 
especially is meant to crown your good works, done 
to the Order, the Lodges, and your brethren ; and to 
encourage you to persevere. 

I present you with the apron and gloves, the collar, 
sash, and jewel of the Order. The colors of these 
decorations are white, red, and black. For whom 
this latter color, the emblem of sorrow and mourn- 
ing, is worn, you will know at a proper time. 

I present you with the sword of a Knight, to 
enable you to maintain the rights of Masonry and 
of men, and to punish their enemies and tyrants. If 
in that contest you should fall, you will have ful- 
filled the noblest destiny of a Knight and gentle- 
man. 

I present you with the spurs of a Knight. As 
17 * 


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394 


BOOK OF THE A. AND A. BITE. 


you have worn them worthily, so may you wear them 
with honor ! God forbid that for any act of base un- 
worthiness you should ever be deprived of them ! 

I present you with the pallium or mantle of the 
Order. This cross is the sign of the Order, which 
we command you constantly to wear. 

Take this sign in the name of God, for the increase 
of faith, the defence of the Order, and the service of 
the poor. We place this cross upon your breast, my 
brother, that you may love it with all your heart; 
and may your right hand ever fight in its defence 
and for its preservation, as the symbol of knightly 
Masonry. 

♦ * * * * 

HISTORY. 

When St. Jean d’Acre, the ancient Pfcolemais, on 
the southern side of which was Mount Carmel, was 
besieged by the Christian forces, for nearly two 
years, under Guy of Lusignan, King of Jerusalem, 
Conrad, Marquis of Montferrat, and other princes 
and leaders from every country in Europe, — and 
especially by Henry VI. of Germany, son of Fred- 
erich Barbarossa, joined, near the end of the siege, 
by Philip Augustus of Prance and Bichard Cceur de 
Lion of England, — they were long afflicted with 
famine, until they ate the flesh of horses with joy, 
and even the intestines sold for ten sous ; men of 
high rank, and the sons of great men, greedily de- 


ligitbp 


dhv Goo gle 



KNIGHT COMMANDER OF THE TEMPLE. 395 


voured grass ; the starving fought together like dogs 
for the little bread baked at the ovens ; they gnawed 
the bones that had already been gnawed by the dogs ; 
and noblemen, ashamed to beg, were known to steal 
bread. 

* * * * * 

Sickness, also, caused by the rains and the intense 
heat, decimated the Christian forces. The wounded 
German soldiers, whom none of the others under- 
stood, could not make known their sickness nor their 
necessities. Certain German nobles from the cities 
of Bremen and Lubec, who had arrived at Acre by 
sea, moved by the miseries of their countrymen, 
took the sails of their ships, and made them a large 
tent, in which for a time they placed the wounded 
Germans, and tended them with great kindness. 
Forty nobles of the same nation united with them, 
and established a kind of hospital in the midst of 
the camp ; and this noble and charitable association, 
like the Knights of the Temple and of St. John of 
Jerusalem, soon and insensibly became a new Hos- 
pitaller and Military Order. This was in the year 
1191. In 1192, Pope Celestin III., at the request of 
the Emperor Henry VL, solemnly approved of the 
Order, by his bull of the 23d of February. He pre- 
scribed, as regulations for the new Knights, those of 
St. Augustine ; and for special statutes, in all that 
regarded the poor and the sick, those of the Hos- 
pitallers of St. John ; in regard to military discipline. 


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396 


BOOK OF THE A. AND A. RITE. 


the regulations of the Templars. This new Order, 
exclusively composed of Germans, was styled “ The 
Order of Teutonic Knights of the House of St. Mary 
of Jerusalem as the Templars were styled, “ of the 
House of the Temple at Jerusalem.” 

A great number of noblemen, who had followed 
that Prince (Frederic of Suabia, second son of the 
Emperor) to Acre as volunteers, some actuated by 
religious enthusiasm, and some by the desire of 
glory, joined the soldiers of the Temple and of the 
Hospital, or engaged in attending on the wounded 
and caring for the sick of their nation. This was 
the origin of the Teutonic Order, the first branch of 
that of the Templars. 

The chiefs, desiring to advance these pious gentle- 
men and to gratify the German nation, proposed to 
them the institution of a new Order of Chivalry, to 
be at once hospitaller and military. Forty German 
lords, distinguished by their nobility and feats of 
arms, agreed to these, and became the founders and 
original members of the Order. On entering the 
Order, they bound themselves by the three solemn 
vows, and also obliged themselves to serve the poor, 
in imitation of the Hospitallers, and to* follow the 
claustral and military discipline of the Templars, 
in peace as well as in war. 

Their title of Knights of the House of St. Mary 
of Jerusalem was given them, because while the 
city of Jerusalem was under the government of the 
Latin Christians, a German had erected there, a t his 




KNIGHT COMMANDER OF THE TEMPLE. 397 


own expense, a hospital and oratory for the sick of 
his nation, under the protection of, and dedicated to, 
the Virgin Mary. 

* * * * * 

To distinguish this Order from the other two, they 
adopted the black cross. It is ordinarily said that 
they also adopted the white mantle ; but about the 
year 1210, the Templars of Palestine complained to 
Pope Innocent, that after they had received from the 
Holy See the white mantle as the distinctive dress 
of their Order, the Teutonic Knights, and especially 
those of St. Jean d’Acre, had assumed to wear it. 
Innocent wrote to the latter, and to their Grand 
Master, Herman Bart, a gentleman of Holstein, and 
directed that, in order to avoid all occasion for 
jealousy or quarrel, they should content themselves 
with their ordinary dress, and leave the white color 
to the Templars ; and at the same time he ordered 
the Patriarch of Jerusalem to see to it that the Teu- 
tonic Knights should follow their first custom, and 
to censure, and so compel them to do it, if necessary. 

It is true that they paid little regard to the man- 
date of the Pope, and soon adopted the white man- 
tle again ; but it was not their primitive dress ; and 
therefore we, in this degree, wear a different color. 

The leading objects of the three great military 
orders were the same. 

The Teutonic Knights soon rivalled the other 
orders in numbers and influence. 


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BOOK OF THE A. AND A. RITE. 


***** 

In the year 1226, most of the Teutonic Knights 
went from the Holy Land to Prussia ; the people of 
which were still idolaters, waging cruel war against 
their Christian neighbors, murdering priests at the 
foot of the altar, and employing the sacred Vessels 
for profane uses. 

***** 

For many years the Teutonic Knights held Prussia 
as a fief depending on the crown of Poland. 

After the Order of the Temple had been “sup- 
pressed, extinguished, and abolished,” in the year 
1312, by the papal bull of the 6th May of that year, 
by which all persons were forbidden to enter the 
Order, or to assume the name of Templars, or to 
wear their dress, under pain of excommunication, an 
extension of the same, in the same year, adjudged 
all the property and estates of the Templars to the 
Knights of Rhodes (of St. John, or the Hospitallers, 
afterward Knights of Malta), except such as were 
in the realms of Spain, and without prejudice to the 
right of any kings, princes, or lords to any property 
of the Order in other countries. 

A Knight Commander of the Temple should have 
five excellent qualities, which are represented by the 
five lights that form the symbolic cross upon our 
table, — Humility, Temperance, Chastity, Generosity, 
and Honor. 


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TWENTY-EIGHTH DEGREE. 


ffnigfet of t h je JPutu 


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ARGUMENT 


There is but one God, uncreated, eternal, infinite, and inacces- 
sible : that the soul of man is immortal, and his existent life but 
a point in the centre of eternity : that harmony is in equilibrium, 
and equilibrium subsists by the analogy of contraries : that anal- 
ogy is the key of all the secrets of nature, and the sole reason of 
being of all revelations : and, finally, that the Absolute is Reason, 
which exists through itself : that evil, and wrong, and misery are 
the necessary discords that unite with the concords of the uni- 
verse to make one great ^armony forever. Such is the argument 
of this the last philosophical degree of the Ancient and Accepted 
Scottish Rite ; its doctrine is derived from the Kabala, and is the 
same as that of the Hermetic philosophers who wrote on Al- 
chemy. 

Nature is revelation, and the light of truth shines everywhere 
in the world. Magism was made for kings and priests alone. He 
who dreads to lose his own ideas, and fears new truths, and is 
not disposed to doubt everything, rather than admit anything at 
random, should not seek to learn the teachings of this degree, 
for they will be useless and dangerous to him ; he will misunder- 
stand them and be troubled by them, and yet be more troubled 
should he chance to comprehend them. 

He who prefers anything to reason, truth, and justice, whose 
will is uncertain and wavering, who is alarmed by logic and the 
naked truth, should not rashly engage in the pursuit of the high 
sciences ; but once on the road, he must reach the goal or perish ; 
to doubt is to become insane, to halt is to fall, to go back is to 
precipitate one’s self into an abyss. 


Sancta Sanctis / The holy things for the holy 1 




KNIGIIT OF TIIE SUN ; 

OR, 

PRINCE ADEPT. 


TIIE TWENTY-EIGHTH GRADE OF THE ANCIENT AND AC- 
CEPTED SCOTTISH RITE, AND THE TENTH DEGREE OF 
THE HISTORICAL AND PHILOSOPHICAL SERIES. 


“gux t Wtuthti*” 

COUN CIL-CH AMBER — ITS FURNITURE, ETC. 

Bodies of this degree are styled Councils. Each 
Council consists of not lees than ten members. 

The hangings of the Council-Chamber should represent 
the open country — mountains, plains, forests, and fields. 

The chamber is lighted by a single light. This is a 
great globe, suspended in the South, and represents the 
sun. The only additional light is from the transparencies. 

In the East is suspended a transparency, displaying 
the sign of the Macrocosm or of the Seal of Solomon, 
the interlaced triangles, one white and the other black. 


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402 


BOOK OF THE A. AND A. RITE. 



Above the transparency in the East are, in gilded 
letters, the words Lux e Tenebris. 

In the West is suspended a transparency, displaying 
the sign of the Microcosm or the Pentagram, traced on 
white with lines of vermilion, and with a single point 
upward, thus : 



In the South is a painting of the Temple of Solomon. 
At the entrance to it, to which an ascent by seven steps 
is represented, is painted a man, holding in his arms a 
white lamb, between the columns Jachin and Boaz. 

In each corner of the chamber is suspended, about six 


KNIGHT OF THE SUN. 


403 


feet above the floor, an equilateral triangle ; its three 
sides colored respectively white , blacky and red, and 
each side measuring about eighteen inches, thus : 



In the North is a transparency, on which the follow- 
ing figure appears : 



“ Tub understanding or the occult is the knowledge or the equi- 
librium.”— Sohar, Book I., Slphra de Zeniatba. 


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BOOK OF THE A. AND A. RITE. 


On the right of the presiding officer, in the East, on a 
gilt pedestal, is a caducous, gilded ; the upper part of it 
a cross, surmounted by a globe — two serpents twining 
around the caduceus, their heads rising above the cross. 



On the right of the officer in the West, on a white 
pedestal, is a white dove , its wings folded ; and on his 
left, on a black pedestal, a black raven , its wings ex- 
tended, as if just alighting. 

On the east, west, and south of the altar, in the cen- 
tre of the chamber, are three candlesticks, the candles 
not burning ; and over each candlestick the letter S. 

The ceiling of the chamber should represent the 
heavens, with the crescent moon in the West; the 
principal planets, and the stars in the constellations 
Taurus and Orion, and those near the pole-star. 

The altar is square, with a gilded horn or flame at 
each corner. On it is a plate of white marble, upon 
which is inlaid in gold the pentagram. Upon this lies 
the book of constitutions open, and near it a censer. 

OFFICERS— THEIR STATIONS, CLOTHING, ETC. 

The presiding officer is styled “ Father Adam.” He 
sits in the East, clothed in a saffron-colored robe, and 


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KNIGHT OF THE SUN. 


405 


with head covered. In his right hand he holds a sceptre, 
its handle gilded, and on the top a globe of gold. His 
jewel is a sun of gold, suspended by a chain of gold, 
worn round the neck. The reverse side of the jewel 
is a hemisphere of gold, showing the northern half of 
the ecliptic and zodiac, with the signs from Taurus to 
Libra inclusive. 

When the degree is conferred, no jewel or apron is 
worn. 

There is but one Warden. He sits in the West, and 
is called “Brother Truth.” He wears a rose-colored 
robe, and bears a white rod, at the end of which is an 
eye of gold. His jewel is like that of the Master. 



The order of the degree is also worn by each of these 
officers. It is a broad, white, watered ribbon, worn as 
a collar. On the right side is an eye of gold. 

The apron is of pure white lambskin, with no edging 
or ornament except the pentagram, which is traced on 
the middle of it with vermilion. 

There are seven other officers, who are styled, collect- 
ively, “The Seven Malakoth” (ro6a, Kings , En- 
voys, Angels), and, separately, “ the first, second, 
third,” etc., Malak, or, “Brothers Gabriel, 


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BOOK OF THE A. AND A. RITE. 


Auriel, Michael, Raphael, Zarakhiel, Hamaliel, and 
Tsaphiel.” The first is called “ MalaJc Malakoth .” 

These officers wear robes of a bright flame-color, with 
the cordon of the degree, and for a jewel a seven-pointed 
star of gold. They wear also the apron. The jewel 
may be suspended from the collar. 

These officers are stationed thus : 

Gabriel sits in the northeast, having on his right 
his banner, square in shape, of crimson silk, hav- 
ing upon it the figure of an eagle, and the sign of the 
planet Jupiter. 

& ... 

Michael, in the southeast, having on his right his 
banner of black silk, of like shape, bearing the figure 
of a lion, and the sign of the planet Saturn. 

n 

Auriel, in the southwest, his banner of flame-colored 
silk, of like shape, on his right, bearing the figure of a 
bull, and the sign of the planet Mars. 

cf 

Raphael, in the northwest, his banner of green silk, 
of like shape, on his right, bearing the figure of a man, 
and the sign of the planet Mercury. 

v 

Zarakhiel, in front of Father Adam, his banner of 
purple silk, of like shape, on his right, bearing the sign 
of the Sun. 

G 


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KNIGHT OF THE SUN. 


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TsaphieJ, in front of Brother Truth, his banner of 
white silk, of like shape, on his right, bearing the sign 
of the Moon. 

) 

And Hamaliel, in the South, his banner of blue silk, 
of like shape, on his right, bearing the sign of the 
planet Venus. 

$ 

Gabriel wears also bracelets of pure tin ; Michael, of 
lead; Auriel, of steel; Raphael, of hollow glass, partly 
filled with quicksilver; Zarakhiel, of gold; Tsaphiel of 
silver ; and Hamaliel, of polished copper. The banners 
of Michael, Gabriel, Auriel, and Hamaliel are fringed 
with silver ; those of the others with gold. 

The other members of the Council are termed Aralim 
(plural of Aral, bx nt, Lion of God; hero). They 
wear the collar and apron, but no robe. Their jewel is 
a five-pointed star, suspended by a flame-colored ribbon 
on the left breast. 

Of these brethren, one acts as Herald, one as Expert, 
one as*Tiler. 

Battery — • • • • • #. 


OPENING. 

The following is the beautiful and expressive prayer 
used in the opening of this sublimely philosophical 
degree. 


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BOOK OP THE A. AND A. RITE. 


PRAYER 

O uncreated reason, spirit of light and wisdom, 
whose breath gives and withdraws the form of every- 
thing ! The universe is thy utterance and revelation. 
Thou, before whom the life of beings is a shadow 
that changes, and a vapor that passes away ! Thou 
breathest forth, and the endless spaces are peopled ; 
thou drawest breath, and all that went forth from thee 
return to thee again. Unending movement, in eternal 
permanence ! we adore and worship thee with awe 
and reverence. We praise and bless thee in the 
changing empire of created light, of shadows, of 
reflections, and of images ; and we incessantly aspire 
toward thy immovable and imperishable splendor. 
Let the ray of thy intelligence and the warmth of 
thy love reach unto us ! Then what is movable will 
be fixed, the shadow become a body, the dream a 
thought. Incline us, O Spirit of Spirits ! to obey thy 
will ! Help us, O Eternal Soul of Souls ! to perform 
our duties ! O imperishable breath of life, O mouth 
that givest and takest away the existence of all 
beings, pi the flow and reflow of thy eternal word, 
which is the divine ocean of movement and of truth, 
make our efforts to do good effectual, and let the 
light of thy divine truth shine in the souls of all 
mankind ! Amen ! 


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KNIGHT OF THE SUN. 


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RECEPTION. 

But little of the immense amount of instruction con- 
tained in the degree of KnighJt of the Sun can be given 
in a manual of the rite ; the degree is voluminous, and 
the monitorial parts are extensive, and it is deemed 
more appropriate that they should be laid before the stu- 
dent and neophyte directly from the ritual in the hands 
of the Commander-in-chief of the Consistory. The fol- 
lowing points are however inscribed. 

* * * * # 

1. Science is preserved by silence, and perpetu- 
ated by initiation. The law of silence is absolute 
and inviolable, only with respect to the unitiated 
multitude. Science makes use of symbols ; but for 
its transmission, language also is indispensable; 
wherefore the sages must sometimes speak. 

— But when they speak, they do so, not to disdose 
or to explain , but to lead others to seek for and find 
the truths of Science and the meaning of the sym- 
bols. 

* * # * * 

2. The Hermetic Masters said, “Make gold po- 
table, and you will have the universal medicine.” By 
this they meant to say, appropriate truth to your 
use, let it be the spring from which you shall drink 
all your days, and you will have in yourselves the 
immortality of the sages. We are the authors of 

18 


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BOOK OF THE A. AND A. BITE. 


our own destinies ; and God does not save us with- 
out our co-operation. 

— Death is not , for the sage. It is a phantom 
which the ignorance and weakness of the multitude 
make horrible. 

— Change is the evidence of movement, and 
movement reveals life alone. Even the body would 
not be decomposed if it were dead. All the atoms 
that compose it retain life, and move to free them- 
Belves. The spirit is not the first to be disengaged, 
that it may live no longer. Can thought and love 
die, when the basest matter does not? 

— If change should be called death, we die and 
are bom again every day ; for every day our forms 
change. Let us fear, then, to go out from and rend 
our garments, but let us not dread to lay them aside 
when the hour for rest comes ! 

♦ * * * * 

3. The divine light, that outshining of the su- 
preme reason or word of the Deity, “ which lighteth 
every man that cometh into the world,” has not been 
altogether wanting to the devout of any creed. The 
permanent revelation, one and universal, is written 
in visible nature, is explained by reason, and comple- 
ted by the wise analogies of faith. 

— Faith has in all ages been the lever whereby to 
move the world. 

***** 


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KNIGHT OF THE SUN. 


411 


4. There is no invisible world. There are only 
different degrees of perfection in the organs. 

— The body is the gross representation, and, as it 
were, the temporary envelope of the soul. 

— The soul can perceive, by itself, and without 
the intervention of the bodily organs, by means of 
its sensibility and lucidity, the things, whether spirit- 
ual or corporeal, that exist in the universe. 

— There is no void in nature ; all is peopled. 

— There is no real death in nature ; all is living. 

* * * * * 

5. What we call death is change. The supreme 
reason, being unchangeable, is therefore imperish- 
able. Thoughts, once uttered, are immortal. Is the 
source or spring from which they flow less immortal 
than they ? How could the thoughts exist, if the 
soul from which they emanated were to cease to be? 
Could the universe, the uttered thoughts of God, 
continue still to exist if he no longer were ? 

***** 

6. Nature is the primary, consistent, and certain 
revelation or unveiling of God. It is his utterance, 
word, and speech. Whether he speaks to us through 
a man, must depend, even at first, on human testi- 
mony, and afterward on hearsay or tradition. But 
in and by his work we lenow the Deity, even as we 
know the mind of another man, and his thoughts, by 
his acts and words. We can no more be face to face 


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BOOK OF THE A. AND A. RITE. 


with the soul of another man than we can with 
God. 

***** 

7. Analogy is the last word of science, and the first 
of faith. 

— Harmony is in equilibrium ; and equilibrium 
subsists by the analogy of contraries. 

— The absolute unity is the supreme and last 
reason of things. This reason can neither be one 
person or three persons : it is one reason, and the 
reason, surpassing and transcendent. 

♦ * * * * 

— Religions seem to be written in heaven and in 
all nature. That ought to be so; for the work of 
God is the hook of God, and in what he writes we 
ought to see the expression of his thought, and con- 
sequently of his being ; since we conceive of him 
only as the supreme thought 

* * * * * 

In the West, over the Warden, you behold the 
holy and mysterious pentagram, the sign of the 
microcosm, or universe, called in the Gnostic schools 
“ The blazing star,” the sign of intellectual omnipo- 
tence and autocracy, which has been partially ex- 
plained to you heretofore. It represents what is 
called in the Kabala microprosopos, being in some 
sort a human figure, with the four limbs, and a point 


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KNIGHT OF THE SUN. 


413 


representing the head. It is the universe contained 
within the Deity. 

It is a sign ancient as history and more than his- 
tory; and the complete understanding of it is the 
key of the two worlds. It is the absolute philosophy 
and natural science. 

All the mysteries of Magism, all the symbols of the 
gnosis, all the figures of the occult philosophy, all the 
kabalistic keys of prophecy, are summed up in the 
sign of the pentagram, the greatest and most potent 
of all signs. 

The white dove and black raven in the West repre- 
sent the two principles of Zoroaster and Manes, good 
and evil, light and darkness ; and the fourth and fifth 
sephiroth of the Kabala, the mercy or benignity, and 
the justice or severity of the Deity. 

* * * * * 

The candidate in the ancient initiations surrendered 
without reservation his life and liberty to the Masters 
of the Temples of Thebes or of Memphis; he ad- 
vanced resolutely amid innumerable terrors, that 
might well lead him to suppose that it was intended 
to take life. He passed through fire, swam torrents 
of dark and foaming water, was suspended by frail 
ropes over bottomless gulfs. Was this not blind 
obedience, in the fullest sense of the word? To 
surrender one’s liberty for the moment, in order to 
attain a glorious emancipation, is not this the most 
perfect exercise of liberty itself? This is what those 


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1 



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KNIGHT OP THE SUN. 


415 


have had to do, what those have always done, who 
have aspired to the Holy Empire of magical omnipo- 
tence. The disciples of Pythagoras imposed on 
themselves a complete speechlessness for many years ; 
and even the followers of Epicurus only learned the 
sovereignty of pleasure, by a self-imposed sobriety 
and calculated temperance. Life is a warfare, in 
which one must prove himself a man, to ascend in 
rank. Force is not given : it must be seized. 

* * * * * 

If the sacred Scriptures are inspired, God himself 
has told us that lie makes good and creates evil. 

It is owing to human vanity that no man has ever 
dared to reason with common sense on this subject. 
Man pursues, tortures, and kills the most innocent 
animals, birds, and fishes, to gratify his appetite, or 
for mere pleasure. He crushes thousands of insects 
without a thought of wrong ; nay, he destroys, as 
does every other animal, myriads of animalcuhe and 
infusoria daily, unconsciously, and without being able 
to avoid it. Throughout the whole scale of animal 
creation, one creature lives by devouring another, 
and every step taken, or movement made, or breath 
drawn by each, crushes out life. Pain and sickness, 
calamity and death, are the lot of all created beings. 

* * * * * 

The world teems everywhere with life, and is 
peopled with innumerable myriads of beings sensi- 


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BOOK OF THE A. AND A. RITE. 


tive to pain. It was not created for man alone ; and 
it is not only precisely what the divine and perfect 
wisdom intended, but it is all that a material world, 
peopled by beings with material- bodies, could by 
possibility be. The millennium on this earth is the 
real Utopia, fabulous and impossible, of visionary 
dreamers. Man is what the Deity meant he should 
be — imperfect, feeble, fallible, liable to err, and sensi- 
tive to pain, but capable of improvement and pro- 
gression, and of a heroism that can smile at agony, 
be content with destitution, preserve an equal mind 
under the lash of injustice, and without unmanly fear 
await the approach of death and count the pulses of 
his life. The man who can do this has attained the 
equilibrium of faith and reason, and may claim to be 
called Magus, Prince, Adept, and Knight of the Sun. 


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TWENTY-NINTH DEGREE. 


§*tu0fot of jit. mdrow. 


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ARGUMENT. 


The degree of Kniglit of St. Andrew is intended to inculcate 
equality — representing the poor knight equal to the monarch; and 
exhibits the requisites of knighthood — protection to the defence- 
less and innocent, the possession of virtue, patience, and firmness ; 
and represents the Knight as the exponent of truth, and one alike 
without fear and without reproach. 

The Cross of St Andrew, in heraldry, is termed the Cross 
Saltire, emblem of suffering and humility. Tradition says that 
St Andrew was crucified on the 30th of November, on a cross of 
that form. 

The beautiful Masonic doctrine of Toleration is exemplified in 
this, the last of the instructive degrees of the Historical and 
Philosophical Series. 

The lecture of this degree is inserted in this volume, and is a 
fitting c.imax to the theory of Universal Religion. 


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KNIGHT OF ST. ANDREW; 

OR, 

PATRIARCH OP THE CRUSADES. 

TIIE TWENTY-NINTH GRADE OP THE ANCIENT AND AC- 
CEPTED SCOTTISH RITE, AND THE ELEVENTH DEGREE 

of the Historical and philosophical series. 


APARTMENTS, AND THEIR DECORATIONS, ETC. 

Two apartments are necessary, beside the prepara- 
tion-room. 

THE FIRST APARTMENT. 

The hangings are crimson, supported by white col- 
umns; seats of the Master and Wardens, crimson, with 
gilt ornaments, while those of all the other knights are 
blue. 

In each corner of the Chapter-room is a St. Andrew’s 
Cross ; and nine lights, by threes, are on the East, West, 
and South sides of the altar, in the centre of the room. 
During a reception this hall represents the court of 
Salah-eddin (Salad in), the great Sultan of Egypt and 


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BOOK OF THE A. AND A. BITE. 


Syria. No Masonic emblems appear. A parchment 
Koran lies on a table in front of the throne, and Sara- 
cenic standards, displaying the Crescent, stand near the 
seats of the Grand Master and the Wardens. The 
Chapter-room at this time is hung with green and gold. 
Ottomans, in lieu of chairs, and other Saracenic and 
Eastern properties, should be disposed about the hall. 

THE SECOND APARTMENT. 

The second apartment should be a well-furnished 
room, in the Eastern style, arranged with accommoda- 
tions for washing, and containing a table, on which are 
a cross-hilted sword, and a Bible or Koran. 

OFFICERS, AND THEIR DRESS WHEN IN THE 
CHAPTER 

1. Venerable Grand Master. 

2. Senior Warden. 

8. Junior Warden. 

4. Master op Ceremonies. 

5. Senior Deacon. 

6. Junior Deacon. 

7 . Treasurer. 

8. Secretary. 

9. Captain of the Guard. 

10. Hospitaller. 

11. Sentinel. 

The Knights are all dressed in crimson robes, wifh a 
deep scarlet sash around the waist, a green collar edged 
with crimson about the neck, to which the Jewel is 
8nspended, and a white silk sash worn from the left 
shoulder to the right hip, ornamented with gold fringe. 
On the left breast is the large white Cross of St. Andrew. 


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The Jewel is two interlaced triangles, formed by arcs 
of large circles, with the concave outward, made of 
gold, and enclosing a pair of compasses open to twenty- 
five degrees. At the bottom, and to one of the points, 
is suspended a St. Andrew’s Cross of gold, surmounted 
by a knight’s helmet ; on the centre of the cross is the 
letter \ enclosed in an equilateral triangle, and this again 
in a ring formed by a winged serpent ; between the two 
lower arms of the cross may be suspended a key ; on the 
corners of the cross the letters JTM 

Assemblies of this degree are styled Chapters. 

The Battery is nine, by 

OFFICERS AND THEIR COSTUME, IN THE COURT OF 
SALADIN. 

The throne is occupied by the Master of Ceremonies, 
who represents the Sultan, while the Grand Master 
represents Hugh of Tiberias, Lord of Galilee. The 
Senior Warden represents Malek Adhel, brother of the 
Sultan (Malek Adhel, Sayf-eddin — the just king and 
sword of religion). The Junior Warden, in the South, 
represents Malek Modaffer, Taki-edden — (the victorious 
king and devoted to religion) — Prince of Hamah and 


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BOOK OF THE A. AND A. RITE. 


nephew of the Sultan. The Senior Deacon, seated on 
the right of the throne, is Malek Daher — (triumphant 
king) — son of the Sultan and Prince of Aleppo ; the 
Junior Deacon, on the left of the throne, Malek Afdel — 
(excellent king) — son of the Sultan and Prince of Da- 
mascus; and the Captain of the Guard — who accompanies 
the Grand Master, and, after introducing him, seats 
himself on the right of the Senior Warden, the Emir of 
Emessa. 

The Knights all* wear the Turkish costume — that is, 
the wide trowsers, vest and turban, all white, and a red 
sash around the waist, with a scimetar. 

Behind the throne is a banner, in the shape of a 
shroud, white, on which, in black, are these words: 
“ Salah-eddin, king of kings — Salah-eddin , victor of 
victors — Salah-eddin must die.” 


RECEPTION. 

* ♦ ♦ * * 

M.\ of C.\ Noble knight, since jour forces entered 
this land of ours, I have learned something of your 
institution of knighthood, and would fain know more. 
I understand the sanctity of the knightly word, as 
you may see by the confidence I have placed in 
yours ; and I have also heard from those who have 
been in your camps, as prisoners and otherwise, that 
there is among you a strange equality, so that a 
knight, though poor, may sit in the presence qf a 
monarch. Tell me if that be so. 


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G.\ M.\ It is. Thou hast not been misinformed. 
The name of Knight, and gentle blood, entitle the 
possessor to place himself in the same rank with 
sovereigns of the first degree, so far as regards all 
but kingly authority and dominion. If the greatest 
king were to wound the honor of the poorest knight, 
he could not, by the law of chivalry, refuse satisfac- 
tion by single combat. 

M.\ of C.\ And how may he aspire to mate in 
marriage? 

G.\ Ms. With the noblest and proudest dame in 
Christendom. The poorest knight is free, in all 
honorable service, to devote his hand and sword, the 
fame of his exploits, and the deep devotion of his 
heart, to the fairest princess that ever wore a coronet. 


* * * * * 


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BOOK OP THE A. AND A. KITE. 


Gr. Mr. Thou must profess thy belief in the one 
true and everliving God; and ye Saracens worship 
not the true God. 

Mr. of Cr. Thou art mistaken, prince, for thou 
knowest not our faith. Doth not the Koran say, 
“ There is no God but God — the living, the self-sub- 
sisting?” Your God is our God ; there is no God but 
he — the most merciful. To God belongeth the east 
and the west — therefore, whithersoever ye turn your- 
selves to pray, there is the face of God ; for God is om- 
nipresent and omniscient. We believe in God, and that 
which hath been sent down to us, and that which hath 
been sent unto Abraham and Ishmael, and Isaac and 
Jacob, and the tribes ; and that which was delivered 
unto Moses and Jesus ; and that which was delivered 
unto the prophets from their Lord. We make no 
distinction between any of them, and to God are we 
resigned. So speaketh the Koran everywhere. 

Gr. Mr. Princely Saladin, didst thou ever think 
of the Lord Jesus Christ, or does thy faith allow 
thee to believe in him ? 

Mr. of Cr. Doth not the Koran say that whosoever 
believeth in God and the last day, and doeth that 
which is right, shall have their reward with their 
Lord ? Doth it not say, “We formerly delivered the 
book of the law unto Moses, and caused apostles to 
succeed him, and gave evident miracles to Jesus, the 
Son of Mary, and strengthened hinn with the Holy 
Spirit ? The angels said : O Mary, verily God hath 
chosen thee — verily God sendeth ihee the good 


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KNIGIIT OF ST. ANDREW. 


425 


tidings, that thou shalt bear the Word, proceeding 
from himself ; his name shall be Christ Jesus ; God 
shall teach him the Scripture and wisdom, and the 
law and the gospel, and shall appoint him his apostle 
to the children of Israel. God took him up unto 
himself, and God is mighty and wise. And there 
shall not be one of those who have received the 
Scriptures who shall not believe in him before his 
death ; and on the day of resurrection he shall be a 
witness against them ?” These are the words of the 
Koran ; and all the followers of the Prophet believe 
that Christ was an apostle from God, bom of a Vir- 
gin and inspired, and did teach the truth. 

* * * * * 

You will now wash both hands and face, which, 
with the ceremonies performed, is a symbol of that 
baptismal rite observed among all Eastern nations, 
by way of purification — emblematical of that purity 
and innocence of soul, without which no one can 
enter into the order of knighthood nor into the pure 
abode of happiness above. 

The candidate for knighthood not only serves a 
long apprenticeship in arms, and shows himself val- 
iant and daring, and above all base apprehension of 
death, but should pass through a long and rigid 
probation, to prove himself, for his virtue, temper- 
ance, faith, constancy, and nobleness of heart, fit to 
be enrolled in the ranks of Chivalry. These, under 
circumstances, may be dispensed with, and the Order 
conferred even upon the field. 


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BOOK OP THE A. AND A. RITE. 


I do enjoin both of yon, if you are not resolved to 
be henceforward virtuous, chaste, humble before God, 
merciful, tolerant, generous, and charitable, to pro- 
ceed no further, lest hereafter you should be dis- 
graced before the whole world as false and disloyal 
knights. Remember, your word must hereafter never 
be broken; you must never strike a prostrate foe, 
nor slay the prisoner that can no longer resist, nor 
refuse moderate ransom, nor defile yourselves with 
many women ; and all true and loyal knights must be 
your brothers, and all distressed virgins your sisters, 
and all poor and destitute orphans your children. 

* * * * * 

PRAYER. 

Our Father, who art in heaven — the God of Abra- 
ham, Isaac, and Jacob — the one only true God ! look 
now upon these candidates, about to become knights 
and thy servants; aid them to perform punctually 
the vows they are about to assume ; strengthen their 
good resolutions, and suffer not temptation to over- 
come them. Make them true knights, and teach 
them to exercise whatever powers they have with 
gentleness and moderation, and for the benefit of 
mankind and thy glory. Aid them to be true and 
loyal, frank and sincere ; and may their knighthood 
here below be but preparatory to their final initiation 
into the mysteries of thy heaven of perfect happiness 
and perfect purity. Amen ! 

* * * * * 


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KNIGHT OF ST. ANDREW. 


427 


My brethren, I need not enlarge further to you on 
the duties of a knight. The Order of Knights Ecos- 
sais is a cliivalric order, of great antiquity, and has 
numbered among its members many kings and 
princes ; but its greatest boast is its intimate connec- 
tion and alliance with an Order more ancient still. 

* * * * * 

In the name of God, St. Andrew, and St. Michael 
the Archangel, I dub thee Knight of the Ancient and 
Venerable Order of G.\ Scottish Knights of St. An- 
drew — known also as Patriarchs of the Crusades. 
Bise, good Knight and true Mason : be faithful, fear- 
less, and merciful. 


LECTURE. 

Masonry is the handmaid of religion. The Brah- 
min, the Jew, the Mahometan, the Catholic, the 
Protestant — each professing his peculiar religion, 
sanctioned by the laws, by time, and by climate — 
may retain their faith, and yet may be Masons. 

Masonry teaches, and has preserved in their purity, 
the cardinal tenets of the old primitive faith, which 
underlie and are the foundation of all religions. 
Masonry is the universal morality which is suitable 
to the inhabitants of every clime — to the man of 
every creed. It has taught no doctrines except 
those truths that tend directly to the well-being of 
man; and those who have attempted to direct it 
toward useless vengeance, political ends, the Kab- 


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BOOK OF THE A. AND A. RITE. 


ala, Hermeticism, Alchemy, Templarism, and Jesuit- 
ism, have merely perverted it to purposes foreign to 
its pure spirit and real nature. 

The best, and, indeed, the only good Mason, is he 
who, with the power of labor, does the work of life — 
the upright mechanic, merchant, or farmer — the man 
who exercises the power of thought, of justice, or of 
love — whose whole life is one great act of perform- 
ance of Masonic duty. The natural work of Ma- 
sonry is practical life : the use of all the faculties in 
their proper spheres and for their natural functions. 
Love of truth, justice, and generosity, as attributes 
of God, must appear in a life marked by these quali- 
ties. The natural form of Masonry is goodness, 
morality, living a true, just, affectionate, self-faithful 
life, from the motive of a good man. It is loyal 
obedience to God’s law. The good Mason does that 
which is good, which comes in his way, from a love 
of duty ; and not merely because a law enacted by 
man or God commands his will to do it. Not in 
vain does the poor or oppressed look up to him. 
You find such men in all Christian sects, Protestant 
and Catholic ; in all the great religious parties of the 
civilized world — among Buddhists, Mahometans, and 
Jews. They are kind fathers, generous citizens, and 
unimpeachable in their business : you see their Ma- 
sonry in their works and in their play. The true 
Mason loves not only his kindred and his country, 
but all mankind ; not only the good, but also the evil 
among his brethren. Though the ancient and the 


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KNIGHT OF ST. ANDREW. 


429 


honorable of the earth bid him bow down to them, 
his stubborn knee bends only at the bidding of his 
manly soul. His Masonry is his freedom before God, 
not his bondage unto men. 

The old theologies, the philosophies of religion of 
ancient times, will not suffice us now ; there are errors 
to be made way with, and their places supplied with 
new truths, radiant with the glories of heaven. 
There are great wrongs and evils in Church and 
State, in domestic, social, and public life, to be 
righted and outgrown. Masonry cannot in our age 
forsake the broad way of life ; she must journey on 
in the open street, appear in the crowded square, and 
teach men by her deeds — her life — more eloquent 
than any lips. 

This degree is much devoted to Toleration, and it 
inculcates in the strongest manner that great leading 
idea of the Ancient Art — that a belief in the one true 
God, and a moral and virtuous life, constitute the 
only religious requisites needed to enable a man to 
be a Mason. 

It has ever the most vivid remembrance of the 
terrible and artificial torments that were used to put 
down new forms of religion or extinguish the old. It 
sees with the eye of memory the ruthless extermina- 
tion of all the people, of all sexes and ages — because 
it was their misfortune not to know the God of the 
Hebrews, or to worship him under the wrong name — 
by the savage troops of Moses and Joshua. It sees 
the thumbscrews and the racks ; the whip, the gal- 


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430 * 


BOOK OF THE A. AND A. RITE. 


lows, and the stake ; the victims of Diocletian and 
Claverhouse ; the miserable covenanters ; the non- 
conformists; Servetus bound, and the unoffending 
Quaker hung. It sees Cranmer hold his arm, now 
no longer erring, in the flame, until the hand drops 
off, in the consuming heat. It sees the persecutions 
of Peter and Paul, the martyrdom of Stephen, the 
trials of Ignatius, Poly carp, Justin, and Irensous; 
and then, in turn, the sufferings of the wretched 
Pagans under the Christian emperors, as of the 
Papists in Ireland, and under Elizabeth and the 
besotted Henry; and all that in all ages have 
suffered by hunger and nakedness, peril and prison, 
the rack, the stake, and the sword — it sees them all, 
and shudders at the long roll of human atrocities. 

Man never had the right to usurp the unexercised 
prerogative of God, and condemn and punish another 
for his belief. Bom in a Protestant land, we are of 
that faith: if we had opened our eyes to the light 
under the shadows of St. Peter’s at Borne, we should 
have been devout Bomanists; bom in the Jewish 
quarter of Aleppo, we should have contemned Christ 
as an impostor ; in Constantinople, we should have 
cried, “ Allah il Allah — God is great, and Mahomet 
is his Prophet.” Birthplace and education give us 
our faith. 

Few believe in any religion because they have 
examined the evidences of its authenticity, and 
made up a formal judgment, upon weighing the tes- 
timony. Not one in ten thousand knows anything 



KNIGHT OF ST. ANDREW. 


431 


about the proofs of his faith. We believe what we 
are taught ; and those are most fanatical who know 
least of the evidences on which their creed is based. 

What is truth to me is not truth to another. The 
same arguments and evidences that convince one 
mind, make no impression on another : this differ- 
ence is in men at their birth. No man is entitled 
positively to assert that he is right, where other men, 
equally intelligent and equally well-informed, hold 
directly the opposite opinion. Each thinks it im- 
possible for the other to be sincere ; and each, as to 
that, is equally in error. “ What is truth ?” was a 
profound question — the most suggestive one ever put 
to man. Many beliefs of former and present times 
seem incomprehensible. They startle us with a new 
glimpse into the human soul — that mysterious thing, 
more mysterious the more we note its workings. 
Here is a man, superior to myself in intellect and 
learning, and yet he sincerely believes what seems 
to me too absurd to merit confutation ; and I cannot 
conceive, and sincerely do not believe, that he is 
both sane and honest; and yet, he is both. His 
reason is as perfect as mine, and he is as honest as 
I am. 

The fancies of a lunatic are realities to him. Our 
dreams are realities while they last ; and in the past, 
no more unreal than what we have acted in our 
waking hours. No man can say that he hath as 
sure possession of a truth as of a chattel. 

When men entertain opinions diametrically op- 


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BOOK OF THE A. AND A. RITE, 


posed to each other, and each is honest, who shall 
decide which hath the truth, and how can either say 
With certainty that he hath it? We know not what 
is the truth. That we ourselves believe and feel 
absolutely certain that our own belief is true, is, in 
reality, not the slightest proof of the fact, seem it 
never so certain and incapable of doubt to us. 

Therefore no man hath, or ever had, a right to 
persecute another for his belief ; for there cannot be 
two antagonistic rights ; and if one can persecute 
another because he himself is satisfied that the belief 
of that other is erroneous, the other has, for the same 
reason, equally as certain a right to persecute him. 

The truth comes to us as the image of a rod comes 
to us through the water, bent and distorted : an ar- 
gument sinks into and convinces the mind of one 
man, while from that of another it rebounds most 
quickly. It is no merit in a man to have a particu- 
lar faith, excellent, and sound, and philosophic as it 
may be. It is no more a merit than his prejudices 
and his passions. 

The sincere Moslem has as much right to perse- 
cute us, as we to persecute him ; and therefore Ma- 
sonry wisely requires no more than a belief in one 
great, all-powerful Deity, the Father and Preserver 
of the universe. Therefore she teaches her votaries 
that toleration is one of the chief duties of every 
good Mason. The Masonic system regards all the 
human race as members of one great family — as hav- 
ing the same origin and the same destination ; all dis- 


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KNIGHT OP ST. ANDREW. 


433 


tinctions of rank, lineage, or nativity, are alike un- 
known. The whole tenor of the life of the benevolent 
Founder of the Christian religion was unremitting 
benevolence ; his kind offices were extended alike to 
Gentiles and Jews, to publicans and sinners, as well 
as to his disciples. 

Yet Masonry is eternally vigilant that no atheist 
or base libertine contaminates with his unhallowed 
tread the sanctum sanctorum of our temple ; such can 
never gain admission there, without the grossest 
violation of vows the most sacred and solemn. It 
requires the acknowledgment of the existence of the 
Grand Master of the Universe, and to reverence his 
great and sacred name, irrespective of sectarian 
ideas; in a word, to practise every virtue which 
adorns and ennobles the human character, and fly 
every vice which sullies and degrades it. It incul- 
cates a generous love for all mankind, it matters not 
of what religious creed. 

No evil hath so afflicted the world as intolerance 
of religious opinion ; the human beings it has slain 
in various ways, if once and together brought to life, 
would make a nation of people, which, left to live and 
increase, would have doubled the population of the 
civilized portion of the world ; among which civilized 
portion it chiefly is that religious wars are waged. 

'No man truly obeys the Masonic law who merely 
tolerates those whose religious opinions are opposed 
to his own. Every man’s opinions are his own pri- 
vate property, and the rights of all men to maintain 

19 


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434 BOOK OF THE A. AND A. BITE. 

each his own are perfectly equal. Merely to tolerate, 
to bear with an opposing opinion, is to assume it to 
be heretical, and assert the right to persecute, if we 
would, and claim our toleration as a merit. 

The Mason’s creed goes further than that; no man, 
it holds, has any right, in any way, to interfere with 
the religious belief of another. It holds that each 
man is absolutely sovereign as to his own belief, and 
that belief is a matter absolutely foreign to all who 
do not entertain the same belief ; and that if there 
were any right of persecution at all, it would in all 
cases be a mutual right, because one party has the 
same right as the other to sit as judge in his own 
case — and God is the only magistrate that can right- 
fully decide between them. 

To that Great Judge Masonry refers the matter ; 
and, opening wide its portals, it invites to enter there, 
and live in peace and harmony, the Protestant, the 
Catholic, the Jew, the Moslem — every one who will 
lead a truly virtuous and moral life, love his breth- 
ren, minister to the sick and distressed, and believe 
in the One, All-Powerful, All-Wise, Everywhere- 
Present God — Architect, Creator, and Preserver of 
all things — by whose universal law of Harmony ever 
rolls on this universe : the great, vast, infinite circle 
of successive death and life ; to whose ineffable name 
let all true Masons pay profoundest homage ! for 
whose thousand blessings poured upon us let us feel 
the sincerest gratitude, now, henceforth, and forever. 
Amen. 


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SIXTH SERIES 



THE SIXTH SERIES OF THE ANCIENT AND ACCEPTED 
SCOTTISH RITE CONTAINS THREE DEGREES, KNOWN 
AS CHIYALRIC, AND WHICH ARE CONFERRED IN A 

consistory: they are the knight of kadosh, 

GRAND INSPECTOR INQUISITOR COMMANDER, AND SUB- 
LIME PRINCE OF THE ROYAL SECRET. 


“ I am all that has been, that is, and that will be, and no man 
hath ever lifted my veil.” — T&mple of Neitha. 


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“In all thy ways acknowledge Him.” 

Prov. iil : 6. 


“The Earth— 

* * * shall aU be Paradise ” 


Hilton. 


PREFATORY. 


The three chivalric degrees of Knight Kadosh, In 
quisitor Commander, and Prince of the Royal Secret 
are intimately connected, and form the Templar degrees 
of the Ancient and Accepted Scottish Rite. 

The labors of Masonry are well-nigh ended, so far as 
instruction is concerned, — the virtues of the Order are 
rehearsed, and the reward for a due reverence of the 
obligations and a retention and observance of the vows 
and tenets of the Institution is accorded. 

We now approach the Holy Empire , which signifies 
the attainment of the science and power of the Magi 
The four words of the Magi are, To Know , to Dare y to 
WiU, to be Silent , and are written in the four symbolic 
forms of the Sphynx. 

The accomplishment of these degrees brings us to the 
completion of the third Temple ; and the Royal Secret 
is solved, as to whether we have made this world a 
Temple fit for the abiding-place of the Grand Architect 
of the universe. 


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11 If it be asked, for what good arc the Superior degrees culti- 
vated? we might answer, that as to personal benefits, the oppor- 
tunity to * do good and communicate/ to practise all the Masonic 
virtues, as well as enjoy all the pleasures of fellowship and 
sociality — so far as these are considered within the sphere of the 
Masonic acquirements of any brother— the original working de- 
grees of Ancient Craft Masoniy will for liim suffice. Only to 
one who wishes to attain a more extensive knowledge of, and 
become fully accomplished in, the religious, philosophic, and 
chivalric departments of our Order, as they were cultivated in 
the different ages of the world gone by, as well as at the present 
day, would we recommend initiation into the high degrees. lie 
only will be competent to appreciate the honors and privilege? 
attached to them, who possesses the disposition and ability to 
study the deeper and higher mysteries of our Kabala, and will 
not rest satisfied until he has discovered a satisfactory solution t<i 
every Masonic problem, and can, in eveiy case, explain * de que 
faJbulum narratur;' who can thoroughly understand the moral 
mysteries, as well as those of art and science, which our legends 
unfold, and who has a laudable ambition to participate in the 
most exalted sphere, with congenial associates, in that subtle 
communion and fraternization which genuine ‘Sublime Free- 
masonry’ is peculiarly calculated to afford.” 

London Freemason's Quarterly Magazine, 


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THIRTIETH DEGREE. 


flight §Ud00b. 


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ARGUMENT. 


A Knight and Soldier of the Cross called Knight Kadosli 
proves himself practically a true defender of the Temple of the 
Most High God ; and while armed with steel outwardly, he is in- 
wardly armed with Faith and Love — Faith to God and Love to 
his fellow-man. It is his duty to defend the Order, to protect and 
assist all worthy pilgrims, the weak and the injured, the needy 
and the oppressed, with becoming humility and meekness, and 
yet with fidelity and prudence, as vowed on the Mystic Ladder. 

This practical trial degree of the Knight Templar is replete 
with effective incident, and stands prominently forward as an 
interesting and exciting drama. 


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4 



THE THIRTIETH GRADE OP THE ANCIENT AND ACCEPTED 
SCOTTISH RITE, AND THE FIRST DEGREE OP THE CHIV- 
ALRIC SERIES. 


APARTMENTS, FURNITURE, AND DECORATIONS. 

Bodies in this degree are termed Chapters. 

The main Hall is decorated with red and black 
columns. 


“«C PBODITOR, 



The Throne in the East is surmounted by a double- 
headed Eagle, crowned, holding a poniard in his claws; 
over his neck is a black ribbon, to which is suspended 
the Cross of the Order ; on his breast is an Equilateral 


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442 


BOOK OF THE A. AND A. KITE. 


Triangle, around which are the words : a Ncc proditor, 
Nec proditor, innocens feret .” 

There are 9 lights of yellow wax. 

A drapery of white and black curtains, strewed with 
red crosses, descends between the wings of the Eagle, 
and forms a pavilion. 

Behind the throne are two banners, one white with a 
green Teutonic cross upon it, and the motto “ Deus 
Vult /” the other w T ith a red cross on one side, and on 
the other a double-headed Eagle, holding a poniard, 
with the motto, in silver letters, u Aut vincere , Aut 
mori .” 

judges’ haul, 

Black, lighted by a single lamp, of triangular or antique 
form, suspended from the ceiling. Everything in this 
apartment should be sombre. 

There are five Judges, robed in black, and masked, 
each with a sword, at reception. The Judges are seated, 
Knights in attendance standing, who are also in black 
robes, and cowls over their heads, with their hands 
crossed over their breasts. 

CAVE OR CHAMBER OP REFLECTION, 

Is strewed with emblems of mortality, and is entered 
by descending a flight of stairs : but one light is used. 

This chamber should be sombre in all its appoint- 
ments, and is intended to represent the tomb of Jacques 
de Molay. 

A rude altar, over which is placed a single lighted 
candle, a Bible, and a cup of wine; near the altar a 
gong. 

MYSTERIOUS LADDER, 

Is covered until the candidate is obligated. This Ladder 
has two supports and seven steps. The first support on 


KNIGHT KADOSH. 


443 


the right is called 0 . 22 ! ; the second support on the 
left is called 0. K. 

The first Chamber is termed “ J udges’ Hall.” 

The second “ “ “ 


“ Chamber of Reflection.” 
“Forum.” 

“ Senate Chamber.” 

“The Road to the Holy 


The third “ “ “ 

The fourth “ “ 

The fifth “ “ “ 

Land.” 

Five Knights constitute a quorum, and should be 
dressed in black, with white gloves. 

Kadosh signifies holy, consecrated, separated. 

The Jewel is a Teutonic cross of gold, enamelled with 
red, in the centre of which are the letters J.*. B.\ M.\ 
On the reverse a skull transpierced by a poniard, and is 
hung to the sash. 

Battery — • • • • • • 


OFFICERS OF THE COUNCIL: 

Grand Commander, in the East ; 

Grand Chancellor, right of Grand Commander ; 

Grand Architect, left of Grand Commander ; 

Grand Master of Ceremonies, in the North ; 

Grand Treasurer, right of Grand Commander in 
the North. 

Grand Secretary, left of Grand Commander in the 
South. 

Grand Captain of the Guard, in the South ; 

Sentinels, Guards, and Knights. 

DRESS OF A KNIGHT KADOSH. 

The regular costume of a Knight Kadosh, as pre- 
scribed by the Ancient Rituals, is as follows : 

A white tunic of fine woollen stuff, in the shape of a 
Dalmatica, with large sleeves ; reaching to the knees, 


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BOOK OF THE A. AND A. BITE. 


bordered with black, and having on the left breast a red 
Latin cross. 

A mantle of black velvet, very full, and reaching 
midway between the knee and ankle, edged with red 
velvet, and having on the left breast a red Latin cross. 

It is clasped in front of the throat with a plain Teu- 
tonic cross of gold. 


A wide-brimmed hat of black felt, with a plume of 
red ostrich feathers, on the left side ; and covering the 
lower end of the plume, a Teutonic cross of gold : on 
the front is a sun of gold, its rays extending the whole 
width of the front. 

A knight’s collarette, with points of linen cambric, 
with or without lace. 

A black belt of leather with a true Teutonic cross in 
front, as a clasp, of jet and gold, on which are the let- 
ters J.\ B.\ M.\ 

Closely-fitting pantaloons of white casimere; and 
worn over them yellow morocco boots, coming up half- 
way to the knee, bound around the top with narrow 
gold lace, and having tassels of white silk in front. 
Gold spurs. 

A sword with straight silver guard, in a black scab- 
bard, hangs from the belt ; on the scabbard and hilt are 
the figures 30. 

A collar of black watered silk ribbon, four inches 
wide, edged with narrow silver lace, and worn over 
the tunic and under the mantle. On the front part 
of the collar are embroidered in scarlet silk the letters 



KNIGHT KADOSH. 


445 


K-H, two Teutonic crosses, a double-headed Eagle, with 
wings extended, a crown resting on the two heads, hold- 
ing a poniard in his claws. 



The crown, both heads, and the blade of the poniard, 
are of gold ; the handle of the poniard is oval, one-half 
black, and the other white. 

At the end of the cordon, or when a collar is worn, 
then under the sash, is a poniard, its blade of steel, its han- 
dle oval, and one-half of it ivory, the other half ebony. 

Round the body is a black sash, edged with silver. 

Gloves arc of white kid. 


RECEPTION. 

The reception commences by the introduction of the 
aspirant to the Judge’s Hall, where he obtains permis- 
sion to proceed to the Chamber of Reflection. 

***** 

“Whoever shall bo able to conquer the fear of 
death shall come safe out of the bowels of the earth, 
and have the right to be admitted into the ‘ Myste- 
ries of the Order.’ ” 

***** 


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446 BOOK OF THE A. AND A. RITE. 

Pending the following prayer and the remaining cere- 
monies in this chamber, the K Miserere” will be heard 
in the distance, on the organ. 


MISERERE. 



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KNIGHT KADOSH. 


447 


Q.\ M.\ of C.\ You will then kneel with me, my 
brother, in the midst of these decaying relics of 
mortality, sad emblems of life and hope departed, 
and offer up with me prayers and supplications to 
the God of heaven. 

“ Our Father, who art in heaven,” etc., etc. 

* * * * * 

He heapeth up riches and cannot tell who shall 
gather them. In the midst of life we are in death ; 
yet to whom may we flee for succor, but to thee, 
O Lord! who, for our many sins, art justly dis- 
pleased. O God most holy ! O God most mighty ! 
Ever and glorious Lord ! save us from the pains of 
eternal death ! Amen ! 

The following is the prayer of Jacques De Molay, just prior to 
liis execution, and may very properly be introduced at this time : 

“ O God ! permit us to meditate on the pains that 
Jesus suffered, that we might be redeemed; and 
enable us to imitate the example of endurance which 
he gave when he submitted, without a murmur, to 
the persecutions and torments which bigotry and in- 
justice had prepared for him. 

“ Forgive, O God, those false accusers who have 
caused the entire destruction of the Order whereof thy 
Providence has made me the head. And if it please 
thee to accept the prayer which we now offer, grant 
that the day may come when the world, now deceived, 
may better know those who have sought to live for thee. 

“ We trust to thy goodness and mercy to compen- 
sate us for the tortures and death which we are now 


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BOOK OF THE A. AND A. RITE. 


to suffer ; and that we may enjoy thy divine presence 
in the mansions of happiness.” 

* * * * * 

G:. Com:. It becomes my duty, at this time, to 
glance at the history of Masonry from its earliest date ; 
but it would be impossible, within the limited time al- 
lowed me, to enter into a detailed account of the various 
incidents connected with this subject ; I will, there- 
fore, merely allude to some of the prominent points. 

The incidents attending the erection of the Temple 
it is to be presumed you are already acquainted 
with. The conspiracy of the three assassins of the 
Grand Master, H.\ A.*., the incidents of his death so 
peculiarly reminding us of the death of the great 
exemplar Jacques De Molay ; the zeal and energy of 
the brethren in the apprehension and punishment of 
the assassins; the wisdom of King Solomon in 
selecting a chosen few, and making them perfect in 
the arts and sciences; the elevation of the twelve 
Sublime Knights, elected to carry out the work of 
perfection ; the great object and duty of the twelve, 
and their connection with our Grand Master, the 
builder of the third temple, in their completion of 
the first temple, and their partaking of a mystic 
oblation having reference to a portion of the body 
of their Grand Master, and vow to carry out his 
great designs ; and our ancient Grand Master tasting 
of the bitter cup of death ; the zeal and energy of 
our ancient brethren, Gibulum, Joabert, and Stolkin, 
in penetrating into the bowels of the earth and bring- 


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KNIGHT KADOSH. 


449 


ing thence the valuable treasures to enrich and adorn 
the temple of God ; the rewards conferred on them 
by King Solomon in admitting them to perfection ; 
the apostasy of Solomon; the destruction of the 
Temple; the finding of the sacred vault, and the 
dead body of Galaad at the entrance thereto, and 
the destruction of the Golden Delta ; the captivity 
of seventy years, and return to Jerusalem under 
Zerubbabel; the incidents of the Knights of the 
East or Sword and Princes of Jerusalem ; the estab- 
lishment at Jerusalem of the Knights of the East 
and West ; the Rose-Croix degree, and its connection 
with the building of the third temple ; the Knights 
of Jerusalem and Knights of the Temple, called 
Knights Templars or Crusaders ; the formation of 
the Order of Knights Templars ; their devotion and 
heroism in the cause of Christianity. 

You are now, my brother, about to be instructed in a 
portion of the secret mysteries. But before entering 
upon them, let us offer up our supplications to Heaven, 
as on all important occasions. You will kneel and join 
me in my appeal. 

PRAYER. 

O thou Eternal, beneficent, and all-glorious and 
gracious Grand Architect of the Universe ! we, from 
the secret depths of our hearts, offer up to thee a 
living sacrifice. We pray thee to fill our hearts with 
thy love and the love we should feel for each other. 
We are brethren, journeying the rugged path of life 
to that bourne from which we cannot return. Wo 


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450 


BOOK OF THE . A. AHD A. RITE. 


humbly beseech thee, O Heavenly Father 1 to inspire 
our enemies with a just sense of the evils they have 
done, and a conviction of their wrong-doing : that 
they may make atonement for their manifold injuries 
and injustice to us ; which do not belong to us, thy 
servants, to redress them ourselves; for thou hast 
said, O Lord ! " Vengeance is mine, I will repay 
that by their eyes being opened we might be recon- 
ciled, and by a hearty union take possession of those 
blessed lands, where the original temple was first 
established, and where thou hadst said, “I will 
dwell where we might be gathered together in one 
fold or band of brothers, there to celebrate thy great 
and holy name ; and on the holy mountain, in whose 
bowels was deposited the ever-glorious and awful 
Name, celebrate thy praise. Amen ! 

AU. So mote it be ! 

G.\ Com.\ You will now rise, my brother. I now 
charge you to make yourself familiar with the history 
of the Knights Templars ; of their rise and progress ; 
their great and glorious exploits; their numbers, 
wealth, and high standing in every kingdom of 
Europe ; their persecution and fall, and the suffer- 
ings of the Grand Master, Jacques de Molay, and 
his braVe Knights, by order of Pope Clement V. ; 
the cruelty and barbarity of Philip the Fair and the 
potentates and governments of Europe ; the actions 
of the Knights of Malta in the destruction of the 
Templars, and their receiving and hol din g many 
large possessions, the property of the Templars, as 


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KNIGHT KADOSH. 


451 



a regard for their treachery ; the dispersion of the 
Templars, and their many sufferings and death. The 
facts and history, my brother, can be obtained from 
the sources I previously mentioned. 


GEOMETRY 




HE PLUS ULTRA. 


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452 


BOOK OF THE A. AND A. RITE. 


* * * * * 

The incidents on the road to the Holy Land will here 
transpire. 

***** 

O/. Com/. Be firm, faithful, and true unto death. 
I arm you with this Sword , Sir Knight, as a defence 
against your enemies and the enemies of the Order; 
you will wield it also for the defence of poor pil- 
grims, and in defence of innocence and virtue. I also 
arm you with this dagger, it is the avenging blade 
and the dagger of mercy ; and I now invest you with 
these knightly gold spurs. 

Wisdom is symbolized by gold. Never let wisdom, 
with temperate zeal and true love, forsake you. 

You are now, Sir Knight, invested with the knightly 
spurs, in testimony of the zeal and activity with 
which you are henceforward and forever to be goaded 
on in the performance of your duties ; and, beware 
lest through negligence or unfaithfulness, you shall 
be deemed unworthy of our confidence, and be igno- 
miniously degraded from our Order. 

I also present you with the Collar and Jewel. You 
will now take your place in the ranks of the Order. 
You are in the ranks of those who shall be elected 
to the grand work, and we trust and hope that the 
delicious perfumes of your good actions will give 
you the true happiness you desire. 


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THIRTY-FIRST DEGREE. 


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ARGUMENT. 


The practical test of the neophyte in the degree of Knights 
Kadosh, is in this degree of Inquisitor Commander changed to 
a thorough examination under charges against Masonic law and 
duty before the Order of the Five Brethren. 

The wise sayings of sages and lawgivers are quoted for instruc- 
tion, to remind the Knight of the serious vows that he has as- 
sumed, and how to preside in judgment and expound the law ; to 
judge justly and punish sternly ; but ever remembering the frailty 
and imperfection of human nature, to pardon and forgive while 
there yet remains hope of reformation. 

To render judgment is a stern duty and an unwelcome task to 
be performed ; for in this a man usurps, to some extent, the func- 
tions of God ; he should therefore himself be just, upright, im- 
partial, disregarding persons, influence, rank, and power. 


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GRAND INSPECTOR INQUISITOR COMMANDER. 

THE THIRTY-FIRST GRADE OF THE ANCIENT AND AC- 
CEPTED SCOTTISH RITE, AND TOE SECOND DEGREE OF 
THE CniVALRIC SERIES. 


DECORATIONS. 

The hangings are white, as also the canopy under 
which is the throne of the President. 

There are ten gilded columns; one on each side of 
the President in the East ; one on each side of the Coun- 
sellors in the West; three on the south side of the 
Tribunal, and three on tha north; equidistant from 
each other. 

Over the column on the right of the President is in- 
scribed in large letters the word Justitia. 

Over that upon his left, the word JSquitas . 

From these two columns springs a Gothic arch, from 


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456 


BOOK OF THE A. AND A. BITE. 


the apex whereof is suspended over the head of the 
President the Tetractys of Pythagoras, thus : 

• • • 

5 > 5 5 

and under it a naked sword and the scales of justice. 

Over the column on the right of the Counsellors is in- 
scribed the word Lenitas; upon the left, the word Miseri - 
cordia. From these two columns springs a Gothic arch, 
from the apex whereof is suspended in letters of gold 
the sacred word of the eighteenth degree. 

On the three columns in the south, going from east 
to west, are the busts of Moses, Zoroaster, and Minos, 
with the name of each inscribed on his column. 

On the columns on the north, also going from east to 
west, are the busts of Confucius, Socrates, and Alfred 
the Great, with the name of each inscribed on his 
column. 

In front of the President is a table, on which are the 
Square and Compasses, the Plumb and Level, an hour- 
glass, a skull and cross-bones, a small pair of Scales, a 
naked Sword, and the Book of Constitutions. 

In the centre of the room are ten lights, in the east 
ten, and in the west- ten ; each ten being arranged in 
the form of the Tetractys. 

The altar is covered with a black cloth ; Judges’ table 
covered with green cloth. 

TITLES, OFFICERS, AND THEIR STATIONS. 

The assembly is styled Supreme Tribunal. 

The presiding officer is styled Most Perfect President, 
and sits in the east. 


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GRAND INSPECTOR INQUISITOR COMMANDER. 457 



The Wardens are styled Counsellors, and sit in the 
west. 

The Secretary (Keeper of the Seals and Archives) is 
styled Chancellor, and sits on the right of the President. 
The Treasurer sits on the left of the President. 

The Advocate is stationed in the south. 

20 


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468 


BOOK OF THE A. AND A. BITE. 


The Defender is stationed in the north. 

The Pursuivant is stationed on the right of the Coun- 
sellors. 

All the members of the Supreme Tribunal, except the 
President, are styled Illustrious. 


REGALIA, DECORATIONS, ETC. 

No apron is worn in the Supreme TribunaL In the 
inferior bodies the Grand Inspector Inquisitor Com- 
manders wear one of entirely white sheep-skin, with a 
Teutonic cross, embroidered in silver, on the flap. 



The coUar is white ; at the point is a triangle emitting 
rays, embroidered in gold, in the centre of which is the 
number 31 in Arabic figures. 

In the inferior bodies, instead of a collar, a Grand 
Inspector Inquisitor Commander may wear around his 
neck a golden chain, from which hangs the cross of the 
Order ; the links of the chain are formed of the inter- 
laced attributes of the eight fundamental degrees of 
Masonry — viz., 1st, 2d, 3d, 4th, 14th, 10th, 18tb, and 30th. 

The jewel is a silver Teutonic cross. 

The hat , same as Kadosh. 


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GRAND INSPECTOR INQUISITOR COMMANDER. 459 


PREROGATIVES. 

When a Grand Inspector Inquisitor Commander, 
wearing the proper insignia, visits a Lodge of an infe- 
rior degree, he announces himself as a Grand Inspector 
Inquisitor Commander. He is proved in the ordinary 
manner, and the report is made in the ear >f the Master, 
who causes all the members to be placed around the 
altar; he then sends the two Wardens to receive him, 
by whom he is conducted to the altar. The Master 
then leaves his seat, and placing the three gavels upon 
the altar, he presents them to the visiting brother, who 
accepts, and returns them to the Master, and to each of 
the Wardens, after which he is conducted by the Master 
to the seat of honor. 


“gfttitaja — pijmifjjffdU.” 

RECEPTION. 

***** 

PRAYER 

Hear us with indulgence, O infinite Deity, whose 
attributes are infinite, and yet infinitely harmonious. 
Thou, of whose essence all justice, equity, and mercy, 
intermingled into one infinite excellence. Thou, to 
whom all thoughts and all actions of men are known 
and visible as thine own ; to whom the infinite past 
and the infinite future are one now ; and the infini- 
tudes of space in all directions are here. Give us 


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460 


BOOK OF THE A. AND A. RITE. 


the wisdom and the will to judge justly, accurately, 
and mercifully; and when we come to be finally 
judged by thee, do not thou judge us as, in our 
feebleness and passion, we may have judged others ; 
but forgive us and take us home to thee. Amen ! 

* * * * * 

If the Knight Kadosh, when performing his pil- 
grimage, proves himself recreant of any obligation, 
he should here be accused of the same. 

If deemed an unworthy Knight by the Judges on any 
accusation, he should be returned to the outer world 
for a probationary period ; if not, the Most Perfect 
President proceeds, first taking a vote of the Judges. 
* * * * * 

Ms. Ps. Press. Illustrious Knight, you desire to 
take upon yourself an arduous, responsible office. 
There is but one infallible, unerring Judge. All hu- 
man judgment is, at best, uncertain ; serious in its 
consequences, it must often, when time develops its 
errors, produce regret, and sometimes remorse. It 
is not wise to seek to judge our fellow-man ; it is a 
stem duty, and an unwelcome task to be performed, 
and not a privilege to be coveted ; and woe unto that 
man who assumes the prerogative of judgment, and, 
to some extent, usurps the functions of God, not 
being himself just, upright, impartial. 

Subsequent to the dismissal of the Inquisition, and 
preparatory to the lessons and warnings being given, 
the following music will be played. 



GRAND INSPECTOR INQUISITOR COMMANDER. 461 


SONATA. 



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462 


BOOK OF THE A. AND A. RITE. 


I was the just King Alfred of Saxon England ; I 
framed wise laws, made upright judges, independent 
of my will and that of the people, and caused just 
and speedy judgment to be given. In all my realm, 
justice and right were sold to none; denied to none ; 
delayed to none. I slept little; I wrote much; I 
studied more. I reigned only to bless those over 
whom I had dominion. I have vanished into the 
thin past, and many ages have marched in solemn 
procession by my grave, yet I still live in the mem- 
ory of men. They call me great king, wise law- 
giver, just judge ; follow, then, my example, or shud- 
der to sit in judgment on thy fellows. 

* * * * * 

I was Socrates, the Athenian; I knew the holy 
mysteries, and reverenced God in nature. In the 
sacred groves of Athens, I taught to young and old 
that God was one, and the soul of man immortal. 
I taught obedience to the laws and decrees of the 
people of Athens, and the council of five hundred. 
When I sat in the court of the Areopagus, I swore 
by the paternal Apollo, by Ceres, and by Jupiter the 
King, that I would sentence uprightly and according 
to law — or, when the law was silent, to the best of 
my judgment ; and that I would not receive gifts, nor 
should any other for me ; nor receive bribes from 
any passion, prejudice, or affection ; nor allow any 
other person to do the like by any means, whether 
direct or indirect, to prevent justice in the court. 
And when, by an unjust judgment, the same court 


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GRAND INSPECTOR INQUISITOR COMMANDER. 463 

condemned me to death, I refused to flee and escape, 
lest I should bring the laws into disrepute ; holding 
the good citizen bound to submit to even the unjust 
judgment of the State. If thou wouldst fain become 
a judge of others, first prepare thyself by learning to 
obey the laws. 

***** 

I was Confucius, who read and interpreted to the 
people of ancient China the great laws engraved by 
the finger of God, in everlasting letters, upon the 
pages of the many-leaved book of nature. I said 
to them, desire not for your country any other bene- 
fit than justice ; the great law of duty is to be looked 
for in humanity. “Justice is Equity,” to render to 
every man that to which he is entitled. He who 
would stand above the ordinary level of man must 
be exempt from prejudices and self-conceit and ob- 
stinacy, and be governed by the mandates of justice 
alone. Hear much, reflect much, and say nothing 
superfluous. Let doubt of guilt be acquitted ; and 
presumption of innocence be solid proof. “ That is 
the noblest recompense of human virtue !” Do thou 
strive so to live and act, to obey and govern, and 
thou, too, mayest live in the good opinion of men, 
after thou art dead, and thine influences may make 
thee, too, a king over the minds of men. 

* * * * * 

I was Minos, the lawgiver of Crete. I taught 
the Cretans that the laws which I enacted were dic- 


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464 


BOOK OF THE A. AND A. RITE. 


tated by Zeus, the Father ; for all true and righteous 
laws, and all human justice, are but developments of 
that eternal and infinite justice, that is of the essence 
of the Deity. He who assumes to judge his brethren 
clothes himself with the prerogative of God. “Woe 
unto thee,” if, being thyself vicious or criminal, 
thou dost assume to judge others ; and still more, if 
thou givest corrupt judgment ; for then will thy 
memory be execrated, and in all time it shall be the 
bitterest reproach to an unjust judge to call him by 
thy name. 

* * * * * 

.1 was Zoroaster, whose words became law to the 
Persians. I said he is the best servant of God, 
whose heart is upright, who is liberal, with due re- 
gard to what is just to all men ; who turns not his 
eyes toward riches, and whose heart wishes well to 
everything that lives. He alone is just who is chari- 
table, and merciful in his judgments ; and he alone 
is wise who thinks well, and not evil, of other men. 
Satisfy thine own conscience, and fear neither the 
outrages of fortune nor the injuries of enemies. 
Crime is not to be measured by the issue of events, 
but by the bad intentions of the doer. Study, there- 
fore, the dominion of thyself, and quiet thine own 
commotions, and hold it the noblest ovation to tri- 
umph over thy passions. 

♦ * * * * 

I was Moses, the leader and lawgiver of the 


GRAND INSPECTOR INQUISITOR COMMANDER. 4G5 

Israelites. I was initiated into the mysteries and 
wisdom of Ancient Egypt ; and that wisdom dictated 
the statutes by which Israel was governed. Thou 
shalt take no gift ; for the gift blindeth the wise and 
pervertetli the words of the righteous. Te shall do 
no unrighteousness in judgment. Thou shalt not 
respect the person of the poor, nor honor the person 
of the mighty. Te shall hear the small as well as 
the great. Te shall not fear the face of man ; for 
judgment is of God. 

***** 

Sen.'. Conns.'. Thou hast heard the words of the 
great sages, lawgivers, and philosophers of antiquity. 
Behold! the monogram of the greatest lawgiver that 
has ever come among men, and listen reverentially to 
his teachings. If ye forgive not men their trespasses, 
neither will your heavenly Father forgive your tres- 
passes. But if ye forgive men their trespasses, your 
heavenly Father will also forgive you. With what 
judgment ye judge, ye shall be judged. And with 
what measure ye mete, it shall be measured to you 
again. If thy brother trespass against thee, go and 
tell him his fault between thee and him alone. If he 
shall hear thee, thou hast gained thy brother. J udge 
not according to the appearance, but judge righteous 
judgment. If thy brother trespass against thee, re- 
buke him, and if he repent, forgive him ; and if he 
trespass against thee seven times in a day, and seven 

times in a day turn again to thee, saying, “ I repent,” 

20 * 


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466 


BOOK OF THE A. AND A. RITE. 


tliou shalt forgive him. Blessed are the merciful; 
for they shall obtain mercy. 

* * * * * 

You have heard the lessons of immortal wisdom, 
once uttered by mortal lips that have long since 
mouldered into dust. Through those lips God spake 
unto men ; for of him alone cometh all wisdom. 

* ♦ * ♦ * 

M.\ P.\ Press. I invest you with the white collar 
and jewel of this degree ; see that the purity of the 
former and the lustre of the latter be never sullied 
or dimmed by injustice, inhumanity, or impurity. 



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THIRTY-SECOND DEGREE. 


jMlira* frto of tfto §opt 


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ARGUMENT 


Tins is the third and last of the Kadosh degrees, and con- 
summates the TemplariBm of Masonry. The degree was origin- 
ally a Christian degree of knighthood ; its object was, for a long 
time, to reconquer the Holy Land and plant the Banner of the 
Cross once more on the ruined walls of Jerusalem. Many of the 
Knights of the Crusades were Masons, and thus became acquaint- 
ed with the legend which Masonry had preserved. 

The Knights Kadosh are the legitimate successors of the 
Templars. 

None but earnest and sincere men, unselfish, and whose philan- 
thropy is not a mere name, but a practical reality, should enter 
here — such as will do Masonry good service in the war which she 
is waging against the ancient enemies of the human race — a lover 
of wisdom and an apostle of Liberty, Equality, and Fraternity. 

“No virtue is acquired in an instant, but step by step.” — 
Bahrow. 


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SUBLIME PRINCE OF THE ROYAL SECRET. 


THE THIRTY-SECOND GRADE OP THE ANCIENT AND AC- 
CEPTED SCOTTISH RITE, AND THE THIRD DEGREE OP 
THE CHIYALRIC SERIES. 


DECORATIONS. 

Bodies of this degree are styled Consistories. The 
hangings are black, strewed with tears of silver, skele- 
tons, human skulls, and cross-bones. 

In the East is a throne, to which you ascend by seven 
steps, draped with black satin, like the hangings, but 
strewed with flames without tears. Before the throne 
is an altar covered with black satin, strewed with tears ; 
on it are painted or embroidered a death’s-head and two 
cross-bones ; over the death’s-head is the letter J, and 
under the cross-bones the letter M. On this altar are 


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470 


BOOK OF THE A. AND A. KITE. 


the Book of Constitutions and Statutes of the Order, a 
naked sword, a sceptre, and a balance. In the West 
are the two Wardens. In front of each is a table, 
covered with crimson cloth, lined and edged with black, 
and strewed with tears. On each cover, in front, are 
the four letters N- K.\ M-K.\ On each table are two 
naked swords crossed. 

The Hall is divided into two parts by a balustrade. 
In the West is the camp of the Princes. 


OFFICERS AND TITLES. 

The Master is styled Illustrious Commander-in-Chief ; 
the two Wardens, Lieutenant Commanders; and the 
Orator, Minister of State. Beside these officers, there ^ 

are a Grand Chancellor, Grand Secretary and Keeper 1 

of the Seals and Archives, Grand Treasurer, Grand En- 
gineer and Architect, Grand Hospitaller, Grand Master 
of Ceremonies, Grand Captain of the Guard, Grand 
Standard-Bearer, and Grand Sentinel. 

There are also in the Hall, west of the officers, on the 
right and left, fourteen members, clothed in red, with 
out aprons, and each having on his breast, suspended 
from a black ribbon worn as a collar, the jewel of one 
of the degrees — viz.: numbering these members from 
one to fourteen, they wear respectively the jewels of 
the 30th, 28th, 25th, 21st, 19th, 18th, 10th, 14th, 13th, 

* 10th, 8th, 7th, 5th, and 3d degrees. M 

The first five are the Standard-Bearers of the Corps 
that encamp around the pentagon, and the last nine are 
Commanders of the Corps that encamp around the 
nonagon ; the camp is as shown in the following illus- 
tration : 


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8UBLIME PRINCE OF THE ROYAL SECRET. 471 



The names of the first five are as follows : 

1st. Bezaleel for the Standard.. 

2d. Aholiab “ “ 

3d. Mah-Shim “ “ 

4th. Garimont “ “ 

5th. Amariah “ “ 

The names of the others are : 

1st. Malachi for the Tent . . . , 

2d. Zerubbabel “ rt . . . , 

3d. Nehemiah M , 

4th. Joabert “ u ... , 

5th. Paleg “ “ . . . . 


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472 


BOOK OF THE A. AND A. RITE. 


6th. Jehoiada. . . . , 

for the Tent . . . . 

...N 

7th. Aholiab 

« 

a 

....0 

8th. Joshua 

<< 

a 

....N 

9th. Ezra. 

n 

u 

....I 


THE CAMP 

Is a nonagon, enclosing a heptagon, which encloses a 
pentagon, and that an equilateral triangle, and that 
again a circle. On the sides of the nonagon are nine 
tents with a flag, pennon, and letter to each. Each 
tent represents an entire camp, and the several sides of 
the nonfcgon are thus assigned by the rituals to the 
Masons of the several degrees from the 1st to the 18th, 
as follows : 

8 .'. Flag and pennon white, sprinkled lightly with 
crimson. That tent indicates the camp of the Knights 
Rose-Croix and Knights of the East and West, 18th 
and 17 th degrees. The Commander, Malachi. 

A.\ Flag and pennon light green. That tent indi- 
cates the camp of the Knights of the East or Sword 
and Princes of Jerusalem, 15th and 10th degrees. The 
Commander, Zerubbabel. 

L.\ Flag and pennon red. That tent indicates the 
camp of the Grand, Elect, Perfect and Sublime Masons, 
14th degree. The Commander, Nehemiah. 

I.*. Flag and pennon black and red. That tent indi- 
cates the camp of the Knights of the Royal Arch and 
Grand Master Architects, 13th and 12th degrees. The 
Commander, Joabert. 

X.'. Flag and pennon black. That tent indicates the 
camp of the Sublime Knights Elected, Elect of Fifteen 
and Knights Elect of Nine, 11th, }0th, $n4 9th degrees. 
The Commander, Paleg. 


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SUBLIME riilNCE OF THE ROYAL SECRET. 


473 


N. \ Flag and pennon red and black, in diamonds. 
That tent indicates the camp of the Intendants of the 
Building, 8th degree. The Commander, Jehoiada. 

O. \ Flag and pennon red and green. That tent indi- 
cates the camp of the Provost and Judges and Intimate 
Secretaries, 7th and 6th degrees. The Commander, 
Aholiab. 

N.\ Flag and pennon green. That tent indicates the 
camp of Perfect Masters and Secret Masters, 6th and 
4th degrees. The Commander Joshua. 

I.\ Flag and pennon blue. That tent indicates the 
camp of the Masters, the Fellow-Crafts and Apprentices 
of Symbolic Masonry and Volunteers, 3d, 2d, and 1st 
degrees. The Commander, Ezra. 

On each of the external sides of the pentagon is a 
standard, each designated by a letter, and each sup- 
posed to indicate the camp of a corps of Masons, occu- 
pying a side of the pentagon, viz. : 

T.\ Field purple; on it the Ark of the Covenant in 
gold, between two green palm-trees, or two lighted 
candlesticks of gold. Motto at the base, “ Laus Deo .” 
Around this standard are stationed the Knights Ka- 
dosh and the Grand Scottish Knights of Saint Andrew, 
30th and 29th degrees. Standard Bearer, Bezaleel. 

E.\ Field blue ; on it is a golden lion, holding in his 
mouth a key of gold, and a gold collar around his neck, 
with the figures 525 on the collar. Motto at the base, 
“ Gustos Arcani ,” and in some rituals, “ Ad Majorem 
Dei Gloriam” — the latter is the motto of the Jesuits. 
Around this standard are stationed the Knights of the 
Sun, the Commanders of the Temple, and the Princes of 
Mercy, 28th, 27th, and 26th degrees. Standard Bearer, 
Aholiab. 

W.\ Field white; on it is a flaming heart, with black 


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474 


BOOK OF THE A. AND A. BITE. 


wings, crowned with a green laurel wreath. Motto at 
the base, “ Ardens Gloria Surgit .” Around this stand- 
ard are stationed the Knights of the Brazen Serpent, 
the Princes of the Tabernacle, and the Chiefs of the 
Tabernacle, 25th, 24th, and 23d degrees. Standard 
Bearer, Mah-Shim. 

G,\ Field green; on it is a black eagle, with two 
heads, with an imperial crown of gold resting on both 
heads; holding in his dexter claw a sword, point in 
base ; and in his sinister claw a bloody heart. Motto 
at the base, “ Corde Gladio Potens.” Around this 
standard are stationed the Princes of Libanus and the 
Knights Noachite or Prussian Knights, 22d and 21st 
degrees. Standard Bearer, Garimont. 

U.\ Field gold; on it is a black ox. Motto at the 
base, “ Omnia Tempus AlitP Around this standard 
are stationed the Masters Ad Vitam and the Grand 
Pontiffs, 20th and 19th degrees. Standard Bearer, 
Amariah. 

At the angles of and inside the triangle are supposed 
to be encamped the Princes of the Royal Secret and the 
Grand Inspector Inquisitor Commanders, with such 
Knights of Malta as, having proved themselves true 
and faithful, may have been received among us. 


CLOTHING. 

The Illustrious Commander in Chief is clothed in the 
modern costume of royalty, of crimson; he is armed 
with a sword and shield. On the table, in front of him, 
lie his Abacus and balance. The Lieutenant Com- 
manders are also armed with a sword and shield, with 
heads covered. 

Neither the officers nor members when in costume 



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SUBLIME PRINCE OF THE ROYAL SECRET. 475 


wear any. apron, but only the collar, to which is sus- 
pended the jewel of the Order. 



The collar is black, edged with silver ; on the point 
is embroidered, in red, a Teutonic cross, and in the 
centre of the cross a double-headed silver eagle. The 
collar is lined with scarlet, and on the lining is em- 
broidered a Teutonic cross, in black. 

The girdle is black, with silver fringe, and on the 
front is embroidered a red Teutonic cross. 

The jewd is a double-headed white and black eagle, 
resting on a Teutonic cross, of gold. 

The apron is white, satin or velvet, lined, and edged 
with black ; on the flap is embroidered a double-headed 
eagle and flags of three colors on either side thereof 
In the middle of the apron is embroidered the plan of 
the camp of the Pnnces. 

Kadosh hat — feathers white and crimson. 

Battery — • • • 


RECEPTION. 

***** 

G.\ M.\ of G:. My brother, the 32d degree of the 
Ancient and Accepted Rite, which we are now con- 


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47(5 


BOOK OF THE A. AND A. RITE. 


ferring on you is the military organization, as the 
31st degree is the judicial organization of the Order. 
The camp which you are entering, and its several 
parts, are all symbols, the meaning of which we will 
hereafter endeavor to explain to you. As you pass 
around and through this camp, we will give you the 
necessary explanation as to its external features, and 
recall briefly to your mind the characteristics of the 
several degrees whose standards float over the camp, 
to aid you in hereafter understanding the esoteric 
meaning of the whole. The external lines of the 
camp form a nonagon, or a figure of geometry with 
nine equal sides. You perceive that on each side of 
the nonagon is a tent with a flag and pennon; that 
each flag and its pennon are of a different color from 
the others, and that each tent is designated by a 
letter. Each represents a camp, and the several 
sides of the nonagon are assigned by our rituals to 
the Masons of the different degrees from the 1st to 
the 18th. 

* * * * * 

At the 9th tent were encamped the Apprentices, 
Fellow -Crafts and Masters of the Blue or Symbolic 
Degrees, and the volunteers. The commanding offi- 
cer represents Ezra. 

The 1st degree shows you man, such as nature has 
made him, with no other resources than his physical 
strength. 

The 2d degree teaches the necessity and holiness 
of labor, and consequently of knowledge. 


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SUBLIME PRINCE OF THE ROYAL SECRET. 477 


The 3d degree teaches us that our unavoidable 
destiny is death ; but at the same time, in the cere- 
mony and in the very name of Hiram, it shadows 
forth the great doctrine of another life, and the im- 
mortality of the soul. 

* * * * * 

At the 8th tent were encamped the Secret Masters 
and Perfect Masters, or the Masons of the 4th and 
5th degrees. The commanding officer represents 
Joshua. 

***** 

At the 7th tent were encamped the Intimate 
Secretaries and Provosts and Judges, or the Masons 
of the 6th and 7th degrees. The commanding 
officer represents Aholiab. 

* * * . * * 

At the 6th tent were encamped the Intendants of 
the Buildings, or the Masons of the 8th degree. 
The commanding officer represents Jehoiada. 

***** 

At the 5th tent were encamped the Knights Elect 
of Nine, the Illustrious Elect of Fifteen, and the 
Sublime Knights Elected, or the Masons of the 9th, 
10th, and 11th degrees. The commanding officer 
represents Paleg. 

***** 

At the 4th tei t were encamped the Grand Master 


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478 


BOOK OF THE A. AND A. BITE. 


Architects and the Knights of the Royal Arch, or 
(he Masons of the 12th and 13th degrees. The 
commanding officer represents Joabert. 

***** 

At the 3d tent were encamped the Grand, Elect, 
Perfect and Sublime Masons of the 14th degree. 
The commanding officer represents Nehemiah. 

***** 

At the 2d tent were encamped the Knights of the 
East or Sword and Princes of Jerusalem, or the 
Masons of the 15th and 16th degrees. The com- 
manding officer represents Zerubbabel. 

* * * * * 

At the 1st tent were encamped the Knights of the 
East and West and the Knights Rose-Croix of 
H-r-d-m, or the Masons of the 17th and 18th de- 
grees. The commanding officer represents Malachi. 

***** 

0.\ M.\ of C.\ Sir Knight, you have now passed 
round the nonagon, and a full explanation has been 
given you of each tent by its commander. Within 
this nonagon you perceive is traced a heptagon, or a 
figure of geometry with seven equal sides ; and 
within that a pentagon, or one with five equal sides. 
On each of the external angles of the pentagon you 
perceive a standard, designated by a letter, which 
indicates the camp of a corps of Masons occupying 
externally a side of the ' entagon. 


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sublime prince of the royal secret. 479 

***** 

At the 5th standard were encamped the Grand 
Pontiffs and Masters Ad-vitam, or the Masons of 
the 19th and 20th degrees. The commanding officer 
represents Amariah. 

***** * 

At the 4th standard were encamped the Noachites 
or Prussian Knights, and the Knights of the Royal 
Axe or Princes of Libanus, or the Masons of the 21st 
and 22d degrees. The commanding officer repre- 
sents Garimont. 

* * * * * 

At the 3d standard were encamped the Chiefs of 
the Tabernacle, the Princes of the Tabernacle, and 
the Knights of the Brazen Serpent, or the Masons 
of the 23d, 24th, and 25th degrees. The command- 
ing officer represents Mah-Shim. 

* * * * * 

At the 2d standard were encamped the Princes of 
Mercy or Scottish Trinitarians, the Grand Com- 
manders of the Temple, and the Princes Adept or 
the Kni ghts of the Sim, or the Masons of the 26th, 
27th, and 28th degrees. The commanding officer 
represents Aholiab. 

***** 

At the 1st standard were encamped the Grand 
Scottish Knights of St. Andrew or Patriarch of the 
Crusades, and the Knights Kadosh, or the Masons 


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j0! 

I 

; 

1 


I 

A 

ft 1 

I 


ADMISSION OF A NOVICE TO TUE VOWS OF THE ORDER OF THE TEMPLE 


edbyGODglS* _ . 



SUBLIME PRINCE OF THE ROYAL SECRET. 481 

of the 29th and 30th degrees. The commanding 
officer represents BezaleeL 

* * * * * 

G.\ M.\ of C.\ Sir Knight, enclosed in this pentagon 
you observe an equilateral triangle ; at its angles 
are said to be encamped the Princes of the Boyal 
Secret, the Grand Inspector Inquisitor Commanders, 
and such Knights of Malta as, having proved them- 
selves true and faithful, have been accepted and 
received among us. Within the triangle is a circle, 
in which are said to be the quarters of the Sovereign 
Grand Inspectors General of the 33d degree, who 
serve as Lieutenant Commanders under the Most 
Puissant Sovereign Grand Commander. In most of 
the engraved tracing-boards of this degree, within 
the circle is a cross with five arms of equal length, 
which were to be the quarters of the five Princes 
who, as Lieutenant Commanders, were in turn to be 
second in command, and whose standards float at 
the five angles of the pentagon. 

***** 

C.\ in C.\ Sir Knight, if you have in good faith 
assumed the obligations of the preceding degrees, 
the general features of which have now been sum- 
marily recited to you, and if you have studied and 
understood the doctrines which they teach and the 
principles which they inculcate, you are entitled to 
our regard and esteem, and are fitted to do the duties 

of a good Mason ; for you have bound yourself to do 

21 


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482 


BOOK OF THE A. AND A. RITE. 


all that virtue, honor, and manhood can require, 
and you have learned all that ancient and modem 
philosophy can teach in regard to the great mys- 
teries of God and the universe. 

***** 


PRAYER. 

Kind and indulgent Father of the great family of 
men! Supreme Intelligence, author of Life and 
Light ! aid us in our efforts to make this world more 
worthy of thee, and bless with thy favor our brother 
who marches to restore to light those who have 
forgotten thee and thy truth ! For the infinite love 
thou bearest to thy suffering children, aid him and 
us in our warfare against ignorance, and against 
those who mislead, impose upon, and deceive thy 
people ; and make the light of thy knowledge shine 
in all the comers of the earth. Amen ! 



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SUBLIME PRINCE OF THE ROYAL SECRET. 483 


While the armor is being buckled on the novice, the 
following will be heard in an adjoining apartment : 


HYMN. 


Spanish Chant. 





Glorious Architect above — 

Source of light and source of love, 
Here thy light and love prevail : 
Hail ! Almighty Master, hail ! 


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484 


BOOK OP THE A. AND A. RITE, 



The Knightly Armor of the Templar should be com- 
plete in every respect, and should be fully explained to 
the novitiate as it is piece by piece buckled upon him, 

* * * * * 

Sir Knight, thou art now in form and semblance, 
and by declaration of principle, and, we trust, in 
spirit, a true Knight Templar : as such, it is your 
sworn duty to aid us in endeavoring to make this 
world a Temple fit for the abiding-place of the 
G.\ A.*, of the U.\ 

* * * * * 

C.\ in G.\ Receive this sash ; its color is an 
emblem of sorrow and mourning for the miseries 
and sufferings of humanity. Receive, also, and 
wear this Teutonic cross of gold, the jewel of the 
Order ; deserve it by the sendees you shall hereafter 
render to the good cause in which you now claim to 
be a chief and leader. 

♦ * * * * 


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sublime prince of the royal secret. 485 


INVOCATION. 

This beautiful prayer should be intonated with organ • 
accompaniment. 

Com:, in C:. O thou Immutable, thou Immacu- 
late and Immortal. 

Choir Chant. Holy, holy, holy, Lord God of 
Sabaoth, we implore thee. 

C:. in C:. By whose will we are bom and by 
whose will we die, thou never-ending, thou great 
eternal, by whose beneficence we call thee Father. 

Choir Chant. Holy, etc. 

C:. in C:. Thou infinite Spirit of Light and Life, 
be with us. Let thine outstretching wings, expan- 
sive as the eagle’s, give us shelter 

Choir Chant. Holy, etc. 

C:. in C:. Be thou to us like the night-dew’s 
cooling balm upon earth’s fevered brow. Teach us 
to know and dread thy wrath. Fill our hearts with 
love, and, when the end of life draws near, waft us 
with gentle winds to thy blest abode, where thy 
myriads chant 

Choir Chant. Holy, etc. 

C:. in C:. Aid us, O Lord ! to make this world a 
Temple of Peace and Love, fit for thy great abode. 

Choir Chant. Holy, etc. 

Choir. Amen! Amen! Amen! 

C:. in C:. {natural voice) and Amen ! 


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THIRTY-THIRD DEGREE. 



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Jewel of a Present or Past Commander-in-cliief of a Consis- 
tory. The jewel of S.\ P.\ R\ S.\ resting on the decorations 
formed by two crimson enamelled equilateral triangles. On tho 
horizontal bar of the first, the motto 44 Laus Deo and on the 
horizontal bar of the second, inverted, the motto 44 Custos Arcani.” 
The two triangles thus forming two St Andreev’s Crosses. 


COMMANDING COLORS OP THE VARIOUS SERIES OP 
DEGREES. 

1st Series— Symbolic Degrees, 3d —Field, flag, and pennon, Blue. 


Sd 

u 

Ineffable 44 

14th 44 

Crimson. 

3d 

tt 

Historic 

16th 44 

Light green ox 
Orange. 

4th 

u 

Philosophic 44 

18th 44 

White sprinkled 
with Crimson. 

5th 

it 

Historic and Philosophic Degrees, 29th— Field, 

Purple. 

6th 

it 

Chivalric 

44 32d 

White A Black. 

Inspector-General, 

33d 44 

White. 


All expulsions from the Rite by the Supreme Council or Bal- 
lustres of Offence, are 44 published in red letter” and distributed to 
whom it may concern. 

The Book of Gold contains the full record of the Supreme 
Council, and is scaled to all except members of the Council. 


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PREFATORY. 


It may not be improper, in connection with this, the 
last degree of the Ancient and Accepted Scottish Rite, 
although but a casual allusion is made to the ritual of 
the grade, to premise that Masonry is not of itself a 
Religion. 

Like the Sun, it disseminates light and is the source 
of light ; but, unlike that great luminary, which illumin- 
ates but one-half the globe at one and the same time, 
Masonry with its effulgence lights perpetually the entire 
Universe, and sends its rays of healing, consolation, 
and good cheer, dispelling ignorance, superstition, and 
error. 

Every good Mason respects the religion of his brother, 
though differing, perhaps, from his own, and hopes that 
all may be true in those respects where differences arise, 
and that each may be sufficiently near the truth to 
solve for himself the great problem of life and death ; 

21 * 


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490 


BOOK OF THE A. AND A. KITE. 


and surely no one who has looked thoughtfully on the 
checkered road through the wilderness of this life, or 
who has stood, even for a moment, near the brink of 
the cold river of death, would be otherwise than rev- 
erential in the presence of any shrine to which a fellow- 
creature may kneel for aid or consolation ; — 

14 For we are doomed our native dust 
To wet with many a fruitless shower ; 

And ill it suits us to disdain 
The Altar, to deride the fane 
Where Bimple sufferers bend in trust 
To win a happier hour.” 

To those who seek in this work a knowledge of the 
tenets and inculcations of the Rite, who may peruse 
the instructions and formula herein contained, the hand 
of sympathetic fellowship is extended, believing that 
the result of a careful study, combined with the ambition 
of the Enthusiast, will convince each and all that the 
Rite of which we essay to teach is replete in all its 
parts with the highest morality and fraternal devotion, 
leading man to sublimest thoughts and appreciation of 
the Present and a Hereafter ; ever realizing in its sur- 
roundings and adornments the truth of that happy 
thought of England’s youthful poet : 

44 A thing of beauty is a joy forever: 

Its loveliness increases ; it will never 

Pass to nothingness.’* * * * 


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aw ® rw * £“ ww * 3**# 


Vfff 


TOLEBATIO. 


SOVEREIGN GRAND INSPECTOR-GENERAL. 

THE THIRTY-THIRD AND LAST DEGREE OF THE ANCIENT 
AND ACCEPTED SCOTTISH RITE. 


The assembly is styled a Supreme Council, only one 
of which is allowed in any country except the United 
States, where there are two. 

DECORATIONS. 

Hangings, purple ; with skeletons, death’s heads, cross- ' 
bones, etc., painted or embroidered thereon. In the East 
a magnificent throne ; over it a purple canopy trimmed 
with gold. Beneath the canopy is a transparency re- 
presenting a delta, in the centre of which are seen the 


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492 


BOOK OF THE A. AND A. KITE. 


ineffable characters. Near the centre of the room is a 
quadrangular pedestal covered with scarlet cloth, on 
which rests a naked sword. On the north side of the 
council chamber is a skeleton erect, holding the white 
banner of the Order, opposite which, in the South, is 
the flag of the country. Over the interior portion of 
the entrance is a blue scarf bearing the device Deus 
Meumque Jus. In the East is a candelabra with five 
branches ; in the West, one with three branches ; in the 
North, one with a single branch; and in the South, 
another with two branches; 5 + 3 + 14-2(11) lights. 
The hat of a S.\ P.\ R.\ S.\ may appropriately be worn. 



INSPECTOR-GENERAL. 

The Thirty-third degree, or Inspector-General, being 
mainly executive in its character, and but seldom con- 
ferred, it is not deemed essential or for the benefit of the 
brethren generally to introduce any portion of its lec- 
tures here. It is conferred as an honorarium on those 
who for great merit and long and arduous services have 
deserved well <>i the Order. 



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TO 

THE FUNDAMENTAL STATUTES AND GRAND CON- 
STITUTIONS OF THE SUPREME COUNCIL 
OF THE THIRTY-THIRD DEGREE. 

1786. 


ARTICLE I. 

The Banner of the Order is white, bordered with a 
fringe of gold, and having in the centre a double-headed 
black eagle, its wings displayed, beak and legs gold, 
holding with one claw the hilt, gold, and with the other 
the blade, steel . , of a sword placed horizontally, hilt to 
the right and point to the left. From the sword hangs, 
lettered, gold, the motto, in Latin, “ Deus Mbumque 


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494 


BOOK OF THE A. AND A. BITE. 


Jus.” The eagle is crowned with a triangle of gold, 
and a purple fillet fringed and starred with gold. 



ARTICLE II* 

The distinctive insignia of Sovereign Grand Inspect- 
ors General are : 

1. A Teutonic Cross worn on the left breast. 



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I 



THE GRAND DECORATION OF THE ORDER. 


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496 


BOOK OF THE A. AND A. RITE. 


2. A broad white watered ribbon bordered with gold, 
and having on the front a golden triangle glittering 
with rays of gold, in the centre whereof is the number 
33 ; and on each side of the upper angle of the triangle 
is a sword of silver pointing towards its centre. This 
ribbon, worn from the left shoulder to the right, ends 
in a point, with gold fringe, and has at the junction a 
rosette of crimson and leek-green ribbon, whereon is 
the general jewel of the Order. 

3. The Jewel is an eagle like that on the banner, 
wearing the golden diadem of Prussia. 

4. The Grand Decorations of the Order rest on a 
Teutonic Cross. They are a nine-pointed star, formed 
by three triangles of goldj one upon the other, and 
interlaced. From the lower part of the left side toward 
the upper part of the right extends a sword, and, in the 
opposite direction, a hand of Justice. In the middle is 
the shield of the Order, blue ; upon the shield is an 
eagle like that on the banner ; on the dexter side' of the 
shield is a golden balance, and on the sinister a golden 
compass resting on a golden square. Around the whole 
shield runs a stripe of blue, lettered in gold with the 
Latin words “ Ordo ab Chao and this stripe is en- 
closed by a double circle formed by two serpents of 
gold, each holding his tail in his mouth. Of the smaller 
triangles formed by the intersection of the principal 
ones, those nine that are nearest the blue stripe are 
colored red, and on each is one of the letters that con- 
stitute the word S. A. P. I. E. N. T. I. A. 

5. The first three officers of the Supreme Council wear 
also a white scarf or sash, fringed with gold, hanging 
from the right side. 


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SOVEREIGN GRAND INSPECTOR GENERAL. 497 


ARTICLE III. 

The Great Seal of the Order is a silver shield bearing 
a double-headed eagle, like that upon the banner of the 
Order, crowned with the golden diadem of Prussia, and 
over that a triangle of gold emitting rays, and in its 
centre the number 33. The eagle may, however, be 
surmounted by either the crown or triangle alone. 

At the base of the shield, under the wings and claws 
of the eagle, are thirty-three golden stars in a semi- 
circle. Around the whole is this inscription : 

“Supreme Council op the 33d Degree for ” 

The following regulations as to the mode of wearing the Grand 
Decoration* of Vie Order have been generally approved and 
adopted. 

The Grand Insignia of the Order, as defined by Art. 
II. No. 4 of the appendix to the Grand Constitution of 
1786, are to be worn by those who have regularly at- 
tained the 33d degree, but in a certain rank and order, 
as follows : 

Fourth Class. The Jewel, or Grand Decoration for 
this class, is one and a half inches in diameter, and is 
suspended from the button-hole on the left side by a 
white watered ribbon, one inch and a quarter in 
width. 

To this, all persons in possession of the 33d are 
entitled. 

Third Class. The Jewel of this is one inch and a half 
in diameter, suspended on the left breast by a white 
ribbon with violet edge, the ribbon one inch and a half 
wide, the edging one-eighth of an inch. 

All active members of the Supreme Council who 


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498 


BOOK OF THE A. AND A. BITE. 


are not of the second class, and all emeriti members 
not of the same. 

Second Class . Jewel as of the third class, to be sus- 
pended around the neck by a violet ribbon, white edge, 
the ribbon two inches and a half wide, the edging 
one-eighth of an inch, the jewel resting on the junction 
of the neck and chest. 

To be worn by all elective and past elective officers 
of the council, and by all emeriti members, and may 
be granted by the council to active members who have 
been in possession of the 33d degree for twenty years, 
and special representatives. 

First Class . Grand Cross of the Order. This consists 
of the jewel of the second class , reposing on a full sun of 
silver clasped to the left breast; also a grand cordon 
or sash, four inches wide, violet with white stripe one- 
fourth of an inch wide, and edged with crimson a fourth 
of an inch wide. 

These are to be worn by Sovereign and Past Sover- 
eign Grand Commanders, and by Eminent Patrons and 
Protectors of the Order, and other distinguished Masons 
of foreign countries to whom they may be decreed by 
the Supreme Council, and also by its special deputies 
and representatives in foreign countries with plenary 
powers. The Sovereign Grand Commander and Past 
Sovereign Grand Commander alone are privileged to 
wear the Grand Cross with hriUiants . 

“ORDO AB CHAO.*’ 


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CEREMONIAL 


OP 

inauguration, (Constitution, and installation 

OP THE 

VARIOUS SUBORDINATE BODIES OF THE ANCIENT 
AND ACCEPTED SCOTTISH RITE 

OF 

MASONRY. 


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BIGHT HA2TD — CEREMONIAL — PERFECTION. 


“Without reprieve condemned to death, 

For want of well pronouncing ‘ Shibboleth.’ ” 

Melton. 


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CEREMONY 


INAUGURATION AND CONSTITUTION 

OF A 

LODGE OE PERFECTION. 


The Lodge-room is arranged as for a ceremony of reception ; 
the interlaced triangle over the throne is not lighted, and the ped- 
estal is covered. In front of the East, seats are placed sufficient 
to accommodate the officers of the Consistory, and not lass than 
twelve in number. 

CEREMONY. 


A Lodge of Perfection is opened in full form. 

The Grand Captain of the Guard will form the Consistoiy in a 
procession in an adjoining room, in the following order : 

Grand Tyle^, 


Grand Master ot Ceremonies, 
Grand Treasurer, 

Grand Keeper of Seals, 

Grand Minister of State, 
Illustrious Deputy Commander, 


Grand Hospitaller, 

Grand Secretary, 

Grand Chancellor, 

Second Lieutenant Commander, 
First Lieutenant Commander, 


Grand Standard Bearer, 
Illustrious Commander-in-Ciubf. 


***** 

T. P. G. M. Illustrious Commander-in-Chief, in the name of 
this Lodge of Perfection, I welcome you and those who attend 
you among us ; more especially as you bring Letters of Constitu- 
tion, authorizing us to continue our labors as a Lodge of Perfec- 
tion, and at the same time to inaugurate and install its officers, 
whose zeal for the interests of the order has gained us that favor. 

Com.-in- Chief. Thrice Potent Grand Master, permit me to re- 


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502 


BOOK OF THE A. AND A. RITE. 


turn thanks for this fraternal reception. The Consistory, know- 
ing your zeal and devotion for our Ancient and Accepted rite, 
have favorably considered your request, and have caused Letters 
of Constitution to issue, empowering you to assemble as a legal 
Lodge, and to discharge the duties of our rite in a regular and 
constitutional manner, according to the original forms of the or- 
der and the regulations of the Supreme Council, and now propose 
to inaugurate your Lodge and to install its officers. 

***** 

Com An- C. The officers of the Consistory will approach the 
East and be seated. Illustrious Grand Master of Ceremonies, 
you will now conduct to their appropriate stations in the Lodge 
the officers of the Consistory, and let the officers of the Lodge 
(commencing with the Captain of the Guard) yield up their 
stations respectively, and place their regalia upon the Altar of 
Incense ; after which, you will conduct them to their seats in 
front of the East, vacated by their superior officers. 

***** 

Com An- C. Illustrious Grand Master of Ceremonies, conduct 
now the Thrice Potent Grand Master (after he shall have laid 
aside his regalia) to his proper seat among his officers. 

Com An- C. Illustrious Grand Chancellor, you will now read 
the Letters of Constitution 

Grand Chancellor reads. 

ComAn-C. Perfect and Sublime Brethren of Lodge 

of Perfection, No you have heard read your Letters of Con- 

stitution ; do you accept them, and do you now desire that your 
Lodge shall be inaugurated ? 

Omnes. We do. 

Com An- 0 Perfect and sublime Brethren, the step which you 
now take is a serious and important one ; heretofore you were 
only temporarily organized, but when you shall have been inau- 
gurated and installed under these Letters of Constitution, you 
become a permanent body ; and if you should so conduct your- 
selves as to cause them to be taken away, you will incur great 
reproach, and prove yourselves unworthy Masons. It will be- 


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CONSTITUTION OP A LODGE OP PEBFECTION. 503 


come the duty of each and cveiy member of the Lodge to labor 
unceasingly for its success. 

The work of the Lodge must not be confined to the mere cere- 
mony of opening and closing and conferring of degrees, but 
should be devoted to mutual instruction, to the cultivation of the 
social feelings, and of brotherly kindness, and to the practice of 
earnest beneficence and charity. 

Morally, the work of a Lodge of Perfection extends far beyond 
mutual relief and assistance : the field of its exertions is not in- 
cluded within the four walls of a Lodge, nor limited by the circle 
of the brethren ; it is society, the country, the world. 

InteUectuaUy , its work is not confined to dry and lifeless for- 
mulas or trivial interpretations, but includes the profoundest 
philosophical instructions in regard to the great mysteries of God 
and nature. 

If these, my brethren, are your views of the works and pur- 
poses of Masonry, kneel with us, and let us beseech our Father 
who is in Heaven, to prosper this work and bless all our labors 
with success. 

***** 

PRAYER. 

Great Architect of the Universe, Creator, and Preserver of the 
world, teach us our duties as Masons and as men I Incline our 
hearts and strengthen our hands to perform them, and make our 
work, faithfully done, effectual to the benefit of our order, of so- 
ciety, of our country, and of universal humanity. 

Give us wisdom to judge what is proper and becoming for us 
to do, and may this Lodge which we are now about to inaugurate 
and consecrate, be and continue an active and efficient instru- 
ment in relieving human suffering, dispelling ignorance, eradi- 
cating error, and promoting the happiness of men. Amen. 

Omnes. So mote it be. 

All rise and are seated. 

Com.-in-C. Illustrious Grand Master of Ceremonies, you will 
cause the members of the Lodge of Perfection to assemble round 
the Altar of Incense to take the general oath of fealty and alle- 
giance. 


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504 


BOOK OF THE A. AND A. BITE. 


The members assemble in due form. 

The Commander-in-Chief descends from the throne, passes inside 
the triangle to the altar, lights the incense, and says : 

Brethren of the Lodge of Perfection will now kneel on tha 
right knee and repeat after me the vow of 

FEALTY AND ALLEGIANCE. 

In the presence of our Heavenly Father, by this holy altar 
erected to Him, by the incense which now ascends therefrom, in 
token of our gratitude and adoration, and calling on these Illus* 
trious Brethren now present, as witnesses, I do solemnly vow to 
be faithful and loyal to the Ancient and Accepted Scottish rite, 
to ever maintain its honor and independence, support its regu- 
lar and constituted authorities, and zealously endeavor to propa- 
gate its principles, enlarge its borders, and increase its influence. 

That I will be loyal and faithful to my country and its govern- 
ment and laws, and to the great cause of oppressed and suffering 
humanity. 

That I will labor to disseminate truth and knowledge among 
men, to eradicate error and dispel ignorance, and to make Ma- 
sonry efficient to enlighten and enfranchise men. 

That I will be loyal and faithful, and bear true fealty and alle- 
giance to the Supreme Council and Sovereign Chiefs of Exalted 
Masonry. 

That I will hold no Masonic communication whatever, as a 
Mason of said rite, with any Masonic body or Mason pretending 
to be subject to any Masonic authority of said rite in said jurisdic- 
tion, other than said Supreme Council, of which the Illustrious 

Brother is now the Sovereign Grand Commander. So 

help me God ! 

Second Lieut. * * * In the name of our Father which art 
in Heaven, I consecrate this Lodge of Perfection to peace, har- 
mony, and union ; may it ever pour oil on the waters of strife, 
and persuade men no longer to hate their brethren ! 

First Lieut. * * * In the name of the order of Freemasonry 
and of our Ancient and Accepted Scottish rite, I consecrate this 
Lodge of Perfection to charity, beneficence, and good deeds; 
may it ever labor to assist the needy, console the suffering, and 
cheer with the wine of contentment the disconsolate. 


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CONSTITUTION OF A LODGE OF PERFECTION. 505 


(Jom.-in-C. * * * In the name of the Ancient and Accepted 
Scottish Rite of Freemasonry, I consecrate this Lodge of Perfec- 
tion to truth and the diffusion of knowledge among men ; may it 
ever labor unweariedly in the great 6ause ; and may every seed 
it sows, generate like the wheat, and produce fruit in one season. 

PROCLAMATION. 

To the glory of the Grand Architect of the Universe, in the 
name and under the auspices of the Supreme Council of the An- 
cient and Accepted rite, and by virtue of the powers in me vested 
as [position of instating officer ], I do constitute and form these 
brethren into a regular Lodge of Perfection of said rite, to be 
known and distinguished as Lodge of Perfection, No. . . 

I do hereby empower it, henceforward, to meet as a regular 
Lodge of Perfection, duly constituted and inaugurated in confor- 
mity to the laws and usages of the Ancient and Accepted Scot- 
tish rite. And may the Great Architect of the Universe prosper, 
direct, and counsel it in all its doings. Amen. 

Omnes. So mote it be. 

Com.-in-C. 9 . 


22 



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CEREMONIAL DEGREE 

AT THS 

INSTALLATION OF OFFICERS 

or THB 

LODGE OF PERFECTION. 


INTRODUCTORY. 

It is the prerogative of Princes of Jerusalem to invest the 
Officers of Lodges of Perfection with the secrets appertaining to 
their respective offices. 

The Thrice Potent Grand Master, Senior and Junior Grand 
Wardens, and the Grand Master of Ceremonies, are the only 
officers entitled to the Secret Directory. On the production of a 
certificate of their election, duly signed and sealed, the following 
ceremonies are observed. 


RECEPTION. 

A Council of Princes of Jerusalem being opened : 

The Grand Master of Ceremonies retires to the anteroom, and pre- 
pares the candidate by divesting him of his hat, shoes, etcetera ; hood- 
winks him, and conducts him to the door of the Connell Chamber, 
where the Guard announces his approach by the sound of a tram- 
pet, which is answered from within by the Grand Master of Entrances. 

The door is opened from within by the Grand High Priest, 

* * * * * 

M.\ E:. 8.\ P.\ This is the legend and fable of this degree, 

chronologically arranged. During the life of King Solomon, the 
Secret Directory for the Ineffable degrees was drawn up under 
his direction, and deposited in the pedestal of the Pillar of Beauty, 


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CEREMONIAL DEGREE OF PERFECTION. 


507 


on which he ordered this inscription, in hieroglyphics, to be en- 
graved, “ * * * ” It was known to the brethren that on his 
signet the inscription, “ Solomon, King of Israel, son of David 
and Bathsheba,” was engraved in the same hieroglyphics. 

* * * * * 

After his death, in consequence of the disorders and civil com- 
motions which prevailed in the kingdom of Judah, Masonry was 
much neglected until the time of Hezekiah. 

In the first year of his reign the brethren assembled by order of 
that king, for the purpose of reorganizing the Lodge of Perfec- 
tion, but being unable to discover the Secret Directory, they could 
not fully effect their purpose. They therefore passed a decree 
that the next candidate for an office in the Lodge of Perfection, 
before he took his seat as such, should make diligent search for 
the same. This decree was carried into effect on the admission 
of the next candidate, who discovered the Secret Directory in the 
manner you have represented ; and in consequence of this dis- 
covery the secrets of Ineffable Masonry were again communi- 
cated to worthy brethren from generation to generation. , 

M. E. 8. P. ; •—when the G.\ H.\ P.\ Bays : 

0.\ H:. P.\ “ If I have seen any perish for want of clothing, 
or any poor without covering ; if his loins have not blessed me, 
and if he were not wanned with the fleece of my sheep ; if I have 
lifted up my hand against the fatherless, when I saw my help in 
the gate ; then let mine arm fall from my shoulder-blade, and mine 
arm be broken from the bone.” 

“ Behold ! happy is the man whom God correcteth, therefore de- 
spise not thou the chastening of the Almighty ; he shall deliver thee 
in six troubles, yea, in seven there shall no evil touch thee ; when 
thou walkest through the fire, thou shalt not be burned, neither 
shall the flame be kindled upon thee ; when thou passest through 
the waters they shall not overflow thee for the Lord God of 
Israel shall be thy defender and preserver ; he will be thy rock 
and thy shield; blessed be his holy name, forever and ever. 
Amau 

The newly-installed officers retire, unless they are Princes of Jerusa- 
lem ; and none hut Princes of Jerusalem being present, the Council 
is closed in due form. 


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CEREMONY 


or 

INSTALLATION 


OF A 

LODGE OF PERFECTION. 


( Jom.-in-C Brethren of the Lodge, these are the officers whom 
you have elected 1 Look upon them, and do you, Illustrious 
Brethren, officers of the Consistory, the same ! and if any ono 
present has any objection to offer, why any one of them shall not 
be installed, let him now prefer it, or else forever after hold his 
peace. 

No objection being made : 

Brother Grand Master of Ceremonies, present the Thrice Potent 
Grand Master elect 

My brother, your brethren have been pleased to elect you to 
the office of Thrice Potent Grand Master of this Lodge of Perfec- 
tion. Before your investiture it is necessary you should signify 
your assent to these ancient charges and regulations which define 
the duty of a Grand Master of a Lodge of Perfection ! Listen, 
therefore, and respond. 

L You agree to be impartial and upright, and to obey in every 
point the moral laws of the Ancient and Accepted Scottish rite. 

You promise not to engage in any plot or conspiracy against 
government ; and to submit peacefully to the will of the majority ; 
and to act with honor and generosity toward all men. 

II. You agree to hold in veneration the ancient landmarks and 
great principles of our order ; to respect and obey the authorities f 
of the Ancient and Accepted Scottish rite, supreme and subordi- 


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INSTALLATION OF A LODGE OF PERFECTION. 509 


natc, according to tlieir stations ; and to submit to the decision 
and awards of your brethren in any case where the constitution 
or principles of the order require it 

III. You promise to avoid disputes and quarrels ; to be modest 
in your behavior and carriage ; courteous to all men, and faithful 
to your Lodge and brethren, and carefully to refrain from intem- 
perance and excess. 

IY. You promise hospitably to treat and courteously to receive 
all brethren, and to discountenance impostors and all who seek 
to disturb the Ancient and Accepted Scottish rite. 

Y. You agree to diffuse and disseminate the principles of our 
order ; to pay due homage to the Supreme Council, and strictly to 
conform to all edicts emanating therefrom' that are not subversive 
of the principles and ground-work of the Ancient and Accepted 
Scottish rite. 

VI. You admit that it is not in the power of any man or 
body of men to make innovations in the essential and funda- 
mental principles of the Ancient and Accepted Scottish rite. 

VII. You promise to attend regularly the meetings of your 
Lodge, and to instruct and counsel the brethren ; that you will 
faithfully and punctually perform all your duties as Grand Mas- 
ter, and that you will never open or close your Lodge without 
giving a lecture, or some portion thereof, for the instruction of 
the brethren. 

VIII. You admit that no new Lodge of Perfection can be 
formed without permission of the Supreme Council, or a Deputy 
Inspector-General in a country where there is no Consistory, and 
that no countenance should be given to an irregular Lodge, or to 
any person initiated therein. 

IX. You admit that no person can be regularly allowed to 
receive any degree in a Lodge of Perfection, or admitted a 
member of the same, without previous notice and due inquiry 
into his character, nor unless he be a Master Mason, in good 
standing. 

X. You agree that no visitor shall be received into your Lodge 
without due examination and proof of his title to be so, unless he 
is personally known as a Grand Elect, Perfect, and Sublime 
Mason, to some member of your body. 

These are the regulations of the Ancient and Accepted Scot- 
tish rite. Do you submit to these charges and promise to sup- 


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610 


BOOK OP THE A. AND A. RITE, 


port these regulations, as Ineffable Masons have done in all ages 
before you ? 

T. P. Q. M. I do. 

CHARGE. 

Com An- C. My brother, your ready assent to the charges and 
regulations of the order, justifies the confidence which your breth- 
ren have reposed in you, and authorizes me to proceed with your 
installation. You cannot have advanced to'the degree which you 
have attained in our rite without becoming acquainted with the 
requisites necessary to constitute an efficient Master of a Lodge of 
Perfection, with the duties that devolve upon the position, and of 
the serious responsibility which he incurs. 

The honor, reputation, and usefulness of your Lodge will 
chiefly depend upon the mode in which you discharge the duties 
of your office. If you should be satisfied with merely knowing 
by rote the formulas, the phrases, and ceremonies of the work, 
and end with that, you may maintain good order and conduct 
the work with regularity, but you will soon see indifference suc- 
ceed to zeal, inattention to punctuality, lassitude to interest, and 
stagnant immobility to activity. 

You cannot satisfy your promise never to open and close your 
Lodge without giving a lecture, or some portion thereof, for the 
instruction of the brethren, by asking a few trivial questions of 
routine. It would be absurd to require of you to take a solemn 
obligation to do that ; and a sad matter if Masonry would so 
cheapen its oaths. 

Whenever your Lodge is closed, and an evening has passed 
away without your having given the brethren some new and use- 
ful information, you will have failed to do your duty. 

Think not that the field of Masonic learning has been so often 
reaped and gleaned that there is nothing left for you to gather. 
Its history has never yet been written. Its symbols are only in 
part understood. Its philosophy is a vast region almost wholly 
unexplored. You are to arouse the indolent, encourage the de- 
sponding, and incite the unreflecting brethren to do something the 
influences whereof shall be felt beyond the limits of the Lodge — 
something for society, something for humanity. Admonish them 
of the duty that rests upon them — so to act and behave as to bring 
no discredit or reproach upon the order. Charge them to prac- 


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INSTALLATION OF A LODGE OF PERFECTION. 511 


tise out of the Lodge the duties taught in it, and by their forbear- 
ance, frankness, discretion, equity, and profound regard for truth 
and honor, to convince all who know them of the excellence of 
our institution. 

I hope your example will remain as the best and brightest of 
lessons for your successors, to show them in what way to walk, 
and how to act ; to deserve well of the order, to be entitled to its 
gratitude, and to win for themselves honor and reputation. 

Brother Grand Master of Ceremonies, present the deputy Grand 
Master elect 

Charge to the Deputy Grand Master* 

My brother, your brethren have been pleased to elect you 
Deputy Grand Master of this Lodge of Perfection, to take the place 
of the Thrice Potent, in case of his absence. The duties which, in 
that case, you are to perform are known to you, and need not be 
repeated. When he is present, you are to assist him with your 
counsel and advice in maintaining the dignity and authority of 
his office, and the peace and harmony of the Lodge, and perform 
such other duties as are laid down in the ritual. I congratulate 
you on being thought worthy by your brethren of this honorable 
station, and earnestly hope that you may give them no reason to 
regret the choice they have made. 

Brother Grand Master of Ceremonies, present the Senior 
Grand Warden elect 

Charge to the Senior Grand Warden* 

My brother, your brethren have been pleased to elect you as 
Senior Grand Warden of this Lodge of Perfection. In the ab- 
sence of the Thrice Potent and his Deputy, you are to govern 
the Lodge and perform the duties of his office : and in that case 
you are bound by all the pledges and promises he has made ; 
and you will consider all that has been said to him as addressed 
equally to you. When he is present, you are to assist him and 
second all his efforts. Your acquaintance with the histoiy, sym- 
bols, and philosophy of our rite, should be as extensive as his ; 
therefore you should prepare yourself, so as never to be taken 
unawares when called to the performance of any duty. 

I firmly rely on your knowledge, your zeal for the order, and 


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512 


BOOK OF THE A. AND A. BITE. 


your attachment for your Lodge, for the faithful discharge of the 
duties of this important trust 

Brother Grand Master of Ceremonies, present the Junior 
Grand Warden elect 

Charge to the Junior Grand Warden. 

My brother, you have been elected to the office of Junior Grand 
Warden of this Lodge of Perfection. 

You may be called upon to fill the place of the Senior Grand 
Warden, or even that of the Grand Master or his Deputy, and in 
such case the promises they have respectively made become yours. 
You should therefore be as fully instructed, and your office de- 
mands of you the same diligent study and thoughtful care. 

Your regular and punctual attendance is required by our laws, 
and it is expected you will faithfully discharge the duties at- 
tached to that responsible office. 

Brother Grand Master of Ceremonies, present the Grand 
Orator elect 


Charge to the Grand Orator* 

My brother, you have been elected Grand Orator of this 
Lodge of Perfection. It will be your duty to pronounce a dis- 
course to the neophyte at every reception, and to the Lodge if 
required. It may also of right call upon you to read an essay or 
lecture upon the history, philosophy, doctrine, or symbolism of 
the rite. It is therefore indispensable that you should make 
yourself familiar with those subjects, so that you may be able to 
instruct and enlighten the brethren. I trust that the duties of 
your office will be so performed that your name will be hereafter 
identified with the prosperity of the Lodge, and mentioned with 
honor and respect by all who love our order. 

Brother Grand Master of Ceremonies, present the Grand Treas- 
urer elect 


Charge to the Grand Treasurer. 

My brother, you have been elected Grand Treasurer of this 
Lodge of Perfection. It is your duty to receive all moneys from 
the Secretary, make due entry of the same, and pay them out on 


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INSTALLATION OF A LODGE OF PERFECTION. 513 


the order of the Lodge, rendering account thereof at the proper 
season. These duties are responsible and important, and your 
faithful performance of them will entitle you to the good opinion 
and gratitude of your brethren. 

Brother Grand Master of Ceremonies, present the Grand Secre- 
tary elect 


Charge to the Grand Secretary. 

My brother, you have been elected Grand Secretary of this 
Lodge of Perfection. It is your duty to record the proceedings 
of the Lodge, to receive all moneys due the same, and to pay 
them over to the Grand Treasurer, taking his receipt therefor. 

I earnestly hope that you will so perform its duties as to merit 
the esteem and applause of your brethren. 

Brother Grand Master of Ceremonies, present the Grand Mas- 
ter of Ceremonies elect 

Charge to the Grand Master of Ceremonies* 

My brother, you have been elected the Grand Master of 
Ceremonies of this Lodge of Perfection. It will be your duty to 
examine and introduce all visiting brethren ; to examine, pre- 
pare, introduce, and accompany all candidates ; to arrange all 
processions, and act as Marshal thereof 

I trust you will perform them to the entire satisfaction of the 
Grand Master and the Lodge. 

Brother Grand Master of Ceremonies, present the Grand Cap- 
tain of the Guard elect 

Charge to the Grand Captain of the Guard* 

My brother, you have been elected Grand Captain of the 
Guard of this Lodge of Perfection. You are to guard well the 
entrance of the same, to cause all summonses to be served, and to 
obey such orders of the Grand Master as he may communicate to 
you ; and I do not doubt but that you will perform your duties 
faithfully, and keep due watch over our entrance into the Sanc- 
tuary. 

Brother Grand Master of Ceremonies, present the Grand Hos- 
pitaller elect. 

22 * 


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514 


BOOK OF THE A. AND A. BITE. 


Charge to the Grand Hospitaller* 

My brother, you have been elected Grand Hospitaller of this 
Lodge of Perfection. It is our earnest wish that you may so 
administer the affairs of your office, that when you lay it down, 
the exchequer of the Lodge may overflow with the thanks of 
the widows and the gratitude of orphans. 

Brother Grand Master of Ceremonies, present the Grand Tyler. 

Charge to the Grand Tyler* 

My brother, you have been elected Grand Tyler of this Lodge 
of Perfection. Receive this sword, and after you shall have 
taken the oath of office, you will repair to your station, and 
guard well the approach to the entrance to the Lodge, that no 
cowan overhear us and no impostor intrude himself among us. 

Illustrious Grand Master of Ceremonies, you will now place 
the officers of the Lodge of Perfection at the Altar in due form to 
take the oath of office. 

G.'. M.\ of C.*. places them in a semicircle, feeing the E., X. in the 
centre. 

Com.-in-C. [ # * * all rise!] Attention, brethren of the Grand 
Consistory and Lodge, and witness this oath of office. 

OATH. 

You and each of you, in the presence of the Great Architect of 
the Universe, and with these brethren as. witnesses, do solemnly 
and sincerely swear, that you will support the Constitutions, 
Regulations, Statutes, and Institutes of the Ancient and Accepted 
Scottish rite, and the Regulations and Constitution of the Supreme 
Council, as the fundamental law of the Ancient and Accepted 
Scottish Rite. That you will faithfully and impartially perform, 
each to the best and utmost of his skill and ability, the duties of 
the office to which he has been elected in this Lodge of Perfec- 
tion. So help you God. 

• 

Illustrious Grand Master of Ceremonies, you will now invest 
the officers of the Lodge with their appropriate regalia and con- 


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INSTALLATION OF A LODGE OF PERFECTION. 515 


duct them (excepting the Thrice Potent Grand Master) to their 
stations (commencing with the Grand Tyler), and let the officers 
occupying the stations yield them up. 

The officers being so placed : 

Thrice Potent, your officers are at their respective stations, and 
nothing remains but for you to assume yours : be pleased to 
do so. 

Receive, my brother, the warrant of your Lodge [presenting ft] ; 
may it continue and prosper, and may its name be ever honored 
among men. 

Receive now this mallet, symbol of authority ; assume the gov- 
ernment of your Lodge, and rule it with urbanity, impartiality, 
and firmness. 


PROCLAMATION. 

To the glory of the Great Architect of the Universe, in the 
name and under the auspices of the Supreme Council, I proclaim 

Lodge of Perfection, No , to be consecrated and 

inaugurated, its officers duly installed, and the Lodge legally 
organized and prepared to enter upon its labors. 

Brethren of the Consistory, unite with me in congratulating 
the Thrice Potent Grand Master and his Lodge. 

Omnes. 8, 5, 7, 9. . 

ComAn-C. or T.\ P.\ [• — aU are seated.] 


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CONSTITUTION AND INSTALLATION 

or a 

COUNCIL OF PRINCES OF JERUSALEM. 


The Princes and brethren being convened at some convenient 
plfvcc adjacent to the Council Chamber of the Princes of Jerusa- 
lem, the procession is formed, and moves in the following order : 

1. Tyler, with drawn sword. 

2. Masters of Ceremonies, with insignia. 

3. Entered Apprentices, Fellow Crafts, and Master Masons. 

4 Four brethren, carrying the Ark of the Covenant. 

5. First Light, carried by a Brother. 

6. Three Master Masons. 

7. Second Light, carried by a Brother. 

8. Three Master Masons. 

9. Third Light, carried by a Brother. 

10. Three Master Masons. 

11. A Key, borne by a Secret Master. 

12. Six Secret Masters, as Levites. 

13. Perfect Master, carrying the Cubic Stone ; two Perfect Mas- 

ters, and one Perfect Master, carrying an Urn ; — all march- 
ing abreast 

14. An Intimate Secretary. 

15. Seven Provosts and Judges. 

16. Five Intendants of the Building. 

17. Nine Elect of Nine. 

18. Fifteen Elect of Fifteen. 

19. Twelve Sublime Knights Elected. 

20. Three Grand Master Architects. 

21. Nine Royal Arch of Enoch. 

22. Twenty-six Grand Elect, Perfect, and Sublime Masons. 

$3. Fourth Light, carried by a G,\ E.\ P.\ £*nd S.\ Hason* 


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INSTALLATION OP PRINCES OP JERUSALEM. 517 


24 Seven Knights of the East or Sword. 

25. Five Princes of Jerusalem. 

26. Members of Lodges of Perfection. 

27. Officers of Council of Princes of Jerusalem to be installed. 

28. Installing and Constituting officers 

In the above order the procession arrives at where 

the following anthem is sung, until the procession has gradually 
walked three times round the hall : 


ANTHEM. 



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518 


BOOK OF THE A. AND A. BITE. 



Parent of Light, accept our praise, 

Who shed’st on us thy brightest rays, 

The Light that fills our mind. 

By choice selected, lo ! we stand 
By fHendship joined a social band, 

That love, that aid mankind. 

In choral numbers Masons join 
To bless and praise this Light divine. 

The altar is then placed in the centre of the hall, and on it are 
deposited the four great Lights, and on proper pedestals are placed 
the insignia, implements, and symbols, borne in procession, and the 
ftimiture for investiture. 

The brethren then join in the following 

ANTHEM. 




1J— 

"H5 

nS?SSd 



■ CT 


mm* S3 








d 


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INSTALLATION OF PRINCES OF JERUSALEM. 619 



The following may very judiciously be embodied in the 
ADDRESS, 

Every good, Ineffable, and Sublime Mason uses, as he is sol- 
emnly bound to do, the utmost caution to prevent the secrets of 
this important branch of Masonry from being unlawfully ob- 
tained; and all the checks and restrictions which wisdom and 
experience have suggested, are used to prevent these degrees 


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520 


BOOK OF THE A. AND A. RITE. 


from falling into improper hands, and being conferred without 
the sanction of lawful and constitutional authority. 

In respect to this, as well os in all other moral and social du- 
ties, sublime Freemasonry has its rewards and punishments, its 
obligations and tows, as well as its fundamental laws and regu- 
lations, which every honest and true brother is willing to be gov- 
erned and abide by ; and neither in this regard, nor in any other, 
can they be broken with impunity. 

The mystic mysteries of religion and science which formed the 
foundation upon which the superstructure of Ineffable Masonry 
has been erected, covered so large a field of investigation and 
study, and involved so many abstruse and critical points, that 
unless they were set forth in technical and orthodox phraseology, 
or at least that certain of the more abstruse portions of the Secret 
Directory were preserved in some character, hieroglyphic or 
otherwise, their vitality and truthfulness would be destroyed, and 
in a few generations no trace or resemblance of their original 
character would remain. 

Our society is maintained upon the broad principles of render- 
ing mutual aid and of exercising mutual love and friendship, as 
well as to preserve our adoration of the Almighty Artist, and to 
improve our minds with the principles of science. 

The history of Masonry, as contained in the higher degrees, 
gives an account of events only to be found in the archives of our 
sublime institution, which could not be committed to memoiy 
without constant application for a lifetime; therefore, had the 
same course been adopted in the perpetuation of these degrees as 
that prescribed for the symbolic Lodge, they would long ere this 
have been lost to the w orld and have been buried in oblivion. 

But as Numa pronounced his sacred writings lifeless, so, be it 
remembered, anything which you may find indited, and without 
the spirit of ceremonial action, and the soul of exposition diffused 
through it, from the breathing, burning voice of the living man 
and brother, and the reciprocating thoughts and feelings of the 
instructor and the instructed, will be but an inert mass of senseless 
matter, and wholly unproductive of any useful or happy results 
and consequences. 

The following short ceremony then ensues, of 


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INSTALLATION OF PBINCES OF JERUSALEM. 521 


CONSTITUTION AND INSTALLATION. 

The Heralds sound the trumpets. 

The Grand Master of Ceremonies rises, and says : 

I announce to the Illustrious Brethren here assembled, that the 

Council of Princes of Jerusalem, for the city of , State of 

, is now about to be constituted, and its officers installed 

and proclaimed. 

Puissant Commander-in-Chief, is it your will and pleasure 
that the ceremony of Constitution and Installation shall now 
proceed? 

Com. -inr Chief. It is. Let the Warrant of Constitution be now 
read. 

Warrant read by Deputy Grand Commander. 

Com An- Chief. Illustrious Grand Master of Ceremonies, you 
will place the Princes of the Council at the altar in proper form 
for the purpose of taking the oath of fealty and allegiance. 

Illustrious Grand Standard Bearer, you will advance the banner 
of the order to the altar. * 

The Master of Ceremonies forms the Princes around the banner and 
altar. In the form of a triangle : the Princes kneeling on the left knee, 
repeat the following, (vide page 504.) 

(The general oath of fealty and allegiance is then administered. 

Com An- Chief. Let the Princes named in the warrant rise and 
approach the East 

S. P. Grand Master in the centre. 

In the name of the Supreme and Sovereign Grand Master of 
the Universe, by whom princes rule and to whom be all honor 
and glory, in my character, and by virtue of my prerogatives as 
presiding officer (representing) the Supreme Council, from whom 
the charter just read has emanated through its Sovereign Con- 
sistory, I hereby constitute you, valorous Princes, into a Council 

of Princes of Jerusalem, under the distinctive title of for 

the city of in the State of ; and you henceforth 

have fUll power and authority to assemble legally, to elect and 
install your officers, to elevate to the degrees of Knight of the 


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522 


BOOK 07 THE A. AND A. BITE. 


East or sword, and Prince of Jerusalem, Grand, Elect, Perfect, 
and Sublime Freemasons, lawfully and constitutionally entitled 
thereto, and may the blessing of Heaven be upon you. 

The Heralds again sound the trumpets, and the ceremony of Instal- 
lation follows. 


INSTALLATION. 

Com.-in-Chkf. Most Illustrious Lieutenant Commander, have 
you examined the Most Equitable Sovereign Prinfce, Grand 
Master, named in the warrant (or elected), and can you vouch 
for his skill and capacity for the Most Illustrious Order of An- 
cient, Sublime, Free, and Accepted Masonry ? 

Lieut Commander answers. 

Then let the Most Equitable Sovereign Prince Grand Master be 
presented for installation. 

Llcnt. Commander presents him, saying . 

L. Com. Most Puissant Commander-in-Chief, I present my 
worthy and valorous Brother to be installed Sov- 

ereign Prince Grand Master of this new Council of Princes of 
Jerusalem. I have witnessed his fervor, zeal, and constancy, his 
good conduct and morals, and find him possessed of the requisite 
skill and capacity for the duties of his station. 

Com.-in-Chief. Do you, my brother, promise strictly to observe 
the rules enforcing justice and good order, and to strive to lead 
an irreproachable life ? 

H. That you will be just and equitable in all your minis- 
trations? 

HI. That you will put away cveiy kind of party spirit, hatred 
and envy towards your* brethren, and nevei combat with them, 
or give to or accept a challenge from one of them ? 

IV. That you will never swerve from, nor permit any of your 
brethren to swerve from or violate the general or particular laws 
of Sublime, Ancient, Free, and Accepted Masonry ; and that you 
will never advise or direct any brother in anything that relates to 
our illustrious order, except in conformity with said rules and 
the truth ? 


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INSTALLATION OF PRINCES OF JERUSALEM. 523 

V. That you will advocate the principles and sustain the glory 
of our illustrious order in its Aillest extent, whenever it becomes 
necessary? 

VI. That you will acknowledge the authority and submit to 
the ordinances and decrees of the Supreme Council, by whom 
the Council in which you have been chosen to act, has been 
constituted ? 

VIL Do you submit to these charges, and promise, on the faith 
and honor of a Knight and Prince of Masonry, to observe them ? 

***** 

Most Equitable Prince, with the greatest pleasure I now salute 
you as Sovereign Prince Grand Master of this Council, placing the 
most implicit reliance in your zeal, fidelity, skill, and capacity for 
the exalted station to which the partiality of your brethren has 
elevated you. 

I confide to your charge the warrant of the Council over which 
you are to preside, also the book of ordinances and decrees of 
the Supreme Council, for your guidance. You are, my brother, 
the representative of an ancient member of the Craft, denominated 
in the old Constitutions, as the Prince and General Master Mason 
of the Jews. Emulate his virtues. Receive this hand of Justice 
in token of that justice you, as a Prince, are bound to exercise. 
As presiding officer of your Council, the mallet is also committed 
to your hands. 

***** 

High Priest Is presented. 

Com -in- Chief. In the remote ages of antiquity, as indeed in 
more modem times, learned men, devoted to ecclesiastical matters, 
participated in the councils of nations ; and when it is considered 
that the ancient mysteries, now known by the name of Free 
Masonic, were sustained and protected by civil government, we 
can readily account for the religious character of the ritual that 
obtained in those mysteries which were indubitably improved by 
religious ceremonials and obligations. You, my brother, are the 
representative of an ancient Israelitish Pontiff of Jehovah. May 
the zeal, fervor, constancy, and success which characterized his 
labors, attend you in the discharge of your functions. Among 
other things, it will be your duty to perform all religious solem- 
nities in tliis Council, and on all public occasions, when required. 


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524 


BOOK OF THE A. AND A. RITE. 


Receive the insignia of your office, and worthily preside in the 
absence of the Sovereign Prince Grand Master. 

Your official badge (a circle enclosing a delta), which I now 
present to you, it is needless to remind you, symbolizes the 
Eternal, whose we are, and whom we are bound to serve. 

Senior Grand Warden is presented. 

Com An- Chief \ To you, as a brother well versed in the usages of 
Masonry, your duties as first or Senior Warden are well known. 
I doubt not your willingness and ability to discharge them with 
honor and fidelity. You occupy the place of strength and power. 
As Prince of Judah, receive this column of strength, the badge of 
your office. 

Junior Grand Warden is presented. 

Com An- Chief. As second or Junior Grand Warden, you are the 
assistant and supporter of your senior. With your counsel and 
labors and those of your senior, you are to aid in the working 
and ordinary business of your Council. In the symbolic yet 
glorious work of re-edification, be the stanch coadjutor of your 
senior companion. Accept this badge of your office, and may 
He who stood upon the circle of the earth and set a compass on 
the face of the deep, be with thee and bless thee. 

Grand Keeper of Seals is presented. 

Com An- Chief. Most valorous bro tlier, by virtue of your office, 
the duties of corresponding and recording secretary devolve upon 
you. You are also to receive all petitions, and take chaige of the 
seals of this Council and of its minutes of proceedings. As Prince 
of the Law, receive this balance. 

Grand Treasurer la presented. 

Com An- Chief. It is your duty to keep in trust all the hinds, 
securities, and vouchers of this Council. Our secret treasures are 
also committed to your charge. As Prince of the Temple, receive 
this badge, the symbol of our mystic edifice. 

Grand Master of Ceremonies is presented. 

Com An- Chief. It is your province to attend your associate offi- 
cers in the works and labors of this Council, and to perform such 


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INSTALLATION OP PRINCES OF JERUSALEM. 525 


other services as Masonic custom has prescribed. As Prince of 
the workmen, I invest you with this badge of your office. 

Grand Master of E.\ Is presented. 

Com. -in- Chief. Your appropriate station is near the inner door 
of the Council Chamber, to receive reports from the guards with- 
out, announce all applicants for admission, and to discharge the 
other duties Masonic usage requires from a Prince of the Guards. 
Receive the implement of your office. 

Grand Tyler is presented. 

Com.-in- Chief. Valorous brother, immemorial usage has fixed 
your duties, which relate to the admission of members and vis- 
itors. They are well known to you. We rely upon your fidelity 
and discretion to discharge them properly. Receive the imple- 
ment of your office. 

The grand honors of a Prince of Jerusalem are then given. 

At every succeeding installation of officers of a Council of Princes 
of Jerusalem, a Past Most Equitable Master may install the new 
Sovereign Prince Grand Master, and the new Grand Master installs 
the other officers. 


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INSTALLATION OF OFFICERS 

or a 

SOVEREIGN CHAPTER ROSE CROIX. 


The hall must be fitted up in the most brilliant style, the floor 
strewed with flowers, and the walls hung with garlands. 

The three columns, Faith, Hope, and Charity, are placed as in 
the second apartment in case of reception. At the beginning of 
the ceremony, the hall must be in the most profound obscurity. 
The officers and members of the Chapter occupy their ordinary 
seats, and wear their collars, the black outside, and the jewels 
veiled. 

Between the altar and the throne, in the East, a certain num- 
ber of chairs are prepared for the Most Wise and the officers of 
the Chapter. That of the Most Wise is near the altar, and the 
others are placed on the right and left of the East 

Nine brethren, with stars * and swords, are in readiness to wait 
upon the Consistory ; also a sufficient number of members with 
swords. 

All being in readiness, the Consistory is formed in procession by the 
Grand Marshal in an adjoining room, as follows : 

Grand Master or Ceremonies. 

Sentinel. 

Grand Treasurer, Grand Minister or State, 

Grand Secretary, Second Lieut. Commander, 

Deputy III. Commander- iN-Ciiisr, First Lieut. Commander, 

Grand Standard Bearer, Grand Captain or the Guards, 

Comma nder-en-Chiep. 


* In visitations, torches are termed stars. 


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INSTALLATION OF CHAPTER BOSE CBOIX. 627 

Com.-in-C. Sublime Prince, Grand Master of Ceremonies, you 
will inform the Most Wise of the Sovereign Chapter that the 
Grand Consistory is now ready to proceed with the installation. 

***** 

Mott Wise. Illustrious Commander-in-Chief, it is not in our 
power to continue our labors. Confhsion and consternation pre- 
vail among us. Darkness covers our Temple ; all our implements 
are shattered. We have not the word. We beg, therefore, Illus- 
trious Commander-in-Cliief, to take into consideration our zeal 
and good intentions ; lend us your assistance for the purpose of 
continuing the labors of this Chapter, which, under the auspices 
of the Illustrious body over which you preside, hopes to fulfil 
its duties to God and man. 

Com.-in-C. Most Wise and brethren, it is our duty and pleas- 
ure to grant you the assistance you demand at our hands ; but 
the word cannot be recovered without proper labor. Follow me, 
Sir Knights, and, with the aid of God our Father, we will recover 
the 44 word.” 

***** 

Most Wise. Ill Commander-in-Chief, we have seen the names 
of the three fundamental laws of our Order , 44 Charity,” 44 Hope,” 
and 44 Faith.” 

Com. -in- C. True, my brother, 44 Charity” is love to God 
and man ; 44 Hope,” a feeling next to, and the consequence of, 
Charity, and which cheers us in all our toils for the ultimate 
result of our Grand Master’s Doctrine; “Faith” is a feeling 
jvhich naturally proceeds from “Charity” and “Hope,” and 
which causes us firmly to believe that our Father will never for- 
sake those who labor faithfiilly for a noble and just cause. Such, 
my brethren, are the noble thoughts which must guide you ; and 
if you are faithfhl to your mission, you will soon recover the 
44 word.” 

***** 

PRAYER. 

Almighty and ever-glorious and gracious Lord God, creator of 
all things, and governor of everything thou hast made, mercifblly 


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528 


BOOK OF THE A. AND A. RITE. 


look upon thy children, now assembled in thy name, and in thy 
presence, and bless and prosper all our works begun, continued, 
and ended in thee. Graciously bestow upon us wisdom, in all 
our doings; strength of mind in all our difficulties; and the 
beauty of harmony and holiness in all our communications and 
work. Let 44 Charity” be the fruit of our obedience to thy holy 
will, and 44 Hope” the foundation of our 44 Faith.” 

O thou preserver of men ! graciously enable us now to conse- 
crate this Chapter, which we have erected to the honor and glory 
of thy name, and mercifully be pleased to accept this service at 
our hands. 

May all the proper work of our institution, that may be done 
in this Chapter, be such as thy wisdom may approve, and thy 
goodness prosper. And finally, graciously be pleased, O thou 
Sovereign Architect of the Universe, to bless the Craft whereso- 
ever dispersed, and make them true and faithful to thee, to their 
neighbor, and to themselves. And when the time of our labor is 
drawing near to an end, and the pillar of our strength is declin- 
ing to the ground, graciously enable us to pass through the 
44 valley of the shadow of death,” supported by 44 Charity, Hope, 
and Faith,” to those mansions beyond the skies, where love, and 
peace, and happiness forever reign before thy throne ! Amen. 

Com. -in- C. In the name of the supreme and eternal God, 
the Grand Architect of heaven and earth, to whom be all honor 
and glory, I dedicate the Ancient and Accepted rite of Masonry. 
May universal toleration and love dwell therein forever and ever ! 


• « * » • 

Com. -in- C. Most Wise, officers, and members of Sov- 


ereign Chapter of Rose Croix, No , do you solemnly promise, 

I. To be good and true, and strictly to observe and propagate 
the rational principles of the Ancient and Accepted rite ? 

H. To bear and forbear, to be just and equitable towards all 
men? 

III. To discountenance intolerance and religious and political 
persecution ? 

IV. Never to be guided by animosity, by your political or 
religious opinions, in all questions relating to the members of 
your Chapter, or to such brethren who may apply for initiation 
into the same, and to your neighbors at large ? 


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INSTALLATION OP CHAPTER ROSE CROIX. 529 


V. To promote the general welfare of society, and to cultivate 
all social virtues ? 

VI. To avoid carefully all piques and quarrels, to be cautious 
in your behavior, courteous to your brethren, and faithful to all 
the oaths and obligations which you have taken in our order, 
and to the letters capitular which the Supreme Council has 
granted to your Chapter ? 

* « « * * 

In the presence of Almighty God our Father, and of my breth- 
ren, H Most Wise, of Sovereign Chapter of Rose 

Croix, No do hereby and hereon solemnly vow and swear, 

to perform to the best of my ability the duties imposed upon me 
in my aforesaid capacity, to obey and enforce the General Stat- 
utes of the Ancient and Accepted rite ; the laws and edicts of the 

Supreme Council ; and also the rules and regulations of 

Sovereign Chapter of Rose Croix, No 

I furthermore solemnly vow and swear, to do all in my power 
to maintain peace, harmony, and union among the members of 
this Sovereign Chapter, and to conduct the labors thereof with 
justice, impartiality, and forbearance. So help me God ! 

* « « « « 

I constitute and form you into a regular Chapter of Sovereign 
Princes of Rose Croix, eighteenth degree of the Ancient and 
Accepted rite; and I hereby grant unto you fall power and 
authority to act as a regular Chapter, according to the constitu- 
tion and statutes of the Order, and may the Grand Architect of 
the Universe bless all your lawful labors ! 

111/. Grand Master of Ceremonies, conduct the Most Wise of 
this Sovereign Chapter to his seat, on my left, and all the officers 
of the same to their respective places. 

***** 

Most Wise, after the discourse with which we have been 
favored, and in which the Orator has expounded the sublime doc- 
trines of Scottish Masonry in such language as only conviction 
and sincerity can dictate, and especially after the obligations 
which you have taken as a Knight of the Rose Croix, and as the 
Most Wise of this Sovereign Chapter, your duties are known to 
23 


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530 BOOK OF THE A. AND A. BITE. 

you, my brother, and I have now but to express to you the confi- 
dence which the order places in you, in your worthy officers, and 
in the Chapter over which you have the honor to preside. 

***** 

(He then invites the members to make their observations, causes 
the box of fraternal assistance to be passed, and finally calls the 
Chapter from labor to refreshment) 


( 




INAUGURATION AND INSTALLATION 

OF Jl 

CONSISTORY 

OF 

SUBLIME PRINCES 

AND 

COMMANDERS OF THE ROYAL SECRET. 


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Til* ANCIENT TEMPLAR'S PENNANT. 


“Yet let us ponder boldlt: ’tis a base 
Abandonment op reason to resign 
Our right of thought— our last and only 
Place of refuge / 1 


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INAUGURATION OF THE TEMPLE. 


DECORATIONS. 

A square table will be placed in the centre of the Lodge-room, 
and on it a vase for burning perfumes. On this table there will 
be no light. Between it and the throne will be placed the altar 
of obligation, on which is the book of constitutions, two naked 
swords crossed, and a Kadosh dagger in its scabbard, upon the 
book of constitutions. Between the swords is a lamp with a 
large globe shade, which must be filled with pure olive-oil. 

In front of the seat of the 111.*. Com. -.-in-Cliief will be five 
lights in the form of a square, the fifth one in the centre ; three 
on the table of the First Lieut Commander, and two on that of 
the Second Lieut Commander, — all to be very large and long, and 
of yellow wax. Other lights may be used by the Secretary and 
Treasurer, and elsewhere in the hall, so that it shall be well 
lighted. 

The altars are covered with white, and hung with garlands of 
flowers and leaves. 

CEREMONY OF CONSECRATION. 

At the appointed hour the Princes will seat themselves, in no 
particular place or order. 

The Most Powerful Sovereign Gr.\ Com.*, will sit in front of 
the table of perfumes, and the Secretary General will sit at the 
head of the column of the South : before him, a triangular table. 
The Temple will not be lighted until after the benediction of the 
new fire. 

Qr.\ Com:, 111.*. Grand Sec’y.*. Gen’L*., what brings us to- 
gether here ? 

8ec'y.\ Qen'l:. M.\ P.\ Sov.\ Grand Commander, we have come 


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634 


BOOK OF THE A. AND A. RITE. 


hither to inaugurate this Temple, which the Supreme Council 
desires to dedicate to the God of Beneficence. 

Or:. Com:, (rising). Is it your pleasure, Sublime Princes and 
Commanders, that this Temple shall be inaugurated ? 

All. It is. 

Or:. Com.\ Sublime Princes, the world is filled with the ruins 
of temples, erected by the ancients to their imaginary deities. In 
Egypt, India, Ethiopia, and Chaldea, the lover of antiquity and 
the eager student gaze enraptured on the huge remains of mighty 
edifices sorely stricken by the relentless hand of time, in which, 
when they stood in all. their splendor and glory in that East, 
teeming with the hosts of its mighty population, Athomox and 
Ammon, Brahma and Buddah, Toth and Bael were wor- 
shipped. The great cavern temples of Elephants, Salsette, 
Camac, Luxor, and Thebes, still remain to astound us with 
their vastness. The sculptured columns of an hundred fanes 
builded to the gods of Olympus, and enriched with all that was 
rare and wondrous in architecture, painting, and statuary, still 
remain, some standing and some fallen and broken on the classic 
soil of Greece. The artist is familiar w ith the great temples 
reared to the gods in Rome ; and the ruins of Etruscan sanctu- 
aHes still tempt the antiquarian. 

While Hiram worshipped in the Temple of Belus, builded by Ills 
ancestors in his royal city of Tyre, Solomon, whom masonry 
claims for its Grand Master, erected the first Temple at Jerusa- 
lem, believing that the infinite and omnipotent God would come 
down and dwell therein, and utter his oracles from between the 
extended wings of the cherubim on the mercy-seat ; whither the 
priests repaired to consult the Shekina, or oracle of God. 

The Mahometan rears his mosques, the children of Israel their 
synagogues, and the Christian his churches, devoted to the wor- 
ship and disputes of an hundred sects. To adorn the cathedrals of 
the great Catholic world, the arts contributed their most glorious 
works ; and there the great productions, of the genius of Angelo 
and Raphael, and many other immortal painters and sculptors, 
yet remain unapproachable in beauty and sublimity, to be imi- 
tated and copied, but never to be equalled. 

If the shattered columns and mouldering walls of pagan tem- 
ples, if the arches and vaults of mosque and church and cathe- 
dral could speak, what lessons could they not teach to the 


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INAUGURATION OF THE TEMPLE. 


535 


human race 1 what a history could they not give of the atrocities 
of which man is capable when enslaved by his fear of the angry 
and murderous gods, or changed to a wild beast by a savage 
fanaticism! How have the shrieks of human victims echoed 
within the walls of those pagan fanes, and the blood of human 
sacrifice flowed over their altars down the sides of the pyramids 
of Mexico ! 

How often has the mosque heard Paradise and the hour! 
promised as a reward for the slaughter ! how often the church 
and cathedral rung with the thunder of interdict and excom- 
munication, and the frenzied shouts that responded to the fanat- 
ical apostles of the Crusades ! 

Sublime Princes, you propose to erect here a Masonic Temple, 
and dedicate it to the God of Beneficence and Love. The cardinal 
principles of Free Masonry are Charity and Toleration. Accord- 
ing to its principles, ambition, rivalry, ill-will, and the jealousies 
and disputes of sects, cannot cross the threshold of its sanctuaries 
and enter within their sacred walls ; and yet such are the frailties 
and imperfections of man, that they do find entrance there ; sect 
denounces sect, and even borrows of an intolerant church its 
weapons to smite down heresies withal. 

Into this temple, my brethren, which we are now about to 
inaugurate, into this Consistorial Chamber of our beautifiil and 
beloved Ancient and Accepted rite, let no such unholy visitors 
ever intrude ; let ambition and rivalries, jealousies and heart- 
burnings, never effect an entrance within its portals! Let its 
Bacred walls never resound with the accents of hatred, intoler- 
ance, uncharitablencss ! Let it be truly a temple of peace and 
concord, and not of Pharisaical self-righteousness. Let charity 
and loving-kindness be ever enthroned between its columns ; and 
let its members, recognizing every Mason as a brother, hold out 
to him the hand of amity and fraternity, and practise here and 
eveiywhere, to their utmost extent, the great, tolerant, generous, 
liberal doctrines of our Ancient and Accepted rite. 

Persuaded, my brethren, that these are your views and feel- 
ings, that your only desire is to advance the prosperity and for- 
tunes of Masonry, and to inform and improve yourselves, and 
that it is to this end you seek to establish a point of union, where 
you may the more effectually labor for the good of the craft and 
art to which we are all loyal ; where you may offer up your lov- 


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536 


BOOK OF THE A. AND A. BITE. 


ing and gratefhl homage to our beneficent and infinitely loving 
Father who is in heaven, I have, by virtue of the power with 
which I am invested as the M.\ P.\ Sov.\ Gr.\ Commander of the 
Supreme Council of Sov.\ Gr.*. Ins.*. Gen.*, of the thirty-third de- 
gree, convoked you this day in this asylum for the purpose of 
dedicating and consecrating the same as the Hall and Consis- 
torial Chamber of the Consistory of Sublime Princes and Com- 
manders of the Royal Secret thirty-second degree of the Ancient 
and Accepted rite in and for the , of dedicating and con- 

secrating it to the Supreme and Sovereign Author and Preserver 
of all things, by devoting it to virtue and good works, as a house 
wherein lessons of wisdom and philosophy, beneficence and har- 
mony shall ever be taught as they are ordained and prescribed by 
the universal constitutions of Free Masonry. After which we 
shall proceed to inaugurate the Consistory, and to invoke for it 
health, prosperity, and continuance, and to install its officers, that 
it may commence its labors. 

Be pleased, Illustrious brethren, to unite with me, and aid me 
in commencing the labors of this day. 

Gr.\ Com .*. My brethren, as the world is darkened with 
ignorance and error, and lies in the twilight of superstition and 
routine, so in this Temple the dim light struggles with the dark- 
ness, and does not prevail Let us kneel here, before our Father 
who is in heaven, and acknowledge our faults and errors ; implore 
him to give us light, a spark of that divine fire, which in his ex- 
haustless munificence ever flows from the sun to bless the grate- 
ful earth, and which our ancient brethren imagined to be the 
substance of Deity ; that we may therewith illumine this Temple, 
accepting it as an omen and assurance that the light of wisdom 
and knowledge will some day illumine the whole world, and 
make it a fit Temple for a God of infinite love. 

PRAYER 

Our Father who art in heaven, the heavy shadows of barbar- 
ism yet lie gloomy and motionless on much of this fair earth, 
which thou hast made and given unto thy children for a dwelling- 
place ; and even where the dawn of civilization has come, the 
mass of the people are yet in the twilight of ignorance, error, mid 
superstition. Illumine this our Temple with a spark of thy 


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INAUGURATION OF THE TEMPLE. 


537 


celestial fire — that Temple now in darkness, as a type and sym- 
bol of the moral darkness of the world. And as the shadows flee 
away and disappear from between our columns, when our lamps, 
kindled at the exhaustlcss fountain of light, blaze in the Masonic 
Temple, so may that moral darkness disappear in thy good time, 
before the light of truth and knowledge. Amen. 

AU:. So mote it be. 

# * « * # 

I consecrate this Temple to the dissemination of truth and 
knowledge in philosophy, and morals among men, and may our 
Father who is in heaven deign to accept this homage of our 
hearts, and smile upon our efforts to enlighten and instruct his 
children, our feeble attempts to imitate his unbounded munifi- 
cence, and to make of this world a real temple in which our great 
family of brotherhood shall worship him in spirit and in truth ! 

* « * * * 

Or:. Com:. And may those who shall instruct in this temple 
so practise the virtues which Masonry inculcates, and be so ani- 
mated by tlic spirit of peace and concord, so love, assist, and in- 
struct one another, and may their conduct and demeanor be in 
every respect so upright, honorable, and courteous, as to secure 
the Royal Art that consideration which alone can assure and 
perpetuate its stability, progress, and glory. Amen I 

# # # # * 

Or:. Com:. In the name and by the authority of the Supreme 
Council of Sovereign Grand Inspectors-Gcneral of the thirty-third 
degree of the Ancient and Accepted rite, for , I do de- 

clare this temple for the occupation of the Consistory of Sublime 
Princes and Commanders of the Royal Secret thirty-second de- 
gree, in and for , to be inaugurated and consecrated in 

due form ; and I do hereby dedicate it to the God of infinite 
beneficence and love, and to the cause of humanity, now and 
henceforward, invoking for it his protection and favor I 

***** 

28 * 


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INSTALLATION 


Or. Com. Ill.\ Brethren, your temple is duly inaugurated 
and prepared for the reception of the Consistory of Sublime 

Princes of the Royal Secret, in and for , which therefore, 

with your consent, I now propose to install Is it your pleasure 
that I now proceed ? 

AU. It is. 

Or. Com. HI.*. Brothers, this moment is one of great gratifica- 
tion to myself, and of much interest to all Masons of the Ancient 
and Accepted rite. A new Consistory is about to be received 
into the sisterhood of those eminent bodies, and your Masonic 
virtues, your intelligence, ardor, and zeal, give us reason to hope 
that its career will be one of great prosperity and good fortune. 

The propagation of the Ancient and Accepted rite has hereto- 
fore been slow. This has been owing in part to the prejudices 
entertained against it, in part to the inertness of those who have 
been at its head, and in part to the fact that it is meant to be an 
exclusive and not a popular rite, that it selects the best and the 
most eminent Masons for its members, desires no others, and is 
better content to remain stationary than to open its doors to any 
one that asks admission, and is able to pay the fee. 

In the name and by the direction of the Supreme Council, 
I charge it upon you, my brethren, that you will adhere to, and 
be governed by this rule ; that you select none but eminent, 
enlightened, and well-informed Masons of irreproachable char- 
acter, and respectable standing in society, to become members 
of your body ; and that you earnestly and urgently impress the 
same rule upon your subordinates. For the strength of our 
order consists far more in the quality than in the number of its 
initiates, and all its objects and purposes are defeated and itself 
denaturalized, when its portals are open indiscriminately to every 
comer. 

But we see with the highest satisfaction our ranks filled with 


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v-;c \ 

wnJIVERiMT V } 

or 

*£a uforS/ 


INSTALLATION. 


539 


learned and virtuous Masons, who can appreciate its excellencies, 
and whose lives and conduct will gain for it consideration and 
esteem. 

We rejoice to see new temples reared, in their modest and 
harmonious proportions, to a Deity of beneficence and love, and 
new altars erected to send up to him ihe sweet incense of grate- 
ful and affectionate hearts. 

Be pleased to give us your attention, illustrious brethren and 
princes, while we read the letters patent of constitution for the 
Consistory of the Sublime Princes and Commanders of the Royal 
Secret, in and for , granted by the Supreme Council. 

111/. Grand Secretary General, be pleased to read aloud the 
letters patent of the constitution. 

Secretary General reads aloud the letters patent of the constitution. 

Gr. Cam. Ill/, brethren, having heard your letters patent of 
constitution, do you now accept and receive them ? 

AU. We do. 

Gr. Com. And do you freely consent and agree to abide by all 
their conditions and reservations ? 

AU. We do. 

Gr. Com. 111/. Grand Master of Cer/., you will now assemble in 
due form around the altar of obligation the officers of the Consis- 
tory in and for , to take the proper vow of fidelity and 

allegiance. 

All the officers repeat after the Grand Commander the following 


OATH OP FEALTY AND ALLEGIANCE 

I do solemnly vow, and to each of my brethren here present, 
and to every regular Sublime Prince of the Royal Secret in the 
world, pledge my sacred honor, that I will support the regula- 
tions and constitutions of the rite of Perfection, made at Bor- 
deaux, in the year 1702, or whenever or wherever they were 
enacted ; the Grand Constitutions of the year 1786, so far as the 
same have not been altered or repealed by competent authority ; 
and the constitutions and statutes of the Supreme Council for 

as the supreme and fundamental law of the Ancient 

and Accepted rite. 


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640 


BOOK OF THE A AND A. BITE. 


That I will hold allegiance to the said Supreme Council, and 

l>e loyal thereto, as the supreme authority of the rite for 

so long as I may continue to reside within its jurisdiction; will 
hold illegal and spurious every other body that may be estab- 
lished within its jurisdiction, claiming to be a Supreme Council, 
and every other body of said rite within the same jurisdiction, 
that does not hold its powers mediately or immediately from said 
Supreme Council; and will hold no Masonic communications 
whatever with any member of the same, nor allow them to visit 
any Masonic body of which I may be a member, and that I will 
dispense justice to all my brethren, according to the laws of equity 
and honor. 

And should I violate this my solemn vow and pledge, I con- 
sent to be expelled from Masonry, and be denounced to every 
body of the Ancient and Accepted Rite in the world as a traitor 
and foresworn. And may God aid me to keep and perform the 
same I Arn'en. 

Or.'. Corn.'. In the name and under the auspices of the Su- 
preme Council of Sov.\ Gr.*. Ins.*. Gen’l.*. of the thirty-third 

degree, for , and by virtue of the authority with which 

1 am invested by the Supreme Council, I do proclaim the Con- 
sistory of Sublime Princes and Commanders of the Royal Secret, 

thirty-second degree of the rite aforesaid, in and for , to 

be duly inaugurated and a legitimate body of said rite for , 

and its works to be in full force and vigor. With me, my brethren 1 

# # * # # 

Or. Com. Receive, 111.*. Brother, the letters patent of constitu- 
tion of this Consistory and pie Book of Gold, in which these let- 
ters patent are to be copied, attested, and signed by all the Princes 
of the Consistory, and in which Book of Gold, also, the minutes 
of this inauguration and installation are to be entered, and the 
future deliberations and proceedings of the Consistory to be re- 
corded. And do you deliver them to the Gr *. Secretary, when 
he shall have been installed. 

Or:. Com . 111.*. Gr.*. Sec’y.*. Gen’L*., you will now proceed to 
elect the officers of this Consistory, commencing with the I1L*. 
Commander-in-Chief; you will receive their ballots, and let the 
First and Second Lieut. Commanders (for the time being) count 
anfl report the votes. 


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INSTALLATION. 


641 


Or:. See:. 111.*. Brothers, you will now proceed to elect the 
officers of this Consistory, commencing with the HI*. Command- 
er*in-Chie£ 

* * « # * 

Or:. Com. 111.*. Brother, the office and dignity of Commander- 
in-Chief of this Consistory, of which your brethren have thought 
you worthy, and upon your election to which by their unsolicited 
suffrages I congratulate you, is not only one of great honor, but 
of labor and responsibility. It imposes upon you very important 
duties. 

Presiding in the Consistory, your first duty is impartiality ; and 
your second, to maintain that equality among the brethren which 
should always exist among Masons. It is the necessary basis of 
our order, and to it we owe the glory and prosperity of Masonry. 
Wealth, rank, and social position, distinguish no one Mason from 
another. 

The officers and dignitaries are but agents, intrusted by the 
order with authority for the exclusive good of the mass of Ma- 
sons : every member of the Consistory is your peer, and is en- 
titled to equal consideration ; and every Mason, however humble 
in degree or station, if worthy, is your equal. The possession 
of degrees indicates no superiority, unless accompanied by su- 
perior knowledge, and greater capacity for doing good. 

That only which one learns and does in Masonry makes him 
superior to his brethren, and that superiority is one of intellect 
and moral character alone. 

I congratulate you on your accession to the high office which 
you now hold, and most earnestly hope that you may so worthily 
fill it, that it shall be found to have been fortunate for the 
Consistory and the order that you were elected its first Com- 
mander-in-Chief. 

# * * « « 

Charge to Deputy Commander-In-Chief; 

Or:. Com:. 111.*. Brother, the members of this Consistory have 
selected you to take the place of the 111.*. Commander-in-Chief in 
case of his absence, and to succeed him for the residue of the term, 
in case of his death. 


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542 


BOOK OF THE A. AND A. RITE. 


The duties which you are in that case to perform are known 
to you, and need not be repeated. When he is present you are 
to assist him with your counsel and advice, and aid him in main- 
taining the dignity and authority of his office, and the peace and 
harmony of the Consistory. I congratulate you on being thought 
worthy by your brethren of this honorable station, and earnestly 
hope that you may give them no reason to regret the choice they 
have made. 

I1L\ Brother, please be seated at my left 

Charge to the First Lieutenant. 

Gr.\ Com . 111/. Brother, the office to which you have been 
elected, though in rank and power below that of Commander-in- 
Chief, is of great importance. As his First Lieutenant, you will 
receive from him his orders, communicate them, and see that they 
are obeyed ; and in his absence and that of his illustrious Deputy, 
you will perform the duties of his office. The efficiency of the 
Commander depends on that of his Lieutenants ; and if they are 
indifferent and incompetent, his labor, besides being largely and 
improperly increased, will to a great extent prove unavailing. 

Often, indeed, more depends upon the subordinate than upon 
the Chief ; and it is not uncommon for the latter to reap and wear 
the laurels that in justice belong to the former. 

Will you promptly obey him and faithfully second his exer- 
tions? You are especially charged with the supervision within 
and without the Consistory of your column. 

You are peculiarly the conservator of the peace of the Consis- 
tory and it is your especial duty to settle all difficulties and unveil 
all dissensions that may arise among the brethren. You will to 
that end carefully watch all approaches to misunderstanding, and 
discountenance all censorious or sarcastic remarks in debate or 
elsewhere, and especially keep a careful watch over your own 
temper, never suffering yourself to utter a harsh or bitter word 
to a brother. Teach every brother by your wise example to bear 
with the infirmities of another; and beware particularly of 
obstinacy and pride of opinion, out of which most difficulties in 
Masonry grow. 

111/. Grand Master of Ceremonies, you will please conduct 
the 111/. First Lieuten mt Commander to the West, and seat him 


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on the right of the III.*. Brother who for the time occupies that 
station. 


Charge to the Second Lieutenant. 

Or.\ Com.\ 111.*. Brother, your office is equal in importance 
and responsibility to that of First Lieutenant of the Commander- 
in-Chief ; you receive from him the orders of that Chief, and are 
to see them duly executed. Ton are to have in charge your 
column, and keep careful watch over the conduct of those thus 
under your supervision, as well as over yourself It is your 
especial duty to see that the members regularly attend the meet- 
ings of the Consistory, an office not likely to prove a sinecure. 
It would be folly to expect that none of the brethren will become 
indifferent and lose their interest in the work. Some will become 
disinterested at fancied slight or injury, some dissatisfied because 
measures proposed by them are not approved by the majority ; 
and more will weary of your labors, when the first gloss of novelty 
is worn off. Business will interfere with some, and pleasure or 
indolence with that of others. Against all this it will be your 
peculiar duty to struggle, to arouse the flagging zeal of some, and 
excite the sluggish resolution of others ; to heal the wounded 
pride of one, and show another the unreasonableness of his pique 
and discontent Be especially careful that in the exercise of 
your authority, you yourself give just cause of offence to none ; 
and strive to justify the good opinion of your brethren, so signally 
displayed by your election to the office which you hold. 

111.*. Grand Master of Ceremonies, you will please conduct the 
Illustrious Second Lieutenant Commander to the West, and seat 
him on the right of the HL\ Brother who for the time occupies 
that station. 

# « « * * 

Or.’. Com.\ By virtue of the powers with which I am invested, 
in the name and by the authority of the Supreme Council of Sov- 
ereign Grand Inspector General of the thirty-third and last degree 


of the Ancient and Accepted Rite for I do now install 

you, Illustrious Brother and Prince in and invest you 

with the office and dignity of Illustrious Commander-in-ChieC 
You, Illustrious Brother and Prince I do install in and 


invest with the office and dignify of Illustrious Deputy Com- 


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BOOK OF THE A. AND A. KITE. 


mander-in-Chief. You, Illustrious Brother and Prince 

I do install in and invest with the office and dignity of First 
Lieutenant Commander ; and you, Illustrious Brother and Prince 
, I do install in and invest with the office and dignity of Sec- 
ond Lieutenant Commander of the Consistory of Sublime Princes 
and Commanders of the Royal Secret thirty-second degree, An- 
cient and Accepted rite of Freemasonry, in and for ; and 

each of you hereafter shall possess and enjoy all the powers, 
honors, privileges, and prerogatives to his said proper office 
belonging and appertaining. 

* * * * * 

Or:. Com:. Illustrious Second Lieutenant Commander, with 
you is the bright constellation composed of the two stars, Justice 
and Equity, which to a Mason should be as inseparable as the 
Dioscuri, whose appearance in the heavens was deemed by the 
mariners of Samotlirace as indicative of fair weather; and I 
commend them to your especial charge, and hope that, enfor- 
cing them among the brethren, you will ever regulate by them 
your own official and private conduct Be seated, Illustrious 
Second Lieutenant Commander ! 

Or:. Com:. Illustrious First Lieutenant Commander, with you 
is the bright constellation composed of the three stars, Liberty, 
Equality, and Brotherhood ; they will govern in this Grand 
Consistory, as they govern eveiywhcre else in Masonry. Liberty 
and constitutional law, Equality with order and subordination, 
Brotherhood of the virtuous and good, making the strong pro- 
tectors of the weak, the rich the sympathizers of the poor! 
I commit the three lights to your charge : never forget or fail to 
remind your brethren, that these three sublime words contain 
a whole creed of which every Mason ought to be an apostle. Be 
seated, my brother. 

* * * * * 

Or:. Com:. Illustrious Commandcr-in-Chicf, I invest you with 
this collar and jewel of your office, to be worn in your absence by 
your Illustrious Deputy. I am sure that each of you will wear 
them worthily and well. You are to occupy the East, the place 
of light, and I need not tell you that it will be your duty to 


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instruct your brethren, and consequently to inform yourself in all 
that it concerns them to know. 

With you, as the sweet constellation of the five stars, Faith, 
Hope, Charity, Honor, and Duty, I commit them to your 
charge. Look well to them, and let them never cease to bum in 
your Consistory; for whenever one of them disappears and is 
seen no more among you, Masonry also will have left you, to 
seek some more congenial region. 

Illustrious Commander-in-Chicf, Officers, and Brethren, in your 
midst in your columns, and in every comer of your Con- 

sistory, shines the great central sun of Truth. Receive it in 
charge, and let its light never be obscured. Study and reflect, my 
brethren, and gain wisdom and knowledge, and attain unto the 
truth, and with zeal apply your knowledge to the benefit of your 
followers, and may light and peace and joy ever remain and 
abide with you. 

Illustrious Brethren and Princes, members of the Consistory, 
unite with me in applauding the installation of our Illustrious 
Brother in the high office of Illustrious Commander-in- 


Chief ; and of the Hlustrious Brother in the high office 

of Illustrious Deputy Commander-in-Chicf of this Consistory! 
With me, my brethren ! 

tt#*# 


Or:. Com:. Illustrious Commandcr-in-Chief, I surrender into 
your hands the government of your Consistory, and place under 
your charge the Book of Gold and Letters Patent of Constitution, 
now in the hands of our Secretary General, and may success at- 
tend your exertions, and order and peace ever prevail among you. 

Com:. -inr Chief :. Attention, Sublime Princes. Join me in re- 
turning our thanks and doing honor to our 111.*. Bro.\ the Grand 
Commander. 

* * * * * 

Com:. -in- Chief :. The officers elect will please approach the 
East 

They approach and form a line in front of the throne, In the order in 
which they have been elected, when the Grand Commander adminis- 
ters the oath of office, as follows : 


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BOOK OF THE A. AND A. BITE. 


OATH OF OFFICE. 

I, , in the presence of the Great Creator and Preserver 

of the Universe, do solemnly swear that I will support the Con- 
stitution, Regulations, Statutes, and Institutes of the Ancient and 
Accepted rite, the Laws and Statutes of the Supreme Council of 
Sovereign Grand Inspector General of the thirty-third degree for 
and the Statutes of this Consistory not contrary thereto. 

That I will faithfully, and to the best of my skill and ability, 
perform and discharge the duties to which I have been elected or 
appointed.. 

That I will use every exertion in ray power to advance the in- 
terest, increase the usefulness, and augment the splendor of the 
Ancient and Accepted rite. So help me God. 

To the Grand Minister of State. 

Sublime Prince you have been elected to the office of 

Grand Minister of State of this Consistory, in which office is in- 
cluded that of Grand Orator. The office is one of labor and re- 
sponsibility. He who accepts it should be capable of edifying 
and instructing his brethren. He must address the Consistory on 
proper occasions, pronounce discourses to candidates, give his 
opinion, when required by the Commander-in-Ckief, upon ques- 
tions of Masonic Law, and read essays and lectures upon Masonic 
subjects, when requested by the Consistory. He must therefore 
make himself familiar with the constitutions, regulations, insti- 
tutes and statutes, with Masonic law and philosophy, with the 
doctrines of the rite, and the history of the order. I need not tell 
you that all this requires intellect and study, and no one can do 
a graver injury to Masonry, than he who occupies a high and 
important office, and then neglects its duties. It is when little or 
no real instruction is given in symbolic Lodges, no essays are read 
there, and all the learning and doctrine of the order are neglected, 
that their meetings become uninteresting, tiresome, and unprofit- 
able. 

The field before you is vast, my brother, and will afford ample 
scope for your intellect and learning, and I trust that your breth- 
ren will have cause to rejoice that they have selected you to labor 
in it You will now take your station at the right of tlie Illustri- 
ous Deputy Commander-in-Chief. 


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To the Grand Chancellor. 

Sublime Prince , you have been elected to the office 

of Grand Chancellor of this Consistory. You are the constitu- 
tional and legal adviser of the Commander-in-Chief, and to you 
he looks for counsel. It is your duty to prepare all accusations 
against Masons charged with the commission of offences against 
our laws. You will inspect and sign all diplomas, briefs, patents, 
letters of constitution, and certificates, and see that they are in 
due form and contain the necessary conditions. It is therefore 
indispensable that you should be familiar with the constitution, 
regulations, laws, statutes, institutes, and forms of the order. In 
the absence of the Grand Minister of State you will perform his 
duties, and you must therefore acquaint yourself with the history, 
doctrine, and philosophy of Masonry, that you may be prepared 
to do so. And finally, it is your duty to conduct all proper cor- 
respondence with other Consistories and foreign Masonic bodies. 
I hope you may so perform these varied and important duties as 
to earn for yourself honor, and benefit this Consistory and the 
order. You will please be seated at my left. 

To the Grand Secretary. 

Sublime Prince, you have been elected to the office 

of Grand Secretary of this Consistory. It will be your duty to 
take charge of all papers and proceedings to be laid before the 
Consistory, and present them in due time ; to turn over to the 
Grand Keeper of the Seals such as are proper to be kept among 
the archives ; to enter and record in the Book of Gold all the 
proceedings, deliberations, decisions, and decretals of the Consis- 
toiy ; to conduct all correspondence with the Bodies and indi- 
vidual Masons under its jurisdiction; to prepare and sign all 
diplomas, briefs, patents, letters of constitution and certificates, 
submitting them to the Grand Chancellor for examination, and 
procuring them to be sealed by the Grand Keeper of the Seals, 
and signed by the necessary officers ; to receive all moneys due 
the Consistory from all sources whatever, and give duplicate 
receipts therefor, and to pay the 9ame over to the Grand Treas- 
urer ; to keep regular account of all such receipts and payments, 
with such other duties as of right and by prescription to the office 
of Grand Secretary do belong. These varied and important du- 


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BOOK OF THE A. AND A. RITE. 


ties require for their proper and faithful discharge honesty, accu- 
racy, and punctuality. Upon you the prosperity of the Consistory 
will to a great extent depend ; and I earnestly hope that when you 
retire from office, you will do so with the general regret of the 
brethren. 

To the Grand Treasurer. 

Sublime Prince you have been elected to the office of 

Grand Treasurer of this Consistoiy ; it is your duty to receive 
from the Grand Secretary all the funds and moneys of this Con- 
sistory, to pay them out upon its order, and to keep a just and 
correct account of the same. I need not say how necessary it is 
that those duties should be performed with punctuality and accu- 
racy. The confidence in you displayed by your brethren, assures 
me that you will be faithful to the trust thus imposed upon you. 
You will please assume your station. 

To the Grand Keeper of the Seals. 

Sublime Prince , you have been elected to the office of 

Grand Keeper of the Seals of this Consistory. It will be your 
duty to keep in charge the seals and letters patent of constitution 
of this Consistoiy ; you will affix the Great Seal to all diplomas, 
briefs, patents, letters of constitution and certificates, prepared by 
the Consistoiy and approved by the Grand Chancellor, and to all 
exemplifications and copies of proceedings, statutes, decretals, 
and papers in like manner prepared and approved. You will 
also be the Keeper of the Archives, and Librarian of this Con- 
sistory, and will take charge of everything proper to be preserved 
in the archives and library, and will dndeavor, by correspondence 
with other Masonic bodies, as far as possible, to increase and 
enrich the same, reporting upon their condition from time to 
time, and suggesting such measures as may be necessary for their 
preservation. Receive now from the Grand Secretary the seals 
of this Consistoiy and the letters patent of constitution thereof 
and assume your station at his right 

To tlie Grand Engineer. 

Sublime Prince , you have been elected to the office 

of Grand Engineer of this Consistoiy. It will be your duty to see 
that its hall is supplied with the proper furniture and decorations, 


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INSTALLATION. 


549 


properly arranged to prepare it for the reception of candidates, 
and for its ordinary sessions; to assist in examining visiting breth- 
ren ; to arrange the camp ; and to act as First Grand Expert at 
receptions. The good opinion of your brethren warrants us in 
believing that you will perform those duties with zeal and fidelity. 
Tou will please assume your station. 

To the Grand Hospitaller. 

Sublime Prince you have been elected to the office of 

Grand Hospitaller of this Consistory. You will be its Almoner, 
not only to dispense its charities, but to seek out and make 
known to it meritorious cases of distress and want, to be relieved. 
The most deserving cases of need and destitution are often those 
that do not obtrude themselves upon the world, or seek the light 
of day. To visit the homes of the wretched, to seek out the sick 
and the suffering, and to dispense to them blessings, concealing 
with scrupulous care the source from whence they flow, to pour 
the balm of consolation upon the bruised and wounded heart, to 
sympathize with the unfortunate, and to minister to the wants of 
the helpless — these are deeds truly worthy of one who claims to be 
a child of the duty of infinite beneficence and love of God, who 
allows suffering, and misery, and destitution to exist in the world, 
in fact, that this may give opportunity for the exercise of that 
beneficence by which man resembles him ; and, in fact, that his 
children may feel that most exquisite of pleasures which we enjoy 
when comforting and helping our brethren. You will please 
assume your station. 

To the Grand Master of Ceremonies. 

Sublime Prince , you have been elected to the office of 

Grand Master of Ceremonies of this Consistory. It will be your 
duty to precede and attend the Commander-in-Chief, to receive, 
examine, and introduce all visitors, and to receive, prepare, intro- 
duce, and conduct all candidates. Upon the faithful and intelli- 
gent performance by you of these duties the regularity of the 
labors of the Consistory will in a great measure depend : the im- 
pression made upon the candidates by their reception, and the 
pleasure of the brethren in their labors, and upon your politeness 
and courtesy, will also depend the gratification and comfort of 


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BOOK OF THE A. AND A. BITE. 


those illustrious brethren who do us the honor to visit and en- 
courage us. 

You will now assume your station, and enter on the discharge 
of your duties. 

To the Grand Captain of the Guards. 

Sublime Prince you have been elected to the office of 

Grand Captain of the Guards of this Consistory. It is your duty 
to 'guard the entrance of the chamber of the Senate, to receive 
and communicate the pass-words, and to perform such other 
duties as by prescription and custom appertain to your office. 
Your punctual attendance at our meetings is important ; and our 
knowledge of your worth assures us that the duties of your office 
will be always faithfully performed. Receive this sword, the 
weapon of a knight, the emblem of your authority, and the sym- 
bol of honor, and repair to your station. 

To the Grand Standard Bearer. 

Sublime Prince you have been appointed Grand 

Standard Bearer of this Consistory. It is your duty to carry and 
defend the Standard of the order. The Banner represents its 
holy and noble principles, which none of us can yield up but 
with our lives ; and no emergency of danger will excuse him who 
bears the Standard for its loss or dishonor. You will please 
assume your station. 


To the Grand Tyler. 

Sublime Prince , you have been appointed Grand 

Tyler of this Consistory, during the pleasure of the Commander- 
in-Chief. You know the duties of your office. Receive this 
sword, in all time the peculiar weapon of the Tyler of every 
Masonic body. Repair to your post, and guard well the approach 
to the chamber of the Consistory, that no cowan overhear us, and 
no impostor intrude himself among us I 

* * * * * 

Attention, Sublime Princes ! Your officers are now duly in- 
stalled, and this Consistory is completely organized and prepared 
to proceed with its labors. Let us applaud, my brethren ! 


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BOOK OF THE A. AND A. RITE. 


Now let our voices raise 
Triumphant sounds of praise, 

Wide as his fame : 

There let the harps be found : 

Organs with solemn sound, 

Roll your deep notes around. 

Filled with his name. 

While his high praise ye sing. 

Strike every sounding string ; 

Sweet the accord ! 

He vital breath bestows — 

Let every breath that flows, 

His noblest fame disclose : 

Praise ye the Lord. 

The installing officer will make the following endorsement on the 
Letters Patent of Constitution before delivering them to the Grand 
Secretary. 

To the Glory of (he Grand Architect of the Universe. 

We, , thirty- third, and , the Supreme Council 

of Sovereign Grand Inspectors General, thirty-third degree of 

the Ancient and Accepted Scottish Rite for , do hereby 

declare and make known, that on the .... day of the Hebrew 
month called .of the year of true light , answer- 
ing to the .... day of , V.*. E.* , by virtue of the powers 

with which we are invested aforesaid, we did con- 
voke and assemble in general conclave, at the city of , 

in the State of , the Sublime Princes and Command- 

ers of the Royal Secret, mentioned in the within Letters Pa- 
tent of Constitution, and did then and there, in the name and 
by authority of the Supremo Council, congregate the said Sub- 
lime Princes and Commanders into, and did constitute and in- 
augurate the Consistory of Sublime Princes and Commanders 
of the Royal Secret in, the sacred asylum of the same; and 

did then and there duly install the Sublime Prince as 

the Illustrious Commander-in-Chief, the Sublime Prince 

as the niustrious Deputy Commander-in-Chief, the Sublime 


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INSTALLATION. 


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Prince as the First Lientenant Commander, and the 

Sublime Prince as the Second Lieutenant Commander 

thereofl 

33d. 


Bflibfe delivering the Book of Gold, the installing officer will write 
on the first page ms follows : 

We, the undersigned , thirty-third, and the 

Supreme Council of the Sovereign Grand Inspectors General, 
thirty- third degree, for , do declare that we have de- 

livered this Book of Gold to the Consistory of Sublime Princes 
and Commanders of the Royal Secret thirty-second degree of the 
Ancient and Accepted Scottish rite, at the time of its installation, 
to be used as a record of its proceedings, the same containing 

pages, this included. In witness whereof, I do now set my 

hand to this endorsement, and affix hereto the Seal of my Arms, 
in the said State of , this, &c., &c, 

33d. 

The Secretary General and the Lieutenant Commander* appointed 
pro tern., will sign the record of proceedings of the Session of Install*- 
tlon, in the character of Installing Officers. 


PROTOCOL FOR THE INSTALLATION SESSION. 

To Vie Glory of the Grand Architect of the Universe. 

DECS MEUMQUE JUS. 

At the Orient of the Supreme Council of Sovereign Grand 
Inspectors General of the thirty-third degree of the Ancient 

and Accepted Rite, for under the C.\ C.\, near the 

B.\ B.\, answering to N.\ L.\, the .... day of the 

Hebrew month, called 

HEALTH, STABILITY, POWER. 

We, , thirty- third, and , the Supreme Council of 

Sov/. Gr.\ Ins/. General, thirty-third degree, for and the 

Sublime Princes and Commandera of the Royal Secret, 

24 


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BOOK OP THE A. AND A. Rim 


being met and assembled under the order of the said , and 

the Illustrious Brother acting as First Lieutenant Com- 
mander; the Illustrious Brother , as Second Lieutenant 

Commander; and the Illustrious Brother , as Secretary 

General pro tern. ; and also the Sublime Princes of the Royal 

Secret, , at the city of , in the State of , on the 

day of , the said Illustrious Brother presiding, 

did announce that he had the letters patent of constitution, grant- 
ed upon , said Supreme Council to the 8ublime Princes 

above named, constituting them the Consistory of 8ublime 
Princes and Commanders of the Royal Secret thirty-second de- 
gree of the Ancient and Accepted Rite, in and for And this 

being the day set and appointed for inaugurating the said Con- 
sistory, and for the election and installation of the officers thereof 

and the said Illustrious Brother aforesaid, being invested 

with full power thereto. Thereupon the aforesaid, seated 

near the altar of perfumes, announces that he is about to com- 
mence the labors of the day, by inaugurating the temple, and 
dedicating it to the Deity of infinite beneficence. 

The , &c., &c. 

Everything done by the installing officer on the occasion should be 
stated in the minutes — 4. e ., his calling the brethren to assemble 
around the altar, the oath administered, etc., mentioning all the ma- 
terial points of the work; and the same with the other work that 
follows, np to the time when he yields the chair to the Commander- 
In-Chief. 

There being no farther business, the minutes are read and approved ; 
all the members of the Consistory sign the copy of the Letters Patent 
of Constitution In the Book of Gold, and the proceedings of the 
Consistory after installation. 

Then the box of fraternal assistance is passed around, and the Con- 
sistory is closed in due form. 


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CEREMONY OF BAPTISM 


IN TIES 

ANCIENT AND ACCEPTED SCOTTISH RITE. 


The following ceremony, called Masonic Baptism, Is frequently 
performed in Europe, but has not been generally adopted In the United 
8tates. It is inserted here as an interesting subject of information, 
and for use, when required. 

This ceremony can be conferred only by a Lodge of Perfection 
or Symbolic Lodge; and when by the former, it works in the 
Entered Apprentice degree. 

A child of either sex may be baptized by this ceremony alone, 
until it has attained the age of twelve years if a boy, and of 
eighteen if a girL A boy over the age of twelve years can be 
baptized only when received a Louveteau , or adopted ; and a girl 
over eighteen only when adopted. 

The ceremony is particularly intended for infants. It secures 
to either boy or girl the protection and assistance of the Lodge 
and the brethren ; and, in the case of a boy, the right to be re- 
ceived a Louveteau at the age of twelve years. 

In any case, the father of the child must be a Mason, or its 
mother the daughter of a Mason. In the latter case, the child 
may be baptized, but, though a boy, cannot become a Louveteau. 
The father or grandfather, as the case may be, must be, if living, 
or must have been, if dead, at the time of his death an affiliated 
Mason, unless his non-affiliation is, or was, not attributable to his 
own fault, indifference, or neglect ; and this rule, also, is relaxed 
where the mother is a ward or adopted child of the Lodge. 


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BOOK OF THE A. AND A. RITE. 


PRELIMINARIES. 

It needs no vote of tlie Lodge to consent to the baptism of a 
child. Every one that comes within the conditions is entitled to 
it as of right If inquiry is necessary, however, to ascertain the 
facts, a committee may be appointed; and in case of doubt 
whether non-affiliation of the father or grandfather is or has been, 
under the circumstances, excusable, the Lodge will decide by a 
majority of votes. 

When a child is to be baptized, the Lodge will proceed to select 
a brother of the Lodge to be its godfather, and the wife or sister 
of a brother of the Lodge to be its godmother. 

Vacancies in these offices will be filled by the Lodge, from time 
to time, as they occur, until the child, if a boy, reaches the age of 
twelve years ; and if a girl, of twenty-one, or until she marries. 

The Lodge will then appoint a delegation of three members to 
communicate with the parent or parents of the child — or, if he 
have none living or competent to act, then with its nearest rela- 
tives — to obtain their consent to the baptism, and secure their 
presence at the ceremony. If the child be of such age as that it 
is proper for itself to be consulted, the delegation will do that 
also. 

If it have no father, or if he be unable, unfit, or unwilling to 
assist at the ceremony, the delegation will, if possible, arrange 
with one of its nearest relatives, male, to act as its father in the 
ceremony. If they cannot, they will select a Past Master of the 
Lodge, or, if there be none, some other past officer, to act in the 
place of its father. 

So, if it have no mother or other near female relative, able, fit, 
find willing to assist at the ceremony, they will select the wife, 
sister, or daughter of some brother of the Lodge, to act in the 
place of its mother. 

They Vill procure white garments for the child, and, if they be 
unable to procure them for themselves, garments of black for the 
father, and of white for the mother. 

They will also procure a locket for the child, if it be a girl un- 
der ten years of age, or a bracelet if over that age ; and if it be a 
boy, a ring, and make whatever other arrangements that are 
necessary. 

The ceremony being a public one, public notice may be given. 


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ARRANGEMENT OF THE HALL OR LODGE. 

The arrangement of the hall is brilliant, hung with garlands 
and strewed with flowers. 

CEREMONIAL. 

When the spectators have taken their seats, the Lodge is 
opened in the degree of Entered Apprentice or Perfection, in a 
room adjacent to the hall, and proceeds thither in procession, the 
members and visiting brethren together, and in due order. 

Instead of opening in E. A., the Lodge will be opened in the 
degree of Perfection. 

The procession will be formed in the following order: 

1. Captain of Guard. 

2. Members by two’s. 

8. Officera in reverse order of rank. 

4 Celebrant 

5. Sovereign Grand Inspectors General. 

Every member in the procession must be in regalia. 

On entering the Lodge, the procession wiH proceed up the mid- 
dle aisle, and then file right and left to their seats. The organ 
will play a march, until all are seated. 

The greatest decorum will be observed. 


Then the Master • which is answered by each of the Wardens in 
torn, rises and sayB : 

W. M. The solemnity which calls us to meet together to-day 
is one which most eminently accords with the purposes and 
spirit of our institution. 

It is not a mere idle and showy ceremonial, designed to obtrude 
ourselves upon the notice of the world, or to give an empty title 
to those who are as yet too young to appreciate and understand. 
Masonic Baptism was instituted far more for the parents than for 
the children, while it affords each father an occasion for renew- 
ing his own obligations. He, also, by concurring in an act which 
impresses upon his child of his own sex, in advance, the charac- 
ter of Mason, and which gives it, of either sex, a right to the pro- 
tection and careful guardianship of the Lodge, obliges himself of 


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necessity to rear it in the principles of Freemasonry ; to teach il 
generosity, charity, and beneficence ; to mould it, as it were, from 
its earliest years in such fashion that virtue shall be its habit, and 
love of its fellow-creatures its instinct 

In our ceremony of Baptism we neither imitate nor have it in 
view to supply the place of any religious rite of any church. For 
baptism is not the exclusive property of religion. As the natural 
symbol of purification of the soul, it was used in the ancient mys- 
teries and solemnities of India, Egypt, and Greece. When the 
aspirant to a knowledge of these old mysteries cleansed his body 
with water, he did so as a pledge that he would in like manner 
cleanse his soul and spirit from vice and immorality. It was not 
imagined that the ceremony itself had any healing virtue, or con- 
ferred holiness upon the recipient From these mysteries, from 
Eleusis and Samothrace, and from the Essenes, this rite has come 
to us by legitimate transmission, and we use it in no spirit of 
irreverence, but in the simple sense in which it was used in the 
land watered by the Nile, before the building of the Pyramids. 
The candidate at Eleusis, purifying himself, before entering into 
the mysterious temple, by washing his hands in holy water, 
was admonished to present himself with a mind pure and un- 
defiled, without which the external cleanliness of the body 
would by no means be accepted. Such only is the sense of our 
Baptism. 

For Masoniy is no religion, nor does it assume to take the 
place of any religion, but only to inculcate those principles of 
pure morality which Reason reads on the pages of the great Book 
of Nature, and to teach those great primary truths on which all 
religions repose. What edifice of faith and creed each brother 
builds upon that foundation we have no right to inquire, and 
therefore do not seek to inquire. It is enough for us to know 
that each believes in the existence of a Supreme Intellect, Crea- 
tor and Preserver of all things, a Deity of infinite tenderness, 
pity, and love ; and that we are not mere successive phenomena, 
proceeding from combination and organization, but living souls, 
distinct from matter, and destined to survive after our bodies are 
dissolved. To one who did not thus believe, our symbols would 
have no meaning. 

We therefore venture to hope that, in the simple ceremonial 
about to be performed, you may be interested, and perhaps may 


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oven hear somewhat that may lead to profitable reflection, that 
fruitful mother of wise and upright action. 

The Master again seats himself. 

An interlude of mnsic of eight bars 

When the mnsic ceases, an alarm is given at the door by several raps. 

J. D. Brother Senior Warden, there is an alarm at the door of 
our Temple. 

8. W. Worshipful Master, there is an alarm at the door of our 
Templa 

W. M. Cause inquiry to be made, Brother Senior Warden, by 
whom the alarm is given, and what it is that he desires. 

8. W. Inquire, Brother Junior Deacon, by whom, &c. 

The Junior Beacon goes to the door, opens it, and inquires : 

J. D. Who is it gives the alarm here, and what does he de- 
sire? 

Tyler. I give the alarm. There are here, in waiting, the child 

of a Mason [or children of Masons], and its [or their] 

parents, the parents desiring that their children should be bap- 
tized. 

The Junior Deacon closes the door, returns to his scat, foces the 

Senior Warden, salutes with his hand, and says : 

J. D. Brother Senior Warden, the alarm is given by the Tyler, 
who reports that there are in waiting, Ac. 

8. W. Worshiped Master, the alarm is given by the Tyler, who 
reports, &c. 

W. M. Brother Master of Ceremonies, give this child [or these 
children] and its [or their] parents admission, taking with you 
the necessary assistance. 


The residue of this ceremony is given as for more than one child. 
The Master and officers can readily make the necessary changes, if 
there be but one. 

The Master of Ceremonies, knowing how many of the children are 
too young to walk, takes with him the samo number of brethren, and 
one more, and repairs to the ante-room. When he is ready to enter, 
he gives any ordinary alarm. 


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J. D. Brother Senior Warden, there is an alarm at the door 
of the Temple. 

8. W. Worshipful Master, there is an alarm at the door of 
the Temple. 

W. M. Cause inquiry to be made, Brother Senior Warden, 
who it is that gives the alarm, and what is his desire. 

8. W. Brother Junior Deacon, inquire who it is, Ac. * 

The Junior Deacon goes to the door, opens it, and asks : 

J, D . Who is it, Ac. ? 

M. C. It is the Master of Ceremonies, accompanying the chil- 
dren for whom baptism is desired, and their parents. 

The Jnnior Deacon returns to his place, faces the Senior Warden, 
salutes, and reports : 

J. D. Brother Senior Warden, the Master of Ceremonies de- 
sires to enter, accompanied by the children for whom baptism is 
desired, and their parents. 

8. W. Worshipful Master, the Master of Ceremonies, &c. 

W. M. Throw open the doors, and let them enter. 

8. W. Throw open the doors, and let them enter. 

The Master gives • • • and all the brethren rise. The Junior 
Deacon goes to the door and opens it. The Master of Ceremonies 
enters first, with drawn sword, followed closely by a brother bearing 
a candlestick with three branches, in which are three lighted candles 
of equal sizes, and different colors, white, black, and rose-color, form- 
ing a triangle. After him come, two by two, as many brethren as 
there are children too young to walk, each carrying a child upon a 
cushion covered with light-blue silk ; and behind these come in pro- 
cession, two by two, the other children, and then the fathers and 
mothers of all. 

As the head of the procession enters, the trumpets will sound a 
flourish of eight bars. The Master of Ceremonies will halt in the 
West until the music ceases: then conduct the proocssion up the 
middle aisle to the East, turn to the right and make the three cir- 
cuits, graduating the time to the lesson and music. 

As soon as the Master of Ceremonies commences the movement up 
the middle aisle, the Junior Warden will commence the lesson. 

Between the lesson said by J. W., S. W., and Master, there will be 
a chant. 

The procession is conducted by the Master of Ceremonies three 
times slowly around the Lodge-room, with the sun, while the officers 
repeat as follows : 


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J. W. Young children are an heritage of the Lord. As arrows 
are in the hand of a mighty man, so are young children. Happy 
is the man that hath his quiver full of them ; he shall not bo 
ashamed, but will speak with the enemies in the gate. 

Chant. 

8. W. If his children forsake my law and walk not in my 
judgments, if they break my statutes and keep not my command- 
ments, then will I visit their transgressions with the rod, and 
their wrong-doing with stripes. Nevertheless, my loving-kind- 
ness will I not utterly take from them, nor permit my pledge to 
fail. 

Chant. 

W. M. Suffer little children to come unto me, and forbid them 
not : for of such is the kingdom of God. Whosoever shall not 
receive the kingdom of God as a little child, he shall not enter 
therein. Whosoever shall receive one such child in my name, 
receiveth me : and whosoever shall receive me, receiveth not me, 
but him that sent me. 

Chant. 

At the end of the three circuits, the procession halta in front of the 
Senior Warden in the West, the Master of Ceremonies placing the 
brethren who bear the infants in front, the other children on each aide 
of them, and the fathers and mothers in the rear, in a line. On the 
right hand stands the brother bearing the candlestick. 

W. if. Brethren and sisters, you have brought these young 
children to receive at our hands Masonic Baptism. We are pre- 
pared to accept the duties which the administration of that rite 
will impose upon us. This Lodge is always proud and happy 
thus to receive under its protection the children of the brethren. 
Each of us with joy accepts the new obligations created by such 
reception, for in the performance of duty the true Mason finds 
the only real happiness. Are you, on your part, prepared to re- 
new, those of you who are brethren, your obligations to the 
order, to the Lodge, and to the children of your brethren of the 
Mystic Tie ; and those of you whom we hail with a new and 
exquisite pleasure as our sisters, to promise to spare no exertion 
in making these children such as every true-hearted mother de- 
24 * 


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BOOK OF THE A. AND A. RITE. 


sires her children to be? And do you accept us individually, 
and this Lodge, as your seconds and assistants in this holy work ? 

One of the fathers, answering for all, makes such response as he 
deems appropriate ; or he may use the following at his option : 

Father. Worshipful Master, the fathers and mothers of these 
children ask me to say, in their names, that it is because they so 
profoundly feel the immense responsibility which God has im- 
posed upon them in intrusting to them the education of these 
young immortals, and because of their intense desire well and 
faithfully to perform that duty, that they have been willing to 
place them under the protection of this Lodge, in the hope of 
insuring to them that purity of heart, and stainlessness of soul, 
which are symbolized by Masonic Baptism. Well, indeed, do 
these trembling, agitated mothers, and these anxious fathers, know 
how numerous and how dangerous are the snares and pitfalls 
which youth must encounter in the intricate paths of life. 

They know that very shortly some of these little ones may be 
left fatherless and motherless, helpless as young birds with bro- 
ken wings that trail upon the earth ; and they feel that, they can 
pass away more contentedly if they know that over their orphans 
will be extended the care and affection of this Lodge, to ward off 
destitution and the enemies that will be eager to assail their inno- 
cence and virtue. 

These fathers are prepared gladly to renew their obligations. 
What occasion more appropriate than this, upon which you are 
faithfully fulfilling yours ? 

These mothers gladly, most gladly, and gratefully accept for 
their children your proffered protection, and pray you to appre- 
ciate a thankfulness in them for which words have no adequate 
expression. 

When the father concludes, the Master Bays : 

W. M. Brother Master of Ceremonies, conduct these children 
and their parents to the places provided for them. 

The Master of Ceremonies conducts the procession to the platform 
in the rear of the altar. The other children are seated in front, the 
fathers and mothers in the rear, and the brethren who bear the infanta 
hand them to their mothers, who place them, still upon the cushions. 


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5 ( 3:5 


on their knees. The brother who bore the candlestick sets it on the 
south of the altar, and he and the other brethren who formed part of 
the procession, find seats among the other brethren. The Master gives 
one rap, and all the brethren are seated. 

W. M. We have been early taught in Masonry that, before en- 
gaging in any important undertaking, we ought to implore the 
assistance of Deity. Let us do so, my brethren, with humility 
and trustfulness. 


PRAYER 

O Eternal God, and merciful and loving Father, enable us to 
perform the duties which we now propose to take upon us in regard 
to these children. May we be enabled to help their parents to 
lead them in the way that they should go, and to persuade them 
to return to it if they err or stray therefrom. Help us to teach 
them their duties to themselves, to others, to their country, and 
to thee. Help their parents to train them up in virtue, truth, and 
honor, obedient to thy laws, generous, forgiving, and tolerant 
Let thy fatherly hand, we beseech thee, be ever over them. Give 
them the spirit of wisdom and understanding, of knowledge and 
of true and virtuous uprightness, that they may continually serve, 
honor, and obey thee, their heavenly Father ; and may this an- 
cient ceremony which we are now about to perform, be indeed the 
symbol to them of purity of heart, of innocence, and of blameless 
life. Let them grow up as young plants, and with their age and 
stature increase in wisdom and virtue and in favor with thyself, 
and with all whose excellence makes their good opinion of any 
worth. Preserve among them and among us, peace, friendship, 
and tenderness ; and may we all, being steadfast in Faith, joyfhl 
through Hope, and rooted in Charity, so pass the waves of this 
troublesome world, that finally we may come to the land of ever- 
lasting life, there to advance ever nearer to thee, world without 
end: Amen f 
AU So mote it be. 

The brethren, having knelt during the prayer, now rise, and the fol- 
lowing hymn is song : 


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BOOK OF THE A. AND A. RITE. 


HYMN. 




i] 

In 

rm f + — • r 



L 1 . 1 L 

up with joy - ful eyes, For a boundless wealth of 
with a joy - ful heart, For the child of mor - tal 



wmSSmwSSSsSSSawl^m* 






loye and power, In each young spi - rit lies. ) 
pa - rent hath With the E - ter - nal part ) 




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565 


The 8 tars shall lose their brightness, 

And like a parched scroll 
The earth shall fade ; but ne’er shall fade 
The undying human souL 

Oh then rejoice, fond mothers, 

That ye have given birth 
To these immortal beings, 

These children fair of earth. 

(•) 

W. M. Who offer to take upon themselves the offices of god- 
fathers and godmothers of these children ? Let those who do so 
approach, and be seated near them. 

Those previonsly selected to act as such rise, repair to the platform, 

and are seated by the Master of Ceremonies in the rear of the parents. 

Then the Masters says : 

W. M. Brethren and sisters, by accepting the offices of god- 
fathers and godmothers of these children, you consent to become 
the special instruments through which the Lodge shall watch 
over and protect them, — its eyes to see, and its ears to hear, all 
dangers and hazards, all trials and temptations that may ap- 
proach, and menace to entice them ; its voice to warn them, to 
encourage them, to cheer them, and persuade them, and its hands 
to repel and ward off from them all harm and all evil influences. 
Informed that such shall be your offices and your duty, do you 
still consent to assume, and promise to perform them ? 

A Godfather . We do. 

W. M. It is well Remember that to their parents and your- 
selves will, in great measure, be committed the destiny of these 
young immortals, and that you must answer to our heavenly 
Father for the fidelity with which you fulfil the duties that you 
now voluntarily assume. 

Fathers and mothers, we do not presume to instruct you in re- 
gard to your duties to your children. Of those duties, however 
negligently they may perform them, no father or mother of ordi- 
nary intelligence is ignorant In the Lodge we remind each 
other of our duties, not because we do not know what they are, 
but that we may incite each other to perform them, and to over- 


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BOOK OF THE A. AND A. BITE. 


come the obstacles to faithful and punctual performance inter- 
posed by our indolence, our frailties, our passions, and the en- 
thralments of business, pleasure, or ambition. 

Be not offended, therefore, if we detain you for a few moments, 
while we enumerate some of those duties, for the purpose of en- 
abling you to see that we understand in what manner we are to 
assist you if you continue to live, and in what manner to endeavor 
to fill your places if you should be taken away from these children 
before they attain such age as no longer to need our counsel and 
protection. 

» » * • • 

Orator. Teach your sons and daughters that one may be 
clothed in rags, may be occupied in the lowest business, may 
make no show, be scarcely known to exist, and yet may be more 
truly great than those who are more commonly so called ; for 
greatness consists in force of soul, that is, in force of thought, of 
moral principle, and love, and this may be found in the humblest 
condition. For the greatest man or woman is that one who 
chooses right with the most invincible resolution, who resists the 
sorest temptations from within and without, who bears the 
heaviest burdens cheerfully, who is calmest in storms, and most 
fearless under menaces and frowns, whose reliance on truth, vir- 
tue, and God is most unfaltering. 

* * * * * 

J. W. Teach them, first of all, to love, honor, and obey their 

parents, for that not to do so is ungrateful, unnatural, and hatefUL 
Teach them to respect those older than themselves, and to listen 
patiently to their counsel, and’ even to their reproofs, because, if 
they are just, they ought to profit by them ; and if they are un- 
just, they ought to be too glad, knowing them so, to be angry. 

* * • • * 

S. W. That the love which we bear to the country that gave 

us birth is not unreasoning nor absurd, but is an instinct of oui 
nature, implanted by God in mankind for the preservation and 
prosperity of nations ; that it is not artificial nor fictitious, but as 
natural and genuine as the love of a child for its mother ; that, 
indeed, our countiy is our mother ; and when her honor and in- 


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567 


terests require it, she may justly call on us to peril fortune and 
life in her service ; that patriotism is with reason accounted the 
most illustrious of virtues, and the patriot the most eminent of 
men; and with equal reason the traitor has in all ages been 
deemed execrable. 

• * * * * 

W. M. The child, owing to the great Architect of the Universe 
its existence, its senses that make it to enjoy, its intellect that en- 
ables it to acquire knowledge, surrounded everywhere by his 
blessings, ought to be taught in its earliest years to revere and 
love him, as the author of all the goodness, affection, generosity, 
and loving-kindness that display themselves in his creatures. 
Teach it that it is in loving those qualities in others, it loves God ; 
and that, loving him, it should try to do that only of which he 
wfll approve. It is his love for it that is reflected in the bosom 
of its mother. It is his affection for it, his pity when it suffer^ 
that speak in the eyes of its playmates. 

PRAYER 

Almighty and Incomprehensible Intelligence, of the perfection 
of whose nature and the plenitude of whose love and tenderness 
we in vain endeavor to conceive by the ideal which each fashions 
for himself of the Absolutely Perfect, the Absolute Good, the 
Absolute and Perfect Mercy, Pity, and Love, and whose un- 
imaginable and immeasurable perfections in that infinitely lower 
Ideal we devoutly worship and love, enable us to read, though 
imperfectly, yet not wrongly, and in a mistaken sense contrary to 
thy truth, the lessons of duty which thou hast written in thy mag- 
nificent hieroglyphics, expressions of thy will, thy thought, and 
thy affections, on the great pages of the wondrous book of the 
universe ; to these children, to our own, and to all whom the law 
of duty has placed, or may in any wise place, under our charge, 
give to all of us who are here present, resolution to fulfil all the 
duties whicll by thy law that character and relation create and 
impose upon us. Ajnen ! 

AU. So mote it be. 

(•) 

W. M. Brother Master of Ceremonies, let these children 


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BOOK OF THE A. AND A. RITE. 


that are to bo baptized be now brought to the altar of bap- 
tism. 


The Master of Ceremonies conducts the children, their parents, god- 
fathers, and godmothers to the East, and places them in front of the 
pedestal, or table, on which are the water, oil, and salt. In front are 
the mothers and fathers, bearing or leading the children, according to 
their age, and behind them the godfathers and godmothers. If there 
are several children, they should be arranged in a semicircle facing the 
pedestal or table. 

The Master comes down from the throne, stands upon its steps, and 
says : • • • 

W. M. My brethren, the 4 most glowing words are inadequate 
to express the love and admiration which we ought to feel toward 
our Father in heaven. 

He lights the three vessels of incense on the three small triangulaft 
tables in front of the East, and then proceeds to the pedestal or table, 
and says : 

W. M. Before the young initiate could enter into the Temples 
of the Mysteries, our ancient brethren required him to wash his 
hands in pure water, as a symbol and pledge of his innocence, of 
the sincerity of his intentions, and of the present and future purity 
of his soul From them it has come down to us, a custom vener- 
able by its antiquity, the legacy of the remote past, known and 
practised in the Orient centuries before John the Baptist came 
preaching in the wilderness, or even before Solomon laid the 
foundation of the Temple of God. Let none here mistake it for a 
religious ceremony, or accuse us of irreverence. 

Beginning on the left of the line, he learns the name of each child, 
takes it in his arms, if it be an infant, and with the right hand, if it be 
able to walk, carries or leads it to the pedestal, and lifts its left 
hand into a basin of perfumed water, saying, as ho does so : 

W. M. C. E., I wash thee with this pure water. May God 
give thee, and maintain thee in, that innocence and purity* of 
heart of which this cleansing is a symbol. • 

He then returns the child to its parents, and proceeds in the same 
manner with the next, until all are baptized. Then, he takes in his 
hand the vessel of perfhmed oil, goes to each in turn, beginning as be- 
fore on the left, and dipping the little finger of his right hand in the 
oil, marks on the forehead of each a Delta, saying, os he docs so : 


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569 


W. M. With this oil of anointment, emblem of fruitfulness and 
plenty, I set upon thy forehead the Delta, the symbol of the wis- 
dom, might, and love of the Deity. May he be pleased to make 
thee fruitful of all good works. 

When he has thus anointed all, he replaces the vessel of oil on the 
table or pedestal, and then, standing in front of it and facing the chil- 
dren, stretches ont his hands toward them, and says : 

W. M. May the blessing of our Father in heaven rest upon 
you, my children. May you never know the bitterness of want, 
or the remorse that follows crime ; the loneliness of a life without 
love ; the midnight agonies of bruised and suffering hearts ; the 
miser’s dream of gold ; ambition’s hungering for greatness ; the 
quenched light of a broken spirit ; the sense of deadly and unde- 
served wrong; affection trusting and betrayed; or the abiding 
curse of weariness of life. And may our heavenly Father com- 
fort, encourage, and uphold you amid the disappointments, 
the sufferings, and the trials of life; amid its fevered cares 
and sad diseases ; in all losses of friends by death or unworthi- 
ness; in all dangers and temptations. And may he in his great 
love and mercy pardon and forgive all your frailties or errors, 
temper the wind to the shorn lamb, and gather you into his fold 
of heaven. Amen. 

AU. So mote it be. 

W. M. Brother Master of Ceremonies, reconduct these chil- 
dren, with their parents, to their seats. 

The children are recondticted, with their parents, to their seats on 
the platform ; the godfathers and godmothers take their seats among 
the audience. As soon as they are seated, the following ode is sung : 


ODE. 



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CEREMONY OF BAPTISM. 571 



The act we do to-day is small, 

The issues may be great ; 

We know not on these little ones 
What destinies may wait : 

To one, perhaps, its country owe 
Its safety or its fame ; 

The world not willingly let die 
This or the other’s name. 

When the ode is concluded, the Master rises and says : 

W. M. Brother Master of Ceremonies, invite the godmothers of 
these children to place them at the altar, that we may there vow 
to watch over and protect them. 

Music. 

Each godmother takes her godchild, and carries it to the altar of 
obligation ; they place them around and close to it— the intents upon 
their cushions on the floor, and the older children standing, hand in 
hand ; then the brethren leave their places, the Master comes down 
from the East, and they form a circle around the children, and kneel on 
one knee, each with his left hand upon his heart, and his right hand 
raised toward heaven, and the Master says : 

W. M. My brethren, repeat after me : 


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BOOK OF THE A. AND A. RITE. 


VOW. 

All. We solemnly vow and promise that we will watch over 
and protect these children until they become men and women, or 
so long as they or we live, or it continues in our power to do so. 
We will guard them against danger and temptation ; against the 
violence of the bad, the wiles of the crafty and malignant, and the 
lures of those who love to corrupt youth and to ruin innocence. 
We will help, aid, and assist them if they fall into need, strive to 
reclaim them if they err, forgive them if they repent, instruct 
their inexperience, reprove their faults of omission or commission, 
and teach them to be good and virtuous, not only by our precepts, 
but by our example : and may our Father in heaven help us to 
keep this vow. Amen. 

The Master rises, takes the vessel of salt, returns, kneels again, and 
says : 

W. M. When the wild Arab of the desert has tasted salt with 
his guest, that guest is sacred to him, even if his hands are red 
with the blood of the father or son of his host Let us, by the 
same pledge, seal our vow of fidelity to these children that we 
have now taken under our protection, and let our promise be as 
inviolable as that of the rude Bedouin. 

He places a little of the salt on his tongue, and says : 

W. M. With this salt I confirm my vow. 

Then he passes the salt to his brother on the right, who also places 
some on his tongue, saying the same, and so it passes around the cir- 
cle. When it returns to the Master, he takes it and all rise ; then he 
puts a little of the salt on the lips of each of the children, and after- 
wards says : 

W. M. And whenever any one of these children, who have 
now tasted this salt of inviolable faith, or any one in their behalf, 
shall call upon us to aid them in need, distress, or danger, this 
solemn pledge shall be redeemed. To your seats, my brethren, 
but let the godfathers of these children remain with their parents. 

Except the godfathers and the fathers of the children, the brethren 
repair to their seats. Then the Master gives to each godfather a small 
apron, perfectly triangular, of white lamb-skin, with a triangular flap 
permanently turned up, and the flap and apron edged with narrow bine 


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CEREMONY OF BAPTISM. 


573 


ribbon, with a cord of bine silk, tassclled, but with no ornaments or 
devices on it whatever, and says to them : 

W. M. My brethren, invest now these young children with 
the apron, emblem of that labor to which man is destined by our 
Father in heaven ; and in doing so we pledge ourselves diligently 
to remind them, whenever occasion offers, that every Mason, and 
indeed every man, should lead an active and laborious life. And 
now every one, no matter of what sex, rank, condition, or fortune, 
is bound to contribute his or her contingent toward the accom- 
plishment of the great work, and to supply at least one ashlar to- 
ward the rebuilding of the Temple. 

The godfathers invest the children with the aprons, and immedl^ly 
the following verses are song : 


SONG. 



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While oppression lifts a finger 
To affront us by his might ; 
While an error clouds the reason 
Of the universal heart, 

Or a nation longs for freedom, 
Action is the wise man's part 


When these verses have been song, the Master hands each godfather 
a Jewel for his godchild— a Delta of silver or gold, each side of which 
measures an inch, with the letter Yod on one side, engraved In the 
centre, and round it the Pentacle of Solomon, and on the other side a 
five-pointed star, and in the centre a Tan Cross. 

The jewels are suspended to a narrow blue ribbon by a small ring at 
one apex of the Delta. Each godfather hangs the Jewel on the breast 
of his godchild, passing the ribbon over its neck, the Master saying, 
as he hands them the jewels : 


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GEBEMONY OP BAPTISM. 


575 


W. M. Invest your godchildren, my brethren, with these jew- 
els, the gift of the Lodge. The Delta is the symbol of the Deity, 
its three sides reminding us of his all-knowing wisdom, his 
almighty power, and his all-embracing love. The letter in the 
centre on one side is the initial of his ineffable name, and the 
symbol of his unity. The Tau Cross is the Egyptian symbol of 
immortality. The mysterious meanings of the interlaced triangles 
on the Pentacle of Solomon, and of the five-pointed star or the 
Pentalpha of Pythagoras, are known to us as Masons. Teach 
them in due time that this jewel ever reminds them of their duty 
to God and their fellow-creatures. 

As soon as the children are Invested with the Jewels, the following 
verses are intoned : 

Onward ! — there are ills to conquer ; 

Daily wickedness is wrought ; 

Tyranny is served with pride, v 

Bigotry is deified, 

Error intertwined with thought ; 

Vice and misery ramp and crawl : 

Root them out 1 their day is past, 

Goodness is alone immortal, 

Evil was not made to last 

Onward 1 and all earth shall aid us, 

Ere our peaceful flag be furled ; 

Masonry at last shall conquer, 

And its altar be the world. 

After these verses are song, the Master gives each godmother the 
locket, bracelet, or ring, as the case may be, for her godson or god- 
daughter, and says : 

W. M. Accept, my sisters, for your godchildren, these little 
presents from the Lodge. Let them wear them as tokens of our 
affection ; and whenever they need the protection or assistance 
of the Lodge, let them send to it the gift we now make, and the 
appeal will never be ineffectual. 

The godmothers pat the ornaments in the proper place on their god- 
children. • • • 


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BOOK OF THE A. AND A. BITE. 


W. M. In the name and under the auspices of the Supreme 
Council of Sovereign Grand Inspectors-General of the thirty-third 
and last degree, I proclaim these children to be purified by Masonic 
Baptism, and anointed with the Oil of Consecration to Masonic 
duty. Proclaim it along your columns, brethren Senior and 
Junior Wardens, and charge all Free and Accepted Masons (or 
all Grand, Elect, Perfect and Sublime Freemasons, Ancient and 
Modern) over the surface of the two hemispheres, to know and 
acknowledge them as such ! 

& TF. Brethren of my column, hear ye! I proclaim these 
children to be purified by Masonic baptism, and anointed with, 
the Oil of Consecration to Masonic duty, and I charge all, &c. 

J, TF. Brethren of my column, &c. 

TF. M. Brother Master of Ceremonies, conduct these, and 
those in whose charge they are, to their seats. 

This being done : 

TF. M. Join me in the plaudit, my brethren. 

The brethren, with the Master, rap three times three, and cry three 
times, “Huzza!" “Huzza!" “ Huzza P' each time striking the left 
shoulder in front with the palm of the right hand; then the Master 
rape once, and all seat themselves. He then says : 

W. M. Brother Orator, the floor is yours. 

The Orator pronounces a discourse suitable to the occasion. 

The Master then requests the godfhthers to address the assembly. 

Address of a godfkther. 

After which he may request any distinguished brother present to 
do so. 

After the address, the Master requests two young ladies, if any are 
present, to pass the box of fraternal assistance. He counts and 
declares the amount contributed, and sends it by the Master of Cere- 
monies to the Treasurer, with the proper directions, unless some 
brother moves that it be given to some particular brother who is in 
need ; in which case the Lodge determines. 

This done, the Master says : 

TF. M. The labors of the day are concluded. May they be 
profitable unto us all ! Go in peace ! and may our Father in heaven 
bless and prosper us in all our laudable undertakings ! Amen. 

TF. M. I declare this Lodge at refreshment Brother Junior 
Warden, it remains in your charge. 


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GRAND VISITATIONS— HONORS DUE, ETC. 


The ruling body of each series of degrees of the Ancient and 
Accepted Scottish Rite should have, under the supervision of the 
Keeper of the Seals and Archives, a Visitor Register , for names, 
titles, &c., — which should be accessible in the ante-room whenever 
communications are being held. The names of all visitors should 
be registered, and sent into the body for its consideration, and 
also that fhture reference may be had thereto; 

A Knight Rose- Croix may be received in a body of the An- 
cient and Accepted Rite, subordinate to his grade, with two stars 
and two swords. 

A Knight Kadosh is received, in any body below the thirtieth 
degree, with three stars and three swords. 

The actual Commander of a Council of Kadosh, with five 
stars and five swords, and arch of steel. 

A Prince of the Royal Secret, in any body below the thirty- 
second degree, with five stars and five swords, and arch of steel. 

The Commander-in-Chief of a Consistory, other than that of 
the jurisdiction, with six stars and six swords, and arch of steel. 

The Commander-in-Chief of a Consistory, within whose juris- 
diction the inferior body is holden, and all Deputy Inspectors 
General of the thirty-third degree, regularly commissioned by the 
Supreme Council, and all Sovereign Grand Inspectors General of 
the thirty-third degree, other than those hereinafter mentioned, 
with seven stars, and seven swords, and arch of steel. 

All active and emeriti members, and deputies of the Supreme 
Council, and active members of other Supreme Councils in alli- 
ance, with nine lights and nine swords, steel arch, swords clash- 
ing and gavels beating. 

A Sovereign Grand Commander of another jurisdiction, or a 
Past Sovereign Grand Commander of any jurisdiction, with ten 

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stars and ten swords, steel arch, swords clashing and gavels 
beating. 

The Sovereign Grand Commander of the Supreme Council, or 
his Special Delegate and Proxy, with eleven stars and eleven 
swords, steel arch, swords clashing and gavels beating. 

But no honors are to be rendered to any Mason whose dignity 
or rank in the Ancient and Accepted Rite shall be inferior to that 
in which the Presiding Officer is clothed ; or when the Commander- 
in-Chief of the Consistoiy shall, in any inferior body, have been 
already received and be present : except, in any case, when the 
visitor is an active member of the Supreme Council, or its Deputy, 
or a Sovereign, or Past Sovereign Grand Commander, or the 
Special Delegate or Proxy of the Sovereign Grand Commander. 
In the Consistory no honors are paid to any one not possessing 
the thirty-third degree, except Commanders-in-Chief of other Con- 
sistories, and Past Commanders-in-Chief of the Consistory itself 
These have six stars and six swords. 


FORMS OF REFECTIONS, 

COMMONLY TERMED FEASTS OR BANQUETS. 


ARRANGEMENT. 

The regalia of office should be worn, and the hall hung with 
garlands, banners, and emblems. The table should be in the 
form of a semicircle. If in that form, the Master sits in the mid- 
dle of the convex side ; the Senior Warden, at the extremity on 
his right ; the Junior Warden, at the extremity on his left ; the 
Deputy Master, at the Master's right hand ; the Secretary, on the 
right of the Senior Warden ; the Treasurer, on the left of the 
Junior Warden ; the Hospitaller, on the right of the Deputy 
Master ; the Orator, on the left of the Master ; the Master of 
Ceremonies, in front of the Master ; the Keeper of the Seals, on 
the left of the Senior Warden ; the Captain of the Guard -rn the 
right of the Junior Warden. 


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579 


At a i traiglit table tlie Master sits at the head, with the Deputy 
on his right ; the Senior Warden, at the foot ; the Junior Warden, 
about midway between them, on the south side, taking the Mas- 
ter’s seat for the East ; the Secretary, on the right, and the Treas- 
urer, on the left of the Senior Warden ; the Hospitaller, on the 
right of the Deputy Master ; the Orator, on the lefltof the Master ; 
the Master of Ceremonies, opposite the Junior Warden ; the 
Keeper of the Seals, on the left of the Treasurer ; the Captain of 
the Guard, on the right of the Secretary. 

At a table of the form of a cross the Master sits at the head with 
the Deputy on his right; the Senior Warden, at the foot; the 
Junior Warden, at the left end of the transverse bar ; the Master 
of Ceremonies, at the right end of the same ; the Secretary, on the 
right, and the Treasurer, on the left of the Senior Warden ; the 
Hospitaller, on the right of the Deputy Master ; the Orator, on 
the left of the Master ; the Keeper of the Seals, on the left of 
the Treasurer; the Captain of the Guard, on the right of the 
Secretary. 

Visitors of high rank are stationed right and left of the Master 
in the East, other visitors indiscriminately. 

Refections in the A.*, and A.*. Scottish Rite should be held, if 
convenient, with the Lodge open in the Symbolic Degrees, other- 
wise in Perfection. 

Orders from the Master should be promulgated through the 
Wardens. 

During the Ceremonial portion of the Refection and until the 
completion of the Toasts all should be orderly, and conducted 
with the utmost decorum ; the enirSe to the Banquet Hall should 
be by two’s, and the officers and brethren should file right and left 
to their respective positions, without confusion. All standing and 
at order, the Master announces the opening of the Banquet, and 
is followed by a short invocation from the Orator to the G.\ A.*, 
of the U.\, supplicating his benediction on alL 


TOASTS OF OBLIGATION AT REFECTIONS. 

These arc given by the Master, and repeated by the Senior 
Warden and the Junior Warden in succession. They are sacra- 
mental — i. e., they can never be omitted. They are as follows : 


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BOOK OF THE A. AND A. BITE. 


1. To the Chief Magistrate of the country, by his proper title. 

2. To the Supreme Council. 

8. To the Sovereign Grand Commander, by name. 

4 To the Grand Consistory, if there be one. 

5. To the Grand Lodge and Grand Master of Masons of the 
State. 

6. To the Grand Chapter, and other grand bodies of the juris- 
diction. 

7. To the memory of the brethren of these degrees, whose labors 
here below have ceased during the present Masonic year. 

8. To all Masons and Masonic bodies, of all rites and degrees, 
over the surface of the earth I Honors and laurels to the worthy, 
health to the sick, comfort to the needy, and succor to the op- 
pressed everywhere. 

If there are visiting brethren or guests, they are toasted as such 
after the seventh ; and if any special toast is presented, as peculiar 
to the particular degree in which the refection is had, it is given 
after the fourth. 

The mode in which the toast is drunk, and the ch inking accla- 
mation given, is prescribed hereafter. 

All the toasts of obligation are drunk standing. 

All toasts of obligation are ordered by the Master, except that 
of The Master himself, which is ordered by the Senior Warden. 

In the preparation of the table, all articles must be placed in 
parallel lines. For the better accomplishment of this, four lines of 
different colors are frequently drawn : on the innermost one are 
placed all dishes and articles of food; on the second are the 
decanters and bottles; on the third, the glasses; and on the 
fourth, the plates. 

Immediately prior to the toasts of obligation being ordered, 
the Master, giving a battery of one, says: “Brothers Senior and 
Junior Wardens, announce on your respective columns that the - 
works which have been temporarily suspended, are again re- 
sumed with full force and rigor.” The Wardens having made 
the announcement, and the Guard being set, the brethren cease 
eating and prepare for the toasts. 

Toasts are given in the following form, the Master saying: 

“ Brothers Senior and Junior Wardens, invite the brethren on 
your respective columns to prepare to charge, in order that 
we may give the (first) toast of obligation.” Which being an- 


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FORMS OF REFECTIONS. 


681 


nounced by the Wardens, the Master continues : “ Chaige, and in 
Order when each brother will stretch out his right hand to the 
bottle or decanter in front of him, and fill his glass. All replace 
in line the glasses and decanters. Presently, all the brethren 
having Charged and being in Order, the Wardens announce the 
same to the Master. 

The Master, giving a batteiy of pne, says: “Arise, and to 
Order,” which as usual is repeated by the Wardens. If there is 
sufficient room at the table, there arc no brethren seated inside 
the semicircle. If brethren, however, are within the circle when 
the last order is given, they may remain seated, at the option of 
the Master. The brethren on the outer side of the table having 
risen with uniformity, all the Entered Apprentices and Fellow - 
Crafts at the table, will place the left hand on it, fingers together 
and thumbs extended. The Master Masons will take the sword in 
the left hand, and place the banner on the left fore-arm ; brethren 
of th£ Superior Degrees will place the banner on the left shoulder, 
the sword being in the left hand. 

The first toast is then ordered. 


DIRECTIONS IN DRINKING TOASTS OF OBLIGATION. 

The Master directs as follows : 

Right hand to the sword. 

Raise the sword. 

Salute with the sword. 

Sword to the left hand. 

Right hand to the cannon. 

Draw the cannon. 

Fire in three times, 1, 2, 3. 

Lower the cannon. 

Cannon to the front 

Salute with the cannon. 

The salute is given by placing the right hand near the right 
shoulder and lowering it perpendicularly. The Master then says, 
“One, two, three.” At one , pass the cannon to near the left 
shoulder; at two, draw the cannon to the right shoulder; at three, 
lower the cannon. This movement should be repeated three 


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BOOK OF THE A. AND A. BITE. 


times quickly — then resume the original position, the right hand 
near the right shoulder. 

The Master further directs : 

Deposit the cannon— 1, 2, 3.” At the word “ three? all the 
cannon are placed on the tabic with the greatest uniformity and 
at the same instant 

The following orders are then given : 

Sword to the right hand. 

Raise the sword. 

Salute with the sword. 

Return the sword (which is done without noise). 

The batteiy of the Degree is then given. 

Recreation is generally announced between the toasts, that the 
brethren may have more freedom, but the Master’s gavel most 
produce instant silence and order. 

After the last toast df obligation it is usual to sing a Masonic 
song. 

Brethren are not permitted to leave the table or banquet-room 
pending the ceremonies without permission from the Master, for 
the Lodge is virtually at work. 

Moderation, order, and temperance are essential requisites. 


MASONIC GLOSSARY. 


Barrel, 

Decanter or bottle. 

Red powder, 

Wine. 

Black powder, 

Coffee. 

Red flour, 

Pepper, red. 

Black flour. 

Pepper, black. 

Recreation, 

Suspension of 

Banner, 

Napkin. 


work of the table. 

Battery, 

A blow. 

Rough ashlar, 

Bread. 

Cannon, 

Glass or cup. 

Band, 

Sait. 

Cement, 

Mustard. 

Shovel, 

Spoon. 

Charge, 

To fill the glats. 

Strong powder. 

Splrituons liquor. 

Fulminating pow- 


Sword, 

Knife. 

der, 

Beer, Ale, etc. 

Stars, 

Lights. 

Fire, 

To drink. 

Tile, 

Trenchard. 

Masticate, 

To eat. 

Trident, 

Fork. 

Material, 

Food. 

Trowel, 

Spoon. 

Order, 

Place in a line. 

Veil, 

Tablecloth. 

Pencil, 

The pen. 

White powder, 

Water. 

Platform, 

Plate. 

Workshop, 

Table. 

Powder, 

Any liquid. 




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584 BOOK OF THE A. AND A. RITE. 

Then here’s a hand, my trusty frien’, 
And gie’s a hand o’ thine, 

We’ll take a right gude willie waught 
For auld lang syne. 

For auld lang syne, my dear, 

For auld lang syne, 

We’ll take a cup of kindness yet, 

For auld lang syne. 


STATUTES FOR THE GOVERNMENT OF ALL 
TRIBUNALS OF THE 31st DEGREE, 

Wherever held , under Authority of the Sup reus 
Council of Sov.\ Gr.\ Insp.% Gen.*., which govern 
in the Southern Jurisdiction of the U. S. y and form 
an excellent Code of Procedure in all cases of trial 
for offence . They have been so generally approved 

as to be deemed important for insertion in this 
work . 

Article I. — Every Tribunal of the 31st Degree, when sitting 
in judgment, shall be composed of ten members, and no more, 
not including the Advocate and Defender. 

When trying a case in which a Sub.*. Prince of the Royal 
Secret is a party, all the members must hate attained the 82d 
Degree ; and in all other cases at least five must have attained it 
(to wit, the President, Counsellors, Secretary, and Treasurer), and 
the others must have attained the 81st 
Art. H. — Tribunals of the 31st Degree have exclusive jurisdic- 
tion to hear, tiy, and determine all offences against Masonic law, 
or the statutes, constitutional provisions, rules, and regulations of 
the 8up.\ Council of die 38d Degree, committed by brothers who 
have attained any degree above the 18th, and of appeals from all 
judgments of all Chapters of Rose Croix within their jurisdiction ; 
but as to offences committed by Knights of the Rose-Croix at- 


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586 


tached to regular Chapters, and for the punishment whereof the 
statutes of such Chapters have made provision, their jurisdiction 
shall be concurrent ; and in such cases the body first having pos 
session of the case shall proceed, and the other desist 

The tribunals of the 31st Degree shall also have jurisdiction in 
all cases ordered by the Chapters to be transmitted to them for 
trial, and to decide all questions certified to them by the Chap- 
ters, and by Councils of Princes of Jerusalem, and Lodges of 
Perfection ; their decision being in all cases final and conclusive. 

Akt. III. Any Mason, knowing of the commission by a brother 
of rank above the 18th Degree of any offence against Masonic 
law, may make known the fact to any Or.*. Inquiring Com- 
mander, by communication in writing, stating the offence, its 
nature and circumstances, and the time of its commission ; which 
shall be delivered by such commander to the III*. Advocate, who 
shall prepare and prefer the act of accusation. 

Each Commander shall also in like manner make known to 
the 111/. Advocate every violation of Masonic law within his 
knowledge ; and the Advocate shall prepare and prefer acts of 
accusation in all such cases, and in every case where the facts 
come otherwise to his knowledge. 

Upon the act of accusation being preferred, the Chancellor 
shall issue a citation, under the seal of the tribunal, which shall 
be served, by copy in writing, by the Pursuivant, or by any other 
Mason at a distance, to whom the Chancellor may direct and 
transmit it, by which the accused shall be cited to appear before 
the tribunal at a certain time and place, and answer the charge. 
The nature of such charge shall not be specified, but a copy of 
the act of accusation shall be delivered to the accused in person, 
whenever he applies for it 

If it is known that the accused is not to be found, or when the 
citation is returned that he is not found, a copy thereof shall be 
put up in the place where he last resided, in the lodge-room of 
the Lodge or other Masonic body of which he was last a member, 
or in any lodge-room, if he was a member of none ; or if there 
be no such room, then in any public place, and the facts returned 
upon the citation. 

The day fixed for appearance shall be at least ten days after 
the actual or constructive service. 

Upon the day fixed, if the accused appear, he shall make full 
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BOOK OF THE A. AND A. BITE. 


answer to the charge, stating, if he pleases, any extenuating cir- 
cumstances, and detailing the facts as particularly as he pleases. 
The Defender is charged with the duty of preparing this defence. 

And if he does not appear, or when he has answered, a day 
shall be fixed for trial, and written evidence may, in the mean 
time, be taken on both sides. 

The testimony of persons not Masons must be given on oath, 
and that of Masons upon their highest Masonic obligation ; and 
either may be taken in writing or ofrally. 

Art. IV. At the time fixed for trial, unless the tribunal grants 
further delay, as it may do at its discretion, the testimony taken 
in writing shall be read, and the witnesses heard, the accused 
having the right to be present, fUUy to examine and cross-examine 
the witnesses, and to be heard by himself or the Defender, or 
both. He or his Defender shall also have the right to conclude 
the argument 

After the case is heard, argued, and submitted, the accused and 
witnesses shall withdraw, and the tribunal shall deliberate. 

After deliberation the members shall vote upon the different 
specifications in the act of accusation, each member voting in 
turn, beginning with the youngest member, and the officers fol- 
lowing according to rank, from lowest to highest The Advo- 
cate and the Defender shall vote. 

Two-thirds of those present must concur, to find the accused 
guilty of any specification. 

The punishment shall be fixed by a like vote, a majority deter- 
mining its nature and extent 

The accused shall then be called in and informed of the result 
If he be found guilty, the sentence shall be communicated by the 
Chancellor to all Masonic bodies of which he is a member, and 
the punishment shall be imposed according to the sentence, and 
the laws, statutes, and regulations governing the case. 

If the trial proceeds in the absence of the accused, the De- 
fender shall represent him, and perform all the duties of counsel 
for him to the best of his ability. 

Art. V. Appeals from judgments of Chapters of Rose-Croix 
shall be sent up in writing, with all the papers ; a simple notice 
of appeal being alone necessary to give the tribunal jurisdiction. 

Every appeal shall be suspensive. 

If the appeal be on the facts, the tribunal shall try it de novo. 


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STATUTES OF THE 31ST DEGREE. 


587 


If it involve only a question of law, they shall decide it, and af- 
firm, reverse, remand, or grant a new trial, or altogether quash 
and annul, as may be proper and in accordance with Masonic 
law. 

In case the tribunal tries the case de novo, the proceedings at 
the trial shall be the same as in cases of original jurisdiction. 

Any subordinate body may submit a question or questions to 
the tribunal for its decision, upon order to that effect ; and the 
tribunal shall take jurisdiction, upon a certificate of the Recorder 
or Secretary of such inferior body, stating the question and its 
reference, shall decide, and transmit a certificate of its decision. 
And upon the decision of such questions, that of the majority 
shall stand as the decision of the whole, and no dissent be made 
known ; but any Commander who dissents may present his 
opinion in writing, with the reasons for it, and have it filed for 
reference. 

A record of all such decisions, and of decisions on points of 
Masonic law, shall be kept by the Chancellor in a book for that 
purpose, under appropriate headings. 

Aut. VL No trials whatever for offences shall be had in any 
Consistory of Sub.*. Princes of the R\ 8.*. 

The tribunals of the 31st Degree shall also have jurisdiction to 
issue mandates to require subordinate bodies to proceed to judg- 
ment, or otherwise to do whatever acts they ought to do in order 
to give to a brother his Masonic rights ; as also mandates requir- 
ing them to desist from proceeding in proper cases, and mandates 
to bring up their proceedings when alleged to be against law, to 
bo examined, and affirmed or quashed, as law and right may re- 
quire. 

They shall also have jurisdiction to issue mandates to bring 
before them questions of right to office in subordinate lodges and 
bodies, and to hear and determine the same. 

And mandates to suspend or supersede any judgment or action 
of such inferior bodies. 

The said tribunals shall usurp and assume to themselves no 
powers not granted by these statutes, or not flowing as necessary 
incidents or corollaries from the powers hereby granted. 

They may act as tribunals of conciliation or decision in all 
matters of difference, dispute, or dissension between Masons of 
the same or different degrees, when such matters are either re- 


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BOOK OF THE A. AND A. BITE. 


ferred to them by subordinate bodies, or by the parties themselves, 
or one of them, or by other Masons ; and shall examine into, and 
weigh the facts and merits, and give and enforce such judgment 
and decision as shall in their view be just, right, and equitable in 
the premises. 

Art. YU. All mandates and process of the tribunal shall be 
signed by the Chancellor, and sealed with the seal of the tribunal. 

A record shall be faithfully kept of all the proceedings and 
judgments of the tribunal, and all depositions and other papers 
shall be filed and carefully preserved. 


CEREMONIAL 

FOR A 

LODGE OF SORROW. 


ANCIENT AND ACCEPTED SCOTTISH BITE. 


The walls of the place where the □ is to be held should be 
covered with black, and, if practicable, be sprinkled with silver 
tears. 

In the centre of the room is a coffin, or sarcophagus. 

The regalia of the highest degree conferred on the deceased 
will be placed on the coffin. The head of the coffin toward the 
East 

After the □ is properly prepared, no one should enter it except 
those having charge of the decorations, and the organist, until 
the hour for the ceremonies to take plaoe. The members, in the 
mean time, cpnvening hr air outer room, guarded by a Sentinel, 
who will permit no one to enter under the grade of Perfect 
Master. 

When the hour arrives, a procession will be formed of all the 
brethren, under the direction of the Captain of the Guard, in twq 
ranks, in reyerse order of grade, and will enter the O, the oigair 


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CEREMONIAL FOB A LODGE OF SORROW. 589 


playing a solemn march. The members remain standing, and 
the R.\ W.\ proceeds to open aCof P.\ M.\ in due form. Pre- 
vious to declaring the CD opened, the following Hymn will be 
sung, followed by a Prayer. 


HYMN. 


Greenville. 

Come, ye sighing sons of sorrow, 

View with me your brother’s tomb ; 

Learn from it your fate— to-morrow 
Death perhaps may seal your doom. 

Sad and silent flow our numbers, 

While disconsolate we mourn 

Loss of him who sweetly slumbers, 

Mould’ring ’neatli the silent urn. 

Once, when foil of life, he never 
Proved unfaithful to our laws ; 

We’ll, like him, be zealous ever 
To promote the glorious cause. 

R\ W.\ Let us pray. 

PRAYER. 

Omnipresent and Heavenly Father, it hath pleased thee in thy 
wise dispensation to call from the frail body that was its earthly 
habitation the immortal spirit of our deceased friend. May time, 
while it heals the wounds thus inflicted, still more indelibly im- 
print upon our saddened hearts the salutaiy teachings of this 
mourafUl occasion ; and may the consoling reflection, that afflic- 
tive sorrow is not the visitation of thy wrath, but rather the 
illustration of that harmonious law, which, by thine omniscient 
fruition, conducts to good and perfect issue in all the fUlness of 
thine appointed season. Let loss of friends and brethren in- 
crease affection and earnest solicitude for those yet spared, and 
stimulate the performance of all obligations that friendship, lOYe, 
or honor demand ; and when the last hour shall shadow forth 
our departure from the scenes of this life, may a firm and abiding 


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BOOK OF THE A. AND A. RITE. 


faith in Tliy merciful and forgiving goodness dispel the dread of 
final dissolution. 

Response. So mote it be. 

The R.\ W.\ now declares the □ opened. After which he will rise in 
his place and address the Lodge as follows, concluding by such remarks 
as he may deem necessary and appropriate, and subsequently presenting 
to the a the orator for the occasion. The R.\ W.\ can omit the follow- 
ing, and substitute his own language and views if he so desires : 

JL\ W.\ Brethren, in the midst of life we are in death, and 
none know what a day may bring forth. We lire but to see 
those we love pass away into the silent land before us. The 
arrows of the insatiable archer passing us continually, smite the 
bosoms of our friends and brethren, teaching us the impressive 
lesson constantly repeated, yet soon forgotten, that eveiy one of 
us must before long yield up his body to be the inheritance of 
worms, in a house of darkness and dishonor. Death and the 
dead are ever with us, teaching us the uncertainty and brevity of 
life, and the instability of human fortune, and demanding of us 
the performance of the last sad offices of charity and brother- 
hood. 

But “ thy brother shall live again” — not some undefined spiritu- 
ality, some new and strange being, but our brother himself, in 
that same character, affections, and spiritual identity : what noble 
and consoling words sent to us from Heaven, uttered from the 
great realm of invisible life 1 

There is life for us somewhere ; and we ask not where. We 
can wait God’s good time for that Somewhere in this great uni- 
verse we shall find our brothers and our lost ones, and be with 
them evermore. The Mason believes that there is that within us 
which shall never die ; that the soul is essentially immortal, and 
Immortally blessed ; that one law alone shall govern God’s whole 
universe, and that law the law of Love. 

To magnify this law of brotherly love, Masomy opens wide its 
portals, and invites to enter therf, and live in peace and harmony, 
every man, of whatever nation or tribe, who will lead a truly 
virtuous and moral life, love his brethren, minister to the sick and 
distressed, and believe in the one All-powerfiil, All-wise, every- 
where-present God, Architect, Creator, and Preserver of all 
things, by whose universal law of harmony ever rolls on this 
universe, the great, vast, infinite circle of successive death and 


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CEREMONIAL FOR A LODGE OF SORROW. 591 


life ; to whose ineffable name let all true Masons pay profoundest 
homage; for whose thousand blessings poured upon U9, let us 
feel the sincerest gratitude, now, henceforth, and forever. 

Death has some time since entered our □, and called from its 

labors our Brother ; and now we, obeying 

the demands of duty, pay these last honors to his memory. 

Our Illustrious brother , having been selected by 

, to deliver an oration on the life, character, and public vir- 
tues of our departed brother, I now have the honor to present 
him to the ZH • 


ORATION. 

At the conclnsion of the oration, by permission of the R. W. any 
Drother present may deliver a short address, touching the character of 
any of the deceased brethren for whom the ZU of sorrow is held. • • •. 

R. W. What man is he that liveth and shall not see death ? 
Shall he deliver his soul from the hands of the grave ? 

Organ response and chant, after each paragraph of the Jesson : 

Glory be to thee, O Lord. 

8. W. Man walketh in a vain shadow. He heapeth up riches, 
and cannot tell who shall gather them. 

R. W. We go whence we shall not return, even to the land of 
darkness and of the valley of the shadow of death, without any 
order, and where the light is as darkness. 

8. W. There the wicked cease from troubling, and there the 
weary be at rest 

***** 

R W. Man dieth and wasteth away. Yea, man giveth up the 
ghost, and where is he ? 

***** 

8. W. As the waters fail 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. 

***** 

R W. It is better to go to the house of mourning, than to the 
house of feasting, for that is the end of all men, and the living 
will lay it to his heart 


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592 


BOOK OF THE A. AND A. BITE. 


* * # * * 

li. W. The Lord gave, and the Lord hath taken away. Blessed 

be the name of the Lord. [A pause.] Let us enter into silence. 

While the foregoing lessons are being recited, twenty-eight mem- 
bers, including the representative of Adoniram and Master of Cere- 
monies, will retire to an outer room and prepare for what is to follow. 

* # # * * 

Adon. Behold, O Lord, we are in distress! our hearts are 
turned within us; there is none to comfort us, mourning and 
lamentation are heard among us. 

M. of 0. God is our God forever. He will be our guide even 
unto death. 

Adon. Thou hast cut off the life of our brother, and the waters 
of affliction flow over our heads. The joy of our heart has 
ceased, and our gladness is turned into mourning. 

M. of C. Let us die the death of the righteous. 

The following will now be sung : 


HYMN. 

Solemnly. I 



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CEREMONIAL FOB A LODGE OF SOBBOW. 593 


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L_g ' -gn 

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gg35KS 


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cold and 
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Adon. Let us pray. 

PRAYER. 

O almighty and eternal God, there is no number of thy days or 
of thy mercies. Thou hast sent us into this world to serve thee, 
but we wander far away into the path of error. Our life is but a 
span in length, and yet tedious because of the calamities that en- 
close us on every side. The days of our pilgrimage are few and 
evil ; our bodies frail, our passions violent and distempered, our 
understandings weak, our wills perverse. We adore thy majesty, 
and trust like little children to thy tender mercies. Give us 
patience to live well, and firmness to resist evil Bless us, 
O God, bless our beloved fraternity throughout the world. Hay 
we live and emulate the example of our departed brother; and, 
finally, may we in this world attain a knowledge of thy truth, 
and in the world to come, life everlasting. Amen. 

Response. So mote it be. 

* * * * • 

His name is graven on the stone 
That friendship’s tears have often wet, 

B it tills great Order’s heart upon 
That name is stamped more deeply yet 


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594 


BOOK OP THE A. AND A. RITE. 


Aden. May all the influences of our brother for good, that 
survive him, be continually expanded and increased, to bless his 
fellow-men, and may our Father who is in heaven, in his wisdom, 
counteract and annul all those that tend to evil. 

Response. Bo mote it be. 

* # # * # 

As Hiram slept, the widow’s son, 

E’en so our brother takes his rest ; 

His battles fought, his duties done, 

His name by many thousands blest 

Adon. May we not forget the lessons taught us by our brother’s 
death ; but remember the uncertainty of life, and the little value 
of those things for which men most do strive : may we earnestly 
endeavor to obey the laws of God, avoid dissensions, hatred, and 
revenge. May we be truthful, and live and die loving our 
brethren. 

Response. So mote it be. 

***** 

So let him sleep that dreamless sleep, 

His glories clustering round his head : 

Be comforted, ye loved, who weep 
The true, the frank, the fearless dead. 

Adon. May the relatives of our brother be consoled in their 
great affliction, and sustained in all the trials and hardships they 
may have to encounter in this world ; and loving God and trust- 
ing in his infinite beneficence, may they and we, in his good 
time, be gathered in peace unto our fathers and again meet our 
friend and brother in another world. 

Response. So mote it be. 

***** 

Adon. Let us pray. 

PRAYER BY A BROTHER 

O merciful and loving Father, who hast made our present life but 
temporary, and thus by the admirable providence of thy designs 
hast decreed that the pangs and sorrows of suffering virtue, the 


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CEREMONIAL FOB A LODGE OF SORROW. 595 


misery of the oppressed, and the tyranny of the wicked, should not 
be perpetual, encourage to perseverance all who labor in the cause 
of truth and virtue, and who are weary and faint-hearted, assur- 
ing them that none so labor without result, nor even at last are 
unrewarded. Extend thy right hand of graciousness over this 
our bclov^l country. Plant obedience to thy will in the hearts 
of its inhabitants, that they may ever regard thee as the dis- 
penser of all good. Impress upon the hearts of all, that good 
government and pure religion walk hand in hand. We beseech 
thee to exalt our Order, and to illuminate it with the rays of thy 
divine light. Preserve it in all its beauty from the attack of its 
adversaries, the imprudences of its members, and the innovations 
of time. Persuade its disciples, like him whose death we this day 
commemorate, to set forth everywhere in our land its holy prin- 
ciples of toleration, brotherly love, and truth. Amen. 

Response. So mote it be. 

Adon. My brethren, in the various degrees of Masonry through 
which we have passed, our travels around the Lodge were to re- 
mind us of the journey of human life, in which Freemasonry is 
an enlightened and beautiful path ; but our present march will 

be gloomy and funereal. Our is no more. Death is 

among us. Our Lodge is in mourning. The great calamity has 
fallen upon us. The great destroyer hath summoned away our 
brother in the ipidst of his days and usefulness. We beheld his 
sun at meridian, and rejoiced at its brightness, but alas 1 it has 
now set, and the evening shades of existence have closed around 
him forever. 

All the succession of time, all the changes of nature, all the 
varieties of light and darkness, and every contingency to eveiy 
man and every creature doth preach our funeral sermon, and 
leads us to see how time digs the grave in which we must sooner 
or later lay our sins and our sorrows, and our mortal bodies 
moulder away and again become in atoms a part of the material 
world. Eveiy day’s necessity calls for a reparation of that which 
Death fed on all night as we lay and slept in his outer chambers. 
While we think a thought, we die ; the clock strikes, and reckons 
on our portion of eternity. 

Death reigns in all our time, and is the fate of every man and 
woman, the heritage of worms and serpents, of rottenness and 
cold dishonor. 


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596 


BOOK OP THE A. AND A. RITE. 


Death regards not those sweet engagements and improving joys 
so well know to Freemasons, for this day is mine and yours, but 
who shall say what shall be on the morrow ? For let our life be 
never so long, if our strength were as great as the Titans, and 
our sinews as strong as the cordage of the foot of an oak, yet still 
the period shall be, that all this shall end in death ;«and people 
will talk of us awhile, good or bad, as we deserve, or as they 
please, and once it shall be told in the neighborhood that we are 
dead. And all this is the law and constitution of nature — the 
unalterable event of Providence — the decree of Heaven. The 
chains that bind us to this condition are as strong as destiny, and 
as immutable as the eternal laws of God. 

Let us then, my brethren, endeavor to emulate the example of 
the great and good of our beloved Order who have gone before 

us. The noble career and virtuous life of our brother, 

which has been recited to you this evening in such able and elo- 
quent terms, it is to be hoped will have the desired effect; and 
may we, like our departed brother, endeavor to lead a wise and 
virtuous life, the better to prepare ourselves for a peaceful death. 

***** 

Darkness, death, and the grave are reserved for all men. 

***** 

One fate comes alike to all — the night of death after the short 
day of life. 

***** 

After death and the grave come the resurrection, and light and 
life eternal. 

***** 

Adon. Remember now thy Creator in the days of thy youth, 
and ere the silver cord be loosed, or the golden bowl be broken, 
or the wheel broken at the cistern. Then shall the dust return 
to the earth as it was, and the spirit return to the God who 
gave it 

***** 

Aden. Blessed be their rest, and ever fragrant the acacia o’er 
the sacred sod that covers them. 

Let us kneel, and in the presence of these emblematic symbols 


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CEREMONIAL FOB A LODGE OF SOBROW. 597 


of our sorrow and regret, under these funereal arches, before 
these palpable evidences of the nothingness of our own nature, 
and the immensity of Qod, let every selfish and sinfiil thought be 
forever buried. Let us renew the oath of forgetfhlness of all 
wrongs and injuries that may have been inflicted upon us. May 
peace and concord imbue the heart of every brother of our beloved 
rite, and may all controversies and inimical sentiments be ban- 
ished now and forever. May hope, joy, and unity be proclaimed 
throughout all our temples, and before the cycle of another year 
shall come, let perfect peace and union be, and abide with us con- 
tinually. 

May we, as Masons, never be estranged in vain and empty dif- 
ferences, and henceforward be inspired by an ardent devotion to 
the interest of our country, Masoniy, and universal humanity. 

AIL So mote it be. 

***** 

Adon. The seed dies, and out of its death springs the seed of 
the new wheat Farewell, my brother. 

***** 

Adon. Behold, I will show you a mystery. We shall not all 
sleep, but we shall all be changed, in a moment, in the twinkling 
of an eye, at the last trump ; so when this corruption shall pul 
on incorruption, and this mortal shall put on immortality, then 
shall be brought to pass the saying that is written : “ Death is 
swallowed up in victory. O death, where is thy sting ? O grave, 
where is thy victory ?” 

The will of God is accomplished. Let us now return to our 
labors and brighter scenes. Our duty is here completed. Let us 
now rejoice that our brother has been raised from his prostrate 
State and admitted to the Perfect Lodge above. 

* * * * * 

Weep no more ! He is not dead. 

On the earth lie rests his head 
But his spirit everywhere, 

Like the sunlight, fills the aii 

R. TF. May the blessing of our Father who is in Heaven rest 
upon us all, now and forevermore. 

R.*. W.\ now closes Lodge of P.\ M.\ 


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698 


BOOK OF THE A. AND A. BITE. 



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CEREMONIAL FOB A. LODGE OF SORROW. 599 


The dead in God shall first arise 
At the last trumpet’s sounding; 

Caught up to meet him in the skies, 
With joy the Lord surrounding : 

No gloomy fears their souls dismay, 

His presence sheds eternal day 
On those prepared to meet him. 

But sinners, filled with guilty 'fears, 
Behold his wrath prevailing ; 

For they shall rise, and find their tears 
And sighs are unavailing. 

The day of grace is past and gone : 

Trembling they stand before the throne 
All unprepared to meet him. 

Great God, what do I see and hear ! 

The end of things created ! 

The Judge of man I see appear, 

On clouds of glory seated ! 

Beneath his cross I view the day 

When heaven and earth shall pass away 
And thus prepare to meet him. 



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600 


BOOK OF THE A. AND A. BITE. 


FORMS 

OF APPLICATION FOB DEGBEES IN ALL BODIES OF 1HB 
ANCIENT AND ACCEPTED SCOTTISH BITE, AND PETITION 
FOB DISPENSATION OB CHABTEB. 


FORM OF APPLICATION. 

To the officers and members of , sitting in the 

Valley of . The undersigned hereof humbly shows 

that he is desirous of being admitted as a member of 

, and humbly requests that he may be received among 
you, and he will ever pray for the prosperity and glory of the 
Order and the welfare of the brethren. [8igned] 

When born, 

Occupation, 

Resides at, 

Place of birth, 

Member of (here state what Symbolic Lodge, Lodge of Per- 
fection, Council, Chapter, or Consistory.) 

Refers to 

FORM OF PETITION FOR DISPENSATION OR 
CHARTER. 

Your petitioners being (here insert their titles by the degrees 
they have taken) and members of (insert the body to which they 
belong), in the State of , and Valley of , 

being anxious to increase the knowledge of, and the true interest 
of, the Ancient Accepted Scottish Rite by the cultivation of the 
sublime and superior degrees, would respectfully solicit your 
Supreme Body to grant them a Charter or Dispensation to open 
a (here insert the name of the body), and confer the degrees 
thereunto belonging, and transact such other business as may 
appertain to this particular body, in the State of , and 

Valley of ; and if the prayer of your petitioners be 

granted, they pledge themselves to conform in all things to the 
Rules, and Regulations, and General Laws made for the Govern- 
ment of (here insert the name of the body), and to abide by and 
conform to the Constitutions of the Rite. 


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CHARACTERISTICS 


THAT MAY BE ADOPTED BY ROSE-CROIX KNIGHTS. 


The Rose-Croix Knight selects his name, taking, if possible, 
one not already assumed by any member of the Chapter; to as- 
certain which, reference is had to the “ Register of Characteristics,” 
which each Chapter must keep, and in which the Secretary 
registers the name and Characteristics of the candidate, as soon 
as he selects the latter. If he desires to select a name which 
some other Knight already bears, an adjective should be added 
to distinguish him ; as, if there be already a brother styled Eques 
d Sinceritate , or, aJb ExceUentid , the new Knight should be called 
Eques d Sinceritate verd , or, ab ExceUentid eximid, &c. 

Eques d (or ad, when the noun that follows begins with a 
vowel) 'Toleratione, &c. 


SUBSTANTIVES. 


Ab Honestate, 

Honesty. 

A Verecundia, 

Modesty. 

A Comitate, 

Amity. 

A Venerations, 

Veneration. 

A Virtute, 

Virtue. 

A Magnanlmitate, Magnanimity. 

A Lenitate, 

Mildness. 

A Prudentia, 

Prudence. 

A Sapientia, 

Wisdom. 

A Jnstitia, 

Justice. 

Ab ASquitate, 

Equity. 

A Liberalitate, 

Liberality. 

A Sinceritate, 

Sincerity. 

A Fraternitate, 

Fraternity. 

A Habilitate, 

Dexterity. 

A Benevolentia, 

Benevolence. 

A Gratia, 

Grace. 

Ab Honore, 

Honor. 

A Veritatc, 

Truth. 


A Firmitate, 

Firmness. 

A Vigo re, 

Vigor. 

A Severitatc, 

Severity. 

A Hospitalitate, 

Hospitality. 

A Luctu, 

Mourning. 

A Moestitia, 

Sadness. 

A Candore, 

Candor. 

Ab ASmulatione, 

Emulation. 

A Zelo, 

Zeal. 

A Decoro, 

Decorum. 

A Clvllitate, 

Civility. 

A Hilaritate, 

Joyousness. 

Ab Austeritate, 

Austerity. 

Ab Obedientla, 

Obedience. 

A Docilitate, 

Docility. 

A Fervore, 

Terror. 

Ab Amicitla, 

Friendship. 

Ab Indulgentia, 

Forbearance. 

A Suavitate, 

Suavity. 


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602 


BOOK OF THE A. AND A. BITE. 


A Caritate, 

Affection. 

A Triatitia, 

Sadness. 

A Spa, 

Hope. 

A Castitate, 

Chastity. 

AFlduda, 

Confidence. 

A Sobrietate, 

Sobriety. 

A Fide, 

Faith. 

Ab ASquanimitate, 

Equanimity.' 

A Bonitate, 

Goodness. 

Ab Integritate, 

Integrity. 

Ab Amore, 

Love. 

A Poritate, 

Parity. 

A Modestia, 

Modesty. 

Accurate, 

Punctuality. 

A Moderatlone, 

Moderation. 

A Generositate, 

Generosity. 

A Temperantia, 

Temperance. 

Ab Af&billtatc, 

Afikbility. 

A Silentio, 

SUence. 

A Misericordia, 

Mercy. 

A Tadtornitate, 

Taciturnity. 

A Commiseratione, 

Commiseration. 

A Reticencia, 

Reticence. 

A dementia. 

Clemency. 

A Fortitudlne, 

Fortitude. 

A Toleratione, 

Toleration. 

A Constantia, 

Constancy. 

A Reveratione, 

Reverence. 

A Hnmilitate, 

Humility. 

Ab Amore Patrice, 

Patriotism. 

A Pietate, 

A Robore, 

Piety. 

Strength. 

A Gratitudine, 

Gratitude. 



ADJECTIVES. 


Magnus, 

Great. 

Firmus, 

Firm. 

Major, 

Greater. 

Sublimus, 

Sublime. 

Maximus, 

Greatest. 

Excelsus, 

Lofty. 

Surname, 

High. 

Excelsior, 

Loftier. 

GrandlB, 

Large. 

Superbus, 

Proud. 

Optimus, 

Best. 

Strenuu8, 

Energetic. • 

Fortia, 

Strong. 

Candidas, 

Candid. 

Bonus, 

Good. 

Ingenuus, 

Ingenuous. 

Mellor, 

Better. 

Fulgens, 

Shining. 

Sincerus, 

Sincere. 

Lucidus, 

Bright. 

Noras, 

New. 

Decorus, 

Decorous. 

Insignia, 

Excellent. 

Purus, 

Pure. 

Yerus, 

True. 

Indulgens, 

Indulgent 

Exactus, 

Exact. 

Suavis, 

Courteous. 

Ardens, 

Ardent. 

Sanctus, 

Secret 

Constans, 

Constant. 

Llbe rails, 

Liberal. 


The following in red should be prefixed to the signature of a 
brother of the Ancient and Accepted Rite, when signing any 
document relating to the Order : 

If a Rose-Croix Knight, ^ 

If an Inspector General, $ 

If a Sov.\ G.\ Commander, or 
Past — the Cross of Salem, ^ 


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“Commence at the Beak and finish by the Tail, but do not touch the Body.'* 

Secret Constitutions. 


“ My task is clone — * * * 

* * * ; it is fit 

The spell should break of this protracted dream ; 

The torch shall be extinguished which hath lit 
My midnight lamp— and what is writ is writ ; 

Would it were worthier ! * * * ” 

“ Ye I who have traced the Pilgrim to the scene 
Which is his last, if in your memories dwell 
A thought w’hich once was his, if on ye swell 
A single recollection, not in vain 
He wore his sandal-shoon and scallop shell : 

Farewell 1 with him alone may rest the pain — 

If such there were — with you, the moral of his strain P 

ChUde Harold. 


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ADDENDA 


TABLEAU 

OF 

ACTIVE MEMBERS 

OF THE 

SUPREME COUNCIL FOR THE NORTHERN JURIS- 
DICTION, U. S. A. 


Josiaii Hayden Drummond, Maine , M.\ P.\ Soy.*. Gr.*. Com. 
John Livey Lewis, New York , P.\ Gr.\ Lt*. Com. 

Heman Ely, Ohio, Gr.*. Treas.*. Gen. 

Daniel Sickels, New York , Gr.*. Sec.*. Gen. 

Natiianiel Bradstreet Shurtleff, Massachusetts, Gr.*. K.\ 
of Archives. 

Clinton Freeman Paige, New York , Gr.*. Min.*, of State. 
Elbredge Gary Hamilton, Indiana , Gr.*. Mas.*, of Cer. 

Homer Stanley Goodwin, Pennsylvania , Gr.*. Marshal Gen.*. 
Robert Harris Foss, Illinois , Gr.*. Stand.*. Bearer. 

Samuel Crocker Lawrence, Massachusetts , Gr.*. Capt*. of 
Guards. 


Abner Bourne Thompson, . . . 

William Barrett, 

Samuel Crocker Lawrence,, 
Nathaniel Hammet Gould,. 
Charles William Carter,. . 

Orrin Welch, 

Joseph Howell Hough, 

Anthony E. Stocker, 

Enoch Terry Carson, 

John Caven, 

Homer Allen Johnson 

Henry L. Palmer, 

David Burnham Tracy, 


Deputy for Maine. 

44 44 New Hampshire. 

44 “ Massachusetts. 

“ “ Rhode Island. 

44 44 Connecticut 

“ “ New York. 

“ “ New Jereey. 

44 “ Pennsylvania. 

44 44 Ohio. 

44 44 Indiana. 

44 44 Illinois. 

44 14 Wisconsin. 

44 44 Michigan. 


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ADDENDA. 


605 


Simon Wiggin Robinson, Massachusetts. 

Killian Henky Van Rensselaer, Ohio. 

Charles W hitlock Moore, Massachusetts. 

Ammi Burnham Young, Massachusetts. 

Charles Robert Starkweather, (deceased). .Illinois. 

Lucius Robinson Paige, Massachusetts. 

William Field, Rhode Island. 

William Pitt Preble, Maine. 

Charles Thomson McClenachan, New York. 

Joseph Davis Evans, New York. 

Joiin CnRiSTiE, New Hampshire. 

Henry Chapman Banks, New York. 

Rufus Wharton Landon, Michigan. 

Benjamin Dean, Massachusetts. 

Alvin B. Alden, Wisconsin. 

Albert Case Massachusetts. 

Winslow Lewis, Massachusetts. 

Aaron King, New Hampshire. 

Charles Levi Woodbury, Massachusetts. 

A. T. Metcalf, Michigan. 

Wm. Sewell Gardner, Massachusetts. 

Albert G. Goodall, New York. 

William Parkman, Massachusetts. 

Jerry Clarke Hagey, Pennsylvania. 

John Hatch George,. . New Hampshire. 

Richard Manning Barker, Massachusetts. 

Thomas Arthur Doyle, Rhode Island. 

Walter Augustus Stevens,. ... Illinois. 

John Sheville, New York. 

Thomas R. Austin, Indiana. 

William R. Higby, Connecticut 

Robert M. C. Graham, New York. 

Thomas J. Corson, New Jersey. 

Geo W hitfi eld Bentley, Connecticut 


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606 


BOOK OF THE A. AND A. RITE. 


SUPREME COUNCIL 

FOR THE 

SOUTHERN JURISDICTION OF THE UNITED STATEa 


TABLEAU OF MEMBERS. 

Albert Pike, Little Back, Arkansas , M.\ P.\ Soy.*. Or.*. Com. 
William S. Rockwell, Savannah, Georgia , P.\ Lt\ Gr.\ Com. 
Albert G. Mackey, Charleston , South Carolina , I1L*. Sec.*. Gen.*, 
of the H.\ E.*. 

Azariah T. C. Pierson, St. Paul , Minnesota , HI.*. Gr$nd Prior. 
Benjamin Brown French, Washington City , 111.*. Gr.\ Chan- 
cellor. 

Giles M. Hillyer, Natchez , Mississippi ’, 111.*. Gr.*. Min.*, of State. 
Henry Buibt, Charleston , Carolina , HL*. Treas.*. Gen.*, of 

the H.\ E.*. 

John Robin McDaniel, Lynchburg , Pirymw, HL*. Grand Al- 
moner. 

Charles Laffon De Ladebat, iVeto Orleans , Louisiana , HL*. 

Gr.*. Constable or Mareschal of Ceremonies. 

Theodore S. Parvtn, te CWy, /tnw, HL*. Grand Chamberlain. 
Howell Cobb, Athens , Georgia , HL*. First Grand Equeny. 
Ebenkzer H. Shaw, Francisco , California , HL*. Second 

Grand Equeny. 

Frederick Webber, Louisville , Kentucky , HI.*. Grand Standard 
Bearer. 

Luke E. Barber, £#& Ar&anao*, HL*. Grand Sword 

Bearer. 

Edward H. Gill, Richmond , Pftyinta, HL*. Grand Herald. 
Benjamin Rush Campbell, LaurensviUe , Carolina , Soy.*. 

Gr.*. In8p.\ General. 

James C. Batchelor, Afcto Orleans , Louisiana, Soy.*. Gr.*. Insp.*. 
General. 

John C. Breckinridge, Lexington, Kentucky , Soy.*. Gr.*. Insp.*. 
General. 


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ADDENDA. 


607 


Henry W. Schroder, Charleston , South Carolina , Sov.\ Gr.*. 
Insp.*. General. 

George B. Waterhouse, Raleigh, North Carolina , Soy.*. Gr.*. 
Insp.*. General. 

John J. Worsham, Memphis, Tennessee , Soy.*. Gr.*. Insp.*. Gen- 
eral. 

Gustavus A. Schwarzman, 33d, Baltimore , Maryland t Soy.*. 
Gr.*. Insp.*. General ; I1L*. Grand Tiler. 


FOREIGN BODIES. 

SUPREME GRAND COUNCIL OF ENGLAND, WALES, 
AND THE DEPENDENCIES OF THE BRITISH 
CROWN— LONDON. 

Dr. Henry Beaumont Leeson, 33d, Sov.\ Grand Commander. 
Lt.-Col. Henry Atkins Bowyer, 33d, Lieut*. Gr.*. Commander. 
Colonel Henry Clerk, R A., F. R S., 33d, Gr.*. Sec.*. General 
and Gr.*. Chancellor. 

Henry Charles Vernon, Esq., 33d, Treasurer-General 
Hyde Pullen, Esq., 33d. 

Lt-Col. Dering, 33d, H.\ E.\ 

Albert Hudson Royds, 33d, H.\ E.*. 

Capt. Nathaniel George Philips, H.\ E.\ 33d. 

Rev. Henry Atkins Wentworth Bowyer, M. A., 83d. 

Thomas Willis Fleming, Esq., 33d, M. P. 

W. Hyde Pullen, 82d, Secretary to the Supreme Council. 

SUPREME GRAND COUNCIL OF THE 33d DEGREE 
FOR IRELAND. 

grand inspectors general. 

His Grace, the Duke of Leinster, Most Puissant Grand Sov- 
ereign. 

George Hoyte. Thomas Mostyn. 

Sir J. William Hort, Bart The Earl of Donoughmore. 
John F. Townsend. The Rev. H. H. J. Westby. 

Michael FumelL Edmund J. Armstrong. 


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608 


BOOK OF THE A. AND A. RITE* 


SUPREME GRAND COUNCIL OF RITES FOR IRELAND. 

GRAND OFFICERS. 

His Grace, the Duke of Leinster, Grand President 
John F. Townsend, LL. D., Vice-President 
Sir J. William Hort, Bart, Grand Chancellor; Senior Grand 
Warden. 

The Earl of Donoughmore, Grand Almoner; Junior Grand 
Warden. 

John James Parr, Grand Master of Ceremonies. 

Edmund J. Armstrong, Grand Standard Bearer. 

Riohard Maxwell, Captain General of Guards. 

Rev. H. H. J. Westby, Grand Chaplain. 

Lucius H. Deering, Grand Guard of Archives, Secretary Gen- 
eral, and Grand Treasurer. 

Charles T. Walmisley, Assistant Secretary General 


SUPREME GRAND COUNCIL FOR SCOTLAND. 

J. Whyte Melville, Esq., Most Puissant Sovereign Grand Com- 
mander. 

Samuel Somerville, Esq., M. D., Illustrious Grand Treasurer. 
Alex. J. Stewart, Esq., W. S., Illustrious Grand General Scc- 
retaiy. 

Lord James C. P. Murray, Illustrious Captain General 
The Master of Torphichen, Sovereign Grand Inspector General 
G. A. Walker- Amo tt, Esq., LL.D., Sovereign Grand Inspector 
General. 

General Swinburne, Sovereign Grand Inspector General 


THE ROYAL ORDER OF SCOTLAND. 

H-D-M. OF KILWINNING, AND R-S-Y-OS. 

King of Scotland — Hereditary Grand Master. 

Deputy Grand Master and Governor— J. Whyte Melville of 
Mount Melville 


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ADDENDA. 


609 


Deputy Governor and T — Lord Loughborough. 

Senior Grand Warden — Donald Campbell. 

Jun/. Gr.\ Warden, and Sen.*. Grand Guardian — Alex. Hay. 
Jun.*. Grand Guardian — William Campbell. 

Gr.*. Treasurer — George Murray. 

Grand Secretary — J. B. Douglas. 

Gr.\ Sword Bearer — W. A. Laurie. 

Grand Banner Bearer— Charles Edmund Thornton. 

Grand Marcschal — John Hay. 

Deputy Grand Mareschal — Samuel Somerville. 

Grand Stewards — William Steel Miller, Jas. Tait, jun., George 
Watson, and W. N. Fraser. 

Grand Guarder — Wm. M. Bryce. 


SUPREME COUNCIL OF FRANCE. 


HI/. Bro.\ Viennet, Sov.*. Gr/. Commander, Gr.\ Master ad 
titam. 

Yicomte La Tonquicre, Secretary Gen.*., Chancellor, and Keeper 
of the Seals, H.\ E/. 

Allegri, Treasurer General, H.\ E/. 

Baron de Dellay-d’Avaise, Gr/. Sword Bearer. 

Baron Taylord, Gr/. Hospitaller. 


Dupin Aine. 

Moitie (Louis Francois). 
Lanjuinais (Comte de). 
Tanlay (Marquis de). 
Roelen (Jeon). 

A. Hugo de Bulow (Baron). 
Febvret (Charles Eugene). 
Guiffrey (Georges Maurice). 


La Riboissiere (Comte de). 
Roger, Edouard (Comte de). 
Benyer. 

Genevay. 

Barthe (Emile). 

Le Batteaux (Jules Francois). 
Royer (Jean). 


GRAND ORIENT OF FRANCE— GRAND COLLEGE OF 
RITEa 

111/. Bro/. Mellinet, 33d, Sov/. Gr/. Commander, Grand Master. 
Blanche (Alfred), 83d, First Lieut*. Com. 

Lengle (Albert), 33d, Second Lieut*. Commander (in Consistory). 
26* 


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610 


BOOK OF THE A. AND A. RITE. 


De Saulcy, Minister of State. 

Bataille, 83d, Gr.*. Chancellor, Sec.*. H.\ E.*. 

Houtelct, 83d, Gr.*. Hospitaller or Almoner. 

Drouet, 33d, Gr.*. Keeper of Seals and Archives. 

Ba^°33d^’ \ ^ r * * ^ asters Ceremonies. 

Portallier, 33d, Gr.*. Capt*. of the Guards. 

Gemond, 33d, Gr.*. Standard Bearer. 

SUPREME COUNCIL OF BELGIUM— BRUXELLES. 
Joseph Van Schoor, G.\ M.*. FerrGol Fourcault, G.*. Sec.*. 

GRANDE ORIENTE LUSITANO, LISBOA, PORTUGAL. 

El Conde de Paraty, Gr.*. M.\ Dr. Joao Pinto Ribeiro, Gr.*. 
Jesuino Ezequiel Martins, 33d. Sec. 

SUPREME COUNCIL OF ITALY, TURIN. 

Francesco da Luca, G.\ Dir. Felippo Cordova, Hon.*. Gr.*. M. 

F. de Boni, G.\ Sec.*. 

SUPREME COUNCIL OF PERU, LIMA. 

Francisco Javier Mariategui, Antonio de Souza Ferreira, Ex* 
Sov.*. G.\ Com.*. Sov.*. Gr.*. Com. 

P. Saco, G.\ M.*. AcU.*. Thos. R Eldrege, 33d. 

R Morales, G.\ Sec.*. Richard H. Hartley, 33d. 


SUPREME COUNCIL OF 
Sov.*. Gr.*. Com. 

SUPREME COUNCIL OF 

Joaquin Saldanha Marinho, 33d, 
Sov.*. Gr.*. Com. 

Tito Franco de Almeida, 33d. 
Joao Severino de Silva, 33d. 
Antonio Texeira de Olivers, 
33d. 

Delfino Jose de Souza, 33d. 


VENEZUELA, CARACAS. 
Sec.*. Gen. 

BRAZIL, RIO JANEIRO. 

Joaquim Jose Ignacio, Gr.*. M.\ 
A<y. 

Honorio Pinto Pereira de Ma- 
galhaes, Sec.*. Gen. 

Gustavo Gerber, 33d. 

Bernardo Pinto de Carvallo, 
33d. 


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ADDENDA. 


611 


SUPREME COUNCIL OP NEW GRENADA, CARTAJENA. 


Francisco de Zubiria, Soy.*. G.\ 
Com. # 

Jose Angel Gomez. 

Juan N. Pombo. 

Juan Manuel Grau. 


Luis de Porras, Sec.*. Gen. 
Fredrico Nunez. 

Jose Maria Palos. 
Francisco Padilla. 
Bartolome Perez. 


SUPREME COUNCIL OF THE ARGENTINE REPUBLIC, 
BUENOS AYRES. 

Jose R. Perez, Sov.\ Gr.\ Com. Manuel *T. Langcnbeim, Sec.*. 

Gen. 

SUPREME COUNCIL OF URUGUAY, MONTEVIDEO. 

Mateo Mazarinos Cervantes, Juan M. de la Sierra, Sec.*. Gen. 
G.\ M.\ Sov.*. Gr.\ Com. 

SUPREME COUNCIL, LUXEMBOURG (GRAND 
DUCHfe de). 

Le F.*. Schrobilgen, 8.*. G.\ C.*. Lc F.*. Wirz, 1st Anc.*. 

Le F.\ Ch. Munchen, G.*. Sec.*. 


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HEBREW CALENDAR 


Ineffable Freemasons have been accustomed to date all their 
acts and instruments relating to the Ancient Accepted Scottish 
Rite after the manner of the Jews, according to the Hebrew cal- 
endar. The Judaic year is limi-solar ; being governed in its 
length as nearly as possible by the time taken by the earth in its 
revolution round the sun, and in its division into lunar months, 
which accord as well as they can with the time that the moon 
requires in passing around the earth. A lunation occupies about 
29 days, 12 hours, and 44 minutes ; therefore, as each day and 
consequently each month commences and terminates at midnight, 
some months must have 29 days only, and others 30 days. And 
again ; as twelve lunar months do not fill the whole space of time 
of a solar year by about eleven days, some years must have 
thirteen months. The Jews commenced the year at two different 
periods. The ecclesiastical year began in the month Nisan, on 
or immediately after the new moon following the vernal equinox, 
and regulated the time of their religious fasts and festivals ; the 
civil year began in the month Tisri, as near as possible to the 
occurrence of the new moon after the autumnal equinox, and 
was used in all their civil, legal, and historical matters, and is 
the year used in the calendar adopted by ineffable Freemasons. 

The intcrcallary month Yeadar (second Adar) occurs only in 
years having thirteen months. Owing to the difference in the 
length of some of the months (Marchesvan, Chisleu, and Elul), a 
year of twelve months may contain 353, 354, or 355 days ; and a 
year of thirteen months, 383, 384, or 385 days. 

To find the Jewish year corresponding with a given year of 
our Lord, add 3760 to the portion of the year preceding the first 
(lay of the month Tisri, and 3761 to the remainder of the year. 


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HEBREW CALENDAR. 


613 


In a cycle of nineteen years, the 3d, 6th, 8th, 11th, 14th, 17th, 
and 19th have thirteen months, and the remaining twelve have 
twelve months each. The year of this cycle is determined by 
the remainder, after dividing the year A.*. M.\ by 19. 

The months, with the number of days in each, are: — 


1. Tier! or Tischri 80 day*. 

1 Marches van, Ches- 

van, or Bui 29 or 80 “ 

8 Chisleu or Kislev 29 or 30 44 

4. Thebet or Tebeth — 29 44 

5. Sebat or Schebat — 80 “ 

6. Adar. 29 “ 

( Vtadar or } V'adar 29 “ ) 


7. Mean or A bib 80 da ya. 

8. Ijar, Jyar, or Zius 29 44 

9. Sivan 30 44 

10. Thamrnuz or Tamaz 29 44 

11. Ab 80 44 

12. El ul 29 44 


and In lntcrcallary years, 80 44 


HEBREW ALMANAC: 

From 1867 to 1887, indicating the first days of the Hebrew 
month with the corresponding dates of the vulgar or common 
era, together with the Feast days to be observed by Chapters of 
Rose-Croix. 


1st Nisan, 5627... 

. . Cth April, 1867. 

44 Jyar, 44 ... 

... 6th May, 44 

44 Sivan, 44 .. 

...4th June, 44 

44 Tamuz, 44 ... 

... 4th July, 44 

44 Ab, 44 ... 

...2d August, 44 

44 Elnl, 

... 1st Sept., 44 

44 Tisri, 6628... 

...80th 44 

“ Chcsvan, 44 .. . 

. .30th October, 44 

44 Kislev, 44 ... 

. . .28th Nov., 44 

44 Thebet, 44 .,. 

. .27th Dec., 

44 Sebat, 44 ... 

...25th Jan., 1868. 

44 Adar, 

. .24th Feb., 44 

Ash Wednesday... 

...26th Feb., 44 

Holy Thursday 

... 9th April, 44 

Good Friday 

...10th 44 

Easter Sanday 

....12th 44 

Ascension 

. . .21st May, 44 

Pentecost 

...81st 44 44 

1st Nisan, 5628... 

, . . .24th March, 1868. 

44 Jyar, 44 ... 

...23d April, 44 

44 Sivan, 44 ... 

. ..22d May, 

44 Tamaz, 44 ... 

...21st June, 44 

44 Ab, 

...20th July, 44 

44 Klul, 44 ... 

. .19th August, 44 


1st Tisri. 5029... 

...17th Sept., 

1868. 

44 Chesvan, 44 .... 

. . .17th October, 44 

44 Kislev, 44 .... 

. . ,15th Nov., 

14 

44 Thebet, 44 .... 

...15th Dec., 

44 

4i Sebat, 44 ... 

...13th Jan., 

1869. 

44 Adar, 44 .... 

...12th Feb., 

44 

Ash Wednesday.. . 

...10th Feb., 


Holy Thursday — 

...25th March, 

• 4 

Good Friday 

...26th 44 

44 

Easter Sunday 

. . .28th 44 

44 

Ascension 

. .. 6th May, 

44 

Pentecost 

...16th 44 

44 

1st Nisan, 5629... 

...13th March, 

1869. 

44 Jyar, 44 ... 

...12th April, 

44 

“ Sivan, 44 ... 

...11th May, 

44 

44 Tamuz, 44 ... 

...10th June, 

44 

44 Ab, 44 ... 

. . . 8th July, 

44 

44 Klul, “... 

. . 8th August 

, 44 

44 Tisri, 5630.. . 

. . . 6th 8ept., 

44 

44 Chesvan, 44 ... 

... Cth Oct., 

44 

44 Kislev, 44 ... 

... 5th Nov., 

44 

44 Thebet, 44 ... 

. .. 5th Dec., 

44 

44 Sebat, 44 ... 

...3d Jan., 

i87a 

44 Adar, 

...2d Feb., 

41 

44 Ye- Adar, 44 .. . 

. . 4th March. 

44 


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Google 



614 


BOOK OF THE A. AND A. RITE. 


Ash Wednesday.. 

... 2d March 

,1870 

Holy Thursday. . . 

...14th April, 

44 

Good Friday 

....15th 44 


Easter Sunday.. . . 

...17th 44 

14 

Ascension 

...26th May, 

44 

Pentecost 

... 5th June, 

t* 

1st Nisan, 6690.. 

... 2d April, 

41 

44 Jyar, 

.. 2d May, 

44 

44 Sivan, “ .. 

. . .81st 44 


“ Tamaz, 44 ... 

...80th June, 

44 

44 Ab, 

. . .29th July, 

u 

44 Elul, 44 .. 

. . .28th August, 44 

“ Tisri, 6631.. 

...26th Sept, 

It 

44 Chesvan, 44 .. 

...26th Oct., 

44 

u Klslev, 44 ... 

...26th Nov., 

44 

44 Thebet, 44 ... 

. . .25th Dec. 

44 

44 Sebat, 44 .. 

...28d Jan., 

1871. 

44 Adar, 44 ... 

...22d Feb., 

tt 

Ash Wednesday.... 

...22d Feb., 

tt 

Holy Thursday 

... 6th April, 


Good Friday 

... 7th 44 


Easter Sunday 

.. 9th 44 

44 

Ascension 

...18th May, 

44 

Pentecost 

. . .28th May, 

64 

1st Nisan, 6681... 

...28d March, 

44 

44 Jyar, 44 .. . 

...22d April, 

tt 

44 Sivan, 44 ... 

...21st May, 

it 

44 Tamuz, 44 ... 

...20th June, 

tt 

44 Ab, 44 ... 

...19th July, 

44 

44 Elul, 44 ... 

. . . 18th August, 44 

44 Tisri, 6632... 

...16th Sept., 

44 

44 Chosvan, 44 ... 

...16th Oct, 

44 

44 Kisler, 44 ... 

...14th Nov., 

44 

44 Thebet, 44 ... 

...18th Dec., 

44 

44 Sebat, 44 ... 

...11th Jan., 

1872. 

44 Adar, 44 ... 

...10th Feb., 

44 

44 Ve-Adar 44 ... 

...11th March, 

44 

Ash Wednesday . . . 

...14th Feb., 

tt 

Holy Thursday 

..28th March, 


Good Friday 

..29th 44 

tt 

Easter Sunday 

...81st 44 

tt 

Ascension 

.. 9th May, 

64 

Pentecost 

..19th 44 

tt 

1st Nisan, 6632.... 

.. 9th April, 

44 

. “ Jjrar, 44 ... 

... 9th May, 

44 


1st Sivan, 6632.. 

... 7th June, 

1872. 

44 Tamuz, 44 ... 

... 7th July, 

M 

44 Ab, 

... 6th August, 44 

44 Elul, 

... 4th Sept, 

U 

44 Tisri, 6638... 

... 3d Oct, 

a 

44 Chesvan, 44 ... 

... 2d Nov., 

u 

44 Klslev, 44 ... 

. . . 1st Dec., 

44 

“Thebet, 44 ... 

...81st 44 

U 

44 Sebat, 44 ... 

...29th Jan., 

1878, 

44 Adar, 44 ... 

. .28th Feb., 

M 

Ash Wednesday.. . 

. .26th Feb., 

44 

Holy Thursday 

...10th April, 

M 

Good Friday 

...11th 44 

44 

Easter Sunday 

...18th “ 

44 

Ascension 

...22d May, 

44 

Pentecost 

. . . 1st June, 

44 

1st Nisan, 6633... 

. .29th March, 

44 

44 Jyar, 44 ... 

...28th April, 


44 Sivan, 44 ... 

. .27th May, 

44 

44 Tamuz, 44 ... 

. .26th June, 

44 

44 Ab, “.... 

..25th July, 

44 

44 Elul, 44 .... 

..24th August, 44 

44 Tisri, 5681.. 

..22d Sept., 

44 

44 Chesvan, 44 .. . . 

..22d Oct, 

44 

44 Klslev, “.... 

. .21st Nov., 

44 

44 Thebet, 44 .... 

..21st Dec., 

44 

41 Sebat, 44 .... 

..19th Jan., 

1874L 

44 Adar, 44 .... 

..18th Feb., 

44 

Ash Wednesday. .. , 

..18th Feb., 

44 

Holy Thursday 

...2d April, 

44 

Good Friday 

... 8d 44 

44 

Easter Sunday.. . . . . 

.. 5th 44 

44 

Ascension 

..14th May, 

44 

Pentecost 

..24th 44 

44 

1st Nisan, 6631... 

..19th March, 

44 

44 Jyar, 44 .... 

..18th April, 

44 

44 Sivan, “.... 

..17th May, 

14 

44 Tamuz, 44 .... 

. .16th June, 

•4 

44 Ab, “.... 

. .15th July, 

44 

44 Elul, 44 .... 

18th August, 

44 

44 Tisri, 6635.... 

. .12th Sept., 

44 

44 Chesvan, 44 .. . . 

..12th Oct, 

44 

44 Klslev, 44 .... 

..10th Nov., 

44 

44 Thebet, 44 .... 

.. 9th Dec., 

4t 

44 Sebat, 44 .... 

. 7th Jan., 1875. 

44 Adar, 44 .... 

.. 6th Feb., 

44 

44 Ve-Adar, “ .... 

.. 8th March. 

44 


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HEBREW CALENDAR. 


615 


Ash Wednesday. . 

....10th Feb., 

1875, 

. 1st Tamuz, 5637... 

...12th June, 1877. 

Holy Thursday. . . 

....25th March, 

44 

44 Ab, 44 ... 

. . .11th July, 44 

Good Friday 

....26th 44 

it 

44 Elul, 44 ... 

..10th August, 44 

Easter Sunday 

....28th 44 

44 

44 Tisri, 5688... 

... 8th Sept., 44 

Ascension 

— 6th May, 

44 

44 Chesvan, 44 ... 

... 8th Oct, 44 

Pentecost 

...16th 44 

44 

44 Kislev, 44 ... 

. . . 7th Nov., 44 




44 Thebet, 44 ... 

... 7th Dec., 44 

lstNlsan, 5635... 

... 6th April, 

44 

44 Sebat, 44 ... 

... 5th Jan., 1878. 

14 Jyar, “ .. 

.... 6th May, 

44 

44 Adar, 44 ... 

. . . 4th Feb., 44 

“ Sivan, 41 ... 

— 4th June, 

46 

44 Ve-Adar, 44 ... 

... 6th March, 44 

“ Tamuz, “ ... 

— 4th July, 

46 



44 Ab, 44 ... 

...2d August, 44 

Ash Wednesday.. . 

... 6th March, 44 

44 Elul, 44 ... 

... 1st Sept, 

44 

Holy Thursday 

...18th April, 44 

44 Tisri, 5636.. . 

. . .30th 44 

66 

Good Friday 

...19th 44 44 

44 Chesvan, 44 ... 

...30th Oct, 

64 

Easter Sunday .... 

..21st 44 44 

44 Kislev, 44 .. . 

. . .20th Nov., 

64 

Ascension 

...80th May, 

44 Thebct, 44 ... 

...29th Dec., 

»• 

Pentecost 

... 9th June, 44 

44 Sebat, 44 ... 

...27th Jan., 

1876. 



44 Adar, 

...26th Feb., 


1st Nisan, 5638... 

... 4th April, 44 




“ Jyar. 

. . 4th May, 44 

Ash Wednesday... 

... 1st March, 

ii 

44 Sivan, 44 ... 

...2d June, 44 

Holy Thursday 

...13th April, 

41 

44 Tamuz, 44 ... 

...2d July, 44 

Good Friday 

...14th 44 

46 

44 Ab, 

. . .31st 44 44 

Easter Sunday 

...16th 44 

u 

44 Elul, 

...80th August, 44 

Ascension 

...25th May, 


44 Tisri, 5639... 

...28th Sept, 44 

Pentecost 

. . . 4th June, 

44 

44 Chesvan, 44 ... 

...28th Oct., 44 




44 Kislev, 44 ... 

. . .27th Nov., 44 

1st Nison, 5636... 

.. .26th March, 

46 

44 Thebet, 44 ... 

...27th Dec., 44 

44 Jyar, 44 .. . 

...25th April, 

u 

44 Sebdt, 44 ... 

...25th Jan., 1879. 

44 Sivan, 44 ... 

...24th May, 

u 

44 Adar, 44 ... 

...24th Feb., 44 

44 Tamuz, 44 ... 

...23d June, 

44 



44 Ab, 

...22d July, 

64 

Ash Wednesday.... 

. .26th Feb., 44 

44 Elul, 44 .... 

. . .21st August, 

46 

Holy Thursday 

..10th April, 44 

44 Tisri, 6687... 

...19th Sept, 

66 

Good Friday 

...11th 44 44 

44 ‘Chesvan, 44 ... 

. . .19th Oct., 

64 

Easter Sunday 

..13th 44 

44 Kislev, 44 .... 

..17th Nov., 

44 

Ascension 

. .22d May, 44 

44 Thebet, 44 ... . 

..17th Dec., 

44 

Pentecost 

.. 1st June, 44 

44 Sebat, 44 ... . 

..15th Jan., 1877. 



• 4 Adar, 44 .... 

..14th Feb., 


lstNlsan, 6639.... 

..25th March, “ 




44 Jyar, 44 .. . . 

..24th April, 44 

Ash Wednesday. . . 

...14th Feb., 


44 Sivan, 44 .... 

. 23d May, 44 

Holy Thursday 

...29th March, 


44 Tamuz, 44 .... 

. .22d June, 44 

Good Friday 

...30th 44 


44 Ab, 44 .... 

..21st July, 44 

Easter Sunday.. . . . 

. .. 1st April, 

44 

“.Elul, 44 .... 

. .20th August, 44 

Ascension 

...10th May, 

44 

44 Tisri, 6640.... 

..18th Sept, 44 

Pentecost 

...20th 44 

44 

44 Chesvan, 44 .... 

..18th Oct, 44 




44 Kislev, 44 .... 

..16th Nov., 44 

lstNlsan, 5637.... 

..15th March, 


44 Thebet, 44 .... 

..16th Dec., 44 

44 Jyar, * 44 .... 

..14th April, 


44 Sebat, 44 .... 

..14th Jan., 1880. 

44 Sivan, 44 .... 

..18th May, 

w 

44 Adar, 44 .... 

..18th Feb., 44 


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616 


BOOK OF THE A. AMD A. BITE. 


Ash Wednesday... 

...11th Feb., 

1880. 

Holy Thursday 

. .25th March, 

44 

Good Friday 

. .26th 44 

U 

Easter Sunday 

...28th 44 

tt 

Ascension 

. . . 6th May, 

44 

Fentecost 

..16th 44 

41 

1st Nisan, 6640.... 

..18th March, 

tt 

“Jyar, 44 ... 

..12th April, 

tt 

44 Sivan, “ ... 

. .11th May, 

tt 

“ Tamuz, 

..10th June, 

44 * 

44 Ab, “ .... 

.. 0th July, 

tt 

“ Elul, w .... 

. . 8th August, 44 

“Tisri, 6641.... 

. . 6th Sept., 

44 

44 Chesvan, 44 .... 

.. 6th Oct., 

41 

44 Kislev, 44 ... 

. . 4th Not., 

44 

44 Thebet, 44 ... 

.. 8d Dec., 

44 

41 Sebat, 41 ... 

.. 1st Jan., 

1881. 

“ Adar, 44 .. . 

..81st 44 


44 Ve-Adar, 44 .... 

.. 2d March, 

44 

Ash Wednesday... 

.. 2d March, 

44 

Holy Thursday 

..14th April, 

44 

Good Friday 

...15th 44 

44 

Easter Sunday 

..17th 44 

44 

Ascension 

. .26th May, 

tt 

Pentecost 

.. 5th June, 

tt 

1st Nisan, 6611... 

. .81st March, 

it 

44 Jyar, 44 .... 

..80th April, 

44 

44 Sivan, 44 .... 

. .29th May, 

44 

44 Tamuz, 44 .... 

. .28th June, 

44 

44 Ab, 

. .27th July, 

44 

44 Elul, 44 .... 

..26th August, 44 

44 Tisri, 6612.. . . 

. .24th Sept., 

44 

44 Chesvan, 44 .. . . 

. .24th Oct., 

44 

44 KIslev, 44 .... 

..23d Nov., 

44 

44 Thebet, 44 .... 

..23d Dec., 

44 

44 Sebat,# 44 .... 

. .21st Jan., 

1882. 

“Adar, 44 .... 

. .20th Feb., 

44 

Ash Wednesday. . . 

...22d Feb., 

44 

Holy Thursday 

. .. 6th April, 

44 

Good Friday 

... 7th 44 

44 

Easter Sunday 

... 9th 44 

44 

Ascension 

...18th May, 

44 

Pentecost 

...28th 44 

44 

1st Nisan, 6642... 

...21st March, 


44 Jyar, 

. . .20th April, 

44 

* “ 81 van, “ ... 

. . 19th May, 

44 


1st Tamuz, 5642... 

. . .18th June, 

1883. 

44 Ab, 44 ... 

...17th July, 

tt 

44 Elul, 44 ... 

...16th August, 44 

44 Tisri, 6643... 

..14th Sept., 

44 

44 Chesvan, 44 ... 

..14th Oct, 

4 

44 KIslev, 44 ... 

..12th Nov., 

M 

44 Thebet, 44 ... 

..11th Dec., 

64 

44 Sebat, 44 ... 

.. 9th Jan., 

1883. 

44 Adar, “ ... 

.. 8th Feb., 

tt 

44 Ve-Adar 44 ... 

..10th March, 

tt 

Ash Wednesday.. . 

.. 7th Feb., 

44 

Holy Thursday — 

..22d March, 

tt 

Good Friday 

..23d “ 

ti 

Easter Sunday 

..26th 44 

t« 

Ascension 

.. 3d May, 

44 

Pentecost 

..18th “ 

tt 

1st Nisan, 6643... 

. . 8th April, 

tt 

44 Jyar, 44 ... 

... 8th May, 

44 

44 Sivan, 44 ... 

.. 6th June, 

tt 

44 Tamuz, 44 ... 

.. 6th July, 

44 

44 Ab, 44 ... 

. . . 4th August, 44 

“Elul, “... 

... 3d Sept., 

44 

44 Tisri, 6644... 

...2d Oct., 

tt 

44 Chesvan, 44 ... 

... 1st Nov., 

tt 

44 Kislev, 44 ... 

...80th 44 

44 

44 Thebet, 44 ... 

...80th Dec., 

44 

44 Sebat, 44 ... 

...28th Jan., 

1884. 

44 Adar, 

...27th Feb., 

44 

Ash Wednesday.... 

...27th Feb., 

tt 

Holy Thursday — 

...10th April, 

44 

Good Friday 

...11th 44 

tt 

Easter Sunday 

...18th 44 

• tt 

Ascension 

...22d May, 

tt 

Pentecost 

. . . 1st June, 

44 

1st Nisan, 6644... 

. . 27th March 

tt 

44 Jyar, 

. .26th April, 

44 

44 Sivan, 44 ... 

. . .26th May, 

44 

44 Tamuz, 44 ... 

. . .24th June, 

tt 

44 Ab, 44 ... 

...28d July, 

tt 

44 Elul, 44 ... 

...22d August, “ 

44 Tisri, 6646... 

. . .20th Sept., 

tt 

44 Chesvan, 44 ... 

...20th Oct., 

tt 

“Kislev, 44 ... 

...19th Nov., 

44 

44 Thebet, 44 ... 

.. .19th Dec., 

tt 

44 Sebat, 44 ... 

...17th Jan., 

m 

44 Adar, “ ... 

...16th Feb., 

tt 


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HEBREW CALENDAR. 


617 


Ash Wednesday... 

...18th 

Feb., 

Holy Thursday 

... 2d 

April, 

Good Friday 

... 3d 

44 

Easter Suuday 

.... 5th 

44 

Ascension 

...14th 

May, 

Pentecost :... 

...JMth 

44 

1st Nison, 5545... 

...17th 

March, 

44 Jyar, “ ... 

...16th 

April, 

“ Sivan, “ ... 

. . .15th 

May, 

44 Tamaz, 

...14th 

June, 

44 Ab, 44 ... 

...13th 

July, 

44 Elul, 

.. 12th 

August, 

44 Tisri, 5646... 

...10th 

Sept., 

44 Chesvan, 44 ... 

...10th 

Oct., 

44 Kislev, 44 ... 

... 9th 

Nov., 

44 Thebet, 44 ... 

... 9th 

Dec., 

4i Scbat, 44 ... 

... 7th 

Jan., 

44 Adar, 44 ... 

... 6th 

Feb., 

44 Ve-Adar, 44 ... 

... 8th 

March, 

Ash Wednesday... 

...10th 

March, 

Holy Thursday 

...22d 

April, 

Good Friday 

...23d 

44 


Easter Sunday.... 

.25th April, 

1886. 

Ascension 

...3d June, 

44 

Pentecost 

...13th 44 

44 

IstNisan, 5646... 

. . . 6th April, 

44 

44 Jyar, 44 .. 

.... 6th May, 

44 

44 Sivan, 44 ... 

. . . 4th June, 

44 

44 Tamuz, 44 .. . 

... 4th July, 

44 

44 Ab, 44 ... 

...2d August 

44 

44 Elul, 

...81st 44 

44 

44 Tisri, 6647... 

. . .30th Sept., 

44 

44 Chesvan, 44 ... 

. .30th Oct., 

44 

44 Kislev, 44 ... 

. . .28th Nov., 

44 

44 Thebet, 44 ... 

. . .28th Dec., 

“ 

1 44 Sebat, 44 ... 

...26th Jan., 

1887. 

44 Adar, 44 ... 

. . .25th Feb., 

44 

Ash Wednesday .. 

...23d Feb., 

n 

Holy Thursday 

... 7th April, 

44 

Good Friday 

.... 8th 44 

44 

Easter Sunday 

...10th 44 

44- 

Ascension 

...19th May, 

41 

Pentecost 

...29th 44 

44 


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Gc 2 



INDEX. 


Pag* 


Anthems 618, 517, 361 

Appendix to Grand Constitutions, 1786 .493 

Articles for government of Rose-Croix Knights 315 

Banner of the Order 4M 

Banqncts.Masonic 678 

Baptism, Masonic— By whom conferred, etc 555 

Who are entitled to 566 

Arrangement of Hall 557 

Ceremonial 557 

Procession 560 

Vow 573 

Beau 4351 


Calendar, Hebrew 

Charter, form of application for 

Characteristics of Rose-Croix Knights 

Childe Harold, extract from 

Chant 

Chapter Rose-Croix — Constitution and Installation 

See Knight of the Rose-Croix. 

Chief of the Tabebnacle— 23d Degree 

Argument 

The Lodge, its decorations, etc 

Reception 

Invocation 

Lecture 

Classification of Degrees 

Colors of the various series of Degrees 

Covering for the head, description of 

Consistory of Sublime Princes 

Inauguration of the Temple 

Ceremony of Consecration 

Installation 

General oath of Fealty and Allegiance 

“ “ .Office 

Hymn 

Endorsement of Letters Patent. 

“ Book of Gold 

Protocol of Installation 

Signing of Record obligatory 

See Sublime Prince of the Royal Secret 
Council of Princes of Jerusalem— Constitution and Installation 

Procession 

Anthem 

Address 


.... 618 
.... 600 
.... 601 
.... 603 
.... 233 
....636 

.... 881 
.... 833 
.... 838 
.... 848 
.... 843 
.... 844 
.... 9 

.... 487 
.... 180 
.... 683 
.... 683 
.... 683 
.... 538 
.... 639 
.... 646 
.... 653 
.... 662 
.... 668 
.... 658 
.... 654 

.... 516 
.... 516 
518, 517 
. 519 


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620 


BOOK OP THE A. AND A. KITE. 


P*c«- 

Ceremony of Constitution. 621 

“ Installation 633 

Power of a Past Most Equitable Master to Install 696 

See Prince of Jerusalem. 

Decorations, 83d Degree 491, 469 

Dedication 8 

Degrees, form of application for 600 

Dispensation, form of application for 600 

Directory, Secret— who entitled to hold 506 

Dirge 891 

Feasts, forms of 578 

First Series— Symbolic Degrees 36 

Filth Series 385 

Fourth Series 318 

Freemasonry, definitions of 309, 212 

Glossary Masonic 682 

Grand Decorations 495 

Grand, Elect, Perfect and Sublime Mason— 14th Degree 149 

Representation of Jewels 150 

Scenic view of form of Lodge and Decorations 151 

Argument 162 

Form of Lodge and Decorations 158 

Clothing and Decorations 156 

Lesson for Opening and Closing 158 

Reception r ... 161 

Investment 167 

Charge 176 

History 170 

Closing 174 

See Lodge of Perfection. 

Grand Inspector Inquisitor Commander— S lst Degree 458 

Argument 454 

Decorations of Court 455 

Officers, Titles, etc 456 

Regalia, Decorat ions, etc 438 

Prerogatives, Reception 459 

Grand Master Architect— 12th Degree 125 

Argument 126 

The Chapter, its Decorations 127 

Officers, Titles, etc 128 

Clothlug, Ornaments, Jewels, etc 128 

Opening 130 

Reception 180 

Lecture 188 

Investment 184 

History 185 

Clothing 136 

Grand Master of all Symbolic Lodges— 20th Degree 303 

Argument 304 

Apartment and Decorations 306 

Officers, etc .• 306 

Reccpt ion 307 

Lecture * 309 

Grand Pontiff— 19th Degree 289 

Argnmeut 290 

Apartments 291 

Officers and Decorations 292 

Reception 298 

Investiture 299 

Lecture 300 

Grand Visitatious 677 


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INDEX. 


621 


Page. 


Hebrew Ca.cndar 618 

History of the Ancient And Accepted Scottish Rite 11 

Honor* dne at Grand Visitation* &T7 

Hymn* ...608, 602, 680, 564, 552, 297, 293, 282, 280, 273, 264, 258, 235, 231, 226, 78 

Inspector-General— 33d Degree 492 

Introduction to Ineffable and Sublime Degrees 23 

Intendant op tub Buildings— 8th Degree 83 

Argument 84 

Apartment and its Decorations 85 

Officers, Titles, etc. 85 

Regalia, Jewels, etc 86 

Reception 87 

Lesson 89 

Investiture 90 

History 91 

Intimate Secretary— 6th Degree 61 

Aigmnent 02 

Apartments and Decorations 63 

Officers and their Costumes 63 

Reception 64 

Investment 65 

History * 66 


Knigut op the Brazen Serpent— 25th Degree 357 

Argument 358 

The Lodge, its Decorations 359 

Reception 862 

Knight Commander op the Temple— 27th Degree 385 

Argument 386 

Lodge, Furniture, etc 887 

Officers and Titles 888 

Dress, Decorations, etc 889 

Reception 891 

History 894 

Knights Elect op Nine— 9th Degree 95 

Argument 96 

Scenic view of Hall 98 

Decorations, etc 99 

Officers, Titles 99 

Clothing 100 

Opening 101 

Reception 102 

History 103 

Knights Elect op Fiptein— 10th Degree 105 

Argument 106 

The Chapter, its Decorations 107 

Officers, Titles, etc 107 

Ornaments, Jewels, etc 108 

Opening 109 

Reception Ill 

History II* 

Knight op the Royal Axe— 29d Degree 828 

Argument 324 

Lodge, Officers, Decorations, etc 825 

Opening 827 

Reception and History 827 

Knight op the East ob Sword— 15th Degree 188 

Argument 184 

Apartments of the Council 185 

Officers 186 

Opening and Reception 188 

Knights op the East and West— 17th Degree 219 

Argument 220 

Apartments and Decorations 221 


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622 


BOOK OF THE A. AND A. BITE. 


r 

Officer? 

Clothing and Regalia 

Opening 

Reception 

Investiture 

Lecture 

History 

Knight Kadosh— 30th Degree 

• Argument 

Apartments. Furniture, Decorations 

Officers of tnc Council 

Dress of Knight Kadosh 

Reception 

Mystic Ladder 

Knight of the Rose-Croix— 18th Degree 

Argument 

Apartments 

Officers and their Jewels 

Clothinjg and Decorations 

Reception 

Charge and Lectnrc 

Ceremony of the Table 

Holy Thursday 

“ “ Ceremony T 

“ 44 Address 

Ceremony of Extinguishing the Lights * 

Easter Sunday 

44 44 Ceremony 

Ceremony of relighting on Easter Sunday 

Funeral Ceremony 

Knight of the Sun— 28th Degree 

Argument 

Council-Chamber, its Furniture, etc 

Officers, their Stations, Clothing, etc 

Opening 

Reception 

Scenic View of Egyptian Mysteries 

Knigut of St. Andrew— ‘29th Degree 

Argument 

Apartments and their Decorations 

Officers and Costumes 

Reception 

Lecture 


Lodge of Perfection— Inauguration and Constitution of 

Oath of Fealty and Allegiance 

Ceremonial Degree at Installation 

Installation of Officers of 

General Oath 

See Grand, Elect, Perfect and Sublime Mason. 

Masonic Glossary, for Toasts 

Miserere 

Noachite, or Prussian Knight— 21st Degree 

Argument 

The Chapter, its Decorations 

Reception 

History 

Odes 572, 175, 166, 87, 

Ode to Masonry 

Perfection—.^ Lodge of Perfection. 

Perfect Master— 5th Degree 

Argument 


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INDEX. 


623 


p*g«. 

Scenic view at Reception 49 

• Decorations 51 

Officero, Titles 59 

Clothing 59 

Reception 63 

Scenic view at Tomb 58 

History — 69 

Preflltory. . . ; 489, 437, 987, 915, 181, 96 

Prince of Jerusalem— 16th Degree 195 

Argument . 196 

Apartments of the Conndl 197 

Officers, 1st Apartment 198 

Jewels 198 

Costumes and Regalia 199 

Officers, 3d Apartment 201 

Costumes 201 

Reception 203 

Decree 207 

History 209 

Prince of Mercy— 96th Degree 867 

Argument 868 

Decorations of Chapter 369 

Reception 879 

Prince of the Tabernacle— 2-lth Degree 347 

Argument 84S 

The Court, its Decorations, etc. . . „ 840 

Officers and Clothing 860 

Reception 862 

Proem 7 

Provost and Judge— 7th Degree 69 

Argument JO 

Apartment and its Decorations 71 

Officers, Titles, etc 72 

Regalia, Jewels, etc 73 

Reception 73 

Investiture 77 

History * 78 

Red Letter 487 

Refections, forms of 578 

Regulations as to Decorations of the Order 497 

Royal Arch of Enoch— 13th Degree 187 

Argument 138 

Decorations of Chapter 189 

Officers, Regalia 139 

Opening 141 

Reception 144 

History 145 

Right Arm, Ceremonial, Lodge of Perfection 500 

Secret Directory, who entitled to 606 

Second Series— Ineffable Degrees— Prefatory 26 

Secret Master— 4th Degree 29 

Argument 80 

Scenic view of Holy Place 81 

The Lodge and its Decorations 83 

Officers of Lodge 85 

Clothing and Regalia of 85 

Opening of Lodge of 87 

Reception 88 

Signature, Official— Prefix to 609 

Sonata 461 

Songs 583, 673 

Statutes of Tribunals of 31st Degree 684 

Sublime Freemasonry— Opinion of London Freemason's Quar. Mag 438 


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624 


BOOK OF THE A. AMD A. BITE. 


Sublime Knights Elected— 11th Degree 

Argument 

The Lodge, its Decorations 

Officers, Titles, etc 

Clothing, Ornaments and Jewels 

Opening 

Reception 

History 

Closing 

SUBLIME Prince of the Botal Secret — 33d Degree 

Argument 

Decorations 

Officers, Titles 

The Camp 

Clothing 

Reception 

Scenic view of Admission of Novice 

Invocation 

Symbolic Degrees 

Tableau of Officers, etc.— Northern Supreme Council, U. 8. 

Southern Snpreme Council, U. S 

Supreme Council, England, etc. 

“ “ Ireland 

44 “ Rites for Ireland 

“ 44 Scotland. 

Royal Order of “ 

Supreme Council, Prance 

Grand Orient, “ 

Supreme Council, Belgium 

44 44 Italy 

44 44 Peru 

44 44 Venezuela 

44 44 Brazil 

44 44 New Grenada. 

44 . 44 Argentine Republic 

44 ’ 44 Uruguay 

Toasts of Obligation 

44 How drank 

44 Directions in drinking 

44 Masonic Glossary 

44 Song— Auld Lang Syne 

Third Series 

Triple Triangle, Emblematic 

Visitations, Grand— Honors due, etc. 


.. 115 
.. 116 
.. 117 
.. 117 



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ALL BOOKS MAY BE RECALLED AFTER 7 DAYS 

1 -month loans may be renewed by calling 642-3405 

6-month loans may be recharged by bringing books to Circulation Desk 

Renewals and recharges may be made 4 days prior to due date 



UNIVERSITY OF CALIFORNIA, BERKELEY 
FORM NO. DD6, 60m, 1 1 /7 8 BERKELEY, CA 94720 




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