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COLLECTANEA

Volume 2

Prepared by by Harold  Harold V. B .   Voorhis, F o r, a n d   published by the  Grand   College o F   Rites of of the  the United   States o F   America

CONTENTS—Volume

II 

Constitution   of th thee   Grand   College of    Rites Fellowship

Masonic Mason ic bodies now extinct. extinct. Regard Regardless less of  a  a ny similarity of  names,   names,   they are not   now used nor

Page 4 7 

Minutes of the Ninth the  Ninth Annual  Annual  Meeting The Martinist Order  Eng lish   Ritual—First  Degree   Degree Second   Initiate   Martiniste The   rituals   reproduced herewith   were used in

 

Third Thir d Degiee,   Superior Inconnue The  Amerz~an  Rztual—Notre  Vrai Maitre First Degree Second Degree

11 17 19 27

33 40 42

46

have   they any   connection   with any   Rite Rite of 

The’   Adonhiramite   Rite

49

Freemasonry   in the United United   States of   America.

Entered   Apprentice

58

They   are issued for the use   of the   members

Banquet  or Table  Lodge

68

of  the   Grand   College only and for study purposes and   must no nott be   conferred or   ‘worked’.

“~

~

79

Master Mason

87

First Elu or Elu of  the  the   Nine Second   Elu, Called  of Peri Perignan gnan Third Thir d Elu   Called  Elu of the Fifteen

121

135 140

Minorr Archi Mino Architec tectt

149

Grand Architect  o r   Scottish   Fellowcraft

158

166 Degree of    Scottish   Master Degree The   Knight  of the  Sword also called   Knight  of  the   East or 178 of  th  th e  Eagle Knight  of the  Rose   Croix 195

~iVV ~\ ~iVV STAYS.

Fellowcraft Fell owcraft Degree

1•

Noachite oi   Prussian   Knight

205

ALBANY 3

A916 463A

COL CO L

 

LE CTANE A

CONSTITUTION

of th thee GRANt’   COLLEGE OF   RITES OF THE   UNITED  STATES OF  AMERICA PREAMBLE  i.

2.

The Th e   G R A N D   C O L L E G E O F   RITES   has for its   major   objects: The study study of of the history history and rituals of  all   Rites, System Systemss  and Orders Orde rs of   Freemasonry not   already   under under the   control,   juris. diction,   and/or   stewardship   of th regularly existi existing ng and thee   regularly recognized  Masonic  Bodies,  hereinafter   specifically   designated. The Th e   elimination   of sporadic efforts to  originate,   resuscitate or perpetuate  Rites, Rites, System Systemss and   Orders of   Freemasonry   in the United  States beyond those  under   control, jurisdiction,   and/or stewardship   of the  regularly   existing and   recognized Masonic Bodies.

3.

Rites,, The  collection and   preservation  of  rituals of   the various Rites Freemasonry ordinarily unavailable to Systems   and Orders of   Freemasonry the   American   Masonic student.

CONSTITUTION  Grand   Encampment  of the U.  S . A.,  Knights Templar 7. The  Grand 8. The   Supreme   Councils,   330,  A. & A.  S . R.  and A. A. S .  R. The e Grand Imperial  Councils  of the   Red Cross  of   Constantine 9. Th The e  Societas  Rosicruciana in  Civitatibus  Foederatis 10. Th   Scotland  Order er of  Scotland ii.. The   Royal  Ord ii 12. The Order of Anoin Anointed ted   High  Priesthood 13. The   Grand  Council  of  Allied   Masonic Degrees 14. Th The e  Grand  College of   America, Priestly  Order of the   Temple 15. The  Holy   Order of the   Knights  Beneficent  of the  Holy   City  AR WIC LE    Ill—FELLOWSHIP Fellowship,   active and  honorary,   in the   GRAND   COLLEGE COLLEGE OF is  b y   invitation   only   to Master   Masons in   good and   regular Freestanding in  a   regular  Symbolic Lodge,   recognized by  American   Freemasonry. Th The e   number of   active Fellows  shall not   exceed exceed one hundred   (100).   Fellows m ay use the   title   “F.G.G.R.” as a   particular designation.   Fellows not   residing   in the   continental   United   States Fellowship limit limitation ation shall be   1-lonoris   Causa, not cou counte nted d in the   Fellowship and sha shall ll not   exceed   forty   (40) in   number.   Fellowship   shall be by   unanimous   election  at the Annual   Convocation. RITES

 ARTICLE  ART ICLE 1—NA ME 

This   organization   shall shall be   known and   designated as

GRAND   COLLEGE COLLEGE OF RITE RITES S OF ThE   UNITED   STATES OF   AMERICA.

 ARTICLE  ART ICLE 11 11—A —AUT UTHO HORIT RITY  Y 

The G R A N D   C O L L E G E O F   RITES, as   such, in  loyal   recognition of the   regularity and   accepted Masonic   standing standing of  the   following Masonic   Bodies,   shall refrain refrain from any   encroachment   upon their ritualistic   systems: 1. 2. 3. 4. 5. 6.

The   several   Grand   Lodges, F .   & A. M., M., A. F . & A. M., F .   A. A. M.   and A. F . M. The Th e  several   Grand  Chapters,   R. A. M. The several   Grand   Councils, R. & S . M. Thee Gen Th Gener eral al  Grand Chapter of the U. S . A. The General  Grand  Council  of the U.  S . A. The   several  Grand  Commanderies,   Knights Templar 4

 ARTICLE   ART ICLE   IV—,PEFS 

THE TH E

Theree shall be no fee for  Fellowship,   but the  active  members Ther annum. Honor Honorary ary Fel Fellow lowss shall dona donate te two   dollars   ($2.00) per   annum. shall be   exempt exempt from the   donation but may   contribute   at their pleasure.  ARTICL  ART ICLE  E   V—INSIGNIA COLL E G E   OF RITES The   official  seal and   insignia of the   GRAND   COLL E shall  be  a  special  adapta  adaptation tion of the   cross,   containing:   circle, square, triangle, triangl e, pentagon and   seal of  Solomon.   Solomon.

 ARTICL  ART ICLE  E   VI—OPPICERS 

  whom The   Officers   of the   GRAND   COLLEGE OF   RITES,   all of  whom shall  be  elected by  majority  vote  at the Annual  Convocation, are  a s follows: 5

COL   LECTANEA

Grand   Chancellor Grand   Senior  Vice-Chancellor Grand   Junior   Vice-Chancellor Grand   Registrar Grand   High Prelate Grand   Redactor-General Grand   Archivist Grand   Seneschal Grand   Marischal

 ARTICLE VII—TITLES  The   title of  the Grand   Chancellor and the   Past   Grand   Chancellors   shall he   “Most   Illustrious” and   that of  the   other   Grand officers and   past   Grand   officers   “Right Illustrious.”

 ARTICLE   ViII—CONVOCATIONS  The   GRAND   COLLEGE OF   RITES   shall at   each   Annual Convocation,   determine  the time and place  of  its   next  Annual Convocation,   provided,   however,   that the   Grand   Chancellor may   convoke the GRAND   COLLEGE OF   RITES in   Special Convocation  at  such   time and   place as he   may deem expedient, by   notice to the  Fellowship at least   (15)   days   before  time of   Convocation.

 ARTICLE IX—QUORUA A   quorum  of  the GRAND   COLLEGE OF  R I T E S   shall be  five (5) Fellows,   including one of  the first   three  officers; but in the absence of  the  three principal   officers the Grand   Chancellor shall   designate and  appoint  a presiding  officer to act in his   stead. Honorary  Fellows have  a voice  but no   vote  on   any question.

 ARTICLE X—AAIENDAIENTS  This   Constitution may   be amended, altered or   changed at any Annual   Convocation of  the GRAND   COLLEGE OF   RITES by a   twothirds   vote of  the   Fellows present.

6

CON ST IT UT ION

2 FELLOWSHIP—10 (Limited to One  Hundred) 48—Alexander,   Herbert   C.—Charlotte, N. C . 184—Allen,  Edwin   Brown—Troy, N. Y. 4—Allen, S .   Edward~WarrentOn, North   Carolina 49—Anderson,   Alexander   P.—Brooklyn, N. Y. 52—Bahnson,   Frederic   F.—Winston-Salem, N. C . 129—Barker,   Gardner   R.—New  York, N. Y. 104—Bradbrook,   George E.—New   York, N. Y. 54—Brain, Clarence—Oblahoma   City,   0km. 25—Brown, William Mosely—Clarendon, Va. 182—Bulluck,   David E.—Rocky Mount, N. C . 55—Cheney, D.   Rufus—Portland,   Ore. 185—Chiles,   Henry  C.—Lexington, Mo. 118—Clark,   George  B.—Denver,   Col. 26—ChIt,   James   M.—Richmond, Va. 126—Cochran,  John   T—The   Plains, Va. 27—Cohn,   David—Elberton, Ga. 14—Conover,   Charles   A.—Coldwater,  Mich. 28—Copestake,   Charles   11.—Schenectady,   N. Y. 29—Cumming,   William   li—Syracuse, N. Y. 124—Cusick,   Edward   R.—New   York, N. Y. 57—Davis,   Edward—Ada,   0km. 81—Dents,   Hiram   E.—FlemingtOn, N.  J. 121—Dietz,   Martin   J.—W’eehawken, N. J. 15—Denslow, Ray  V.—Trenton, Mo.

131—Drake,   Henry   L.—Indianapolis, md. 125—Eddy, C .   Vemon~Winche5ter, Va.

58—Emmerson,   ~lr.,  Henry—New York,  N. Y. 103—Evans,   Henry   F.—Denver, Cob. 106—Fennimore, Roland   M.—Fair   Haven, N. J. 112—Fleagle,   Fred   K.—Davidson, N. C . 148—Foy,   Herbert   M.—Mt.   Airy, N. C . 146—Glidewell,  James  A.—Dallas, Texas 62—Gore, M.   Elting—Orange, N. .1 . 189—Grant,   Taylor   B.—Forest Hills, N. Y. 68—Griffin, Lee—Monroe, N. C . 64—Grossfield, Morris—New   York,  N. Y. 88—Gruener, Edwin  E.—Pittsburg, Pa. 65—fl anauer,   Albert   M.—Pittsburgh, Pa. 11—flartsell,   Jr., Luther  T.—Concord, N. C . 67—Haubert,   Luther   T.—Helena,   Mont. 68—Heath, E.  Fenno—Newport  News, Va. 69—Helm, Sam   5.—Corsicana, Texas 71—Hickox, Nor man B  .—Evanston,   Ill. 12—Hodge,   William  B.—Charlotte,   N. C. 142—Holmes,  Walter   R.—Brooklyn,   N. Y. 17—Hunt, Charles C.—Cedar Rapids,   Iowa 187—Horka,   Stanley   L.—Passaic,   N. S. 18—Hurley,   Frederick   T.—Little   Silver, N. J. 105—Johnson,  Charles   11.—New   York,  N.  Y. 78—Johnson,  Harry   8.—Cincinnati,   Ohio 74—Jones,   Mattison   B.—Los   Angeles,   Calif.

7

COLLECTANBA

FELLOWSHIP

149—Keitner, C]aud—Washington,   D. C. 47—Kenderdine,   Glen   A.—Des  Moines,   Iowa 75—King,   Edward A .—Pittsburgh, Pa. 76—Lainhart, John   W.—Washington, D. C . 77—Lang, Ossian—New  York,   N. Y. 115—Linkletter,   George   0.—Manhasset, N. Y. 186—Love,   Clyde   P.—Harrisburg, Pa. 85—Miller,   George   B.—Red   Bank,   N. ~J. 19—Miller,   James  B.—China Grove, N. C . 107—Morton,  Francis P.—East Orange, N. J. 82—O’Donnell,  Thomas C.—New   York,   N. Y. 86—Palmer,   Earl   C.—Long Branch, N. J. 145—Palmer,   Erik    S.—Kearny, N. S. 183—Pangburn,   Jr.,   William   H.—Ma~ood, N. J.

N. C. N.   6—Parham,   Kennon 114—Paterson,  William J.—Philadelphia, Pa. 87—Pittis,   Godfrey—AlIerdale, N. S. 123—Price,   Walter   E.—Brooldyn, N. Y. 102—Priest,   Ernest   11.—Red   Bank, N. J. 88—Pugh,   Charles   IL—Gastonia, N. C . 116—Putnam,   Harry   Ames—Trenton, N. J. 147—~Quincke,   Walter   K—Los   Angeles,   Calif. 89—Rask, Louis—Schenectady, N. Y. 141—Reid,   Elmer   T.—Brooklyn, N. Y. 117—Saint Clair, Ward   IC—East   Wifliston, N.  Y . 5—Saliba,  Michel—Wilson, N. C . 40—Sargent,   Donald  J.—Jersey   City, N. J. 98—Searles,   Harold   3.—Metuchen, N. J. 86—Shepherd,   Silas IL—San   Diego, Calif. 3—Shute, II, S.   Ray—iVI onroe, N. C .

*

87—Smith, Lewis   E.—Omaha,   Nebr.

42—Snodgrass, Charles A.—Chattanooga,   Tenn. 140—Souders, Otto   it—Wichita,   Kans. 43—Stearns,   ~1unius  S.—Monroe, N. C . 44—Stockwell,   Walter  L.—Fargo,   N. D. 46—Timberlake,  Jr., E.   W.—Wabe   Forest,  N. C . 150—Tumolo,   Nicholas A.—Philadelphia, Pa. 188—Veino,   Nathan   M.—Watervliet, N. Y. *   8—Voorhis,   Harold V.   B.—Red   Bank, N. S. 21—Vrooman,   John B.—Wichita,   Kan. 180—Wakefield,   Stanley   W.—Yonkers, N. Y. 119—Walker,   James   1.—Maryvifle, Tenn. 110—Walker, Wendell IC—New York, N. Y. 91—Warner, G. Van   Vans—Red  Bank,   N. S. 92—Weigand,   Daniel S.—Little Silver, N. J. 98—West, Clarence   J.—Appleton,   Wis. 94—Wilson, S.   Edward—Ruinson, N.  J. 95—Winkelmaler,   Robert  C.—St.   Louis, Mo. 128—Woolley,  Willis   A.—Long Branch, N.  J. 148—Young, Claud   F’.—Fort   Scott,   Kan.

~.

HONORARY   FELLOWSHIP—SI

(Limited to   Forty) 11-26—Adams, Frederic—London,  England H-   6—Allan, S.   Mason—Edinburgh,   Scotland il-Bi—Berger,   Fred T.—Mexico   City,  Mexico 11-17—Blessing,  Edward   C.—Balboa   Heights, Canal Zone H-28—Brid~e, George  E.   W.—London,  England 11-15—Buel, William S.—Vancouver,  Canada 11-80—Butler, Leonard—Perth,   Western   Australia H-21—Charriere,   Louis—Paris,   France H-   2—Coombs,   William   J.—Paris, France H-   3—Crossle,  Philip—Dublin,   Ireland H-   5—Dentith,   Arthur   W.—London,  England

11-18—Evans, J.   Austin—Toronto,   Canada 11-14—Finch,  Roy S.—New South   Wales H- 7—Fischer,  Leo—Manila,   Philippines H-   8—GleadeIl,  A. W. B.—Mt.   Hawthorn,   Western   Australia H-   9—Harris,   Reginald V.—Halifax, Canada il-lO—Haydon, N. W. J.—Toronto, Canada 11-85—Hepburn,   Ross—Christ   Church,  New Zealand H-16—Leach,   John   HX—Cristobal,   Canal   Zone il-li—Loevy,   Marcus  A.—Mexico   City,   Mexico H-12——Meekren, R.   J.—Quebec,   Canada 11 -82— — Potts,   George—Maidstone,   England 11-88—Rasmussen,   Johannes—Copenhagen,   Denmar’k  11-20—Savoire,   Camille—Paris,   France 11-27—Sedmik,  Jirk—Praha,   Czechoslovakia 11-22—Sharpe,   Alfred   1.—Paris,   France 11-25—Vail,  William  L.—Mexico   City,  Mexico 11-84—Von   Heidenstam, Rolf—Stockho[m, Sweden 11-28—Voronoff,  Georges—Paris,  France H.-   4—Waite,   Arthur Edward—Broadstairs,   England H.-19—Watch,   Harold  V.   IL—Sydney, New  South   Wales

DISTRIBUTION OF   HONORARY   FELLOWSrnP—32 Scotland Ireland B New Zealand Philippines Australia 4 Denmark. kia Mexico 8 Canal   Zone 2 1 Sweden

England Canada France

*Honorary   Life   Member 8

9

1

1

.1

COLLECTANEA

M INUTES

MINUTES OF   NINTH   ANNUAL   CONVOCATION CLASSIFICATION Nos. 1 to 18,   Founders, ]V 1 ~ ay 12 ,   1988 Nos. 14 to 21,   Joiners   prior   to Oct. 11,   1988 Nos. 22   to 47,   Elected,   Oct. 11,   1988 Nos. 48 to 96,   Elected   Feb.  2 0,   1984 Nos. 97   to 114, Elected   Nov.  8 0,   1984 Nos. 1 15   to 121,   Elected   Feb.   22, 1986 Nos. 122 to   128,   Elected   Feb. 21,   1987 Nos.  129 to 188, Elected  Feb.  20,  1988 Nos. 184 to   145,   Elected   Feb. 25,   1989 Nos. 145 to   150,   Elected   Feb.   25, 1940

Active Fellows   elected

18

8 26 49 18

7

5

12

6

Less Deceased,  Declined,  Demitted and Dropped

150

Honorary   Life  Members   (Parsell and  Voorhis)

102

Active   Fellowship,   Feb. 25,   1940 H-i to   11-4,  Joiners   prior   to Oct. Il,   1988 H-6 to   H-18, Elected  Feb.  2 0   1984 H-14 to   H-28,  Elected   Nov. 80,   1984 H-24 to   H-25,  Elected   Feb. 28,   1985 H-26  to   H-27,  Elected   Feb. 21,   1987 H-28 to   H-29,  Elected   Feb. 20,   1988 H-80 to   H-84,  Elected   Feb. 25,   1989 H-85   Elected   Feb. 25,   1940

48

2

100

4 9

10

2 2

2 5 1

Honorary   Fellows Less Deceased and   Declined

85

4

Honorary   Fellowship

3’

New  Jersey North  Carolina Pennsylvania Virginia California

Kansas

Missouri

Colorado Dist.  of    Columbia Iowa

28 22 16

Oklahoma

6 5 3

8 8

.2 2

Wisconsin

2 2

2

Michigan Montana North   Dakota

1 1 1

Ohio Oregon

2

1 1

1

.1

V. A.  Parsell   (N.Y.) Rt. Ill. C.   Vernon Eddy   (Va.) Rt. Ill.   Henry  Emmerson, Jr.   (N.Y.)

Grand   High   Prelate Grand   Seneschal Grand Marischal

M.   Ill.  William  Moseley Brown,   P.G.C.   (Va.) M.  III.   Luther T.  Hartsell,   Jr.,  P.G.C.   (N.C.) M.   Ill. Ray   V. Denslow,   P.G.C.   (Mo.) Bro. Frederic F.   Bahnson   (N.C.) Bro.   Gardner   R. P.   Barker   (N.Y.) Bro.   Edwin E.  Gruener   (Pa.) Bro. Claud   Keitner   (Texas) Bro. George 0.  Linidetter   (N.Y.) Bro. Clyde  P.   Love   (Pa.) Bro.  Godfrey  Pittis   (N.J.) Bro.   Walter E.   Price   (N.Y.) Bro.   Ward  K. St.   Clair   (N.Y.) Bro.  Michael Saliba   (N.C.)

1

The   Report of  the  Grand   Registrar was read, adopted and a vote of   thanks   given  to ‘him   for his  services. The  Report   follows: Balance on   hand   last   report Receipts (Subscriptions—94 Reg.—4   Hon.) Jewel   account (Collectanea   sales) Disbursements (checks  No. 14 to No. 19) Balance on   hand   (February 25,   1940)

10

   

High   Prelate.

Tennessee Texas Georgia Illinois Indiana

M.   Ill.   Henry

The   Convocation was   opened by   Prayer led by   the Grand

DISTRIBUTTON OF   FELLOWSHIP4O2

New York 

The  Ninth  Annual   Convocation of  the Grand   College  of  Rites of  the U.S.A., was  he]d  in the Blue   Room of  the  Hotel   Hamilton, Washington, D.   C., on   February 25,   1940 at   10:3U  KM.,   Rt. Ill. Charles C.   Hunt, Grand Junior   Vice-Chancellor,   presiding. The following   eighteen   Fellows were   present: Rt. Ill.   Charles  C .   Hunt   (Iowa) Grand Junior   Vzce-Chancellor  M.   Ill.   Harold  V. B.  Voorhis   (NJ.) Grand Regzrtrar 

11

$113.59 196.00 14.00   $323.59

178.37 $1’1s.22

COLLECTANEA

Active   Fellowship   last  report Demitted   (99)   Died (9, 23)   Dropped   (60,   144) New  Fellowships   granted   (elected Feb. 25,   1940) 46—James   A. Glidewell   Dallas,   Texas 1 Los   Angeles, Cal. 147—Walter   A. Quincki 148—4Dr.   Claud F.  Young 149—Claud Keltner 150—Nicholas A. Tumolo

 

M INUTES

100

-5 5

Fort   Scott, Kan. Washington,   D.C. Philadelphia, Pa.

Total  Active   Fellowship Honorary   Fellowship   (including one   elected) 11-35—Dr.   Ross   Hepburn Christchurch, N. Z. Died   (H-i) Active  Life   Membership (1 and  6)

100 31

2

133 Total Fellowship—all   classes Volume ii,   Part 3, of   COLLECTANEA (32  pages)   containing additional   degrees of  the Adonhiramite   Rite,   translated by our Reclactor-General,   Fellow   John   Black   Vrooman,   checked by   Fellow Edward   R. Cusick,   edited by the  Grand   Registrar, and   printed by Fellow   Henry   Emmerson,  Jr., has been sent to the Fellowship. Volume  II,  Part 4 will follow.   With the approval  of  the Grand  Chancellor,  COLLECTANEA has been lengthened to   four  parts,  due to the fact that the   remaining portion of  the  Adonhiramite   Rite to be printed was too   long  to issue  this  year. It will  be  completed  in  Part 4 and issued  the coming  year. The   books of  the  Grand   Registrar   have   been   audited by the Committee on   Audit and  the   funds  of  the  Grand   College are on deposit in the   Second   National   Bank   and Trust   Company of  Red Bank, New Jersey under the  name  of   “The Grand   College of   Rites of  the U.S.A.,   Harold  V. B.  Voorhis,   Grand  Registrar.” We have suffered a loss in our  Fellowship of  two  of  the most prominent  Freemasons  in the United   States: No. 9, Most   Illustrious

J .   Hugo   Tatsch,

  330,   Past  Grand   Chancellor, and   Fellow  William L.   Boyden,   330, No. 23,   both   Past Masters of   Symbolic Lodges, whose names are   synonymous with   Masonic historical   research  and

literary   work. They were not   only well   known   to all of  us but  to

every Freemason  engaged in  Masonic   research throughout  the w 9rld. Col.   Tatsch passed  away in   London, England on   July 15,   1939 and Brother   Boyden  on   December 1,   1939 in   Washington, D. C.,   both a few   minutes after a heart  attack.  Because of  the many   notices regarding their   passing in the  Masonic   press, available to our Fellowship, we   will not set   down  here  more  than  our appreciation of 

their   efforts in   behalf  of  the  Grand   College. We  also   suffered  a loss of  our  Honorary   M~mber,  No. 1,  Most Worshipful S .   Clifton   Bingham,   Past  Deputy Grand  Master   (1920), Past  Grand   Master (Honoris Causa   1922), of   Christchurch, New Zealand, who was   Grand   Representative of  the  Grand   Lodge of  Maryland 1900 to his death.  Our   Honorary  Fellow ceased his  earthly labor on   December 2,   1939, at the age of   78 years.   More  than  anyone else,   Most  Worshipful Brother  Bingham  has  aided and   abetted the work  of  the  Grand   College by   supplying rituals and  various   data about them. Our  archives  have many of  these contributions which

will   give  us   material for publication for  a number  of   years  to   come. Because of  his   contributions and the respect and   esteem in   which we   held   him,  we  make this   note to his memory.   Expressions of  sympathy  were   sent  to the   families of  our late Fellows.. Membership   cards,   minutes and  Collectanea   have been  sent to all   those  elected to   Fellowship since  our   last Annual Conwcation. A   Past   Grand   Chancellor’s Jewel has  been provided   for the  Outgoing Grand   Chancellor.

Respectfully submitted, HAROLD V. B.   VoolulIs,

P. G. C.,

Grand   Registrar. Letters   of regret  were   received and  read   from   several of  the Fellows. The  following   Allocution of   the Grand   Chancellor was   read:  AL LOC UTI ON— ~F eb rua ry 25,   1940 It has   been  the custom in the  Grand   College,   each year, for the  Grand   Chancellor to   deliver an   Allocution to the  Fellows assembled at   Annual  Convocation. The   nature of  our  organization is such   that the  presiding  officer  has no   formal  activities   beside pre-

siding  at  our   single  meeting   each year. Consequently,   there is   little 12

13

COLLBCTANEA

to   report—except such  observations pertinent  to  our publication activities.

COLLECTANEA Our intention   this  past  year was to  complete the   publication of  the rituals  of  the Adonhiramite  Rite.  The  remaining parts,  however, were  too long   to issue in the remaining  part (3) of  Volume  Two of  COLLECTAN EA . I approved, therefore, of   lengthening Volume  Two to   four   parts and   instructed the  Grand   Registrar   to issue as   much of  the remaining  ritual in   Part 3 as  our  funds  would warrant.   This was  done with the   idea  that   publishing of  the Adonhiramite   rituals

could be  concluded in a Part 4.   This has been done  and Part 3 has been placed in the mails—February  21st. I hope my   decision   will meet  with   approval. We are indebted  to   Fellows Vrooman,   Cusick, Voorhis and   Emmerson   for the  present issue.

FELLOWSHIP Our   numbers keep quite intact. Vacancies caused by two deaths, which will be   reported later,   and one resignation,  are   to be  filled at this   Convocation. Also,  the   passing  of  our   first  Honorary  Fellow  will be reported. We   regret,   exceedingly,   these   losses, but   rejoice that the  “grim  reaper” has not more deeply cut   into our  Fellowship.

THANKS  To the Grand   Registrar,   Past  Grand  Chancellor Voorhis, again is due the  credit for  carrying   along all of  the  mechanical Parts, so to  speak, of  the Grand   College.   He has  collected the   subscriptions,

distributed   COLLECTANEA,   kept the   records and  paid the   bills. I extend  my personal thanks and that of  the Grand   College  to   him. CONCLUSION  I am firmly convinced  that the  place of  the Grand   College  of 

Rites in the  Masonic family   of the   country is   firmly   established as one of   benefit.  By its  activities  it is  preserving for present  and future generations,  rituals which would not be  readily available to   students of  the  Craft. It has   this   single purpose   as its   reason for   existence and, as   long as we   continue   to forward   this   purpose, the   Grand College  will   survive  as a   useful organization. I   appreciate having   headed   such a  Masonic   Body and, as I pass  now  into the ranks  of   Past  Grand  Chancellors, I do so  with the 14

Mi N   UTES

thought   that I may be   available for   future   service   whenever   such is   desired. KENNON W.   PARHAM It  was  moved and  carried  that the   Allocution  of the Most  Il-

lustrious  Grand Chancellor  be   accepted   and made  part   of our minutes. The subject  of  the contents  of  Collectanca was  discussed  and it was   regularly moved, seconded and   carried unanimously   that the Publication  Committee  be thanked for their   labors and   discharged; that in  Volume II,   Part IV,   the Adonhiramite Ritual  be   concluded; that   Volume III be   devoted   to the   various  phases   of the  Memphis Rite   rituals   with a  sketch concerning   them by   Fellow Cummings; that the   issue be   edited  b y the   Grand   Registrar assisted by   Fellows Cummings, Emmerson  and  Cusick,  that  there be   placed  in   each part

hereafter the   following “The  rituals  reproduced herewith   were  used Regardless of  any   similarity of 

in   Masonic   bodies   now extinct.

names,   they   are not   now used nor  have   they any   connection with any Rite  of  Freemasonry in the United   States  of   America.  They are issued for the use of  the members of  the  Grand   College  only and for   study  purposes  and   must not be   conferred or   ‘worked’.” The   following   officer   for the   ensuing   year were  ~lected and those  present   were   installed:

  Grand   Chancellor  M.   Ill. Walter L.   Stockwell   (N.D.) Rt.   Ill.   Charles  C .   Hunt   (Iowa)   ....   Grand Senior   Vice-Chancellor  Rt.   Ill.   Charles H.  Johnson   (N.Y.) .   Grand Junior   Vice-Chancellor  M.  Ill. Harold V.  B.  Voorhis   (N.J.) Grand Registrar  M.   Ill. Henry V. A.   Parsell   (N.Y.)   Grand   High   Prelate ...   Grand   Redactor-General Rt.   Ill,   John   Black   Vrooman   (Kan.) Rt.  Ill. C.   Vernon Eddy   (Va.)   Grand   Archivist  Rt. Ill   Henry   Emmerson, Jr.   (N.Y.) Grand Seneschal Rt. Ill.  William  L.   Cummings   (N.Y.)   Grand   A4arischal The  Committee on   audit—Fellows Pittis and   Putnam. Prayer  was offered  by   M. Ill.  Henry  V. A.  Parsell,  Grand   High Prelate,   after which Rt.   Ill.   Charles C.   Hunt,   Grand   Senior   ViceChancellor,   closed the  Convocation. (signed)   HAROLD V. B.   VooRsus,   P.G.C.

Grand   Registrar  15

THE MARTINIST   ORDER

COLLECTANEA

CONVOCATIONS   1938-39-40 SEVENTH  ANNUAL  CONVOCATION 

Washington, D. C.,   February 20,   1938—present 29 R ay   V. Denslow   Grand   Chancellor  William  B.   Hodge Grand Senior   Vice-Chancellor  Walter  L .   Stockwell Grand Junior   Vice-Chancellor  Harold V.  B.  Voorhis, P.G.C Grand Regiitrar   Henry V. A.   Parsell,   P.G.C   Grand   High   Prelate John   Black   Vrooman Grand Redactor-General Charles C.  Hunt   Grand   Archivist  Charles H. Johnson Grand Seneschal Grand Marischal C.   Vernon   Eddy  EIGHTH  ANNUAL   CONVOCATION 

Washington, D ’. C.,   February 25,  1939—present 21 Kennon W. Parham   Grand   Chancellor  Grand Senior   Vice-Chancellor  Walter L .   Stockwell Charles  P .   Hunt Grand Junior Vice-Chancellor  Harold V.  B.   Voorhis,   P.G.C Grand Registrar  Henry V. A.   Parsell, P.G.C Grand    High   Prelate   Grand   Redactor-General John   Black   Vrooman Charles H.  Johnson Grand Archivist  C.   Vernon Eddy Grand Senesthal Henry   Emmerson, Jr Grand Alarischal  NINTH  ANNUAL   CONVOCATION 

Washington, D.  C.,  February 25,  1940—present  1 8 Walter L .   Stockwell   Grand   Chancellor  Charles C.   Hunt Grand Senior   Vice-Chancellor  Charles H.   Johnson Grand Junior   Vice-Chancellor  Harold V. B.  Voorhis,   P.G.C Grand Registrar    Grand   High   Prelate Henry   V. A.   Parsell,   P.G.C   Grand   Redacior-General John   Black   Vrooman C .   Vernon   Eddy   Grand   Archivist  Henry   Emmerson, Jr Grand Seneschal William  L .   Cummings   Grand   A4arischal 16

FOREWORD

In   1887,   Dr. Gerard   Encausse, oi   Papus a s he was   known to most, established in   Paris   L’Ordre du   Martiniste,   which   worked three   grades and was in no   wise Masonic in   character.   Disregaiding   various   comments and   condemnations,   Papus  was sincere   in his efforts   and the   organization   spread   very   rapfdly   throughout the Continent, to England,   America and   elsewihere. The   philosophy incorporated in the   rituals was   sound and   many men and   women of   letters  found time and desire to work   under  the  Order’s banner. An   elaborate ritual of   book   proportions,   entitled   Rituel de TJOrdre A4artinrste was   published in   Paris in   1913. A   copy of  this   tome is   in the   archives   of The   Grand  College of   Rites   of the U. S .   A. The   coming   of the   World  War,  however,   saw the   decline and   final   disruption of the Order and   today   it is a thing of  the past   with but few living who   were   members. We do   not here have   space to   devote to a   discussion   of the American branch,   or of the   rectified   Order   created by Dr.   Edouard Blitz on   these   shores; nor   of the   pseudo-Masonic attempt   with ritual, et   cetera.   However, we do   feel that our  Fellows   will do well to  consult Waite’s new  Encyclopedia of   Freem4sonry   and other sources,   including   publications   issued   circa   1902 by the   American Martinist groups, for further information on the   subject. Herein is  reproduced  an  English ritual  of the Order,  which was translated from the French in   1895 for one of   our Fellows, who was a   member   in England, and   which he   graciously su pplied   to us for   publication. The   caption of  the   manuscript   reads   Ritual  of  the Order  0]   the Marquis de St.   Alartin.   Attached   to the   ritual is a copy   of Charter No. 45,   issued to   John   Yarker, for the   establishment of  a   Lodge   in England, and   which we   present for  consideration. We are also   reproducing an   American ritual of  the   first two grades and   regret   that the   third   grade is  missing   from our   collection. It was   translated by   Martha C.   Vincent by   authority of  the Supreme Council of   France and was   used   in the  American   group. The  differences   will be   noted   between the   English and   American rituals.

J. 17

R. S.

COL  

LECTANEA THE   M ARTINIST

COPY   OF CHARTER

 

ORDER

SUPREME   CONSEIL DE   L’ORDRE   MARTINISTE

ENGLISH RITUAL FIRST   DEGREE

(Seal)

AIM OF THE ORDER

~artier

General

Quartier   General

Paris

Paris (Seal)

Charte No. 45

Par

—

a   Presente, Le   Comite  Directeur  Confere a   Monsieur

Jor-N   YARKER

tous les   pouvoirs   necessaires a   leffet de   constituer a   Mianchester, on en   tout autre   lieu une   Lode   reguliere de   l’Order,   et invite  tous les   Membres a tenir   compre   de Ia  presente   decision.

Let  the Profane, the Initiated and  th e   Initiator know well   that the aim   of the Order is not to create  Dogmatic   Rulers,   but, on the contrary,  humble and   devoted   students of the  cult of   Eternal  Truth. The   precepts are   elementary, the   symbols are   few, but   they suffice   for the   modest aim   of our Order. Its   members know but few   things,   still   they  know   those few  .things well, and  possess the elements   of a personal  development   which can   direct   them much further. Unknown and   silent, they expect   no other   reward   for their labours,   than the   infinite satisfaction which procures the   assurance

COPY OF   CERTIFICATE

of a pure   conscience, and a   heart  given to  make   every   sacrifice for humanity.  Ins iruciion First   Degree ASSOCIATE MEMBRE  LODGE MARTINISTE. This is the   summary of  the teaching   given   to the   Associate, in the   first   part  of his initiation. The   indispensible   symbols   are: 1 .   The Three   Lights  and their triple hierarchial  disposition. 2. The Mask. 3 .   The Mantle of  the   Initiate.

LODGE OF THE  MARTINISTE ORDER

THE   LIGHTS

The President of Lodge No.  4 5   confers   upon B in 45   the rights and   privileges of  an   Associate/Initiator and   requests him (as   Initiator) to   assign to   such   Associates,   Initiates and Superior Inconnus, as he m ay admit to the Order   Martiniste, distinguishing them by   letters   from  A to Z (omitting J) to   follow after their name of No.   (45) as in the   Ritual of   S::IQ.

As   from   only   one light   emanates   three   different lights, so from truth,   emanates different   sources,   which are in   appearance

Pour Ic   Comite   Directeur. C.   Secretaire

Le   Presidente

P.   Sidi

Papus P.S.C.

(Seal o f   Presidente)

kYRKR 45

opposed.

The initiate   knows   how to   recognize   religion,   always the same,   under the  many   cults  which translate  i t   to the   profane.   There is only one   religion, as   there  is  only one truth, and no   cult, whether it is   called   Brahmanism,   Buddhism,   Catholicism or   Islamism, can attribute to   itself  the  monopoly of  its  possession,   to the   exclusion of other  cults.   That was the   foundation   of ancient  initiations   (the mysteries of   Memphis,   Eleusis   and Mithras, etc.) and it is why

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COLLECTANEA

we  see an   Initiate   like   Alexander the   Great,   sacrifice at the   altars of  all the   Gods   including the God of the   Jews.   All the   priests of  all   the cults were then   initiated, and   knew how to   unite all the   beliefs   in the   magnificience of  the   philosophical   revelations of  Esotericism.

The aim   of the  most   part  of   societies has   been to   re-establish the union of intelligent   men,   that   universal   communion   of the priests of  all the   cults, and   you can   understand the   grand idea inculcated to   them, the one   grand   dream, that of  the   immense progress that   would be   accomplished in the   march of the  peoples towards   perfection. As   well as   Faith,   Science   must see   unity spring from diversity,   through scientific synthesis,   conciliating at   length materialism and   idealism, in the   full  conception of  the   truth. The law   which presides over the   march of   nature, is   indicated in the   same   way, by   that   mysterious   disposition of  the   three luminaries   totalising themselves, by the   emission   of one and the same   only light. SITUATION OF THE LUMINARIES

Remember the   situation   of the   Lights   upon   beds of   different colors.   In that   way,   appears   in the   first place,   the principle of  hierarchy,   which is found at the origin of  all   organization.

The   hierarchy is   here terminated by a   ladder of light and the  color is  less   luminous as it descends.   Such   must be the   base  of  all   true   organization,   whether it is   social,  scientific, or  religious. In man, we   again find   that   organization   in the three parts constituting   the human   throne, the   belly,   breast and   head,   which gives   birth   respectively: The belly,  to the   body   which it  reconstructs; the  breast, to the life is   supports; the   head, to   thought, which it   manifests.   Thought, the   image   of the   Lights is   the ladder of light; life the   ladder  of    penumbra,   and the   body,   the ladder of   shade. —

—

—

If you  desire i t, in   nature  a s   well as   in God, y ou   will  be   able to   find   this   mysterious   organization. 20

 

ORDER

Nature, Man, and   God,   form the three   steps   of the   Universe, and   each   possesses its   proper power. Nature   works  through the fatal   forces   (guided   by chance,   shall we   say, if   chance   exists?) The   fatal and blind   force is   destiny, which corresponds   to the   body of  man or   matter in   the world. It is the God of  materialistid  science. Man   works through the   half   fatal,   half   intelligent  force of  the   brain,   through the human   will,   as powerful as  destiny.   It is the God of   Pantheistic  science,   worshipping  himself through  Nature. It   corresponds to  life in man, td the   universal   force in the   world. God   works by the   super-intelligent an d   super-conscientious force called  providence,   which may   ally ‘itself  to   the human   will, but   only by   its free and   absolute consent, it is   the great   mystery. Providence   corresponds   to the will in   man, to the   soul   of the world. It is   the God of the   most   pure   Theism   of the highest initiations. A  great  and   fruitful   lesson m ay   still   arise   from the   contemplation of that   mysterious   disposition of the   Lights. But you can   only   develop   it after having   discerned   the way;   Meditate   with all thy   heart  and   providence   will   sanctify thee. THE  MASK Through  the   mask your   mundane   personality disappears. You become   an unknown, in the midst of others unknown. You   have no longer to fear the mean   susceptibilities   to which   daily   life is compelled,   in the midst of people   who unceasingly dog   your footsteps. Inspire   yourself deeply   with the   profound   symbolism   of that practice,   altho’   apparently   useless. You   will be found   Solus, in the   presence  of  persons  y ou do not know, and you  have nothing  to ask of    them. It is   from   yourself   that you   must   extract the principles of   your   advancement.   Rely   upon others only in   case of   supreme need,  otherwise learn to be   always   thyself.   Unknown you   have no   orders to   receive   from any   one. You are   alone, responsible for   your   actions,   reporting to yourself and your conscience, as   the dreaded   master of   whom you   must   always   take 21

COLLECTANEA

counsel, the   severe  and   inflexible   judge to   whom you   must   render an   account of   your   actions. That   Mask which   isolates thee from the rest of thy kind, during the period of   labour,   points out to y ou the  value   that y ou must attach to liberty all   powerful   through   the will   before  Destiny and   Providence. No one in   the world has the   right to   sieze y ou for y ou are absolute   master,   and must   alone answer to  your   conscience for the errors   and faults   that it  will   make   known to   you. Learn to be Unknown to   those  you  have stripped of   unhappiness and  ignorance. Learn to   sacrifice  your   personality at all   times,   when it isnecessary for the   good of  the   community. Such are   the principal   aids  furnished by a  symbol so  profound as   the Mask of the Order.   Other   meanings  will be   revealed if  thy heart  knows how   to desire them.

THE   MANTLE Isolated in the study of himself man   succeeds by   meditation  in creating his   personality. The   man now fearlessly   faces   other   men, but he must take  great  care.   All the fatal   forces are let   loose,   they tend to rush in   emulously against the new   elect,   against   that   will, calm   and powerful,   which   is born to the light of  a new   day. Then he  knows   how to wrap around  himself  the   mysterious mantle which   renders him   insensible   to the   attacks of    ignorance. Let Prudence   never   cease to   council   the Unknown,   who knows how to   isolate   himself  in the   calm of    conscience. The   Mantle   which   conceals   him from the   eyes  of the   wicked and profane, he who   knows its   manifold uses,   will   always   hide Unity   under its   protecting folds. Perhaps it is   the most   profane   symbol   which   the Order has   placed   before the   eyes   of the Unknown, so   that its   study   must be   left to the   care of   perseverance   and the personal work of the new  Initiate.

THE   M ARTINIST

 

ORDER

trials   to which  those   who desired   to be  initiated   into the  Mysteries

of   Antiquity  had  to   submit; you   will   perhaps  understand   then  the utility of   some   pages   you are   about to   peruse.   Some symbols partially   explained,   have taught the Profane   truths, which,   later, they never   fail to   appreciate in all   their   importance.

The   Lights   and their   disposition   teach: 1. The   existence of   symbolism. 2. The   esoteric   doctrine of   unity.

3 .   The principles of  Hierarchy. 4. The   laws  of Ternary and its  affinities. The   Mask   instmcted the   profane   upon: The   creation of   personality by   isolation and   meditation. The Mantle   allowed  a sight of the   necessity of   piudence   served by the   will,   in order to   destroy the   evil  effect  of  ignorance. In the name o f   Notre  Vrai   Maitre,   the Unknown   philosopher.

THE   INITIATOR’S   RITUAL (Practical   part)   First   Degree

The   precepts that you   have   received up   to this point   seem perhaps   useless and   peurile.   Recall for a   moment the   terrific

Initiation   decided   upon, the Initiator   allows   some time for reflection to the   candidate in   anticipation of  it,   nevertheless the Society  into which he is about to enter  claims no   oath tof   obedience from   anyone, and   leaves to   each   one their   entire   liberty. He   also tells him that he will   never   have to pay   anything   for the  right of  entrance or   otherwise   for his initiation. On the day of   Initiation all   must   be prepared. The following are   necessary:— 1.   Three lights, their form   like or   unlike, it   matters   little. 2. A   Mask   for the Profane. 3 . A   woolen covering or any   woolen   thing, white as far as possible   whatsoever   other   color it m ay   contain. 4. A Red   Cloth,  or the dominant tint   red. 5. A   table   and few  seats, one for  the Initiator, the other for the Profane. ARRANGEMENT The   Lights are   placed  triangularly; the   point   of the   triangle on   the other   side   to the Profane. Under the   Lights   place the red   cloth,   under  this is the wood of the table, or a   black or   white

22

23

RESUME

TH E   M ARTINIST

COLLECTAN EA

material may   be placed   between.   Then place the   Initiator’s   seat as far as   possible in the  East,   that of  the   Profane in the  West.

The woolen   covering is   placed   upon the   seat  of the   Profane   beforehand.  He  sits  upon it, his   feet  are  likewise   placed in   such a  w ay  a s to  insulate him,   electrically   speaking. The  Books are   placed on the table   to the  right  of the Initiator. ORDER OF INITIATION

The Profane, when   introduced,   finds   the Initiator   masked and the lights lit. If  the   Initiatoi~ is   assisted by   S:::I~~. ;   they are also   masked, and sit   beside   him. He   is invited to   take his   seat and the Initiator   disposes   the mantle as it   should be,   when  he gets to his   place   and the   initiation   commences. The Initiator has   before him  the   books   of the First   Degree. He   explains   to the   profane the   constitution of  the   Order, and its object, which is to   make   sincere and   disinterested   friends in truth. He  continues  his   discourse according  to the  books  that he has   copied beforehand, as far as   the explanation of the   symbols exclusively. At   that   moment he   stops   himself, and   questions the   Profane   upon three points.  EXAMINATION. The Initiator  first asks  him if he  has   formed  any personal idea after his  reading and after his   labors   upon   Nature, Man or   God. The   answers to   these questions are   noted according to the partiality of the profane for   anyone of   the’  three  objects. 1.   They   infer   from this that he   inclines to   be a natural   philosopher if  he   loves   Nature   most. 2.   That   he is   inclined   to be a   physiologist and  psychologist if  he prefers and   studies   Man. 3 . But if  he is   inclined   to be   metaphysical   he is   most   interested in the knowledge of God. The   rest of the   discourse   of the Initiation   must particularly develop the   subject   preferred by the   Candidate.   After   these questions and   answers, they ask the   candidate to   say,   if he  desires to do so, the   circumstances of   what   study   he is   taken up   with as esoteric science,   and if he is   still   busy   in them. 24

I’

 

ORDER

The   members   present at length take the   obligatory promise from the Profane, the  only   oath to which he is  subjected,   viz.,   that of   never   revealing the   name   of his Initiator to   anybody,   or of  reporting it to the world, in order to   bewilder the   researches of  the   curious in   this   sense. It is taken with the right   hand   raised, and this   done,   the Initiator   takes up the   discourse   again. He   develops the   ideas  contained in the   instruction  books   placed before   him,   following the   order   therein  observed. When he   comes   to the   symbol   of the   Mask, he   stands up and causes  the Profane to do so  also, goes toward  him and  places the Mask over his   face.   That   done,   having   seated the   candidate and returned to his   place, he   explains the   symbolism   of that   object. Finally when the Mantle  is   explained, the Initiator causes  the Profane to   stand up,   clothes  him with the mantle and without again  seating the Candidate   finishes his   discourse. Such are the   essential   bases of   initiation   to the   first   degree. The   indispensible   means  being few it  c an  be   gone  through  very easily. Each  Initiator can  add what he thinks proper provided he   does not   change  the  base. The   furniture   and properties of the   Lodge room   consist of  Three   Lights, Profane’s   seat   with   mantle thereon, Mask, Inkstand and   Rituals,  Red cloth,   Table with   Black or  White  covering.

INITIATOR   ORGANIZATION The   order   of the   Superior Inconnue is   organized in   such a manner as to   give to   each of  the   elements   which   comprise it, the   greatest   independene,  a s a whole, to   preserve  a   strong   cohesion. Human   liberty   must never be   attacked,   and the order   always works   with   the free   consent   of the   members,   who group together for a   definite object. Each   member   must be   theoretically,   if not   really,   unknown, to  all the  others, except  to his Initiator, who   constitutes  th e  only  tie by   which   the Unknown is   connected   with the Order. Each  Initiator must   always be   able to  place himself   in rapid relations   with all   those he has   initiated, whatever   be their   grades. —

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C 0 L L E C T A  N E A

Thus,   each  Initiator  forms the point  of   intersection of   other groups

and of  his  o wn and   really   represents the   most   important organ of  the Order.

A   member never becomes   truly   Superior Inconnue but by be coming   an Initiator and   himself   forming a   group. The  advantages of   such   organization  are considerable,   and it  i s   useless  to bring   them forward one by   one. We  may now   enumerate the   principle. First of   all,   absolute liberty   is left to   each of  its   members. It is   left to   each one to develop  himself   according  to his   aptitude. Another  advantage   of this   organization   is the   difficulty   of the destruction   of the   Society,  considering the  impossibility of   knowing at one time  all its   offsprings.

A   traitor, if he   violates his oath, can  ‘only   unveil the  name of  one   member,   his Initiator, and can   never   prevent the  development of other groups, of which he is ignorant.   Such are   the principle reasons  which   necessitate the use  of  the   Mask and  changing  the  name during the  ceremony. It is  a guarantee of the   vitality  of the Order.

It is a   grace   that   gives an   enormous division of  the   work of  office   which it is  able  to   totally   abolish,  and which is  a   considerable advantage for the rapid   diffusion of   the Society. More, the  small   reward and the   plentifulness   of the   indispensible objects   to initiation, permit all   procuring them   themselves, without demanding   anything whatever   from the   candidate, and which   does not  transform the Order into a   society for   financial cultivation   of the   newcomers,   another great  advantage. Each   member   of the Order must  remain  a personal and  active entity.   Also, the Initiator must   cease all   initiative relations   with anyone   of his  members  that has   himself become   Initiator.

TH E   M ARTINIST

 

ORDER

SECOND   INITIATE M ARTINISTE The   Initiation in the First Degree of our Order has   made a new man   of the  Associate,  if he  knows perfectly how  to understand the  scope  of  the  teaching  he  h as  received. Become   “Philosopher of  Unity” he can,   like  the   ancient initiates spiritually   commune   with  the   priests of  all the   cults,   and with the votaries of  a ll  philosophies; he will  always  have present in  the   mind the   pregnant  symbol   of the   Lights,   teaching that   diversity   always returns to   unity. As all   the cults  are   grounded in the unity of   religion, so all philosophies harmonize   in the unity of   science,   in the   same way that   human   beings   only represent the   cells of   humanity. Humanity is a   real   being,   having its own   conscience and its

particular   laws of   vitality and  death;  it reads upon   each of  the   cells which   constitute it,   like   each   of the human   cells   react   upon one another. So   the human   body is   formed of   membraneous   cells, each having its own   individuality and   autonomy, but   nevertheless, the the human personality forms   one whole   unity,   independent of  its parts. The  proof of it  i s  that we   can cut off  a  member  o f’  a  man,   that is to   say,   greatly diminish   the number of   cells   constituting   him, without for all   that,   making him  lose an   atom of  consciousness, or the   personality   of the   man. The   ancients   termed   Humanity   thus formed of  all the men and all the   women   that   constitute  it   AdamEve.   Adam   designated the   whole of  men and Eve   designated the whole   of Women. The   History   of Adam Eve   is only another history  of   humanity. Humanity  has been  infamously   misrepresented by   theologians. -

The  diffusion   of the Order  is   like   cellular diffusion through   this dividing. One   cell  never shuts up   another,   except for a   very short time. The   mother   cell  divides   into  the  greatest number,  giving birth to  cells  which  themselves become mothers rapidly.

The   knowledge   of the unity of the human   race,   gives us the veritable key   of fraternity, in   pointing   out to us,   that the   raising of  the   individual   cannot   take   place   without being   accompanied by the   raising   of the   community. Philosophers of   Unity meditate  with  a ll   your   heart  upon the consequences of   some   ideas which we  proceed to unveil to you. The fall of  man   appears to you as a sad   reality   and his   raising as the

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A C 0 L L  E C T A N E A

THE   M AR TINE ST

object to   which the doctrine of   every   true initiate   aspires. The moral   lessons are   only   those   which lead to the   desired object and the   greatest   people are   those   with   whom the   Initiator has   been able to   realize   the production of the   greatest morality, whatever the   appearance elsewhere. The   “raising” of  the   community by   devotion and at   need, by the   sacrifice   of the   intellectual individuality,   such is the   object pursued by all  initiations,  the foundation of  th e   mysterious teachings of  all  secret societies.

The   associate is   strongly inducted to   study, as   well as he is able,   the organization and the histories of   secret societies, and principally,   those contemporary   with F . M.   Every  true  S::V.   must know the   symbols of   Masonry and its   rites.   Therein is the   first phase of   individual   development. The Initiator must  on his part  facilitate the task   of the   Associate as far as   he is   able.   Discourses and   conferences   upon   subjects important for the  members  a re  held at the  meetings which   take place at   various   times.

It is the   “Binary”, the   momentary   destroyer of   equilibrium, which   points out the little known laws  of that   universal  force  spread everywhere, and   everywhere invisible in its   essence   a terrible and all   powerful   force   in the  hand   of the Initiated. To   know its existence   suffices.   Desire   and meditation   will   teach the   advantage o f i t . The   “man of   desire”   is the   proteg6 of  providence. —

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RESUME

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In the   Second   Degree of our Order the  Associate  has   acquired the   following attainments:— The unity of humanity   gives the   reason   of the   existence of  Fraternity. The fall and   rehabilitation of   Adam-Eve. The balancing term of the Ternary and the   existence   of the Universal   Force. The Man of   desire. The grade of   the Second   Degree acquired  gives  the title of   Initiate.

SECOND DEGREE, PRACTICAL PARTS

THE TWO COLUMNS

The  profane  symbolism  of the two   columns   (white and black) gives the  k ey   of the   Autonomies  in all  Nature. These columns, of   different colours,   though in  essence   identical, are  opposed in   appearance to each   other, but   harmonize  in the unity of the   intermediary   terms, the   table of   initiation   lit with its   triple luminous   light. It is by   initiation   only   which   permits of   finding, through the knowledge of the   laws of   equilibrium, the   common term   which   binds all   opposites. The  tw o  columns  are: Good and   Evil; Life and  Death;   Essence and   Substance;   Spirit and Matter. The  Initiate must   learn how to   know and   find, the  third   term, which gives  the   reason   of the  existence  of  these   Apparent  Contraries. All   initiations   point out to the Profane the   symbolism of  the   teach “Binary” or o f   Autonomy  at their entrance to the Temple yourself   always to   remember   this   explanation.

O R DE R

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We   must only initiate to  the   Second   Degree upon tthe   demand of the Candidate   already   received into the   First   Degree. The demand   made,   the Initiator   causes the   Associate   Member to   come and   redemand of  him  if he   desires   to be of the   Second   Degree of  the Order and upon his   affirmative an swer  warns him of   some obligations  to   which  he will be  subjected. He   makes him   forsee the   labor, considerable enough,   that devolves  upon   him, receiving a  copy  of  the   manuscript, and   points out to  him  the   necessity   of that   copy. If  the   Candidate   perseveres the   manuscripts   of the teaching of  the   First   Degree are   handed  to  him,   which he   must   bring  back in three   days   upon   his honor. All   this   passes   without the   least

symbolical ritual.

The   Candidate having   brought back  the   manuscripts  of the First Degree and the   copy   he has   made   of them, he is   passed to the Initiation   of the   Second   Degree.

—

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THE   M ARTINIST

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ORDER

COLLECTANFA

The   Ritual is the   same as the  First   Degree   excepting the  associating of  the   symbolism of   the Two   Columns, one   white and the other   black. (Two   chairs or two   tables   dressed, the one with a white linen cloth, the   other   with a black    material or   simply two   lights, the third   being   extinguished.) The   Associate   wears the   Mask  and is   seated   upon the   woolen mantle. The Initiator   demands of  the  Candidate:— (T)   What his   impressions   were   at the end of the First Degree? (2)   What  he took this   Society   to be?

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(3)   What  he   thought  of the future? The   answers   made are noted;   then commences the   discoui se of initiation   according   to the   manuscripts   of the   Second   Degree a s far as  possible. In this grade must be   indicated, but in  terms   very   vague, the predominating power of the   heart over  the brain in  moral   evolution. The manuscripts are   however   very  explicit upon   this  subject. The  symbolism   of the Two   Columns  must be   developed   particularly   and must   complete   the teaching of the ground work of the First   Degree. Terminate the  discourse by  surmising   upon the  power of  the “Man of Desire.”   Refer to St.   Martin the   Philosopher, in   case

the Candidate   demands an   explanation, but not   otherwise. Give the Initiate the manuscript of the   Second   Degree   which he must bring back in   three  days. At the same time   give  to the   Initiate his   number in the Order

and his mystic   name. NOTES OF THE   TRANSLATOR St. Martin, if   he wrote the Ritual   seems   to have   arrived at the   same   conclusion as   Dupuis and   Volney,   except   that he saw

God behind the   Temple,   which   they did   not,   altho’   their   works are a   great  help in the   transfiguration   of the  doctrine.   With the Kabalah worked by the   Tarot-Wheels it is understood; without it I am   afraid it m ay   shock   some   susceptibilities. Eliphas   Levi   (Page

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339   Ritual)   says   that the Martinists were in   possession   of the true Tarot. My  Tarot-wheel   is given in the  Shekinab   (London   1887). The author   compares   the four worlds of the   Kabalah   with the four decades   of the   Tarot,   the four   degrees of   Masonry,   the four   circles of    Rosencreuz   inside a   larger   one, in   which were   written four Latin   mottos,  and   says The  Circle  of   Cards  which  forms  this wonder wheel  are  a s  follows: 9   cards   of Clubs; 9   cards oF   Cups;  9  cards of  Swords; 9   cards of   Pentacles. These are the four 9 ’s of   Sethos; the   10th.  in   each denotes   union. There are  also  King,   Queen,   Chevalier  an d   Valetof   each,   representing Fathei, Mother,  So n  and Daughter; and the 22   hieroglyphical  cards  representing the  Hebrew letters which complete   the pack of  78   cards. The 22   letters represent the three principles, the 7   planets, and the 12   signs   of the   Zodiac, and   these   correspond   exactly   with the   Egyptian   Zodiac.   This wheel is   the one   very   often   seen as the   East   window in   Churches and   Cathedral. “It is the key   to the squaring of the   circles, the   enigma of  “the   Sphyn K,   the building of  the   Pyramids,   and the doubling of    Circulate the   cube, then   square the   circle “the   Cublical   Stone “by   doubling the   cubical   stone, and all   this   comes   back   again to “the   Image   of God”. —

I I

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See  also the   recently  published work on  Tarot  by   Papus, which adopts the  same  idea but  which   is “on the   track”   only. As   to the old Hermetic   Society of   Eight it is a   past   dream, tho’   if we  could   get eight firm   students, one   through the   Kabalab, and others of other   religions,   proving the   assertions   of the  Ritual, through   Astrology,   Theosophy,   Hermiticism,   etc.,   etc.   Then   this Ritual   really hands  the Key down, but all   should  a im at the   center. The idea of Eight  was like the R. C.; but   really the   “Eight  Singles of the   Cubic or   Perfect Stone.” Eliphus   Levi’s   grand idea   was the   same as   this   Ritual. A real  Magus   can live a   Roman   Catholic,   Protestant,  Buddhist, Brahman, or belong to  an y  of  the  innumerable lights   to truth. A  true   initiate I take   to be one who   has passed  through the Creeds to   reality, his   “idea become   form” his   ‘F’words   made  deeds” 31

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“9 COLLECTANEA

his “word made   flesh,”

—

THE   M ARTINIST

‘F ’’

Christ,   attained  Nirvana as a   Buddha.

2nd   Initiate.)   Practical   Part. The  Initiator has power to   found  rings   or groups of his   own.

If  an  Initiator has one in his group that is  competent,  he can recommend him to   become an   Initiator and   he then   receives   the Third Degree and the   Practical   Part. Thus the   Two First   Degrees and the   Members   admitted to them belong   to the Initiator and when a Member of the   Second Degree is   appointed an   Initiator  he   receives  the Third  Degree from his own  group.

Strikes   three slow. Strikes   three slow.

P1. B.  A. B. I. P.’.

Strikes  one  slow. 0’   regenerate  men; 0’ ye  who   represent in the  invisible the   Divine   Incarnation; 0’   Masters of  the   East and West; we  thank  you for   your presence at  our union. 0’   God, made man! 0’   Jeoschuam. Our   Guide! 0’

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B.  A.

thou  crucified   one in the   invisible sun!   Assist  with thy living emanations  our work of light and   redemption. In the name  of   YOD-HE-SCHIN-VAU~. By   J.N.R.J.  Amen. Together   (all   give   sign)  Strikes   three   slow.

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B.A. P.1. P.’.

Strikes   three slow.

B.A. B.  I. P.1.

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Strikes  one  slow. To the  glory  of JEOSCHOUAH,  G.A.O.T.U.,  under the auspices   of the Unknown   Philosopher, our   Venerable Master, the   labors   of the are   closed, No conduct   yourselves   with   prudence and   discretion   until we  reopen our   labors.

A   SHORT   OPENING

Phil. Inc. Bro. Ass.

P. I.

 

B. I.

P. 1.

B. A.

P. 1.

 

B. A. B. I.

   

- - -

F’~’F

Bro. Associate what  hour is it? The  East is   illuminated, the   Sun rises, the  Eye of  the

World is  opened,   Truth  appears. Bro.   Initiate, is it   Sunset   to the Profane? Does  it   refuse  Light to the  Ignorant? The  visible   manifestation   of the   invisible centre  of Life and Light   refuses not its   astral   influence to any   one, and all   created   being   receive a   ray of the Divine sub-

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stance.

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Why, Oh my   Brother, should   not truth be   manifested? Why   refuse to   share its   influence   with the Man of  Desire? The  S un   rises! May  its   veil  fall and  dissipate the   shades of night. Strikes  three  slow. Strikes  three  slow.

Strike   one.

MANUSCRIPT OF   TIlE   THIRD   ORDER SUPERIOR   INCONNUE

THIRD   DEGREE

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The   Third   Degree of this   Order   forms the   synthesis of  all A A

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the   others. Possessing  precious   gifts  upon   symbolism~   and the   teaching of  Initiation, the  Initiate   receives  the   last   explanation  upon all   subjects.

The distinctive   signature   of the Order, ~

Third Degree F’’

—

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  Superior Inconnue

It  indicates by   itself   alone  al l the   developments of the  symbolic Ritual.

Strikes one  slow. F’

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ORDER

A SIMPLE   CLOSING

  the test of  St.   John.   In fact   become a

OBJECT OF THE   RITUAL There are   three degrees, two  of which  are  given  to the Initiated, but the   Third,  which is ’ the   Intermediary of  the   First and   Second, is   reserved to those   made Initiators. These   are:— 1st   Associate.) 3rd   Supreme Inconnue.

 

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COLLBCTANEA

THE   M ARTINIST

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The   points   arranged in two   triangles, figure the   disposition  of  the   luminaries   and their   situation, symbolising the   ternary   in the three worlds. The letter I, the   first   in the word   Inconnue (or   unknown) in the   French language   represents the   symbolism   of the   Mask in all

 4  4’  4 

The   opposition   of the  twxi  letters and the   opposition  of the two triangles,   points out to   every   knowing   eye,   the two   columns in their   active opposition   (letters),  passive   opposition   (points)   vertical opposition   and horizontal   opposition, the key   of the  symbolism of  the Cross. The teachings which follow are given as   simple precepts, considered as   history or as   legend   it matters little   Our duty is to transmit them.   we do so. The Man, the   Adam-Kadman, the  Adam-Eve, had   primitively the   faculty  of attaining the   highest   knowledge,   without  effort.

ORDER

We   prepare the   vases   which   receive the   Holy   Liquor, it is to that  we   must  limit  our work in the three  degrees   of the   Superior Inconnue.

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its   significations.

The letter S . the   first  in the words  Silence and   Superior  represents  the  symbolical  Mantle with  which  every  Initiate  is wrapped.

 

A’,F’

If   the Initiate   desires   with  sufficient   fervour,   Providence   will do the   rest.

THIRD   DEGREE

‘F”F At

Become   Superior   Unknown!   Never   Forget the new   duties your   title   imposes.

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Never   receive   orders from   anyone except   conscience,   in doing so, always  work for honor.

Make a point of   never   forgetting anything but yourself, d evoted to the   moral  relief of the ignorant   community.

—

Unknown,   to all   those to   whom you   have   rendered  a service, you  will each day  become   Superior,  and  captivating  in  your  ascension all   beings  over   whom   your   protection is   spread.

—

Ii  4

Materialism and   division, in   space and   time,   of that   previous existence  so   elevated,   caused the  loss of  all   these   advantages.

Humanity hopes  in  you!   Learn   how to   answer  these   hopes, and providence,   represented by you   upon the   earth,   will   allow y ou to participate in its   work.

Providence, however,   allying itself to the   will of   men,   often succeeds by   causing   it to   reconquer   some   particles   of truth.

RESUME   GENERAL

Men take root   among themselves and   form   colleges, sacred depositaries of   truth,   revealed   in the   imitation   of the   sages. The   transmission of   this  sacred   deposit,  is made without   interruption,   from   generation to   generation, and  that  in spite of  th e persecutions  and   violences  of the   enemies   of truth.

First   Degree 1st Part.

‘I

Obligation.

2nd.

Our Order,   connected  with   these venerable   sources, as   well as the  most  part   of so  called secret   societies, has for its   unique   object, the   realizing   of the   first   part   of the   transmission.

 

Instructions. Transitory   phase, copies of   manuscript   of First   Degree.

Second Degree. 1s t   Part.   Interrogative.

That transmission requires   two conditions. In the   first, men

are   picked  out  capable of   receiving and   preserving   the tradition of  Kaballah. In the  Second, the   principal  gifts  of that tradition  are  progressively  taught.

Interrogative.

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2nd.

Instructions. The Two Columns. Copies  of manuscript of the   Second   Degree.

Third   Degree. 1st Part. Interrogative. 2nd.   Instruction S . I. 3rd.   Copies   of Manuscript of the Third   Degree.

F’AF

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A  ’ F

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COLLECTANEA

INITIATOR’S RITUAL   PRACTICM   PART THIRD   DEGREE The Initiator upon the   demand of the Initiate, prepares the Ritual   of the  Third  Degree. He may, if he desires (but this  i s not an   essential  symbol  of the Order)   add a sword, or any  arm   whatever  of   steel,  and pointed, to the existing   symbols. The candidate is introduced and  called  throughout the  ceremony by   the name of   Initiate~   he is   masked   according   to the   symbol of  the Order. He is interrogated at   first   upon the   confidence   he had in the  utility of the Order, and it is  demanded o f   him, if he  i s   disposed to personally contribute to the   diffusion   of the  doctrines. The   answer  to this is noted. The   Initiator   commences his   discourse upon the   explanation of the sign  S:~: P~.   according   to the   manuscript. These closely  indicate the order and the  conduct of the  discourse. It is   very   important   for the Initiator to know the   beliefs of  the   Profane   before initiation. If  the   Profane is a   materialist,   it will be   necessary   to forsee that he   receives the   instructions   such as we   give   them to   all,   that he  must not  make any   objection   during the  ceremony,  and that once the   instructions   received he  ma y   consider   them when  convenient to himself. Insist, in an   Initiation   of this   kind, upon the   physiological side,   and upon the   symbolism. If the Profane is an   idealist, insist  upon the unity of religions; and to   philosophers,   develop the metaphysical   side  of  the instruction. These general  rules   must   suffice to   make  understood the   kind of   conduct towards the  diverse  ‘believers.

CONDUCT TOWARDS THE   PROFANE In   juxtaposition   towards   the Profane,   certain   rules   must be observed. No   instructions   of the   Order are   secret. The  rituals and   symbolism   alone,   must not be   revealed.

A’F~

 A

THE   M ARTINIST

ORDER

We may completely reveal  to the   Profane, the   existence   of the Order,  its  general   organization, the  absence  of  th e  oath of   obedience to   whomsoever it  be,  and the   absolute freedom of   individual  liberty left  to   each.

We   must well inform the   candidate   beforehand that the

‘A

‘F’F’

instructions he   will receive are  elementary,   that  we   should   make of  him a  being   bent on   initiatic   development,   nothing   more.

If  the   Profane   demands   initiation, we   must as far as  possible give   it to   him.

NUMBER OF THE   ORDER

‘F’

A

F’’

The Initiate   receives at his  Initiation a number in the Order.

F’A

12  F ”

it

“‘F

AF’

At the  same time he  loses his   name in the meetings in   order

to   preserve   only the number of the   Oxder   which   represents   him. The Initiator   beyond   his own   number   in the Order,   gives another formed of the number which  immediately   follows his   own. The second number   becomes   that of the   Initiates   sprung from his group.

The   Initiates being   unable to take the title of Initiator (that is  to say  a s far as  the  third  degree A   inclusively)   receive,  t as a number of the Order, that of their Initiator,   followed  by  a letter  according  to alphabetical rank,   thus; The   Initiator No. 92   gives to the   first Profane he  initiates the   number 92A to the   second   92B, the   third  92C etc. as far as  the twenty-fifth; from the 25th.   they are   continued by two  letters in the   same way AA, AB, AC, AD,   etc.

‘AF’

F’.

‘F ’

AF’F’

F ’’

The   nunter is   given a la   unite,   that is to   say, to all in the transmission of  the   second   degree of  the  Order.

~f an   Initiate becomes an   Initiator, he   receives   the number   following without  a ny other   mark, the   second   receives the   same   number   succeeded by the   letters   B, C, D,   etc.

Thus the   Initiator, No. 92,   gives   to the   first   Initiates   made by  him, the number of the Order   following  immediately  h is own  i.e. 9 3. To the   second   Initiator, he   gives the   same   number,   preceded by   the letter  B.   i.e.   B93,   to the   third  C93,   to the fourth D93, and so  on . F  ’ . F ’

36

 

37

THE   MARTIN

’

4.

COLLECTANEA

‘F ’

After   the 25th   letter,   the letters are   combined two by   two, AB, AC,   etc. Thus   the letter preceding the  number, or   the number  al l   alone, always   indicates an   Initiator,   the letter following the   num’ber indicates   an Initiate. But   lastly, to   differentiate one  series of   Initiates   from   another, the number of Initiates taken   separately is   always   surmounted by the   mystic   name of the Initiator.

When the   consonants   fail to   form an odd   number,   an X is added   surmounted by a   point .  at the   commencement   of his   name.

The first  letter of the  name,  consonant  o r   vowel must   always  be preserved.

  ORDER

The   Initiates  in the group Jean, will   &ake  the following   names. 3rd.   fcJN 1st. ~JN 26C

26A 2nd. kJN

etc.   etc.

26B 4’

‘F/F’

‘FF’ ‘F’

The   name of   the Initiator   (mystical) is   formed of the consonants  of his  family  name taken  b y odd   numbers.

[ST

‘Fl’ 4 it A

‘A’

F’F’F’

1st.

PRR

26C

26B

26A

name of  the   Initiator which

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‘F’’

“ F  F

The initiates of   jthe   group   Pierre   will take in the   same way the   following   names:— 3rd.   etc. PRR 2nd. PRR

Thus  Emil  is written   EML.

We  see,   therefore,   that it is the Initiates   of the   same  number. establishes  the   differences between his as   fcJN   and PRR 26B   and 26B

1 2’ ‘ 4

 Examples:— 

The  Initiator, No. 25,   confers   the grade of Initiator upon an Initiate of  his   group. That Initiate (supposing that he is   called Jean) takes the number following that of the Initiator C.   adds 26 and   surmounts  it with his  mystic  name   formed of the   consonants of the name   Jean. The   consonants J. N.   being an   even   number we add an X   to the   commencement   of the   name,   surmounted by a   point . The   Instructor,   Jean,   that has   the following   number MN 26 The   Initiator No. 25   initiates  a   short   time after, another   Associat~   into his group, who   attains   the grade of Initiator. He   calls himself, if  y ou   like,   Pierre. Pierre initiated   second,   takes the letter B   before his number and   bears as a   name PER

‘F’ FF’

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26

some   profanes,   becoming   successively Superior Inconnue.

associates,   initiates and

The   first   initiated is   called   Paul, the   second Jules, the   third Emil. Paul  has a   name   ScJN   (since he was the   first   initiated by   Jean.) ~AF’

lit

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The third initiated  1y No. 25   succeeds to the grade   of Initiator and   takes the No.   ‘ C 2 6 ,   the fourth D26,   etc. all   these   numbers surmounted by the   mystic name of   the Initiator.

We will   follow in   some of  its   developments, an   initiation. number of   whom   is ~JN has   initiated

Jean, an Initiator,   the

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26A Jules has a  name MN

Emil has as a name ~JN

26B

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Paul and   Emil   remain   Superior Inconnue without working an act   of initiation, whilst   Jules becomes   an Initiator. He takes from that moment the   name   of Initiator,   formed   after the   rule, thus JLS 27

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Jules also   forms   some   associates,   initiates, and   Superior Inconnue   bearing the   names  of his  series. The twelfth   associate   of the   series of   Jules,   named Edouard, and bearing the name of  Initiate  of  JLS   becomes  the   first  Initiator

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The thirteenth   associate  becomes  later  an  Initiator (he is   named Jacques   and is JLS and  becomes   flCQS   and so  on for all   Initiates

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and   Initiators.

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SIGNS OF   RECOGNITION

1 .   Pass  three   fingers   over   right  eyebrow. 2.   Cover   left ear with   open   left  hand and   demand Do  y ou   know  St.   Martin? Ans.  I know, I   know.

Q .  Prove it. Ans.   Take the hand of the   Questioner   and with the thumb press   thrice  heavily   and then   once lightly.

Martinez   Pasqually and by   Saint-Martin.

Oiiginally,   the Martinist   Lodges   comprised seven degrees: 1st.,   Apprentice;   2nd,   Associate;   3rd, Master;   4th,   Perfect Master; 5th,   Elect;  6th,   Scotch;   7th,  Sage. The   suppression   of the first   three Degrees,   reduced the   initiation to   three   essential   Degrees, and to accessory  Degiees of   Application.

It was  in this manner that the Order of  the   Superior  Inconnue was   actually   established. The works of   Saint.Martin paiticularly   recommended   to our initiates  are:

Des   Erreurs et De La   Verite.  Tableau   Natural   (Based on the   Tarot.) 3 .   L’Homme  de  Detire   (Particularly recommended.) 4. Le   Crocodile  (A beautiful   study  of the Astral Light.) 1.

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INTRODUCTION “I

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THE AMERICAN RITUAL

OBJECT   OF THE   ORDER

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Let the   Profane,   the Initiate, and the   Initiator,   understand

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thoroughly   that the purpose of  the   Order is not to   make dogmatic masters, but on the   contrary,   humble and   devout students of  the

NOTRE  VRAI MAITRE F

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of   Tradition  against the   encroachments of   profaners.

He sustained,   always, by his   efforts,   those works which aimed to   save  from total   loss  the   remnants  of Tradition   still   preserved by Free Masonry, but of   whose  importance   that   &rder is ignorant.

ORDER

Several   lodges   of Unknown   Philosophers   were   founded by

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ABBREVIATIONS Due to the   lack of   proper  characters  to  illustrat& symbols,  this is   omitted.   (Editor).

Louis Claude de   Saint-Martin,  called  the  Unknown   Philosopher, was   born in   1743 and  died 1803. Initiated   in the   practice of   Hermetic Philosophy by   Martinez Pasqually, in the   knowledge of  the  Absolute by   meditation on the works   of Jacob  Boehme,   Saint-Martin   always   defended the purity

IvSARTINIST

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and takes the name of    &EDRD

THE

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cult of    Eternal   Truth. The   teachings are   elementary, the   symbols few in   number, but   they   amply   suffice   for the   modest   purpose of  our   Order. Its   members know but  few  things, but  they know   them well, and  possess the   elenients of  a  personal   development   which can lead  them   far.

These Unknown and Silent look  for no other   reward for their labor, than the  infinite satisfaction which   comes  from the  assurance of  a   pure conscience and of a  heart  ready for any sacrifice  on behalf  of   Humanity.

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PART   FIRST

The   Object of  the   greater number of    Secret   Societies   is to re-establish  this union  among  intelligent men.   Think  of the  immense progress which   this Universal   Communion of   priests of  all   creeds would accomplish   in the march of the people toward   perfection, and you   will then understand the  grandeur  of the idea we   follow. Science, as   well as   Faith must see   Unity   arise   from  Diversity by   scientific synthesis,   reconciling   Materialism and   Idealism   in the complete   conception   of the Truth. The Law   ~vhichpresides   over the working of Nature is   also indicated by  this   mysterious   arrangement of Three   Luminaries   uniting  in the   emission of  one   and the   same   light.

INSTRUCTIONS

(Theoretical  Part.)

FIRST   DEGREE This is a   resume of the teaching   given   to the   Associate at the time of the   first   part   of this   initiation. The   principles   given are   only   indicated,   and this   document merely serves to   fix, to advantage, certain   points in the   memory. The   first objects presented to the   eyes   of the  profane are disposed in a   particular  order and  present   certain aspects   intended to make   him understand the   existence of   symbolism. Symbols   form the foundation of the   teaching, and   certain of  them are   absolutely   indispensible; no   Jnitiatoi can   dispense   with their   presentation,   although he can   enlarge  upon their   development as he deems it  advisable. The   indispensable   SYMBOLS   are: 1 .   The three  Luminaries   and their   hierarchical arrangement.

POSITION OF THE   LUMINARIES

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3.

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The  Mask.

 The   Mantle of the Initiate. THE   LUMINARIES

Just a s a   single and unique Light  emanates   from three   different luminaries,   so but one and   unique   Truth   emanates   from   different and   apparently   opposite  sources. The Initiate is   able to   recognize   Religion as   always the   same under the   many   cults   which   express it to the   profane.   There is but ONE   Religion, as   there is but ONE Truth, and no   other   cult, w ~hether  it be   called Brahmanism,   B~iddhism,   Catholicism or   Islamism, can   claim for   itself  the   monopoly of  its   possession   to the exclusion   of the other  cults. This  was   the foundation of the   ancient initiations (Mysteries of   Memphis, of   Eleusis,   of Mithras, etc.) and   this is why we see an Initiate   like   Alexander the Great   sacrificing   at the altars of  all the   Gods,   including the God   of the Jews. All the  priests of   every cult   were   thus Initiates and   knew   how to   unite all   beliefs   in the magnificent   unity of the philosophic   revelations  of   Esoterism. 42

MARTINIST   ORDER

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Remember the   position of  the   Luminaries on   layers o f   different   colors. By  this is  figured   in the   first   place, the   Principle of   Hierarchy which   must be   found at the   origin of   every organization. The [-lierarchyterminates   here by the   region of   Light, and the   color is less and   less   luminous   as we   descend. Such   must be the   basis of   every   true and sound   organization, whether  it be  social, scientific or religious. In Man we   find   this  same  organization   constituting the   human trunk:—the   Stomach, the   Breast,   the Head, which   give birth, respectively the   Stomach   to the   Body   that it ,enews; the   Breast to Life which it retains; the Head to   Thought   that it   manifests. Thought,   figured by the   Luminaries, is the   region or   degree of  Light;   Life,   that of the   PENUMBRA,   and the   Body   that of the —

Shadow.

In   Nature, as in   God, you can   find, iT you   desire it,   this mysterious organization.

Nature, Man, and God form the  three  steps   of the  Universe, and  each  of them   possesses  a power   peculiar   to itself. Nature  acts  b y   a fatal   force   (guided by   chance, we   would   say, if   chance   existed).   This   blind and   fatal force is   Destiny, which corresponds to the   Body  in Man, and to Matter in the World. It is the   God of   Materialistic   Science. 43

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Man   acts by   the half-fatal, half-intelligent   force   of his   brain; by   the Human Will, as   powerful as   Destiny   it is the God of  Pantheistic   Science,   adoring itself through Nature. It   corresponds to  Life  in Man, to Universal Foice in  th e  Universe. God   acts by the   super-intellectual and super-conscious force called   Providence,   which may be   allied   to the Human Will, but only by   the free and   absolute consent  of   the latter   in this  lies a great   mystery.   Providence   corresponds to the   Will   in Man, to the soul in the world, it is   the God of  the   purest   Theism   of the grand initiations of   old. Great and  fruitful   teachings may  be   developed   from the  con-

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templation  of   this mysterious   arrangement of  the Luminaries. But

thou alone   canst   develop   them for  thyself   after having   perceived the   route. Mediate with  all   thine heart, and   Providence will   sanctify thee. THE   MASK By this  mask  thy  worldly   personality  disappears.   Thou  becomest an Unknown in the midst of other Unknowns; thou has no   longer to feai that   petty susceptibilities to   which   daily   life is   continually subjected   among   people   who watch   thee  unceasingly. Inspire   thyself   well with the   profound  symbolism   of this  apparently   useless   practice.   Finding   thyself   ALONE before people whom   thou knowest   not,   thou hast naught to ask of   them.   It is from   thyself, in all   thine   isolation,   that   thou  must   derive the   principle of   thine   advancement. Expect   nothing   from   others   except in   case of   absolute   need; in other   words,   learn to be   always   THYSELF. Unknown,   thou  hast no   orders to  receive   from   anyone. Thou ALONE, art   responsible   for thy   acts   before   thyself,   and thy Conscience is  the Master to be   feared, of   whom   thou must  always   take council, the   severe  and   inflexible   judge to   whom   thou  must   render an   account   of thy   acts. This  Mask,  which  isolates   thee from the  rest  of thy kind during the period of   work, shows   thee the  price  thou   must attach   to thy Liberty   all-powerful by thy   Will   before   Destiny   and before Pro -

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No one  o n   Earth  h as   the right to take it from  thee;  thou  alone art   absolute M aster of  it,   alone   thou   will   answer   to thy   Conscience for the  errors  and faults it shall have  caused  thee to   commit. Strive   to remain  an   Unknown for  those whom   thou hast  saved from misfortune or from   ignorance:   know how to   sacrifice thy personality   wherever it m ay   become   necessary   for the Good of the Whole.

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These are   the principal   teachings   furnished by   the profound symbol   of the   Mask,   in our Order. Other   significations  will  be   revealed to  thee,  if thy   heart  knows how to desire them. THE   MANTLE Isolated  in the  study   of himself,  M an has   begun, by   meditation, to   create  his   personality. He can now   fearlessly   face   other men; but he must   be on his

guard. All the fatal  forces,   unchained   against  this  calm   and powerful Will   which gives   birth to   the light of  a new   day,   will   rush   with envy against  the new  elect. Then must he  know   how to fold   about  himself  the ‘mysterious Mantle,   which   renders one   insensible   to the   attacks of   ignorance. May   Prudence never   cease to   counsel   the Unknown   who knows how to isolate   himself   in the  calm of  conscience. This   Mantle,   which   conceals   him who   knows its   multiple uses,  from the eyes of  the   wicked  and the profane,   must  always cover the  Initiate   with  its protective folds. It is,   perhaps, the   most  profound   symbol that the   Order has placed  before the  eyes of the  Unknown,  and  its   study must  be  left to the   peiseverance  and  personal  work of the new  initiate. RESUME

The   instructions  thou hast   received up   to this point may   seem to   thee,   perhaps,   useless   or puerile. Bear in   mind, however, the terrible   tests to   which all   were   subjected, in   ancient   times, who wished   to be   initiates.   Thou will   comprehend   then,   perhaps, the utility of these few pages thou   hast just perused.

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A few   symbols, barely   explained,   have   taught   the profane Truth   they   cannot   fail to   appreciate later,   in their   fullest significance. The Luminaries  and their arrangement have taught: The  existence of   Symbolism, The esoteric   doctrine   of the  Unity, The principle of   Hierarchy, The   law of the Ternary and its   relations. The  Mask  has taught the  profane: The   auto-creation   of the   Personality by   Isolation and Meditation. The   Mantle has   given   a glimpse of: The  necessity of   Prudence   attended  b y the   Will  to destroy the bad   effects  of  Ignorance. SECOND   DEGREE The initiation to the  first   degree of our Order has made of  the   associate a   new man, if  he  h as   understood thoroughly the   bearing of  the   instructions he has   received. Having   become a   “Philosopher   of Unity,” he   can,   like the ancient   Initiates,   communicate spiritually   with the priests of    every cult,   with the  voltaries of   all schools   of Philosophy; he will have forever before his mind the  prolific   symbol  of the   Luminaries  teaching how   Diversity   always   returns to   Unity. Just  a s all   creeds   are lost sight of in the Unity of   Religion, so   all schools of   Philosophy  are   harmonized  in the Unity of   Science, and all   human   beings   represent   merely cellules   of the Unity of  Humanity. Humanity is a   real   being,   having its own   conscience, its   laws   of life and   death, and   reacting on   each   of the   cellules of  which it is   composed, as   each   of its human   cellules reacts   upon it. Thus   the human   body is   composed of   numberless   cells   having each its  o wn   individuality and  autonomy, and  y et  the human  Personality forms a   united whole   independent of   these   parts. The proof   is in the fact that one can   cut off  a   man’s   limb, that is to   say,   diminish   largely the number of   constituent   cellules, without   causing  him to   lose an  atom   of his  consciousness,  or of the Personality   of the man.

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The   Ancients   called   Humanity,   thus   formed of  all the  men

and women   constituting it ,   Adam-Eve.   Adam  signified the  ensemble of   men, Eve  the   ensemble   of women. The history of   Adam-Eve is naught but the history of   Humanity. It has   been unworthily travestied  b y  theologians.

The knowledge of the Unity of the Human   Being gives us the   true key  of Fraternity, showing us that individual  rehabilitation cannot   take   place unless accompanied by the   rehabilitation   of the whole. Philosophers of   Unity,   meditate with all   your   heart   upon the interior   signification of  the few  ideas which   have just been  exposed to   you. The Fall of  Man   will appear to you as a sad   reality and his rehabilitation as the   object to   which   every   true Initiate   should

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The   moral laws are   the only   ones   that lead to the   desired end   and the   greatest   nation   is that in   which the   Initiator has   been able to   realize the   production   of the   greatest morality, whatever the   appearance   otherwise. The   Rehabilitation  of the Whole, by the   devotion   ar1d, if  need be, by the   sacrifice   of the Intellectual   Individuality—this is the end pursued   by all   initiations; the   foundation   of the   mysterious teachings of  all   secret   societies. The   associate is   strongly   recommended to   study as   well as he can the   organization and the   ‘history of   secret societies, and  principally, among  his  contemporaries,   that of Free  Masonry. Every   true   S:::IQ   should be   acquainted   with the   Masonic rites and  symbols.  This is the   first  phase of his individual development.   The Initiator   should, on his  part,   facilitate the   task   of the associate, as far as   lies  in  his power. Discourses and   lectures on   subjects of   importance to the   asso-

ciate are   given   during the   session   held at   certain   periods by the

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THE TWO   COLUMNS The   profound   Symbolism   of the two   columns   gives the key to the  oppositions found   throughout all   Nature.

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These   columns, of   different colors   but of   identical   substance, apparently   opposed to   each   other,   harmonize   in the Unity of  an intermediate   term: the   table of    initiation   lighted by its triple

EXACT   RITUAL OF

luminous ternary.

ADONHIRAMITE   MASONRY

It  i s   Initiation alone   which   permits   us to  find by   knowledge  of  the  Laws  of Equilibrium, the  common   term which  binds  a ll  opposites.

Good and   Evil,   Life and   Death,   Essence and   Substance,   Spirit and   Matter, are the two   columns; the   Initiate must   know how to read and   find the   third   which   gives the  raison-d’etre of   these apparent   oppositions. All Initiations  show  to  the  profane the  symbolism  of the  Binary or   Opposition   from the   entrance to the Temple;   strive to remember always its   explanation. It is   this Binary,   (momentary  destroyer   of Equilibrium),   which explains the   laws   so little understood, of that  Universal   Force distributed   everywhere and   everywhere invisible  in its   essence;  a  Force teirible and all-powerful in the hands of the   Initiate.

FIRST PART 4 .5

New  Edition,   revised, corrected and   augmented, according   to that which is   done in   Regular Lodges,   presided   over by   Worshipful Masters,   appointed  b y the   Grand Orient of   France.

Translated   from the   French   for: it

THE GRAND   COLLEGE OF   RITES OF THE

To know its   existence   suffices.   Desire and   Meditation   will teach   thee   more. The  Man of   Desire  is the proteg6 of   Providence.

UNITED   STATES   OF AMERICA,   1938 By  JOHN  BLACK   VROOMAN,

RESUME In the   second   degree of   our Order   the Associate has   acquired the following knowledge:

F . G.  C. R.

Grand    Redacteur-General of  the Grand   College of   Rites of  th e

The   Unity of   Humanity,   giving the   raison-d’etre of  the Fraternity. The   Fall and   Rehabilitation of   Adam-Eve. The equilibrating term of the Ternary and the   existence of Universal   Force. The   Man of   Desire. The grade of the   second   degree acquired,   gives   the title of  Initiate.

United States of   America

Remember   that   among   true   Masons,   riches,   pride, are but a   Chimera.   Children of the   same   God, all   Mortals are   Brethren.

Vice alone is   base,   Virtue   makest rank, and  M .5ln who is the   most

 just, is  likewise  the   greatest.”

48

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EDITOR’S   NOTE

The   first   edition of the   Adonhiramite   Ritual appeared   without date,   sometime  prior   to the   first   dated   edition,   1783. It   was,   like most   of the   subsequent   editions,   printed in   French in   Philadelphie (Paris), and   compiled,  and probably written by   Louis   Guillemain de   Saint-Victor. The original   edition  contained 1 4 4   pages.   Various imprints, reprints and   editions appeared continuously   until   1812. The   latest   edition of a   ritual for use   in an   active body of    the! Adonhiramite   Rite   seems  to be  one translated ipto the   Spanish and issued in Rio  de   Janiero,   Brazil  in   1832. In  all, at  least thirty-seven issues  were   made  between  1783 and 1812. The  only  edition bearing the name of   anyone   but the   original compiler is   that imprinted “Jerusalem”,   dated   1803, and   assigned   on its   title page to one Latreille. Up to now no   translation   of the   first degrees   of the   Rite has appeared   in the   English language,   altho during the   activity   of the Rite a   historical   tract w ~s   printed in   London.   In this   country in 1829,   Elder   David Bernard published his   well known “Light on Masonry” in   Utica.   Among other   exposes  of   Masonic rituals   there are   some   “French   Degrees”,   which   really are   some   of the   higher grades   of the Adonhiramite   Rite. The   compiler   probably did not know what   they were   when he   printed   them in his   book.   These will be   taken up in  t he   next   issue of   C O L L I 3 C T A N I 3 A ,   which   will continue the  degrees  of the Adonhiramite   Rite. Aside   from the   “liberties   in translation” taken by   Brother Vrooman, additional “liberties” have been  taken by  the   Editor  in the preparation   of the   rituals for the   Fellowship.   This has been done that certain  less   or more   obscure passages may  be  more  easily   understood  when   compared   with  Masonic usage. It is   believed   that the  present  effort   will be   looked   upon as the   most   outstanding and   interesting   of the   contributions  y et   made in   C O L L I 3 C T A N I 3 A . H.V.B.V.

THE   ADONHIRAM]TE   RITE ii

44

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It is   generally   agreed   that   Louis   Guillemain de   Saint-Victor was   the founder of the Adonhiramite Rite in   France. It is a   rite based on the   legend   originating  in   France  concerning  Adon  Hiram, or   Lord   Hiram,   an unfortunate   translation of  the   Hebrew, which eventually   found its way   into French   rituals. As   early as   1744, a French   book was   published  in   which  Adonhiram  w as   confused   with Hiram   Abif  and   doubtless   from this early error   arose the   legend for the   subsequent  Adonhiramite   Rite. Mackey   states   that   Saint-Victor   published his work,   Recueil Precieux   de la A4 aconnerie Adonhiramute,   etc., in   1781,   containing only   four   grades.   Waite, on   the other   hand,   claims   1783 as the date of the   work, and   only the   three   grades. Mackey   says   that in 1785   another edition contained the higher   grades and   Waite   lists a   different   title undei date of  1   7 8 7 .

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The  Grand   College of   Rites of  the U. S . A.   reproduces hereafter the thirteen  grades of  th e  Rite from  Saint-Victor’s   1787   edition and is   also   fortunate in having   subsequent editions and   additional information on the   Rite. That the Rite  wa s   short  lived is  a matter of   consent,   although it   lasted   several   years   longer than has   been previously   assumed.   With the   high  grade   scramble in   France, the Adonhiramite Rite  passed  into  quietude and  soon  became a  child of  history, but its   rituals   still   offer  to the student   somehing   worthy of  consideration and   we are   very   happy to   have his opportunity of  rendering into   English  these quaint   ceremonies   which   Bernard re produced  in part in his  expos~   under an   entirely different title.

J.

R. S .

EXACT   RITUAL OF TRANSLATO TRAN SLATOR’S R’S PREF PREFACE ACE

ADONHIRAMITE   MASONRY

The   dut The duty y of a   translator,   is to   convey   great   truths truths to his possible  manner, r, with with   idiomatic   expresreader, and tat   in the  best   possible manne turned into as   correct and   reasonable English as   will   best sions   turned express   the thought, thought, not   only   of what the the   original   writer writer had to convey, but to  bring  a s  nearly into  focus   with the  theory of  of    modern thoug ught ht tha thatt is being being   carried   from one trend, the   language   and tho language to language  to   another.

containing

4

the ritual ritual of the   First  Three   Degrees,   the Open Opening ing and   Closing of  the  different  different   Lodges,  Table or  catechism  of   instruction,   General and

Particular Healths, Particular  Healths, as   well as  the duties of the principal   officers in   charge

It has   been my aim   to render as  idiomatically as   possible, the Partt I. In   some instances,   I have ritual   of the Adonhiramite   Rite,   Par sacrificed sacri ficed exact   literal  translation of a   word,   using using a ter term m   which idiomatically or  colloquially   expresses the  idea.

 Enriched  by

infinity y of  of    questions and   answer an   infinit answerss which are   symbolic, an explanation   of the   emblems   and a lar large ge number number of   useful

I have tried to  avoid what was  expressed by  Schopenhauer, who said,   in his   essay On   Authorship in The Art  of  Literature—after  speaking   fitst of   Bichat’s   distinction   between the   working of  the  passions   and and th thee   working of  the   intelligence—  ‘T  ‘T o   this   class of  writers  belong belong those   translators who   not only translate their   author, but   also   cotrect cotrect and   revise   him; a   proceeding   which   seems to me impertine impe rtinent. nt. To  such   writers I say   ‘write books  yourself   which are worth wor th tran translatin slating, g, and   leave   other   people’s   books as   they are’.”

as   well as   curious  notes.  Dedicated    to WeIl-v WeIl-verjed  erjed   Masons by

BROTHER   LOUIS   GUILLEMAIN GUILLEMAIN,, OF ST.  VICI7OR Knight of  all   Masonic Orders

the   face, I   affectionately With   this admonition   staring me   in the turn this   translation   over to the   Fellows of  the   Grand   College of    America. Rites of  America.

At the   Grand   Orient of  France,   under  the   Vestibule of the Temple of   Solomon.   Number 33.

J.B.V.

 In the   Year  of   of   True Light  — 5789 A

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ADONHIRAMITE   MASONRY

WHICH H A   MASON CONCER CONC ERNING NING THE  MANNER   IN WHIC

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By all   that has   just been   said, it is   easy to see   that   Masonry requires men   above the   ordinary,   and thi thiss   Society,   after havin having g fulfilled its   duty to the   State   and to  to   Religion, Religion, follows the   doctrine of the  Natural  Laws.   Charity is  one of its  greatest  piinciples,  and for this   reason, Masons   ought ought to   exercise it;   but in   gaining happiness, for his the   Mason shou  his   witness   only  heaven   and his ow~ should ld   have for heart.

One  who so  misunderstands as to   lack  a a   sense   of duty to hi  him mself  can   only expect   humiliation;   Masonry   will   also   punish   him,  imprisonment but  but by   dishonor and not  by  imprisonment and oblivion.  oblivion.

WHAT   SHOULD SHOULD BE   DONE IN A   REGULAR   LODGE

inseparable   from a beautiful   soul. If birth and rank  Decency  i s   inseparable  for   anything   among Masons,   education in   Masonry do not count for is wor worth th mu much; ch; it is   essential,   then, then, to be   clothed as   modestly as utter er no   word   against   kindness and possible, and   above   all,   to utt honesty.

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anything ing is   heard abIf  any   insult is   received in   Lodge,   or anyth solutely contrary   to the Order, Order, it will   become   necessary to   carry a  complaint  complaint to  to the   Venerable Master,   always   after   having   obtained his  permission in the   manner   described   above;   however,   it is   only necessary to  go  to these  extremes  when the offense  i s   grave,   for, in every   case,   indulgence is   always   preferable to   vengeance.

OUGHT OUGH T TO   CONDUCT   HIMSELF IN   LODGE

‘Whatever   association ma y   occur,   one with   another,   it is f orbidden to   give   oneself any other   name   than that of   Brother,   that bidden which praises praises Maso Masonry, nry, sin since ce   this   sacred name embod embodies ies all the sentiments to   which   our hear hearts ts are   susceptible. It is   essential to   remember   that that it is not not   permissible for any Brother except the  Wardens  and the Orator to  speak  in  open   Lodge without having   obtained the   permission   of the   Venerable Master, Warden den,, at the station station who gives it by   raising the   hand,   and the War where he  i s,   raps and warns the   Grand Master that a Brother  under his   station   requests   the floo floor. r.

 

No   one shou should ld   ever leave   the Lodg Lodgee   room,   without   asking the  Warden  Warden under.whose  under.whose stat station ion he  i s   sitting, and   whatever   is done contrary   to the   request of   anyone,   that   (action) is   necessary for maintaining   good   order.

EXACT RITUAL OF

A   Lodge is a   body of  of    virtuous   men, consequently   honorable. to   hold   above all   the thin things gs the  esteem of  Any   rational man   ought to  the   Society to   which he   belongs   and, as a   principal   means   to that end,   observe   punctually all   of the   laws to   which he is   subject, whether   they be   those   of the  state or   of his   obligations.  Those of  Masonry   have as a   foundation, foundation, honor,   modesty, and   humanity. I will not enlarge upon them more than to to say;  say; who   says   Mason   says Hones Ho nestt Man Man,, and that the  newly   initiated   should   know know tha thatt the word is   characteristic,   and tha thatt it   contains   within   itself  all the attributes of  a   faithful   subject, a   good  husband, d, a   good good son,  a   good  husban father, and a   perfect friend.

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In order   that a   Lodge may  be   tiled  tiled   properly,   it is nbt  sufficient that the door  which   closes  it   should  be doub double—it le—it is necessary   also that there  should  be two  apartments of  entrance.   entrance.  The first is  occupied by  a Brother Tiler,  who  opens its  door to  all  who  present  themselves; and the   second,   which   separates the   Lodge   from   the the firs firstt   (apart(apartment), is   that whi which ch is   called—The   Chamber  a]  Reflection, and in   which the   Expert   shall  always  remain.   Those who   desire to be admitted   into the   Lodge,   being in the first  apartment,   one of   them knocks  at the Chamber the  Chamber   of Reflection; the Expert  opens to   him, and examines   him upon upon the principal principal points points of  receives  him   alone, and   examines  Masonry; and   above   all,   makes him   give the   steps and   signs, and  introduces him  Mason, the  the Expe Expert rt introduces  him into when  he  recognizes  him  a s a  Mason, the   Lodge   with  with   the the ordinary   formalities. It  nmst   not be forgotten that the   Brother who is   introduced,   should   take the the han hand d of the Assistant Assista nt Expert, Expert, who  who is within the  Lodge,   in order to  give  him the grip gri p and the   pass-word   of the   degree on   which Lodge   is opened; then he   goes to   place   himself   himself   between   the Ward Wardens ens on the   said 55

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degree, in   making the sign and sal saluti uting ng the   Venerable Maste Master, r,  then questions  questions him  him on the   ritual, The The   attentions  attentions   of the   Expert, who  then and this conduct this  conduct of  of the Brethren Brethren ought to  be   observed  ceremoniously in all   regular   Lodges.

Lodge), and  here it is not open;   besides, the   ritual  is only for   (the purpose of)   questioning Brethren who are are visiting,  visiting,   or to   instruct

OBSERVATIONS ON ON THE  THE   OPENING  OF   LODGES The   opening of  a   Lodge is   nothing   more   than than the the   consent alll to   commence   labor.   Among   ancient Knig Knights hts this   ceremony by al was   augmented by   a prayer to   Deity.   This  singular   religious  maxim has   been   lost   through through the   difficulties in   which   Catholicity has endured;   Christians,   persecuted  into their   most   secret   hiding   places, endured; were  obliged to  symbolize   all the   principal points of of their  religion; and to dispel all   suspicion   of the   tyrants who   might  persecute  them, of   MASONS.   Thus,   these   enlightened and upthey   took the name of    rendered homage  homage to  the  Supreme right men, men, under  under material  emblems,  rendered God who had   created them. It was   thus that the   opening of   Lodge became a   simple,   short and   symbolic symbolic ceremony, as   well as all the the  Masters rest, and  altogether  independent  o f f    instruction.   Many   of the Masters paid no   attention to it,   but rather ignored it.   In it   could be   seen  a greatt numb grea number er who met all   requirements   of the   ritual,   even   those (require (req uirements ments)) of sign signss and   words,   after   which   the the Lo Lodge dge was acting to the   contrary,   were   content to   become adclosed;; other closed otherss   acting opening of the   Lodg Lodgee by the   Wardens,   rather   than vised   of the opening to go to   open person) on) ;   finally,   they gave   the sign and open Lodge   (in pers thee   (particulai)   degree in   which made the   acclamation   in th which the theyy are   going going to   work,   then proc proclaime laimed d that   Lodge was   open; after which they   questioned   their   officers   upon the   ritual,  beginning by asking aski ng them if   Lodge was   open—a   qu~tion   which   ought to be asked   before  anything of a   Masonic   nature is   done, and   above all principal cipal   secrets.   Thus,   these (give) a   sign,   which is one   of (its) prin two   methods   of opening   Lodge are  equally   contrary to the   laws of  Masonry;   they are   innovations,  introduced by   Masters  who are but little  versed  in the statutes the  statutes of  of the   Order;  this is  why  it is   absolutely both h (o (of  f    them),   and and I am goin going g to prove prove it essential to   avoid   bot (to   you). It you).  It is   expressly  forbidden  to make  any   .sign, much   less to whisper the Sacred  Word  until  Lodge   is opened   (or:   except in  open 56

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the new   initiates, and no one   may may reveal   that   which   ought to be revealed   only in   open   Lodge.   On th thee ot othe herr   hand, the   opening  questions   of the   ritual,   what having   been  accomplished   by all   these  questions will be done in   Lodge if   there  is not any   reception (of   candidates or visit visitors) ors) ? In   vain I am   told   that   these   questions   before the opening of    Lodge all   make but a   formality,   which   characterizes only the   Mason who   is being inter interroga rogated, ted, in forc forcing ing him to   avow of)   reception.   I rep reply ly that that it is   impossible authentically his   (right of) that a   (Grand)   Master   should   doubt that his principal  officers  may not be   M~,sons;   but in   reality,   it is but is  but to  to   TILE  the   Lodge, a  very strong   reason why   each   individu individual al of the   assembly   ought ought to be questioned.   Then, in   place of   again   filling the station of   (Grand) Master  in opening the  Lodge,  he is  no   more  than an   Expert,  and this Lightt   becomes  the   receptacle place which   ought to be  a   Temple of Ligh of distr distrust ust and   confusion. It is   then, the   fault of   of   attention to, or the knowledge knowledge of, the true true Institutions  Institutions of  the   Order, that so   many Venerable   Masters   have   confounded, so   inappropriately, the   opening of   Lodge   with its  ritual—two   things   entirely   diffesent,  diffesent,   as may the opening  opening  of the  Lodge,   which be  seen  if   one will  but   reflect upon the will be   followed,   and in  which   three questions  questions will  will be  asked: Q.—What is the first  great care of  a  a  Mason? A.—It  is to see  that the   Lodge  is Tiled.

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Q.—’What  is the   second? A—It  is to see  that all the   Brethren are  members  of the Order.

Q.—Are  y ou a  Mason? A.-—AII my   Brethren  recognize me as   such. Is it not   easy to see  that these questions these  questions  ought  only to  be   asked by the   Wardens   before   the op openi ening ng of Lod Lodge; ge; and that that   they cannot be any   part of  the  the   (work  of)   instruction? Is   it no nott   ridiculous to requ re quii iiee th that at a   Mason   who att attends ends   should   observe   whether the Expeits are   fulfilling ther   duty, and   whether whether the   assembly   is in Ex-oider? As to the   first   question, in all   cases he   appears as the Ex alone ne   seems   to hav havee the   right Q f    questioning   those pert;   he alo those who 57

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present   themselves to   enter   Lodge, as to   whether   or not   they are Masons, for the   reason   that   they   doubt   whether   they   are, and   that_ they   ought to   assure   themselves   that   they are   (Masons), but it is not so with the   Master, who   should   repose   (faith)   in the  officers whom he has   created (or   appointed) by   consent   of the   whole Lodge,   and of whom he  recognizes   their  merit. I   condude  then, by the   principles of   Masonry,   and in a   sense of   unanimity,   that a Venerable Master who   presides  in the Temple o 4 ~   Light, all the avenues of   w4iich are   guarded by   faithful men and   true,   ought to be persuaded   that all   persons who   come   before him are   zealous Brethren, who   desire to   participate in the   work, and   make new progress in the  Royal  Art, and that demanding of   them   whether or not   they are   Masons,   it is not   alone   doubting the   capacity   of the Experts,  but it  i s   also  to not forget that the  Sun has no  other function than   that   of enlightening the Universe. It may be   seen   that the   interrogations   that are   asked   in the opening   which   follows, do   not contain any   of the   secrets   of the Order;  and it  i s on  that that the  greatest attention   should  be  centered, if the   ancient   statutes are   to be   conformed to, and   they are   given the   respect which   they   merit, as   being founded upon   Reason. OPENING OF A LODGE OF ENTERED   APPRENTICES The   Venerable Master, seated  on a   dais in the   Bait, faces the Wardens,   who should  be in the   West,   raps   three times   with his gavel, on the   pedestal, as  an   Eniered Apprentice, and   say:—  V.   M.—Silence, my  Brethren, and  come to attention. (*) There   words being  spoken,   the whole  assembly  arranges   itself   into  parallel   lines,   then the   Venerable   Master   says:—  V.   M.—Brothec   Senior and   Junior Wardens—arrange our   dear Brethren, in all   their   ranks and   degrees   (in position) to   assist us in opening a   Lodge of   (Entered)   Apprentice   Masons. The  Senior   Warden   (**) My   dear   Brothers   in the   South, in all .your ranks and   degtees,   I invite   you, on   behalf   of the Ven-

(*) The two   Wardens   should d &   the same at (each af) their columns. (**) If   there are any   Grand   Masters who are   visitors in   this 58

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erable   Master, to   diligently   assist me   in opening a   Lodge of  (Entered) Apprentice   Masons.

The   Junior    Warden   repeats the   same   thing at his is  o n the   North   side (of  the   Lodge).

column, which

V.   M.—Brother  Senior   Warden, are  you a Mason? (*)

S .   W.—AII my Brethren   recognize   i-ne as   such. V.   M.—What   is the first (great) care of a Mason? 5.   W.—It is to see   that the Lodge  i s   Tiled. V. M.—Do it.   Assure  yourself,   from the   Expert   that it is   done.  At  fhe   same insfant   ihat  the   Venerable  Masler  giver  the   first   three rapr,   each   officer ought to   have   tai~en his   /lace; the   Warden observes   whether  the   Expert  has   fulfilled  his   duties,   after   which he replies: 5 .   W.—It is,   Most Venerable   Master. V.   M.—What is the  second? S .  W.—It is to  see  that all the  Brethren are members of  the   Order. (After   having   observed).   They   are (all   members),   Venerable Master.

V.   M.—Why   are we   assembled  together? S .   W.—To   raise  Temples to  Virtue,   and dig   dungeons for  Vice. V.   M.—1{ow   long ought we to work?* S .   W.—From   noon   until midnight.* V. M.—How long  does  it take to  make an   (Entered) Apptentlce?* S .   W.—Three  Years.* V.   M.—How old are   you? S .   W.—Three   Years.   (**) V.   M.—What time i s it? Orient,   or other Brethren, they   should  commence   (the questioning), and   that in   each   degree, and   each   time that the   Assembly is

addressed. Thus   they   wifl   address   it.—”Venerable   Masters, or worthy Brethren,   who so   well   grace   the East, my  dear Brethren, etc.” (*)   Here the Lodge   is not  open, and   while the  Venerable   Master is asking the Wardens if  all are   Masons,  it   is only   that   they  may be   informed   that   they   must  keep  surveillance and do   their  duty to

the Order, and practice these (duties) themselves. It   was the time   (required)   in the   Petit   Mysteries—see (**) “The  Origin of   Masonry.” 59

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S.  W.—Nearly  noon. V. M.—In   consideration   of the time of   your age,   announce to   all~ the   dear   Brethren, that a   Lodge   of (Entered)   Apprentices is open, and that we shall   commence   Labor   in the   accustomed manner. S .   W.—My   dear Brethren,   under my   column, I   announce to   you, on   behalf   of the   Venerable   Master,   that a   Lodge   of (Entered) Apprentice Masons is   open, and  that we   shall   commence   labor in our  accustomed manner.

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Q.—What is   done at the   Lodge   of the   Sts.   John?   A.—Temples are  raised to  Virtue, and   there dungeons  are dug for   Vice. Q.—What do you   bring (with  you)?   A.—Health,  prosperity and good   will to all   Brethren. Q.—What   come y ou   here to do? A.—To   subdue my   passions, subjugate my will,  and to make new progress in   Masonry. Q.—What do you   learn in   Masonry?

A.—I   learn the  study of 

the   sciences,   and the   practice of  the  virtues. (*)

Q.—Tell  me (then), who  it is who  i s a Mason.   A.—He is a Free

The   Junior   Warden   repeats   the words of  the   Senior Warden, and  when he has   finished, the   Venerahle   Master, as   well a s   all the  Brethren,   rise,   make   the Entered   Apprentice  sign,   then the   Honors, and   cry aloud,   three  times—”Vive;”  then  each one   sits down  a g a i n , and  the   Venerahle Master commences the   Catechism, or , if   there are   several   candidates;’   they ar e   received   first, at the   completion of   which they may profit hy the   instruction.

CATECHISM OF   (ENTERED)   APPRENTICES Q.—My   Brother,   from   whence   come y ou

?*

A.—Most Venerable

(Master),   from the   Lodge of  the  Sts.   John. (*)   This   question ought   to he the   first   (one) in the   catechism of  (Entered) Apprentices; Brethren who are not   famitiar   with my “Origin of   Masonry,”   printed in   1787, and  dedicated to   Monsieur, the  Duke of   Greves,   will   easily   understand here,   that   Masonry is nothing  else  than the assemblage of  all   Nature, and that   its morals is the   homage   that   should he   rendered to the   Creator of  the Universe, and   that   among us,   that   homage is the  practice of  its virtues, and above   all,   that of  our religion.   Among  the Ancients, the Initiates   were purified before  being admitted  to the Petit   Mysteries. In  the first   stages  of   Christianity, Proselytes   were not made   except  — after   being baptized.   When the  new initiates   came to   Lodge   (for the   first   time),   the question was   asked, which question   needed the   answer— (I   come   from the  Lodge of   Sts.   John)—which   is to expressly   say—I  come  to be   purified by   the waters  of   baptism. No one denies   that   St. John   instituted   this   sacrament; thus, is it not right   that the first  question asked on the duties  of  the Order  should be   founded upon the   first   action   which his Order   requires? But further,   when   certain   Masons would   doubt the   truth of    this (assertion),   would it   not be  more   natural to ask   everyone  who appears at   Lodge,   from   whence   they came?   When   it is   agreed, it is only in   Lodge   that are   learned the   Grand   Arts of   subduing the passions and  practising   Virtue. 60

Man,   faithful to the  laws, the brother and  friend of Kings and peasants   when   they   are upright.   (‘I”I’) Q.—How   shall I  know you to be a  Mason?   A.—By my   signs, tokens and by the   circumstances   of my   reception,   faithfully accounted   for. Q.—What are the   signs   of Masonry?

A.—The   square, the   level

and the plumb.

Q.—What are  tokens?   A.—Certain   regular   grips,   which  are given among   Brothers. Q.—Who   secured the   privilege for you of   becoming a  Mason? A.—A  wise   friend, whom I   have   recognized since, as’ a  brother.

Q.—Why did y ou   become a   Mason?   A.—Because I was in   dark ness, and I desired

to

be   brought to   Light.

(*)

Effectively,   it is   this   that   Masonry has   been  always   among the   Egyptians, the   Greeks, the   inhabitants   of Palestine, in   fact among all   peoples who   (ever)   knew   it’s   secrets. See   “The   Origin of   Masonry.” (**) The   Masons who  were chosen by   Solomon to   work  on the Temple,   were   declared   free,   exempt   from   their   taxes,   they and their  descendants; thy   also had the   privilege of   carrying arms. It is   true that in   the year  8898   (probably BC   602),   Nebuchadnedzar, having   taken  Jerusalem,   and had the  Temple destroyed,   they   were put   into   captivity   with the   Jewish   people. But in the   year   8468 (probably  BC   582)   Cyrus  then   having  taken  Babylon, re-established them   in all   their rights, and   more,   wishing to   recompense the virtue  of   Zerubbabel, he   permitted him to   return to the Holy City with the   Children of   Israel to   rebuild the   Temple, and  as a  mark  of his   esteem, he   dined with   theni before his departure, in   giving them a kiss of   peace and   called him his  Brother and  his   friend, and treating  freely  of   such, heaped on him   honors and   well-being— BIBLE.   There   were other   causes of   this   liberty . . . to   report them in   my history of   Masonry.

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Q.—What   did this Light   represent?   A.—The   knowledge and accumulation  of  all the virtues,  symbolical  of the  Grand  Architect of the   Universe. (*) Q.—Where were you   received as a   Mason?   A—In   a perfect Lodge. Q.—What did you   learn of  a   perfect Lodge?   A.—I   learned   that three  Masons assembled   together form  a   simple   Lodge;   that   five make  it   correct;  and   that  seven make i t   perfect. Q.—Who  are the   three Masons of a   simple   Lodge? A—A  Venerable Master and two   Wardens. A.—They are the   first   three, and two   Master (Masons). Q.—Finally, who, are the   seven who   complete a  Perfect. Lodge? A.—A   Venerable   Master, two   Wardens, three Master (Masons) and an   (Entered)   Apprentice. Q.—Who   prepared y ou to be   received as a   Mason?   A.—An Ex-

pert,   Venerable Master. Q.—What   did he require of  you. A.—That I inform him of my age, of  my   civic  qualifications, of  my   Religion, and   my zeal to be initiated,   after   which,  neither naked nor  clad, but   nevertheless in a   decent  condition,   being deprived of  all  metals, he   conducted me to the door of the   Lodge,   upon which   I gave  three   distinct knocks. Q.—Why did the  Expert  attire you  neither  naked  nor  clad?   A.—To show   me that   Luxury   is a Vice that is   only  imposed   upon the vulgar, and   that   the Man   who would be   upright,   should   hold himself   above his   prejudices.

(*) Light, so dear to   Masons,   has as its   origin,  the   Sacred   Fire which descended   from   Heaven   upon the   Altar,   the day that   Aaron and his son were consecrated.   Christians   began by   placing   three lights   upon   their Altars to   symbolize   the triple   essence   of the Creator, and   consequently   they were   placed in the   Temples to make   known   the immensity of the  Supreme   Being.   Catholics in

taking   these maxims from   the Jews,   published by   their   Sacred songs,   that it was the  God of   Light   whom   they   worshipped, and

not  fire, itself. The Magi   of ancient   Persia   knew a Supreme   God, the   Creator  of the Universe, but  at the   same   time,   they  admitted

two   co-eternal entities, the   first,   author o f ~   Good,   whom   they represented by   the fire, the   other,   the author of   Evil, whom   they represented by the   darkness.   See—”The   Origin of  Masonry.”

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Q.—Why did he deprive  you of  all   metals.~~ A  —Because they are the   symbol   of the   vices, and   because M asons   should not   have any of their   own. (*) Q.—What  do the   three raps  given by  the Expert signify? A.—Three passages   from the Holy   Scriptures—’ ‘Knock,   and it shall  be   opened unto   you;   Seek,   and Ye shall  find;   Ask, and  y e shall   receive.” Q.—What  did (the  knocks)   procure for  you?   A.—Admission  into the   Lodge. Q.—When it was   opened   unto   you,   what did the   Expert do   with you? A.—He  placed   me in the hands of the Junior Warden. Q.—What  did  y ou see   when you   entered the Lodge? A.—Nothing that the   human   mind   could  understand, a   thick   bandage   hoodwinked my   eyes. Q.—Why had  you a  hoodwink   over   your eyes?   A.—To let me know  that  ignorance is   prejudical to the  well-being of   Man.

Q.—What did the  Junior  Warden   make you do? A.—He   caused me to   make   three   circumambulations   from the   West to the

East by w ay of  the   North,   and from the   East   to the   West, by way of the   South,   then he   placed me   in the hands of   ‘the Senior Warden. Q.—Why did you   make the  circumambulation?   A.—In   order to teach me   that it  i s   never on   the first trip that one  obtains Virtue. Q.—What   were you  seeking  on   your   journey? A—I   was seeking Light,   of which  y ou   have  given the   explanation. Q.—What   did the  Senior   Warden   then do   with   you?   A.—After having removed the hoodwink, by an  order   that he had  received, he  caused me  to place my  feet in a  square,  and made me approach the   Venerable   Master by   three upright  steps. (*) In a  large  number of   Lodges, and   in all catechisn-fs, in lieu of   this   symbolic and   true response, is   said   “Since   it is  because, at the   building of   King   Solomon’s   Temple,   were not   heard  the  noise of  any  implement of   iron,” etc.   See,   that   after   this,   if the Profanes who   have read this   aright,   (these   instructions are   printed),   were not   right in   judging the  aforesaid   Masons,   and treating   them as madmen. As for me, I  can not  then   understand how the   ancient Masons   could be   able to   forget all   their   welfare   in common to

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Q.—What did   you see   when   your   eyes   were uncovered?   A.—AII the Brethren armed with   swords,   which   they had   pointed toward me. Q.—Why?   A.—To  show me   that   they   were  always ready to   shed their blood for  me , if I  w as   faithful  to the  obligation   that I was about to   assume, as   well as   to punish me, if    I was   miserable enough   to repudiate it. (*) were  y ou   caused to   place your   feet in the (form) of  a square, and   (why) did y ou  advance by   three  upright  steps? A.—To make me   know the obligation which I  ought to   obey, as well as the manner in   which our   (Entered)   Apprentices   should behave,   in our Order. Q.—What   does   this forward   step   signify?   A.—The   zeal   with which  we   should  press  forward toward   that   which   will   enlighten us. Q.—What   did the   Venerable Master   (then) do   with   you?  A .—Since he was   assured of  my  wishes,   after having   obtained the unanimous consent  of  the  Lodge, he  received  me as   an (Entered) Apprentice  Mason,   with  all the  requisite  formalities. Q.—What   were   these formalities?   A.—l   had my left foot   clad with a slipper,  my   right  knee  bare, on the  square,  my right hand (resting) on   the Holy  Bible,   and in my left, I   held a   compass, half   opened, pressed   against my   left   breast, which was  bare. Q.—What did you   do in this position? A.—I (took) the   obligation to  conceal  the  secrets  of  Masons and Masonry  forever. Q.—Do  you   remember   this obligation? A.—Yes, Venerable Master.   (**)

Q.—Why had  y ou   your  knee  bare, and  your   foot  clad in  a slipper?

(*) In the same Catechism cited above, in   place of  the reply which has   just   been read, the   Brother who is   being   interrogated may  be asked—”lt is   for the  purpose of    eliminating the   Profanes.” (**)   There are   certain   Lodges in  which   it is   necessary to   repeat the   obligation; but   it is not a  rule   generally recognized;   that depends   upon the   wish of  the   Venerable Master. That is why all good Masons should   remember it for   themselves, as   well   as the

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A.—To   remind me   that a  Mason is   always   humble. Q.—Why was the compass placed   upon your   naked left   breast?  A.—It  was to  demonstrate   that the   heart  of a   Mason   ought to be  just, and   always  open. Q.—What was   given   unto you as you   were being   received as a Mason? A.—A   sign, a   token,   and two   words. Q.—Give me the  sign.

(It is   given by   him)

Q.—What   is it   called?   A.—Gutteral. Q.—What  does   that   signify?   A.—A   part of  my   obligation, that I

should  prefer  to have my throat   cut,  rather than   reveal  Masonry’s secrets to   profanes. Q.—Give the   token   to the   Second   Brother. (It is   given; and when he is   found  regular,   the Warden   says-)   A.—lt is   correct  \Tenerable   Master. Q.—Give me the   Sacred   Word of   Apprentices.   A.—.Venerable Master,   it is not  permitted   to mention  it—Give me the   first letter of  it , and I will   give you the  second. (It  is  given,   alternately) Q.—What  does   this   word  mean?   A—That   Wisdom is in   God(*) It is the   name   of the   column   which   ought to be in the   North, near   the door of the Temple at which the Apprentices  assemble. Q.—What is   your   pass-word?   A.—T n,   which is to   say— “worldly   possession.” He   was the son of   Lamech, who   first learned   the art of working in   metals. Q.—.Was   nothing   else   done   (for   you),   when you   were   received as   a Mason? A.—I was given  a  white apron,  and gloves  for men and for   women,   (‘both)   of the   same   color.   (**) Q.—What   does the apron   mean?   A.—It is the   symbol   of work; -

(*) It  is   thus   that the  response   should be   made a~ an  (Entered) Apprentice. See the  note  on the   Sacred Word of  a   Felloweraft. (**)   Many   Masters no   longer   give gloves for  women,   meanwhile this   attention,  s o   feeble as it   may be,  for   beings   created to   share

with us our pleasures and   sorrows of  society, can  but honor   iWason-

Sacred   Words,   the steps and the   signs,   remembering   that   they ought  never to  be   published.

ry; I attest many worthy wives,  but as  a ll men cannot feel the same, those who do not see any   lack  of   delicacy, and do   not,   give   them any   more; may   rest   with these   words   (and  with   ‘woman); and thus on   that   question and answer   we will   place  the   inverted commas   which   will be so   marked.

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its   whiteness demonstrates  to us the   frankness   of our   customs, and the   equality   which ought to exist among us.

Q.—Why have  you   been   given white   gloves? A .—To remind me that a  Mason   ought never to   soil  his hands with  iniquity. Q.—Why are   gloves   given   to the woman?   A—To   demonstrate to the   candidate   that he   ought   always to  esteem and   cherish his wife,   and that she   should   never   be forgotten ~i  single   instant, without  being   unjust. Q.—What did you   discover   when you   were made   a Mason? A.—Three Great   Lights,   placed in a   square, one   in the   East, the other in the  West,   and the  third   in the  South. Q.—Why was there nothing  in the   North?   A.—It was   because the Sun   only   slightly  illuminated this part (of   the Lodge). Q.—What do the   three  lights   signify?   A.—The   Sun,   the Moon and the Master of the   Lodge. (*) Q.—’Why are  they  designated,  as  such?   A.—Because  the Sun  lights the labor during the   day;   the Moon (lights   it) during the  night, and the (Venerable)   Master at  all  times   (enlightens) the  Lodge. Q.—Where  is the place of  the Venerable Master?   A.—In  the  East. Q.—Why?   A.—By   example of  the   Sun,   which   appears in the East to   open the   day, the   Venerable   Master   sits   there   (in the East) to   open the   Lodge, aid its   workers by his   counsel, and and enlighten them by his   wisdom. Q.—And   where are   the Wardens   placed?   A—In  the West. Q.——Why? A.—As the sun   sets   in the  West  to  close the   day,  the Wardens are so   placed to   close Lodge,   send the   Workmen   away contented,   and keep   good   fellowship amongst   Brethren and Visitors. Q.—Where   were   you placed   after   your   reception?   A—In the North. Q.—Why?   A.—Because it was the   least   illuminated   part (of  the   Lodge)~   and that an (Entered) Apprentice has (as   yet) received   light but  partially,   and is not in   condition to   receive a greater illumination. (*)

See   “The   Origin of   Masonry.”

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Q.—How do   (Entered)   Apprentices   work? (*)   A.—They hew and chisel   rough   stones. Q.—Where are   they rewarded? A.—At   the column J. Q.—What are the   great   duties of  a   Mason? A.—To fill that place (in   life),   where   Providence  has   placed   him, to   avoid   Vice and to  practice Virtue. These a re   all the   questions of  the   Catechism, of    (Entered) A~ prentices, and    when   they are   demanded  of  a   Brother  who   comes after the opening of   Lodge the  Venerahie   Master  says   to him: Q.—My   Brother,   what do you   desire?   A.—Venerable   Master, to be  admitted   into   your   august   labors The   Venerable Master:   Take   your place, my   dear Brother, your wisdom and  your   virtues   give yo u the  right  to be  seated   (among us).  But    when the   same   questions   have   heen   requested    after the reception of    (candidates) for   instruction, to   teach the new iniliates, and  it  is   necessary to   close   Lodge, the   Venerable   Master  then asks the two  following  queslions, in  place  o f   the two  ahove mentioned. Q.—What   time is   it? A.—Midnight. Q.—How old are   you?   A.—Three   years. V.   M.—By   virtue of the   time, and   your age, give   notice to all the dear  Brethren, a s   well  under  the   column  of the  South and  on the North side,   that we  are   going to  close   Lodge, cease our  labors, in the   accustomed  manner. The two   Wardens   obey,   each   at his   place,   then the whole assembly, imitating the   Venerable Master,   make the sign of  an (Entered)   Apprentice, and    the acclamations,   after    which the Venerable Master   says: (*) As   ancient   Knights   taught their new   initiates, not   only Mor~ls and  Religion, but   more especially the useful   knowledge of  human   kind, they compared  mankind to   rough   stones,  and said   that their feelings  depended   nearly altogether  upon the first  impressions which they  received, as the form of a  stone,   more or   less depended upon the   blows which  were given   it by an artist.  This   alone  is  why the   rough   stone   should be the   symbol of    (Entered)   Apprentices. See “The Origin of   Masonry.”

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My Brethren,   Lodge is   closed. The two Wardens   repeat  his   words. END OF THE   FIRST DEGREE

BANQUET OR   TABLE   LODGE Arrangement   of the Table   Lodge Sin-ce   the instruction of  the   Table   Lodge forms a  part   of the Mysteries   of the Order, this  Lodge should be  set in a  place  equally well  protected as the  Reception  Room.

The  table is set   in the form of a   horse-shoe,  large enough, if  space  permits it, for all the guests  to  be  on its   outside. The Venerable Master is always   placed in the East,   before the center of  the table; having the Orator at  his  right; the Wardens are at each end, at the

West; the Masters  occupy the   South, being careful to  give the   best places to the   visitors who may be   present. The new   initiates are

required to be in  the   North,  beside the   Orator, and  the   Fellowcrafts occupy   the rest of this   section.   The Brother   Ambassador should seat  himself  in the   horse-shoe   opposite the   Venerable   Master; he has no   other   function   than to  reply   to the toast to the  health of  Princes. The banquet is as old as the   Mysteries; all   Peoples who re• cognized initiation gave a   banquet to the new Initiate. All   those who   constitute the   servants   at the Table  should be formed in three parallel   lines,   that is to   say,   that the   plates  should be   the first, the   bottles   and the   glasses the   second,   and the tapers form the  last. F t is   necessary   to know that all   those   things   which   are served at a banquet   change   their   names; the   glasses are   called   Cannon; the b ottles,   Barrels; Red   Wine,   Red Powder;  White Wine,   Strong Powder;  arid   Water,   White  Powder;   Bread is   called   Rough   Stone; the   food,   whatever it  is,   Materials;  t h e T a p e r s ,   Stars;   Plates,   Tiles; t h e K n i v e s ,   Swords;  and   Salt,   Sand. 68

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OPENING OF A  TABLE LODGE Everything   having   been arranged as   above   mentioned, the Venerable   Master   rises,   gives   three   raps with his   gavel as an Apprentice on   the table; the   Wardens   respond   with the   same,   when the   Venerable   Master   says: V.   M.—Brothers   Senior   and Junior   Wardens,   request our   dear Brethren in the  South as   well as   in the North (*) to  assist us in opening a   Lodge  of Apprentice   Masons, as  well as   a Table  Lodge

of Instruction.   (**) S .   W.—My  Brethren J. W.—My  Brethren When  the Wardens shall have made their announcements, the Venerable  Master questions them on   the opening of a Lodge of   Apprentices,   and after the last   questions, he  says:— V.   M.—In consideration   of the  hour  and the age,   announce  to our dear   Brethren   that a   Lodge of   Apprentices, as   well as   that of a Table  Lodge of  Instruction is open, and that we are going to commence  our work in the  accustomed  manner. S .   W.—My  Brethren

J.   W.—My  Brethren The  Junior   Warden  having  finished, the   Venerable Master and  all the assembly   make the   Apprentic&s sign, and   the ordinary  honors, after  which   each one   reseats  himself, and   partakes of  the   food,  waiting for the   Venerable   Master to  announce   the first three   obligatory Healths. An   attentive ear should be given to the raps of the   gavel,. whether   it be the   Venerable   Master or the   Wardens who   rap, and stop   whatever   they are   doing in order to  hear   what he is   going to propose, in  o r d e r t o be   a b l e t o   take part in  i t.   It is not  permitted to speak  of   personal   matters in this   lodge   more than it is in  others, ( * ) Se e t h e   second   n o t e i n the degree of Entered Apprentice. As   i t i s   common   usage t h at t h e   Wardens  repeat  this at their (**) columns, t h at   w h i c h t h e   Venerable Master s a y s ,   they   command, and w h i c h i s   observed   in the   opening and   closing of  a   Lodge of  Apprentices, in  what manner   they do i t , I s h a l l   content   myself   w i t h noting t h e ir du t y , by t h e ir   names and by   a new  paragraph.

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and the   least  fault  contrary to  its   well   being is  punishable; drunkene s s an d gre e d in e ss a re   treated as   they merit, that is to   say, as  major

vices.   Finally,   the only sentiment that a   Mason   should   have is t h a t of   being esteemed   in an   assembly of   chosen   men, bound by honor and amity; it is not  a   virtue, but  a   duty to  be  sober and temperate;   the sensual   man,   forgetting   himself,   forgets the   respect which  he   owes to  society,  only meriting  general mistrust. It is   always   at the beginning of the banquet that the  three obligatory   toasts are   drunk,   which are   to the   King, Queen   and the Royal   Family;   that to the Most Illustrious  Brother,   Seignieur the Duke of   Orleans,   Most   Illustrious   Grand   Master of  all   French Lodges,   and that of the Most   Worthy   Sister   Caroline,   Queen of  Naples in   respect   to the   grace   of her  protection   accorded to   Freemasons,   persecuted  unjustly in her  dominions   (*).  With   these are  joined a   Health to the Masonic   Kings,   protectors of   Masonry. It   suffices  here to   relate only   the first,   since the   others   differ in nothing   except  the names and   titles.

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RITE

 Red   Wine, however strong or  weak  as  he   shall   judge   apropos, and  when the  glasses  a re   ready, the  Venerable  Alaster   say:—  V.   M.—Brothers   Senior   and Junior   Wardens, are the   glasses   filled and arranged? The  Wardens  ascertain, and   when   everything is  ready,   they reply:—  S.   W.—Yes,   Venerable Master. J.   W.—Yes  As   soon as  the   Wardens have  replied, the   Venerable   Master   rises, gives   the order, everyone   doing the   same, and   announces the   toast  in the   following   way:—  V.   M.—Brothers   Senior   and Junior   Wardens, announce to all our dear   Brethren,  that the   Health  Which I   intend   to propose  i s   that to the King, our illustrious monarch, gloriously reigning, for whose  preservation we do not   cease  to  pray, as   well as the   pros. perity   of the   State and  its   Arms. We also   join in this toast  with (one) to our August Queen,   to the  Royal   Family, and  everything which   adds to the well-being of   them   all.   It is to the   Health, so  dear,   that we  raise   our glasses,   with a zeal of   respectful   amity f i l l e d   with r e d   wine, in making   fire, good fire, and   perfect fire.

FIRST TOAST The   Venerable   Master raps   once,   followed   by the   Wardens, then the   Venerable   Master   says:— V.   M.—Brothers   Senior   and Junior Wardens   align yourselves in a straight   line,   and direct the brethren to participate   in the   first o b l i g a t o r y toast of the Order. S .   W.—M’y b r e t h r e n   under my   column, in   your proper   degrees an d p o s i t i o n s ,   take   your   places,   and get   ready   for the first obligatory   toast of our Order,   which our   Venerable   Master has proposed. J.   W.—My brethren  After  the  Junior   Warden has  finished,   everyone   fills  his  glass   with

A DONHIRAMITE

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S .   W.—My   Brethren,   under my   column, the   toast   proposed by the   Venerable   Master   is that to the King,   gloriously reigning, our   illustrious monarch,   and for   whose preservation   we do not cease to  pray, as   well as   for the  prosperity   of the   State and its Arms,   he has   joined   with it   that   to our   August   Queen,   with that of the   Royal  Family,   and to all who   have the   well-being of  being  one of   them; it is to   carry   to them, with all   distinction of  Free and  Royal   Masons,   and he begs  you to fire the  cannon filled with red   wine,   with a   zeal of a  respectable   amity,   and to make fire,   good fire,   and perfect fire.

this   health at the end officers of   the Grand   L o d g e , and all  regular   Masters of   France; but as   it is   always the   Master wh o   proposes the   toast, and   since he   takes   part in   those   abovenamed, besides   the recognition   that   ought to be one of  the   first sentiments  of a  true  Mason,  I   h a v e  n o t h e sit at e d t o   p l a c e   here t h at of   this   August  Protector.

The   Junior   Warden, in   saying the   same to   those   under  his column, and  a s   soon a s  he shall  have   finished, the  Venerable   Master  gives his  order, in the   following  manner:—  The   right   hand to arms.   (The   right   hand  is   then   carried  to the   glass). Arms   aloft.   (The  glasr  is  raised  to the level  of   the breast).

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( * )   Some   Masons   only   drink    t h e b a n q u e t ,   preferring t h os e   of the

COXJLECTANEA

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To the   cheek.   ( T h e g l a s s is   raised   to the level of  the   cheek 

r i g h t s h o u l de r , i n

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t h e   m a n n e r   t ha t t h e a r m b e nd s ,   f o r m i n g   a

closed  compass,   the tip at the   bottom). Arms   forward.   (The   glass is   brought in   front  of   each   one, at  the height  of  the  breast). One.   (The  glass if  brought to the   left  breast). Two.   (The   glass is   carried   to right breast). Three.   (The  glass  is brought again  before  each  one,  at  the  height  of   the breast). When   this   exercise is   performed three   times, the   glass is re st e d t h re e t im e s   on the   table   always   forming a   triangle in the manner following: 1. The   glass   is brought  horizontally to the   left.  2. The  glass is   brought  horizontally to the   right. 3. The   glass is   set on the   table firmly. As   soon as the  glass is   set on the   table,   three  raps are   given with the hands,  thrice,   when all exclaim—~’Vive,”  at the   same time. All these   exercises should   be done with an   exact nicety and perfection that is   possible   with the   assembled   group, in the   same movement  and at the   same precise  moment, in  order  that  the glasses may produce but a   single  sound.

DUTY OF THE  AMBASSADOR As   soon as the   Brother   Ambassador   shall have   completed the drinking   of the toast to the   King, he should   rise,   taking his   sword in his hand,  to   defend the  West,   between the Wardens, and  remain there until   everyone has   reseated  himself;   then he   shall replace his sword   in its   scabbard, take his   cannon,   which a   serving   brother should present  him, and   give   a toast a s   follows: 72

 

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Venerable   Master, so   worthy of  the   rank to   which I see  y ou raised,   brothers   Senior   and Junior   Wardens,   Brother Dignitaries, Brother   Visitors, (if   there are   any),   Brother   Members,   Brothers newly  initiated, my  Brethren,   the King, my Master,   sensible   of the ordinary  motives   urging yo u   to drink to his  Health, has  invited me to propose to tell yo u his   great rec ognition,   and further, not being better able to   express   these   sentiments   toward   you,   and to   make known those   things which  y ou   inspire in me, in  serving the   tenets of   Masons, I am   going  to   fire  this   cannon of  red   powder to   your glory,  and   make good   fire,   great fire and perfect fire. Then all   drink the   toast, in   observing all the   formalities mentioned   above. Some   time after the first three   toasts  are   drunk, the Wardens and the   Orator   propose that of the  Venerable Master of the Lodge, and in  order not to  leave   anything to   be lacking in this Ritual, I am   going  to  report it here, in order to  teach the   young  initiates the formalities of  the   Order.

a n d    m o u t h ) .

Fire,   great   fire, perfect  fire. (It  is drunk    once, or   twice,   what ever   example may be  set  by the   Venerable   Master).  All the   brethren   having consumed  the   powder, the   Venerable  Master  says:—  V. M.— Arms in   repose.   (The   glass   is brought   nearly   level   with the

AD ON RSR AM ITE

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TOAST TO   TH1~   VENERABLE MASTER t

 

I

Proposed by the   three   principal officers The   Senior   Warden   raps   once,   the Junior doing the   same; as   soon as the  Venerable   Master  replies by the  same raps, and  says: V.   M.—Brothers   Senior and   Junior Wardens, what do you   desire? S .  W.—Most  Venerable  Master,   and Brother Orator, Brother Junior Warden   and I   pray   to be  allowed to   align, and   fill the   cannon for a   toast  which is   dear to  us,   and which we  are   going  to propose. V.   M.—My   brethren, in all   your ranks and   degrees,   arrange  yourselves, and  line up for a toast  which our   dear   brothers the Orator and the   (two)  Wardens  are   going  to propose to   you. All the  brethren   generally, as  well  as the  Venerable   Master, charge their   cannon, and    as soon as they have finished, the   Venerable  Master  says:—  V.   M.—Brothers   Senior   and Junior   Wardens, are   your   cannon charged and   ready? rhe  W a r d e n s l o o k , a n d  a f t e r  e v e r y t h i n g   is in  readiness,   they   reply: Yes,   Venerable   Master. 73

COtLECTANEA

THE

V.   M.—The   East concurs in   your   wishes;   what is   the toast   which you are   about   to propose? S .   W.—It is   yours,   Most   Venerable   Master. My   brethren under my column, in all   their   ranks and  degrees, the   toast  which Brothers  Orator,   Junior  Warden,  and I  have the pleasure of   proposing is  that to our Venerable  Master,   present, and  all  who ma y have the good   fortune   to follow him; it is   for a toast so   dear   that it is necessary   for us to   unite   ourselves,   finally   to fire the  cannonades

of red   powder  with the   distinctions   of rank and  Royal   Masonry, an d b~  three  times three, make  a good fire, great fire and perfect fire.

J.   W.—My

b r e t h re n

ADoN HrEA M rTE

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as on the North,   in all   your  ranks  and degrees, no one  can be   more sensible   than the (Entered) Apprentices and   myself, who   have the  good   fortune  of   being  of    the Brotherhood, the   proofs of the evidence of  the   esteem and   amity   which you   have given   us by drinking  our health. To show you   your gratitude   (for   this   act), as

a   token, we   are going to   fire  this   cannon of   red powder to   your glory,  and  by  the  number   known to   happy   mortals, disciples of  the true  Light,  we  make fire, good   fire and perfect fire.

Two  other   (Entered)   Apprentices   repeat   (*), one   after the other,  the words of  the   first,  and when   they  have finished, all   those of   this   degree drink, in   observing  the same  formalities  as  mentioned

above.

Orator—My  b ie t h re n, on t h e   S o u t h a s w e l l a s t h e   North

 After  the   Orator  has f z n i s h e d   a n n o u n c i n g   t h e t o a s t , t h e   S e n i o r   W a r d e n c o m m a n d s t h e   m a n n e r   i n   w h i c h s h al l b e g i ve n , a s a b o ve , and    when all the   assembly (*)   except  the   Venerable   Master, has made   fire, and   finished   the ordinary acclamations,   the’   Venerable  Master,  who  should have  his  cannon charged,   gives   thanks  according to   custom,   after  which all   applaud,   then the   Senior   Warden   says: S .   W.—With me,   my brethren. Then all   the assembly,   (except at all   times the   Venerable  Master)   again commence the   applause,   and finish with the acclamations.

Since it  zs the   usage to   propose the   health of  the   (Entered).  Appren tices,   it is right to   teach   them the   manner  o f   giving   thanks  for  it. Here is how  it  should  be   done. THANKS OF  THE  (ENTERED)   APPRENTICES After t h e   Venerable   Master an d a l l t h e   brethren have applauded

t h e t o a s t of t h e   (Entered) A p p r e n t i c e s , t h os e   above-mentioned hav-

ing required the   Word (of  an   Entered Apprentice) **, and  when they shall  have  obtained  it, the oldest among  them shall   rise and say: Venerable  Master, who   graces so   well the East,   Brothers  Senior and   Junior   Wardens, and  you, my  Brethren, on the   South as   well (*)   Those to   whom a   toast is   drunk,   should   never drink  with

the others, hut afterwards,   as an act of   thanks. See the   manner of   conducting o ne se lf i n   L o d g e ,   on Page ~(**) 74

1.

When all the particular   toasts   have been   drunk, the  Banquet is ended by the Songs   which  all the brethren   sing, one after the other, or in ~  chorus   such as the   last,   which is the same   in all   Lodges, and which should never be   sung   except for the  last   toast,   which immediately precedes the closing of  the  Lodge.

THE LAST   TOAST V.   M.—Brothers  Senior   and Junior   Wardens,   inform andtalign the arms   for the last obligatory toast of  our Order. S.   W.—My   brethren J.   W.—My brethren  After  the   assembly  has  obeyed,   the Wardens say:—  S.   W.—Most Venerable   M~ster, the arms   are charged, and aligned in the   South. J.   W.—Most   Venerable   Master, they are  equally   prepared on the North.

Then the   Venerable Master and his   assistants   rise,   then   they cross  their   arms,   placing   reciprocally the   left  hand in  the right hand, and forming a chain all  together, without  even  excepting the Serving

(*) The   Order   wishes   that   three   thanks   should he   given for a toast   that has   been proposed and  when   there can   only he   found one   brother of   the degree to   whom   this is du 7e,   there  is  added his toast to   that of  the   (next)   higher   degree, hut   only   when   there are  two of  them;  the Orator is required to   supply the third   one. This rule is   general, except in   the toasts to   Princes, and to   Venerable ( Mast e rs) .

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COLLECTANEA

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Brothers (*). Remaining in this   condition, the   Venerable   Master intones  the   following song,   assisted by   all in   chorus.

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But   from kindness so   great,

Your   only   hope, to   fathom,

(4.)

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5. Monaiclis and   Princes, In all   ages   seen; With   many   degrees, and in all  Provinces; To take  an   Apron, warlike pursuits to forswear; Ever ready themselves to  glory, that   they   might be   known   as—Brother. 6. Profanes  most   curious, to know our  secret work, Never in   your feeble  eyes, will   come   such a   great  advantage;

3. By all  secret means,   of showing  a   longing, Without   remorse,  nor regret, But a   just   desire to   live;

  Zerubbabel   maintained so   well   equality   among the   Jewish people  that the  Mason w ho  worked at the  re-building of  the   Temple, and the   Generals who   defended   it against the  Lieutenants of  Artairerxes,   lived   together,   without   distinction, and   regarded as Brothers all   of the   Israelites,   in whatsoever   condition   they   might be, and   (they)   took    great   care to   bring  to the  banquets   all those whom   they had   brought   back as captives. See   APPENDIX   “A”. The   “Entered   Apprentice’s   Song” (*4.) should   surely be   included   in the songs   which   are to be   sung at any   Lodge   gathering.   (Editor’s note).

Antiquity  doth   respond, to all   things   reasonable; Since   there is   nothing unjust, or yet   disagreeable; In   society   Masons   true are   found, all   hearts   are sincere, Despite rank and   dignity, when all men   are—Brothers.

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It is   here that the  flowers, wisdom do proclaim; Recalling   delights of  the Empire   of Af’a; This nectar,   still   living   and fresh, which   anon we saw   kindle   stark   wars, Now   becomes  Peace’s force, when drunk  as  a — B r o t h e r .

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1.

2.

 

To   which   the vulgar   aspire; Nought   comes   from   life’s   days, Except  under  the   t i t l e — B r o t h e r .

CLOSING   SONG** Brothers and   Fellows of   this Order   sublime; Witnessing by our   songs, this spirit  which so  animates us; Until on our  pleasures,   whose  virtues, we try by the   Square, In the art of regulating   our desires, give   title  o f — B r o t h e r .

AD ON HrRA M rTE

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our   deepest   mysteries, To you   they may be   only   known, by   drinking  with  you—Brothers

7. Let   us drink a  toast, to honor the   Muse of   Peace; Who   presides o’er   Masonry with  ease, in just equality; ‘7’

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CO  L  L E  C T A  N~E  A

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When   with   three   times   three,

the target of our   glasses; We  honor the toast as   Masons, ‘Let’s drink it to   our—Brothers.”*

AD ON HIRA M ITE

 

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FELLOWCRAFT 77’

SECOND DEGREE Announcement on the opening of  the Lodge, and the Catechism

8.

of  the   Fellowcraft   Degree

Let  us join  hand  with hand, may we   stand   firm together; And render   thanks to   Destiny, for the tie   which brings   us together;

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Although the   opening of a   Lodge of   Fellowcrafts, as it is seen   hereafter,   should be   just as   ancient as   Symbolic Masonry, and should be  founded   upon the Statutes  of  the Order, it   should be   well established here,   that the   Venerable   Masters   who have the  good

To all our staunch virtues, open  our hearts, in   closing  this Lodge, 77’77

So   that  t o   none of  our Statutes, may   any one of  us   pay forfeit.

The   song   having been  completed, the Venerable Master  gives the three following  interrogations,   which are the   only   ones   which should be   used   to close a Table   Lodge.

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faith to  follow the false  instructions of   which I have  spoken, should not know them  except in  confounding the duties of  the Expert  with the   instructions to the   newlyinitiated, of which I   have already spoken (*),   Lodges of    Fellowcrafts are opened   like   those of  (Entered)   Apprentices, that   is to say,   with  the signs of   this degree,

and all the  interrogatories   of the   catechism;   one of the   greatest f a u l t s   W h i c h a   Venerable   Master  may commit, and which he cannot

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V.  M.—Brothers   Senior and  Junior   Wardens, are the   Brethren all

correct too   soon.

in   order?

R.—They   are,   Most   Venerable   Master.

•

V.   Mi.—What time is it?

 

It is   still very   out of place  that the  Venerable   Ma~ters   above mentioned, in the   degree of    (Entered)   Apprentice,   pose   interro-

gatories  which are  seen  within quotation   marks, to the following instruction,   knowing   that   most of    them   have some   knowledge of 

R.—Midnight. V.   M.—.How   old are   you?

Geometry, and  that the   other   e~~planations of  the   ornaments and  jewels which  were   hidden  in the Temple, and which, in  consequence, should not be known  by   Fellowcraft,   only   being those things which are t h e re   f o u n d . F u r th e r   than t h at , it may be   seen   that   which I have spoken   about   ancient   Knights.

R. —Three   years.

  (the V.   M.—In consideration of  the  hour and your   age, I rest  is  exactly   lihe the   closzng of  a   Lodge of   (Entered)   Apprentices,   which see.)

OPENING OF A  LODGE OF   FELLOWCRAFT

END OF   TABLE   LODGE

 Everything being in   readiness   to confer   this degree, the   Vener able   Master   raps a s a   Fellowcra/t, the   Wardens replying by the same  tap  o f  the  gavel,~   when the  Venerable M4ster   says: V.   M.—Brothers   Senior and   Junior   Wardens, announce to all our

(*)   After this  couplet,  the Venerable Master and all the assembly, drink,   with the   ordinary formalities, and to the   Health of  all M a s o ns , w h e r e v e r sc at t e re d   o v e r t h e e art h , an d   when t h i s   exer c i s e i s fini sh e d, t h e V e n er a b l e M a s t er   begins t o   s i n g t h e   next coup le t ,   w h i c h fo llo w s t h e o ne j u s t   completed.

(*) See   the observations for the   opening of   Lodges.

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COLLECTANEA ITE THE   ADONHIRAM

dear   brethren on the   South as  well   as in the   North   (~I~) and request them to   get ready to   assist   us in   opening a  Lodge of   Fellow-

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craft.

The two Wardens   obey   him in the   usual  way.   After   that  the Venerable Master poses the   following   interrogatories,   which are the   only ones   which should be   ashed  the two   presiding   officers to o p e n t h i s  L o d g e .

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w h i c h i s now  n e ce ssar y.

Q.—What   hour   is it?   A.—Full   noon. Q.—How old are  you?   A.—Five   years. V.   M.—By  virtue of  the time and   your age, announce to our   dear brethren   that a  Lodge   of Fellowcraft is   open, and  that we are

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if   n o t ,

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i n   w h i c h c a s e t h e i n s t r u ct i o n i s   b e g u n .

CATECHISM OF THE   FELLOWCRAFT   DEGREE Q.—My brother,   what   subject interests you? A.—Most Venerable Master, I came to the   assembly of  Fellowcraft to   receive   your Orders,   and profit by   your wisdom.

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See the   second   note on the   opening of a   Lodge of  (Entered)

Apprentices.

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who

  compose a p e r C e c t   L od g e?

A .— Si x . de-

s i g n a t e d by t h e s i x l i g h t s ,   which are the Venerable   Master, two W a r d e n s, t w o   Master   Masons, an d a F e l l o w c r a f t . ( * )

  were you received? A.—By  ascending  the seven degrees of  the   Temple. Q.—What was   given  you   after  you were received?   A.—A   sign, a

token and two   words. Q.—Give   me the   sign.   (given). Q.—What do you   call it?   A.—Pectoral. Q.—What   does it signify? A.—That I   (must) guard the   secrets of Masonry in my   heart, and   that I  must prefer to have it   torn out   tather   than  reveal them to profanes. Q.—Give the token to the  Junior   Warden.   (The  order is   obeyed, and  ~vhen it is   conformed to, the   Junior  Warden replies:) J .   W.—It is   correct,   Venerable  Master.

a n d  a l l t h e   a s s e m b l y    m a h e t h e s i g n o f t h e F e l l o w c r a f t a n d  t h e a c c l a m a t i o n s ,   t h e n t h e r e c e p t i o n s a r e   a t t e n d e d   t o , z f  t h e r e a r e a n y  n e w 

candidates;

Q.—Who a re t h ose

Q.—How fr77

are, and  replies in   accord with   what he has observed) Q.—For   what   purpose are we   assembled?   A.—To   instruct our-

going to   commence  our labor  i n the accustomed  manner. S.   W.—My brethren on the   South J .   W.—My brethren  on   the North When t h e   J u n i o r    W a r d e n h a s f i n i s h e d , t h e   V e n e r a b l e M a s t e r  

dence. Q.—What did yo u   learn in being   received as a  Fellowcraft? A.—The  significance  of the Letter   “G.” Q.—W’hat does the   Letter “G”   signify? A—Geometry, the f if -

Lodge.

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craft?   A.—If   all the  brethren  are in   order. (he   observes  if  they

selves in the  Royal   Art, and engage in the   study of  the   sciences,

A.—By   zeal,   work and  pru-

Q.—Where   were you   received as a   Fellowcraft?   A.—In a perfect

Q.—What   come you here to do?   A.—To  receive your   orders, and profit  by  your intelligence. Q.—What should you   observe in   your capacity as   Principal   Fellow-

did  yo u   attain   this degree?

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teenth of  the   sciences, and the most useful, to   Masons.

‘ U  7 7 7 7 

Q.—Brother   Senior   Warden, from  whence   came   you?   A.—Most Venerable IV I~ aster , I   come   from   working on   the Temple in the capacity of a Fellowcraft.

Q.—How

 

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Q.—Tell me the  sacred   word of  a  Fellowcraft. (It is   given). Q.—What   does   this   word signify? A.—The power which is in God(**). It is the Name of  the   column in the   South,   near the gate of  the Temple,   where the Fellowcraft   assembled. (*) All   Masons who   follow the  puhlic   catechism   should reply to this   interrogatory,   which   requires  seven   iViasons for a   Lodge of  Fellowcraft,   although   generally in all   Lodges, are only   found six lights;   besides which,   more astonishing,   it is   there   that   (Entered) Apprentices are   placed. But now I  asked the   Venerable  Masters whether they admitted receiving   them   as Fellowcraft. In a   great   infinity of   Lodges, the   signification of  the  Ap(**) prentice Word is   given—”Wisdom   is in   God,” or   “Strength   is in sod,”  or,  “Preservation   Good.”   These  are unpardonable faults, contrary to   reason,  to   the lags of   Masonry, and to the Holy   Scriptures primarily, because   Masons   take  upto   themselves   eve~rything   which Wisdom  comprises,   and strength   sustains it.   So, is it not   ridiculous 81

COLLECTAN EA

Q.—Have  you   worked   since you became a Fellowcraft?   A.—Yes, Venerable  Master, I have   worked on the Temple of  Solomon. Q.—By   what gate did you   enter?   A.—By   the West   gate. (*) Q.—What  did  you  observe near this  gate?   A.—Two large  columns.

THE   ADONHIRAMIrE  

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which to pay the  workmen, (*) Q.—To   whom was t h e   l o d g e i n   which  you were   received   dedicated?

A.—To St.   John the   Baptist. Q.—Why?   A.—Because,   in the Wars in  Palestine   (Crusades),

Q.—Of  what  were they composed?   A.—Of   brass. Q.—What was   their height?   A.—Eighteen   cubits.

Knight-Masons   united as   Knights of  St.   John of Jerusalem to fight   against the   infidels. Since they were placed   under the pro-

Q.—What was   their   circumference?   A.—’llwelve   cubits.(**) 0.—How   were they  ornamented?   A—With  chapiters.

tection of   this   great  saint, and  since he   rewarded   them  with victory, they  rendered   homage to him in   return, and   agreed   that in the  future, all   Lodges   should be   dedicated to   him.

Q.—How   were they surmounted? A.—With   spherical globes, with lilies and   with pomegranates.   (***)

Q.—For  what purpose did the   interior of   these  two  columns  serve?

Q.—In  what place  is   your   Lodge   situated? A.—In the   east  of  the Valley of   Jehosophat, in a   place where   peace,   truth and  unity reign. Q.—W’hat   is its   form? A—An   oblong square. Q.—What   is its   length? A.—From the East  to  the West.

A.—To  enclose  the   instruments of   Geometry, and  the  treasure  with

Q.—”~That is its   width?

Q.—F-Iow  many of   them were   there? A.—A hundred or  more. Q.—Why do you   say—a hundred or more? A.—To   indicate   that good Masons ought  to be without  number.

to   sustain   that  which  is   already in   existence?   Secondly,   that  which is the  basis  of    Masonry is   Wisdom,   and the last   word   which defies all   refutation, is the   interpretation of  the   proper names of  the Bible,  saying   expressly,   that the  column   “J”,   which  denotes   “Wisdom,” and the   column   “B”,   which  denotes   “Strength.” Is that not altogether   sufficient?

(*)   This   reply   needs   some   clarification. It is   certain   that   there was   never a  West   Gate in   King  Solomon’s   Temple, but   when the Christians gave to   Masonry the   symbol of    their   religion,   they corrected it, as   much as   they   were able, so   that   which existed, conformed  to the established   Church.  It is   easy  to see that  the chorus of the Roman   (Catholic)   Church and notably that of  the Parishes should be   situated in   the East,   that   is to   say,   that  the  door should be in the  West. The  newly-initiated   could   judge, by   this   truth, how respectable   Ivtasonry  is, and that   if it   ignores the  signification of  its own   emblems,   they   should at   least   respect them, and   practice the virtues   which are prescribed by it. (**) Enlightened   Masons on   other subjects but   very ill-informed on the   symbols   of Masonry, find   this   reply   ridiculous. They say that a  column   eighteen cubits in   height and  twelve in   circumference is  altogether against  the rules of architecture.   That is   true, as all   Masons  are persuaded, but  they know  that   this   large circumference contrary to the rules of  Man, is an   emblem which demonstrates the wisdom and power of  the Supreme Being.  It has been seen   what the   names of  the  two   columns   signify.

A—From  South to the  North. A.—Cubits   without   number.

Q.—What is its   height? Q.—What is its   depth? A—From the   surface of  the   earth to its   center. Q.—With what is it   covered?   A.—13y the  starry-decked  canopy. Q.—What   supports  such a  vast  edifice? A.—Two grand pillars. (**) Q.—What do you   call   them?   A.—WisdOm and   strength. Q.—Explain   that   to me.   A.—WisdOm to   contrive and   strength

to  sustain.  (***) Q.—Have   you ornaments in   your   Lodge?   A.—Yes,   Most   Venerable Master,   three  in   number, these being, the  Mosaic Pavement, the Flaming   Star  and the Tessellated border. Q.—What do   each represent? A.—The   Mosaic   Pavement   represents the Grand   portal of  the Temple, the Tessellated  border the

(***)   This is the   truth. The   questions and   replies   which are found in   other  catechisms are false and   most  ridiculous.

(*) These   replies, as   well   as all the   others, are   emblematical; but the Statutes of  the  Order forbid   their  being explained in   this degree. (““‘) See the following   note,  and the eighth of  the Master Mason’s catechism. (***) It is   easy  to see here  the truth  of    that which  I have already mentioned in the first  note of  the degree of    (Entered)   Apprentice, that   Masonry is the   emblem of  al l   nature. The   questions and answers which have   just   been read are a  sensible description of  the Globe   which we  inhabit, and the  existence  of    which  is the work  of  Divine   Wisdom and   Divine   Power.

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COLL   ECTANEA

THE   ADONHIRAMII

Q.—Do not all   these   jewels   have   some   symbolic   meaning?

exterior ornaments, and  the   Flaming Star the center from   which emanates   the True Light Q.—Do not   these  ornaments   conceal some  moral  virtue?   A.—Yes, Most Venerable   Master, the   Mosaic   Pavement   from   the different stones   joined together by a  universal   cement,   marks the union at the place at   which   Masons are  joined   with   virtue; the   Tessellated Border is the   emblem of  the   exterior of  a   Lodge by the

habits of  the   Brethren Who   compose it; and the   Blazing Star is the   emblem and  symbol of  the   Sun,   Source of Light of  the Universe. Q.—Do you not   also   have jewels in   your   Lodge?   A—Yes,   Most

A.—Yes,   Most Venerable   Master, the Square   teaches us   that all our actions must be   regulated by   equity; the   Level that all men are

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Q.—To what purpose do   Speculative Masons serve? A.—They serve the principles and  sublime morals, to   purify our   lives, and render us   useful  to the  State and  to   Humanity.

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Q.—For   What   purpose do   they   serve?   A.—The   Square   serves to

form perfect   squares, the Level to  plane a surface, and the Plumb to   raise buildings perpendicular on   their   bases. Q.—-.What are the   three   immovable   jewels? A.—The   Rough

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Q.—What   are the   three movable jewels? A.—The   Square, the Level   and the Plumb. Q.—Why are   these called   movable  lewels?   A—Because   they pass from one Brother to   another.

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Ashlar, the Perfect Ashlar, to   sharpen, and the Trestle-Board, on which the Masters   draw their  designs. Q.—What is   their   usage?   A—The  Rough Ashlar   serves for (En-

tered)   Apprentices upon which  to   work, the Perfect   Ashlar   serves for the Fellowcraft to  sharpen their   tools   (*), and the  TrestleBoard is for the  Masters to   draw their   designs.

(‘9   Many   Venerable Masters   transpose   this   interrogatory, giv-

ing as a  reason   that it is   (Entered)   Apprentices who   ought to sharpen   their tools, and   that Fellowcraft   should   cut the   stone; but not   only should they not   sharpen   their   tools nor   work  in a Lodge, but it   must not be   forgotten   that   even  Philosophers who liken an   (Entered)  Apprentice to a   rough   stone,   whilst comparing a  Fellowcraft to a  Perfect   Ashlar, which they   regard as a   solid a   great   deal   more perfect, which is   presented   with all   surfaces even, and  which,   therefore,   ought to   serve all who   would use it; they terminated   this   stone  into a   pyramid, on   which   they found some   sacred numbers,   that is to   say,   unity,  five,   four,  three  times three, and in   consequence, nine;   moreover, in   order to cut   this

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Q.—Who are   Speculative Masons? A.—They are  those of our  Order who  erect   Temples  to   Virtue, and crush the  dens of   iniquity. Q.—What are  the laws   of Masonry? A.—To punish   crime  and to

honor  virtue. Q.—What   should a   Mason   avoid?   A.—Envy,   calumny and intemperance. Q.—What   should   they  observe.   A.—Sdence,   prudence  and  charity. Q.—Can you   tell me how many   points   there are in   Masonry? A.—They are without number, but   they  reduce  themselves to   four principle points, the  Gutteral, and   Pectoral, to   know, which you remember   from your  obligation, as   well   as its   explanation   when taking it, the   Manual,   which   serves to   recognize   the token by

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it

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serves   Fellowcraft, to   sharpen their   tools, again   reminds us   that it is   only by   keeping  account of   ourselves  that we may  withstand

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equal and   that they   ought to   rule   with a perfect unity   amongst Brethren; and the Plumb   shows us  that the stability of  our  Order ought to be   raised on   virtue; the   Rough Stone, on   which (Entered)   Apprentices   labor is the   emblem of our Mind, susceptible to   good or   evil   impressions; the  Perfect   Ashlar,   which

vice; and  the  Master’s  Trestle-Board, is the good example   which aids us in   practicing the   most   eminent   virtues. Q.—How many kinds of   Masons are  there? A.—There are two kinds,   Operative  Masons and   Speculative Masons. Q.—Who are the Operative Masons?   A—They are the   Masons who build  material   edifices.

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and  three   immovable.

E   RITE

stone, it   would  be   necessary to use the   Compasses,  the Square, the Level, the Plumb-line, and  since all   these   instruments   are the symbols of   Science and   Virtues,  and  since   they  were the means   which the   Philosophers   used to   construct   that   which we   know as a Fellowcraft,   they   could   then,   without   error,   make   this   moral comparison.   The tools   signify, then, nothing   more   than cares and desires.—See   “The Origin of   Masonry.”

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which we   know  one   another,   and the   Pedal,   which   demonstrates to us,   that a good  Mason walks  in the path of  equity, of   which the Square is the   symbol.

Q.—Where do   Fellowcrafts travel?   A.—From   the West to the South,   from  the  South to the   North, and  from   the North to the

THE   ADONHIRAMITE   RITE

MASTER   MASON THIRD DEGREE (Extractive  passages   from the  History of   Masonry, to   serve as a

preliminary  discourse in   this   Instruction).

East.

Q.—What   does this journey signify?

A.—That a   Mason   should

rush to   the aid of  his own   Brethren, be   they  at the   ends of  the earth.

Q.—Where   are Fellowcrafts placed in the   Lodge?   A.—In the South, to   receive the   orders   of the   Masters.

If  there has   ever  been a   society in   the Universe which   should  justly  merit  the protection  of   Sovereigns, the esteem of   Philosophers, and the respect  of   Peoples, it is all   found  in   Masonry, and in  truth, since some pleasures are   necessary   to all   men, in   whatever con-

Q.—What is the pass-word of   Fellowcraft?   A.—Shibboleth.

ditions   they are   living, with   what   satisfaction should   Kings and enlightened   Magistrates   arrange to   introduce it, and  make it   more common in   their   States, in   their Governments   those who maintain among men  the recognition of  a True God,   respect  for  religion, the

Q.—What is the   meaning of   this   word?   A—Bpi, in   Hebrew, it is  the watchword of the  camp of   Jeptha,   Captain of  the Israel-

obedience of   subjects towards   their   princes,   temperance in   their passions,   love of   their fellow-men, and  humanitarianism   towards

ites,   when the   Tribe   of Ephraim  revolted,   Jeptha  seized the passes  of  the Jordan  by  which the Ephraimites had to   return and all those  who presented   themselves  at the Passes, and who were not able to   pronounce   this   word   were massacred, and   thrown   into

the unfortunate. Here is the  basis of   Masonry, and it has   always protected it  against   calumny,   ignorance, fanaticism, and tyranny,  for

Q.—Where are   the paid?   A.—At the  Column   “B”.

the   river. Q~—Have you   seen   your Master   today?   A.—Yes,   Most Wor-

shipful Master. Q.—How was  he   attired?   A.—In   gold and   blue.

Q.—What do   these two words mean?

A.—That a Mason should

conceal  his wisdom in  the breast of  the grandeurs in   which he is

clothed. Q.—How old are you?

A.—Five Years   old.

Q.—What is the   hour?   A.—Midnight

ages  past. The   splendor and  support   which the   Order   actually en joys in   France, places it  above  the  criticism  of  the vulgar’, and of  a ll prejudices;   and if   ridiculous and   criminal   compilations   that   have dared   to be  raised against it had  been   able to   degrade  i t  among the common folks,   time,   religion and above   all its   virtues would render it   worthy in the   eyes of  the   Philosophers. I can   swear   here, with

out   indiscretion, that   Masonry not   only   honors itself  by   having as both   Protectors and   Members, the  sons   of our Kings,   it also possessess in its  ranks the  greatest  Princes of   Europe, and the  greatest geniuses of  the world,   such as   Frederick, Helvetius,   Voltaire, Laland,   etc.,   etc.,  That   which should   give  great   astonishment is how large a   number of  Men of   Letters who are a   part of   this   Society,

This   Lodge is   closed  a s in   the preceding  one   there   being   only the   name,   sign   and applause to   change.

none of   them, as far as I know at   least, has   ever   employed  his intelligence to   seek  out  the true   origin of  this Institution,   insofar as to   assure its   moral   existence, and to   destroy the  errors which ignorance has   introduced   from   time to   time   amongst   Masons. The

End of  the   Fellowcraft Degree

efforts   which I   have   made for   that   end, over a   period of   eight years,   have   resulted it is   true, in   gathering   materials more   than

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THE   ADONHIRAMITE   RITE

enough to   write the  entire   History of   this   Order; but that   which would  have been satisfying would be  t o   have  this   task   turned   over to   certain  ones  of  the illustrious   Savants,  whose  very immortal   work 

The   Magi, particularly   those of   Memphis, and   Heliopolis, were so   respected, and  their   reknown so   trusted   afar   off,   that the

has  acquired, so   justly, the   esteem   and the confidence of  all   Men. Thus I  frankly   say, I have   only   published   this   book after the  permission and   unanimous   consent   of intelligent   Masons.   Meanwhile, since the  Ritual  which I  offer now to   newly-initiated Masons and Masons  in general, is a  certain  instruction on the   mysteries  and the true   principles of  the Order, I  believe myself obliged to   assure all men now   that all of  the  researches   which I  have  made,   have convinced me   more and more,   that   Masonry finds its   origin from the Egyptians, the   Magi, the   Priests and   the Philosophers,   bringing

unto  themselves the   sciences of   those   times, and  above all   Morals, Physics,  Astronomy. (*) All   ancient authors  agree   that   these Magi had   (special)   reception for   their   Initiates, at   which   they learned the   secrets, and  became   expert in   the impenetrable   mysteries, unknown   to all   others.   They alone   were charged with the   education

great  warriors,   philosophers and   foreigners of   superior rank, came to   Egypt to  become  initiated  into the Priesthood in  order  to   learn  the ‘4 1

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logy,   founded on the  cult and  adoration of  a   Supreme   Being, as

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slavery of  the Egyptians, and  above   all, to establish the  cult of  the True God. It i s   known  that  he  had trouble in   maintaining the obedii-S 

ence   of the  People whilst   they were in the Wilderness, which he needed only for  a   moral   force, and all   the knowledge of  the Magi, as well for  Physics as for  Astronomy   to be  accomplished.   It is   true

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number of Heiroglyphics  had  caused   them to   impute to   them   errors

See

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of   which they were  incapable.   (***)

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‘iii

Arnobel   remarked,   with   them   everything   was symbolic,   their great

(‘9 See “The  Customs   of Savages” by   P. Lasiteau, and see my Origin of    Masonry. (**)   Bussuett—”Discourse on   Universal   History.”

found a   part   of their moral dogmas;   that   Orpheus   came to be initiated, he who furnished  the means of instituting the fates  in his country,  and who gave birth to  Greek   Mythology- It was among  them that   Thales   learned,   that  Pythagoras borrowed his   metamorphoses, that   1-lerodotus received a   world of    knowledge, Democratos his secrets, and  thousands of   others,   their   wisdom. Thus   Moses,   raised among the   Magi, made   profitable use of  the  intelligence  which he had   received   from   them,   using   them to   free  the  Israelites   from  the

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these   Sages of   Egypt, and   they   followed their   maxims assiduously for   Police, for   Government, for   War,   Offices and  Public   Foresight,   etc.

stituted doctrines, games, fetes, or   mysteries,   following   their   own. opinions  or  sentiments.  It was among them  that  Lycurgeus  and Solon

 III ’

of  the Kings and  Nobility,   because   they alone   knew  the  Arts and Nature (**) and  while   they   might be   prejudiced, it is   without doubt true that   their doctrine  was  nothing  more   than   Natural   Theo-

It i s   thus very easy to   judge  them by  the great intelligence   which they possessed,  being instructed, and  it   cannot be   controverted   from all   that is said in the history of   Abraham,   Jacob,  Joseph, and  above all, of   Moses,  that  these   gieat men owed  much  of   their knowledge to

Sacerdotal   secrets.   Then   each   returned to his own   country, put to use   his new knowledge in his own   interests  o r for   self-love, in-

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that   the ignorance of  the   Israelites   contributed but   little to the accomplishment in   mind, for   what knowledge could   men who had always   been  slaves   have of   the intelligence of  the   Priests? It is known  that   Moses made use of   these proofs  for the Levites;  that the Sacerdotal secrets were   impenetrable   to all the other   Israelites, and that   their  maxims   were  preserved   until  Solomon’s   time; for  it   should be  observed that  after what  the Sacred   Book  has said, that everything which  existed in the Temple  was  emblematic,   such  as the chandeliei~ with seven branches, the twelve   bullocks,   the (shew)   bread, the Book  of  the Seven Seals, etc. But   after the destruction of   Jerusalem, the   Jewish people,   whether wandering, whether   slaves,   were   found dispersed   into all   parts of  the   Earth, could   only   prevent   Paganism from   taking   possession  of  the rest  of their  secrets  and  proofs which they used in   order to   better   judge to   whom he confided the mysteries.   Then   none of   these   means of giving credit  to all the  new In-

my “ O r i g i n o f  M a s o n r y . ”

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order to   be certain of   their   courage, and meanwhile,   whatever cou-

stitutions   were   neglected,   even the   most   ridiculous   and the   most infamous (*) -   Thus,   that  which at first had   served to   make known the  thoughts of   men, in   order to   better instinct and  clarify   them, were  nothing   more   than a pretext for hiding   most scandalous pas-

sions. This   disorder   was general   until the   time of  the  publication of  the true  Gospel, and persecution   having followed the Jnstitution’ of    this   doctrine,   zealous   Christians   found   forces to   symbolize all ther religious   practices. It was   then   that  they took   borrowed   names, and used with all  the importunity  possible,  the doctrines of  the Magi. But  as soon as Religion had  nothing to   fear,  and had Temples and

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rage was shown, he was not  taught any of  the   mysteries, because his  sentiments were  not sufficiently known. When he   presented  himself  before the   assembly,   they were   content to   interrogate him on

the test which he had undergone,   and the application of  the  morals which   they had   inspired  in   him, in   order  to   have  means  of judging his mind  and capacity.   Three years  passed  without his  receiving any other enlightenment’   they   were   even   careful   to conceal   from him

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the

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very

cu rio u s,

a nd

so   that his   conduct   would be   exen~plary,   he heard   only   that this Society was an   assembly   of learned,   courageous and   virtuous men, and   that   time  alone  merited the prerogatives whic h  they  had among

Preachers,   Knight   Masons   went to   adore the   Supreme God in the True Church,  and contented  themselves with   rendering   Him homage for   His goodness,  by   practicing  the virtues  and recognizing  Human frailty;   they  imposed upon  themselves  strict laws  which bound   them

themselves.  For thiee   years the Knights  studied the customs  and sentiments of  the aspirant with   care,   and when   they  were  convinced  of  the   sagacity and  virtue of  the   candidates,   they   were   received as Fellowcrafts,   that  is to   say,   they  began  t o   impart  to   them  the secrets which  they had hidden amongst  themselves with  s o   much  care,   which may be  seen in the  oath   which Fellowcrafts are   made to   take.

mutually to   correct   vices   into   which   they should   fall, and  to   cultivate the   sciences   useful to the   Human   Race, and to do all   their good in   common for the  security of    travelers and  unfortunates. Thus   it is   seen   that the   final   feelings   enjoined   them   to in no   wise commune with   lost   souls, or   cowards.   This is the  reason   that   they preserved   their   evidence, and   established constitutions   almost similar to   those of  the   Priests of   Memphis. (**) And   here is how

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they accomplished i t.   Whenever   they  made new  converts,   they  began by   making   them go  through the test of  the  four elements(* * *) in

I

This wise   plan  lasted a long   time; but  the  various   difficulties

•

(*) The Roman   Games and   (games)   of all   antiquity are   recognized,   instituted in   honor of   the Pagan   Gods. (**) These constitutions are   found among the   religious Greek  Masons,   called thus   Schismatics, who   officiated at   Jerusalem in the   magnificent   Temple   which Constantine the   Great  built   about the  year   327,   and the   description  of   which is   read in   “The History of   Masonry.”   These   brethren,  perhaps,   are the  only   possessors of  the true  Statutes of  the Order  of   Masonry. A venerable missionary, also   an enlightened   Mason,   assured me he had read   them in   1751, whilst living amongst the Monks. A sure  sign of  the early existence of   these   brethren  is   that in   1698,   when   debating the   rebuilding of  the   dome of  the   Temple,   then   damaged, was   found, by   extremely old   documents,   that   they   alone had  the right of   rebuilding   structures so   sacred,   also   only at   their   own expense,   -which   fact was the  cause of  the   great   difficulties . . . See   “Religious   Cults,” by Jovet, in   Volumes I  and T I. (***) See Appendix B.

ADONHIRAMITE   RITE

which Masonry met, (*)   often   obliged its   members  to   disperse,  and even  to   hide   themselves;   then the   Lodges became   less   frequent, instruction   less   resorted to, and  soon, the   symbols   which   told   what Masonry represented at its   beginning,   became  unintelligible to the newly~initiated; finally, the   negligence in   self~instruction was so g r e a t , t h at t h e re w as   a g ap o f   n e arly f o r t y y e a r s   a m o n g s t   Masons, in   w h i c h , w i t ho u t   knowing   W h y , t h e y   founded Masonry on legend o f)   Hiram, s k i l l e d a r t i s t

 N,)

( th e

i n Me t al lu rgy ,   whom   t h e B i b l e

tells us was the son of   liur, a Tyrian  and  of  a   widow of  the Tribe of Napthali.   Several   others   wished to   substitute   Hiram,   King of  Tyre,   being  less   instructed,   while there appeared a  printed   Gate-

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(*) See  in   Jovet, the persecution undergone by the Brothers  of  the Rosy   Gross in   1600. At. Paris,   from   1728   until   1750, the  Goverm’ ment and the Police oppressed  the  Masons,   and forbade  holding of  Lodges.  It  is   known also  at this   time, they   were  severely  persecuted at   Naples, and it  may be   seen   that   which I have  noted at the completion of    this   work (This is   omitted here—Editor’s   note), in what  manner   they were   treated at  Cleves in   1779.

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hiram, on   which the  Master’s   degree ought   to be   founde,d. But it may be   that  the  Author  was entirely  iguorant of  the   significence  of  these allegories, or   that by bad faith he   wished   to conceal   them, in order to   throw   eKtrerne  ridicule   upon   Masonry, at  least   he did not

V

of this famous   edifice, and believing  themselves having   nothing else to look   for,   they   argued  among  themselves about a name.   One group pretended that  it ought to have been  Hiram,   and the   other  declared

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record  in the Instruction, the material  questions,   that   is to   say,   those which contained  the greatest  symbols,  limited to give, as  explanation in  full, of  the   mysteries of  the   Order, the   most piquant irony and

culiar sentiments;   many  more,   after   resarch   accused the   Masons of  being  schismatic and rebellious against the   True   Church. Finally,

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(*) It  has, as a title,   “Catechism  of Freemasons or the   Secret  of 

author.

as it is   possible  among   Masons,  union, esteem and amity, I ask   them

ter’s   degree is   founded on the  Grand   Architect  of  the  Temple. For,

tented   themselves to make all of  the  ceremonies   of the   Master’s

to be an  Abbe,   signed  this   work    with the  name Leonard   Gabanon. There   have appeared others   under   different   names, hut   they are only the   echos of  the   first,   except   one,   entitled   “Freemasons Crushed,” which may be   distinguished   from the   others by the ignorance, and  above   all, by the   villany of  the   intentions of  the

before, and   who could not   serve for any   purpose   among Masons in any   intentions or   objects   which   they might   have.   Since my   task  is to   explain the   moral   of the   emblems   and to   re-establish as   much

try  diligently  t o   recall that   which is   shown   them on  which   the Mas-

power, some   day, to   rebuild the   former   Temple.   Then   they con-

Masons.”   There   are not   any longer any   printed in   France. The first   edition was in   1744, the  second in 1747, the   Author, believed

then   the two  parties   declared   themselves   injured,   mutually   accused each   other of   ignorance.   And what did this   gain   them? To aggravate   the error and   distract   those men   amongst   whom   their in-

to pay   attention   with all   their   heart,   to this   Instruction,   and to

became   persuaded that the aim of   Masonry   was effectively, the

been the Grand   Architect

Scriptures   refuted   these assertions, and   treated   them as   innovators,

variable  rules   should   guarantee   goodwill   and pea~. It  was   then a question   which morals were necessary to be   heeded, and not   that such and   such a   man who had   lived   nearly three   thousand   years

those who   held to  this, and that   which   they had  learned, and which they discovered in the   books   which had   come to   their   attention,

degree in  memory of    that one who   had

that it   must  be   Adonhiram. The   first supposed   that the name  Adon

and   believing   themselves   well-instructed   on the   advanced   degrees, concluded   that the   Bible and all   Authors of   sacred   volumes  were mistaken, and  as a   consequence, it was  necessary to   read—Hiram, Grand   Architect  of  the   Temple.   Those   who respected the   Holy’

this   work   contained, in   spite of  the vices   which it   imputed to Ma-

contented   themselves with  founding the Order on   the rebuilding of  the   Temple of   Solomon. Those who   desired to   instruct themselves, studied the Bible,  histories and the Talmud. But what  did   they  find there? Two or three words of  the (Entered)   Apprentice  and Fellowcraft, but   nothing of  the   (Master)   Mason’s   degree, except the single   names of    Hiram and Adonhiram, which   caused   them pe-

 

was a surname   which had   been given to   Hiram,   when he had  finished his work  in   brass, or,   perhaps  given  him   after his   death(*)

the most   criminal   intentions: two   things far from the principles of   Masonry.   Meanwhile,   in spite of the  errors and   mistakes   which sons, the greater   part  of Masonry adopted it,   many  others followed it,   point by   point, and the  multitude of   candidates   which the   last made, managed the forgetting of  the venerable  symbols of   Masonry, and   above   all,   their virtues which   should be   taught,   Then   they

THE   ADONHIRAMITE   RITE

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chism(*) in   which   was established the   emblematic   name   Adon-

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i

the   Holy   Scripture   says   positively   in the 40th   verse of  the   Fifth Chapter of the Third (?)   Book  of   Kings,   that it was   Adonhiram. Josephus and all the   sacred   authors say the   same, and   distinguish (*) This diversity of   opinion   exists  still   among Masons   today, and authority has   just   come   from a   man, led by a   base i nterest, has taken no   scruples in appropriating this work  which   does not  belong to  him,   in causing to  be   printed   in 1744 a   Catechism, which I   have spoken   about, having   followed word for   word, without inserting in it a  single   symbolic   interrogatory. All   that   belongs   to him in this   Ritual, is a   horrible discourse  on the   degree  of    Master  Mason, in   which he   said—”besides the   Cedars of   Lebanon,   Hiram   gave a most  precious  gift to   Solomon  in the person of  Ado nhiram, issue of  his   blood, son of  a widow of  the   T~ribe   of Napthali, an   excellent

workman in   architecture   and in the   casting of   metals.   Solomon, knowing   his virtues, his   merit   and his   talents,   distinguished him

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THE

ADONHIRAMITE   RITE

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him,   without   leaving any   doubt, as   Hiram, the   Tyrian,   worker in metals, thus it is now  Adonhiram   whom it is   necessary to   honor.

N 5

But he was an   Israelite.   What   do you   think  of  the  advanced degrees,   when in the  first, when   Hiram,   King of   Tyre is   brought in, to   demand   vengeance of   Solomon   for the  death of  a subject of  Solomon   himself,   do you   think    that   the latter would be honored with his   confidence and  esteem? (*) It is   necessary to   state   that

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for  a long  time, all the  emblems were  regarded as  inexplicable, and were not the  least the   object of  my   researches   which I  have   made,

to   establish again   their  order and truth   in all   Instruction,   and bring

back Masonry  to its   primary principles. The large quantity of   questions and   answers for instruction,   but forgotten,   which I have had time to   replace in   their   proper   setting, in the   different  degrees, all the  historic   notes and  necessary   explanations   in this   work,   for the intelligence of  the new   initiates,   certain   traits, based on   history, which I have placed as   notes in the Third   Degree, all   that   without doubt,   that my love  for the truth, esteem and well-being of   virtuous men, members of  a  Society   which I   cherish,   because it is   venerable, are the  only   motives   which   have led me to this   treatise. If  I  have

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S N S N i 55

transposed certain  questions in  the  Catechism of  the   three degrees, I

See Appendix  C .

ing which might  bring back  this   Order to   its primary principles and morals.   Further, I‘have  taken   care in all  this   Ritual, to   follow, step by  step,  the ancient   Constitutions,   prefering   them to the  sentiments of  certain   unjust   Masons   who do not   know  any   other   laws than indolence and custom, and  in   acting  thus I  have taken as  evidence that a certain   part of   Masonry is   wise,   and three   quarters of  the other  part  want  to be so. It i s   then, for  these two classes  of   Masons, that  it is   necessary  to  clarify   (facts).   Do the rest merit  being thought about? DUTY OF THE  EXPERTS

As  soon as a Master’s   Lodge is   opened,  the Expert  who  is just inside   should   warn the  one   outside,   that a  Masters’   Lodge is in session, as   well as   that the   latter   may examine on the   aforesaid degree,   Brethren who   present  themselves to be   admitte~l to   labor, and   that the   latter, in   entering, may   give to the   Expert who is inside, the  sign,   token and   pass-word of  Masters. These   duties of 

dently,   they  are  based   upon the  Statutes of  the   Order. In   vain   could

<*)

this   work, in   convenanting   with me,   that in   everything   which  may have been written   up to the present,   upon   Masonry  there  was  noth-

‘SN~

have   written   them in   with sensible   reasons, and   besides, more evi-

by   giving him a post of  the highest order,   giving him the   supervision of  the   Temple, and the   direction   of all of  the  workmen”— page 56. I have  nothing to   reply  to   such   foolishness, and to   such   utterly false  statements. If  the  whole   could be   seen of  the  ignorance and bad faith of   this   man,   it is but   necessary to   compare the two editions of    1744 and   1747   with his   infamous   book    entitled—”A New Catechism for   Freemasons,” and the   14th   verse, of  the 5th Chapter of   Kings;   [(Editors   note)   This   says, in   translation Third Book    of Kings, which is a   very  evident mistake;   possibly   means Second   Book of   Kings.   which   should be   checked.] the   13th and 14th   verses of  the   second   chapter of  the Second  Book  of   Chronicle with   extracts of  the   discourse which have   just   been   read. That which   astonishes me the   most, is   that   this   work,   published in 1780,   which   only   merits a  general   condemnation, is   regarded by a  large number of   Masons as the best of  its   kind   which  has   (yet) appeared.

5’

I be  reproached   that  self-love   alone was   impelling me.   Learn here from my   lips,   with   all the   frankness of a   good Brother,   that I have  done nothing   except   with the consent o f  the  Venerable  Masters of the two   Orients, who   have   themselves   engaged   me to  compile

Experts,  are inseparable from their functions,   it is  why they should pay   such   dose attention to   their   practice   in all of  the  degrees. OPENING OF A   LODGE OF   MASTERS

 Everything being ready   for the Master’s degree, the Worship  fui  Master  (*)   gives   three   raps as   Master, the   Wardens   replying in ‘ N 

like   manner, then the  Worshipful  Master says—  W.   M.—Brothers   Senior and   Junior   Wardens, inform   all our worthy (* * )   brethren and ask   them   to look   well in   assisting us in opening  a worshipful  Lodge   of Master Masons. S .   W.—Worthy   brethren on the   south side, I   invite   you on the (*) It  is   thus   that the   Venerable is   called in a  lodge of   Master Masons. (**) See the second   note  i n the  opening  of  a   Lodge of   (Entered)

Apprentices. 94

95

COLLECTANEA

THE   ADONHIRAMITE   RITE

part of the  Worshipful   Master, to   assist   in opening a   Lodge of  Master  Masons.

CATECHISM OF   MASTER   MASON

J .   W.—Worthy   brethren .

Q.—My brother, from   whence   come you?   A—Most  Worshipful

Q.—Worthy Wardens, are all of  the   brethren   belonging to the

Master, I come from the   Middle Chamber.

Order?   A.—Yes,  Worshipful   Master. Q.—Brother Senior Warden, what  i s the reason for  our assembling? A.—That of   recovering  the   Word  of  a   Master Mason,  which is  lost.

Q.—What  i s  done in the  Middle Chamber? A.—There is   honored the   memory   of our   Mist   Worshipful   Master  Adonhiram. Q.—Ho~  did y ou   reach   that place?   A.—By a   flight  of winding

W.   M.—If    it is   that, my   brethren, go to   the North and to   the’

stairs, c omprised   of three,   five and  seven steps. (*) Q.—~Vf’hat do   these numbers mean? A.—That it   takes   three  years

South and   ascertain   from the brethren what   they   I~ave   found there.   Doubtless, by   their   intelligence, they  have   recovered the word for   you;   then you  will   come to the East  and give   it to me.

to   become an   (Entered)   Apprentice,   five (to   become) a Fellowcraft,  and seven to   become a Master   Mason. Q.—How   were you   received   there?   A.—As the   Masters of  the

The   Wardens go,   each one to his   station,   taking   from   each

Order are   there in   presenting me   with a sprig of   Acacia. (* *)

brother  the  token oj a   Master Maion,   without  any   sign, and   give them the   kisj of    Peace,   receiving   from them the   Sacred   Word, in the  manner   required  by the   Order,’ and   continue   even to the Wor shipful   Master,  they giving it  to him   with the   fame   formality,   after 

In all Ages,   Master   Masons   have been the   recipients of  the sciences   and the   virtues;   they are not   conferred   except on men of  the   highest merit, and  when it is a   question of   attaining   this degree,   they   spare neither  care nor  surveillance, so   that  it is   also easy   to see   that the  opening (of  a   Master   Masons’ Lodge), which ~has just   been   read, one   cannot   ever be   surprised  by   Profanes, in placing in   this   class   Apprentices and F’ellowcrafts. This method of  opening a  Lodge of   Master   Masons has   been assiduously followed by   all former Worshipful Masters, but I   ought to   add, to the shame   of French   Grand   Masters,   many  among   them  neglected to instruct   themselves on the   true   statutes, in   clinging   themselves, to   the false  Instructions, of  which I was   speaking the   other  while, and of  which we  are not  speaking  at all in this   Lodge  opening.  Also, since I   assert that, if    Entered   Apprenticeship and   F’ellowcraft needs   to be  corrected, the   Master  Mason  degree merits it the  more so,   because it   is, in   France, the   highest degree   of Blue   Lodge Masonry, and  that   (degree) which  upholds   the greatest   symbols. But   since it is   useless to   repeat again what I have   already   said, in the course of   this   work, the Observations on the opening of  the Lodge can be   consulted, and  all the   notes  scattered   in all of  the three degrees   and judge after that, how  it has become a question of   bringing Masonry   again   into its   just   principles.   See— “The Origin of  Masonry.” (*)   Historians  tell  us   that the Parsis   imagined the passage  of  the soul to   Heaven by a   flight of   winding stairs, which led to   seven different   gates, the  first was of   lead; the   second was of   tin; the third   -was of   brass; the fourth   of iron;   the fifth of   bronze; the sixth of   silver; the  seventh of   gold. These seven   gates  represented the seven   planets of the ancients—Saturn,   Venus,   Jupiter,  Mercury, Mars, the  Moon  and the   Sun. It is   found, in the   Constitutions of  the  Greek religions, of  (**) which  Jovet   speaks,   that   while the  Christians were   held   prisoners among  the Infidels,   that   they   gathered  themselves   undei’   different

which  they then  return  to   their   places. Q.—Worthy   Senior   Warden,   now,   since the   Word is   recovered what  remains  for   us to  do?   A.—To draw  the designs  which   should serve as an   example to the   Fellowcraft. Q.—With what   should we work?   A.—Wjth   chalk,   clay and   char coal. Q.—What do   these   substances   signify?   A.—Zeal,   fervor and con-

stancy. Q.—How old  are you?   A.—Seven   years. Q.—What   time is it?   A.—High   noon. W.  M.—By virtue of  the  time and  your   age,   announce to all our dear   brethren   that a  Worthy   Lodge of  I’~ 4~ aster   Masons is   open, and   that  we are going to  commence  our   labors  in the accustomed manner(*).   (See   following   page for   note)

S .   W.—Worthy Brethren J .   W.—Worthy  Brethren When the   Wardens have   made   their announcement, the  Wor  ship  ful   Master and  all  the  assembly make  the  sign and   acclamajionj of   Maiter   Masons,’   then they   make the  reception (of    candidates). “55

96 

SN’5  N S N 

97 

IN

SN~ ‘N’

THE   ADONHIRAMITE   RITE

COLLECTANEA

Q.—Where   were you   received as a   Master   Mason? Perfed  Lodge.

A.—In a

Q.—Who are   they who   compose   such a Lodge?   A.—~Nine,designated by   nine   lights, who  are,   Worshipful   Master, two   worthy Wardens, and  six Master  Masons.(*) Q.—How   were you   received? A.—By passing   from  the Square to the   Compass   at the  tomb of  our  Worshipful  Master Adonhiram.

(**) Q.—What did   you see   when you   made   entrance   into the Lodge of Master Masons?   A.—It was not   permitted for me   to see anything—I   only   heard   wailing. names; and   that   when   they were met   together, there was one

group,  composed of   Knights,   most   intelligent   and most   upright; when   they   were   introduced  among   them, the Grand   Master   gave

him a   sprig of   Acacia, in   memory of  the   True   Cross,   which it is   said was   made of   this   wood.   This   sprig of   Acacia replaced the branch   of Myrrh   which   the initiates  carried in   Memphis; and  I might say  in   passing   that it was the   sprig of   gold   which Virgil gave to   Aeneas to   protect  himself  in   Hell,   from the   same source. Meanwhile, in   spite of   the truths,   which  should   be so   dear to Masons,  most Masters do  not ask  this   question,  nor do  they even know it.   That   came   about  because   certain ancient Worshipful   Masters, i~ever   having   seen   any part,   believed   themselves   correct in not speaking of it; in  addition to   those who had found it  again in   this work. It was   this unpardonable negligence which has   caused so many good   Brothers to   whom   their   first  duties as   Citizens   caused them  to   take time  to   search deeper   into   an Order which they  cherished,   they  ignored a   great  part of  the   most   wonderful mysteries. See—”The   Origin of  Masonry.” (*) It is   certain   that the   authors of  the catechisms   printed   up to that   time,   had never   entered a   Masters’   Lodge, for   otherwise would   they be   able  to   state   that   such a Lodge was composed of  a Worshipful Master, two   Wardens, two   Master   (Masons), and  two (Entered)   Apprentices. The   more I   examine these   false  directions, the  more I am  worried  about the  welfare of  the Order,’ because of  the   success   it has   made. (**)   Adonhiram—a  Hebrew   word  composed of  two others   Adon which means   Master, and   Hiram, which   signifies   highness of   life, or   eminence  of  life. He  i s   called  Architect  of  the Temple, not  alone because the True   Church was the plan of  a  Supreme   God,  but  further,   it is   because   Masons are   persuaded   that   he is the   Ruling Master  of  All,  and that,  in the Universe,   there is   nothing   which is not  His work; and that   thus,   each   part serves His purpose, and all rational   beings  owe Him   their homage—See “The  Origin of   Masonry.” See   also   Appendix C for   Explanation of   this subject.

98

Q.—What did you   notice after having been   received?   A.—A Great   Light, in   w~iich I saw the  letter   “G”. Q.—’~~That does   this   letter signify?   A.—Grandei4r  and Glory,   that which all  mortals   ought  t o  know,  and which is  above you.

Q.—Who   can be   above me, who  i s a Free   Mason,  and  a Master  of  a  Lodge so   well.situated?   A.~God—for the  letter “G’ is the initial letter of  the   word   God;   -which in   many   languages signifies the Supreme   Being.(*) Q.—What  was  given  you in   your being received  as a Master Mason? A.—The  secret of   Masons and Masonry. Q.—Give me the perfect points of your entrance.

A.—Give me the

first,  and  I will give you  the second. Q.—I   hail   A.—I   conceal. Q.—What do you   conceal?   A.—AlI the secrets  which have been confided   in me. Q—Where   do you   hide   them?   A.—In my   heart. Q.—Is   there a key   with   which one may   enter there?   A—Yes, Most  Worshipful   Master.

Q.—Where  is it   kept?   A.—ln  a coral box,  which opens  and shuts only with   keys of   ivory. Q.—Of  what metal  is it   made?   A.—None. It i s a tongue   amenable to   reason,   which   only   speaks  good in the   absence   as in the presence   of those  of   whom it   speaks. Q.—Doubtless,   you were an   (Entered)   Apprentice and  a   Fellowcraft before you  were  a   Master  Mason, were you not?   A.—Yes, Most  Worshipful   Master, J . and  B.   were   known   to me, as  well as the   rule of   three,   which placed the key of  aLl the   Lodges at my  disposition. Q.—What is   this key?

A.—The   knowledge of  the   signs,   words

and   tokens of  the   three   degrees,   which   were   conferred   upon

me. Q.—ShOW   them   to me.   A.—(The   signs of  the   first  two degrees are given;   then he  places  himself  at the command of  the Master. in   saying:) (*)   That   is to   say, in the   ancient   Saxon, and in   consequence in  English  and   Flemish, as   well as in   Germany, etc.

99

COLLECTANEA

THE

Here  it is, you   ought to   recognize  it, it is   marked by   that  which

my left, and I  preserve   it as   that  which is   most precious unto me.

 

RITE

where the   body   of Adonhiram was   hidden, and to   prove the respect  which  Masons owe to his   memory.

characterizes a   True   Mason.

Q.—Yes, my   Brother;   from   whence do you   pluck  it?   A.—From

  ADONEXRAM ITE

 I 

J1 ‘4

Q.—Why is   that key so  precious to you? A.—Because it has   made me know the True Light, and  in   showing   it to me, I may assist

iF

in the first three  labors.

Q.—What was   done with the   body   of our   Worshipful   Master? A.—Solomon  had  i t   buried  in the sanctuary of  the Temple  and placed on  his tomb a  triangular medal of   gold, (*) on  which  was engraved   Jehova,   the ancient word for   Master, and which  signified in   Hebrew, The  Supreme   Being.

Q.—Why do   you carry   it on   your   left   side?   A.—I   will say   that it   accompanies my  heart  in   which are intrusted the secrets of  our

Q.—What was the   form of   this   tomb?   A.—It was   seven   feet long, by   five   feet  wide, by   three   feet  deep. Q.—What then,   were the  distinctive   marks of  a  Mason?  A.—A   sign, a token, two   words,   and the  five   perfect   points of 

Order, and that  it  reminds me  of  the attitude in  which the body  of  Adonhiram w as   found, in   which the left  arm  was   extended, and the right arm   formed a square, making the pectoral   sign.

the  Master. Q.—Give me the   sign. A.— (In   response, it  i s   given). Q.—What is   that   called?   A.—The   sign   of Horror. Q.—Why?   A.—Because it   marked the   horror   with   which the Masters were  seized   when   they  perceived  the body of   Adonhiram.

Q.—What  came you here to do?   A.—To   seek  the  Master’s   word, which   was lost. Q.—How was the Master’s  word   lost?   A.—By  three   heavy blows.

is

Q.—What   were   the three  blows?   A.—They   were  those which  our

Q.—Give the  token to the   Senior Warden. (It is   done).

Worshipful   Master   received   when he was   assasinated   at the gate of the Temple by  three  villainous  Fellowcrafts, who  wished to take from him the Master s   word,   or his life.

 Notice that  on   this   subject,   the token of  a   Fellowcraft, the   same for   the word  of  a   Master.

Q.—I-fow was it  known  that  it  was   Fellowcrafts  who  had committed this   crime?   A.—By the   roll call of the workmen   which was taken, at which  three Fellowcrafts   were  found   missing. Q.—The   Master’s   word having   been lost, how was it   possible to recover it?   A.—The   Masters,   informed of  the assassination of  Adonhiram,   and fearing   lest the   severity of  the  torture   might have  elicited   from him the  Master’s  word,   decided  among   themselves,   that the first word   which   should be   spoken upon   finding

is

Q.—Give him   the Sacred   Word. (It is   done as   the Order   requires it) Q.—What   does this   word signify?  fly

A.—The   flesh slips   fiom the

bone.

‘A

I

him,   would   serve them in the   future in   recognizing   each   other. It was the same with the sign and  token. Q.—How   many   Master   Masons were   sent  in   search of   Adonhiram. A.—Nine,   designated by the   nine   lights. Q.—Where was the   body of  the   Worshipful  Master   found?

A.—In a   heap of   rubbish   about   nine   cubic feet deep, on   which had   been planted a sprig of   Acacia. Q.—What   purpose did   this sprig   serve? A.—To mark  the  place

it 

,1

(*) The   table of   Isis, of  the   Egyptians, was  triangular.   It represented  three symbols,   that of  The  World,   that  of   Egypt and   that of   Memphis.   Several authors, sacred   and profane, have regarded this table as an   emblem of    Trinity. All   history   proves   that the triangle has been known to the  most  ancient  peoples,  and  it  always signifies the   First   Principle, and   even the   Author of   Nature. Christianity appropriated   it to   represent the triple   essence, the triple  unity  of  the Creator, and when Masonry  became the   emblem of  our   religion, all Masters   decided to   wear an equilateral   (triangle).   This   figure was the symbol,  the sign of   true   Christian Masonry. At the  beginning and end of   an action, it was   necessary to show a triangle, to  mark the   rendering   of thanks to the  Divinity. There is   where the   table   exercise (of  grace) comes from. The

Commander of    Knights,   which   the Constitutions of   Religious

Greeks   mention, wear  a  triangular   medal, in   which is   contained a circle, which, in   place of   ,Iehova,  represents,   without   doubt, the Supreme Being.   See—”The   Origin of  Masonry.”

100

101

i

THE

COLLECTANEA

Q.—What is the  password?

~

 

given our

Worshipful   Master. (*) Q.—What are the five perfect points of  a Master?   A.—The  pedal, the   inflexion of   the   knees, the  clasping oj th e   two right   hands, the left  a rm on the   shoulder,   and the kiss of   peace. Q.—Give me   their   exRlanation.   A—The   pedal   signifies that we   ought always to   be ready to   walk  to the aid of  our  brethren. (2). The  inflexion of the   knees,   that we   owe,   without   ceasing

humiliation  before   Him who has   given   us our  being.   (3).

The clasping  of  the two   right hands,   that we ought to aid our  brethren in their   needs.   (4). The aim   which we   place   over the shoulder,   that we  o we   thdm our   counsel, dictated by   wisdom and charity.   (5).   Finally, the   kiss of   peace,   proclaims   that   gentleness   and that   inalterable   union   which is the   basis   of our   Order. Q.—On what i s  Lodge raised? (**) A  .—Qn three great triangular pillars, named Wirdom,   Strength and   Beauty. (*) In  order to  achieve  how  much a reasonable  and  just instruction is   necessary in   order to   revive  the ancient statutes, I shall observe here,   that for a   long time, a   large   number of   Masons did not know   this word, and   abusively   they   said   of it   that   they   did not at   all understand it, to   which they gave a   signification   as hazy as  untruthful.   In order to   convince   themselves of   that, it is   necessary to   know   that the  first   Knights   had for  a  password the   Latin word  “Sublimis,” and as soon as the French   learned Masonry,   they pronounced it   Sublime,   which was   quite   good for   then, but   when certain Profanes   wished  to   divulge our  secrets, and not   apparently having heard  this   word  except  imperfectly,   they wrote   Jiblime, and said   that it   signified   excellence;   others afterward,   to go one step further,   wrote   Gibbs,   and dared to   advance   that it was the name of  the place  where the body of   Adonhiram had been found. As at this   time, the   number of    ignorant   (uninstructed)   Masons was considerable,   these ridiculous asserti&ns were   received   with   eagerness, and its   tt’uth was   generally forgotten. It has  been  seen   elsewhere how these   false and   strange   catechisms are  accredited. B e— sides, it may be   judged  of what utility these researches ought  to be to   true  Masons. (**)   Here  is   the place for   this   question. It  is   easy to   judge it by the   replies   which ought to be   given, and who   only,   ought   to be recognized   as Master   Masons.   The most   simple  and   most forceful reason is   that an   (Entered)  Apprentice   should   only   know  the wisdom   designated by the   colutnn   “J”; a Fellowcraft  only   wisdom and strength, the   emblem  of  the  two columns; and the Master   Mason, alone,   should   know   (the  column)   Beauty,   that  is to   say, the  worth of   sublime   things: It is not   necessary to   understand anything 102

ADONIIIRAMITE

  RITE

Q.—Who   called them   thus?   A—Solomon,  Hiram,   King of   Tyre, and   Adonhiram,   Atchitect   of the   Temple. Q.—Why is Wisdom attributed to   Solomon?   A.—Because he received   this   gift   froni God, and   that he   was,  in truth, the wisest king of  his   age. Q.—Why strength to t he  King of Tyre?   A.—Because he   furnished Solomon   with the   wood and   material   with   which to   build the Temple. Q.—Why   beauty to   Adonhiram?   A.—BecauSe, as   Grand   Archited of  the Temple, he  designed all the ornaments  which   should embellish this  magnificent monument. (*) Q.—Do  not  the names  of   these  three  columns   have  any other  meaning? A  .—Yes,   Most   Worshipful   Master, the   form of    these columns   signifies  theDivinity ~n all its   compass;   Wisdom   symbol

of  His   knowledge,   Stretigth, His infinite power, and Beauty  explains  how the   works  of  God are both   perfect and sublime. Q.—What   should be the   qualifications of  a  Master   Mason? A.—Wisdom, Strength and   Beauty. Q.—How can   these qualities, so   rare, be   united?   A.—Wisdom  in his   morals,   strength  in   his union   with his  Brethren,   ‘and   beauty in his   charadet. Q.—Is there   necessary   furniture in   the Lodge?   A—Yes,   Most Woishipful   Master,   three in   number, which  are, the Holy Bible, the  Compasses, and  the Gavel. more by the word~~”Soutenir”than   that the   universe is preserved because   it is good. The   ancient   Knights   were far   from thinking   that God   admired his   works;   Iliey   persuaded   themselves, on  the contrary,  that He  could not  be   mistaken, and that  all which He made  was  perfect. If  the first  authors who have written about Masonry   had taken   care to   recall  that the   philosophers   only admitted an  Aspirant  into   Masonry at the  end of   seven   years,   since this   Aspirant   used this   time to   instruct   himself    in all the  useful science of  the human   race, in   order to   penetrate as far as  possible in   the truths of   natQre, and   that   when   these Knights   convinced themselves  that  a  man,  full of   knowledge   could not  help   admiring the order and beauty of  the universe, if   these authors, I say,  had observed all   that,   more  Masters   today  would  not   speak  of   Beauty as FelIowcraft~, and   would not   regret   having   believed   those   men, whose  good  faith   they had   abused,  under   pretext  of instruction.

(~)

See the   preceding   note.

103

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C O L L E C T A N E A TH E  

A.—Tbe Holy  Bible denotes Truth; the   Compasses,   Justice;   and the  Gavel,   which   serves to maintain   order,  causes   us to  remember   that we   ought to be  docile to the lessons of   wisdom. Q.—Why do the   first three  officers   use the   gavel?   A.—To  l et us know continually,   that   since   matter gives   sound when it is struck, by  greater reasoning to man, to whom God has   given a  heart and the   faculty of   knowing   and judging, it ought to be  sensible to the cry  of virtue, and render homage to his Creator.

A D O N HIR A M I TE

 

RITE

Q.—What   is their signification?

V

-

ren,   Adonhiram  always   having   xegarded them as his   Brethren.   Q.—How   old aie  you?   A—Seven   years. Q.—What   does  this age signify?   K—The  time   that  Solomon   took  to   erect the   Temple. Q.—What time is it?   A.—High   noon.

(This   Lodge is   closed   like   that of a   Lodge of   Fellowcrafts, and  nothing  is  changed  except the name  and the acciamations).

Q.—What   is the Master   called?   A.-~Gahoan(*)which is the name of the  place   where t he   Israelites deposited the   Ark (Ark  of 

the  Covenant)

of  his   mother,   who was  a widow, and who   were called the child-

4’

in   times of   trouble.

End of  the   Catechism   of a Master  Mason HISTORIC   DISCUSSION  OF THE MASTER   MASON  DEGREE

A.—That the heart of  a   Mason should be  sufficiently   pure, to be  a   Temple,   acceptable   unto God.

Q.—What  does   it signify?

Q.—How   does one   designate the son of  a  Mason?   A.—Luwton

—an   English   word   meaning   student  in   Architectwre. Q.—What are the   privileges accorded a   Luwton?   A.—It  is to be received   into  Masonry   before all   others. Q.—On what do  Master  Masons  work?   A.—On the Trestle Board.

Q.—Where do   they   receive   their   wages?   A —In

~ttf

e

My  Brother, the   most worthy  degree of  a   Master  Mason, which seems to m e   to be the  object   of your desires, is   the perfect  point  of  Masonry. In all   ages it has   been the   recompense of   sciences and virtue; it is   only   conferred on men   of the highest   merit, because the  principles   which  lead to   (the  conferring) of  the   Master  Masonbs (degree),   give him power to   overcome   his prejudices; the  uncor-

the   Middle

rupted   morals  picture  him of   true  wisdom,   and the study   of Nature

Chamber. Q.—Where do   Master   Masons   travel?   A—Over the   surface of  the   Earth. Q.—Why?   A.—To   spread   Knowledge.

makes  him understand the beauty  of  the   works  o f  the   Gra’nd  Archited of  the   Universe;   besides,   a Master  Mason   should   sacrifice for duty’s   sake,   pride,   interest and   envy—  (here the  Worshipful   Master descends   from the   East and   goes   to the  candidate).   And in oxder to  convince yo u   of this truth, know that  three   villainous Fellowcrafts, not   being able to   obtain   this   degree, and  consequently the wages of  a   Master   Mason,   assassinated our  Worshipful   Adonhiram

Q.—lf   you lost one of   your Brethren,   where  would you  find him?

A—Between the Square and the  Compass. Q.—Explain this   reply.   A—It i s because the   Square and   Compasse s   are the   symbols  of  wisdom and  justice, and thus a good   Mason ought never to   stray   from them. Q.—What  would you do if  yo u   were in a ny danger? A.—I   would give the   sign of   distress, in   saying—   “To my aid,   Sons   of the Widow.” Q.—Why do you   say—”Sons   of the   Widow?”   K—It is   because after the death of  our   Worshipful  Master, the   Nfgsons   took  care

with   three  heavy blows; by the first he was stunned, by the second, he was tripped, and by the third he  was   felled in his   tracks.   (The W. M.   goes  again to the East, and continues as  follows):

V >4

(*)   Appendix C . 104

4

(*) In the   first   editions of   this   work  I  omitted the   discourse given by the W. M. to the Fellowcrafts   whom  he   admits as Master Masons, and   this   omission  seems   well founded but   many   Masters, known   equally   for their  knowledge and  virtue,   having  assured me that  this   discourse ought   to be a part of  the  instruction   generally recognized by   Masters of  regular   Lodges, I have adhered to their suggestion. It is   necessary to see that   the Master   only   gives   this discourse   after the  Candidate has   taken his  obligation, and is put at the   head of  the   line,  between the   Wardens. 105

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My   Brother, the  attitude in   which  you now   are,   represents to us   Adonhiram, our   first   Master,   reposing in the Holy of   Holies. The  recital   which I am going to   give   you on the life and   death  of  this  great   man, will   make you   understand the  cause  of  the   respect and regrets   which we have for   him. Since the   creation of  the  Universe, in the  year   3000 (*), all

the people of  the known   world  had  been so   ungrateful   toward the Creator,   that   they  had not built  a Temple to Him, in   which reasonable and  sensible   Beings   could   assemble to   unanimously render to Him a   pure and  sincere  homage. Meanwhile, the sciences  and arts were  cultivated.   Africa, the  mother of   Human knowledge, had its labryinths and its   pyramids(**),   Asia had its   Temples   of Nature,

of the Earth and Heaven(* * *),   and Europe w as   enlightened b y the Greeks. But it is   necessary to  state,   to the   shame   of Man, that all the   monuments   of Antiquity   were raised   only  thiough   pride, and it  w as   necessary to raiseone for the recognition of  the   Supreme  God, and this  immortal   glory was  reserved for  the  successor   of David. Solomon,   aged   eighteen years,   ascended to the   throne   of his father, and was   a kingly  example   because   of the  wisdom   of his  jud gm ent s, by   his power,   founded on   well-being and   love of  his people,   and by the splendor  w~hich   surrounded him, and   which was the effect of his   encouragement   of the arts.   Finally,   the reign of  Solomon was  one of   peace, and   inconsequence, of   much good.   This peace was   necessary to him because   of the   design which   he had to erect a   Temple   to the   Eternal   which was   David’s   idea, but   which he had not   been able to  execute   because   of the   wars,   during his (*)   Following   Moses, or   rather,   following the   Bible, and the system of   Osiris. (**)   See—”The   Origin of   Masonry.” (***)   Before a Chinese emperor had the   right to   rule   over his nation, he   entered  the  Temple of   Nature,  where he rendered homage to   prove   that  he  lnew  every value of life; he then passed  into the   Temple of   the Earth,   where  he 1a~ored   then he   announced to h~s   people  that the revenues of  the State   are the  fruit  of   toil and primarily the laborers, then he entered the  Temple  of  Heaven, and sang his   wisdom  and   well-being. Chowking and the  historians   tell us   that  these   ceremonies   were used   before the emperor   Yao, who reigned more   than 4,000   years ago. See—”The Origin of  Masonry.” —Chapter 5. 106

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reign,   which had   troubled all   Judea. Solomon applied all his   abilities to  accomplish   his enterprise. To   this end, he  chose   three  thousand six   hundred   skilled   men,   who were   capable of   executing their plans by the   Fellowcrafts, and   supervise all the   workmen.   These last,   who were one hundred and   forty thousand in   number, were divided into two   classes,   of which one  was   composed of   eighty thousand   FellowcraftS,   destined to cut the stones  in the quarries and put   them in   their   place, and  the other,   formed of    seventy  thousand (Entered)   ApprentiCeS~ who   were used to   serve the   Masters and FellowcraftS and carry,   on their   shoulders,   everything   necessary  for the building oF the Temple.   Solomon sent,   at the   same   time, to Hiram,   King of   Tyre, his   friend, to ask  him to   take  part in the project, and prayed  him  to   allow  him  to cut the Cedars  of   Lebanon. Hira~m   honored by   this confidence  of   Solomon, not only let him  cut

the cedars  which his  illustrious   friends   asked, but he   sent   them entirely  hewn,   following the  necessary  plans~   in such a  manner   that they   only   needed to be put   into place.   Then, the  King of   Tyre, wishing to   prove   absolutely to   Solomon how   dear his   esteem and amity was to   him,   sent to him the   sage   Adonhiram, the  widow’s son  of  thetribe of  Naphta1i~  as   great for his   wisdom  in ~rchitectute and his   talents in casting metals, as   worthy for his   modesty and virtues.   These qualities, so   rare, merited him   from   Solomon the title of  Grand Architect of the Temple. Adonhiram,   anxious to   build   this   edifice to a  point of  perfection which no  other building had yet  attained  to   present confusion and disorder,  commenced by   giving   to each class of   workmen signs, woids, and   tokens, very distinctive, and   assigned them   particular places  and different hours to   assemble.   Finally,  to   inspire   them to ardor and  attention he promised all of   them,   even in the name of  Solomon himself that   as soon as the Temple was completed, each ono would   receive   not only the  wages of   his work, but   further, a reward  proportionate to his   zeal and  his  talents. (*)

(*) All the  monuments of   antiquity have been built under these conditions: the   workmen   employed on   large   bui1ding~  were  fed by those who  hired   them;   each  class ate by   itself under   tents, it was only at the end of  the  labor   that the   workmen  were   finally   paid, and  that  they rewarded  them,   after   which, a  general   banquet was 107

C O L L E C T A N E A

Thus, at the wish of  the   wisest of   kings,   and under the   supervision of  the  greatest architect,   the Temple was   commenced   in the year   of the world   2993, and was   finished   seven   years  afterwards, in the   year 3,000. The time was   approaching   when   each   one was   going to be paid   according  to  his worth, when three  villainous  Fellowcrafts, inspired by   self-interest and  envy, resolved to  obtain   from Adonhiran, the   wages   and reward due   Master   Masons.   For this   reason,   they entered the   Temple, and   stationed themselves,   one at the   North Gate,   another at the  East Gate, and the   third  at the  South   Gate. Towards the end of the day,   Adonhiram,   according  to his  usual custom,   went to   offer   up his   prayers, entered the   Temple, by the North   Gate,   where he   found the   first of   these   wicked   men, who insolently  demanded of  him  the signs  and word of  a  Master  Mason. Adonhiram,   surprised, replied, but with mildness,   that that which he demanded could   only be   obtained by   work,   zeal and constancy.   This   rash man,   angered by   such a reply, gave him a vio-

lent   blow with the  rule,   which   stunned   him, and   obliged him toflee towards the  East Gate,   where he met the   second   ruffian, who made the   same   demand. Adonhiram,   having   given him the   same response as to the first   one,   received a  sharp  blow   from the scroll, which   staggered   him. The  Worship C u!   Master,   instead of   soiling his   hands   with the blood of   these  furious   Fellowcrafts, in   order to   avenge   their audacity,   decided   rather to   resort to flight.   Conserving   then, his remaining strength, he ran to the  South  Gate, where  he  was stopped by the third ruffian, who demanded of  him the word of  a Master Mason, or his   life, with   more   vigor   than the   others.   Adonhiram, preferring to be the  victim of  his   assassins   rather   than   fail in his

TH E  

 

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duty,   replied   with steadfastness—’ ‘You can   dispose of   my life, it =5=- is   mine; but   never   hope to  obtain the  secrets of  a   Master   Mason, they   are the reward of   virtue” At   once, the  criminal   gave  him a 4;;5 5terrific  blow  with the -maul,   which killed him  on the  spot. Si4” 

5=

14, 4”-

VS “4;

P fr• 4 4 ’ 

‘S

‘I ‘9

 / 

These three   wretches,   being   together,   asked   each   other the word of  a  Master   Mason.   Seeing   that   they   did not   have it,   they wrapped our  Worshipful Master in his  robe,  and since it was already night,  they went in   haste to hide him in a  pile  of  rubbish, near  which grew a sprig of  Acacia, at the foot of   Mount   Moriah(C), and took  to   flight.(**). Solomon   having   seen   three,   five, and   then   seven   days   pass without   having   heard of  his   Grand   Architect,   could   not hide his anxiety  any longer, and he issued a call   for his  workmen, and when

it   was told him   that   three   Fellowcrafts were   missing, be  suspected the   misfortune   which had   happened, and   ordered   nine of  the

s ix ‘S

5-

9 ‘S

5= ‘4; I, 5;

44 

A 4 ; ’ 

given, to   which   all were admitted, without distinction or   rank. Then, for each  monument it was  the custom to place an inscription, which   stated what the   food   for the   workmen  had  cost, and  what were  theelements which had been given them.  The  inscription written on the Great  Pyramid   tells   what it had cost  simply  for  garlic, leeks,   onions, and   similar   vegetables   furnished the   workmen, a sum  of   sixteen hundred   talents,   that   is to   say,   nearly   five  millions of  our   money. See   Herodotus,   Diadora,   Pliny,   Strabo, the   Bible, Rollin, etc.

A D O N HIR A M I TE

5= 4 4 

44

108

(*) It was on   this   mount   that the  Temple was   built—Il   Chronides,   Chapter [,   Verse 5. (**) The   Worshipful Masters who are  familiar with the   catechism of   which I   have   spoken (in a   previous   note) 6,   tell the candidates   that   the three   assassins, who had no   witnesses to   their crime, in  place of   fleeing, as is   stated in   all degrees,   came on one of  the following   nights,   took  the  body   from the  rubbish in   which they had  hidden it, and  which  they had  gone to   bury in a   graw which they had dug especially,  outside   Jerusalem, sufficiently  far away, since one of  the young   Master  Masons,   sent to search  for  Adonhiram, was   tired, and was   forced to   rest,   when   be found   (the body).   Finally,   here is a   series of reflections most  profound,   written by the author, and  which has been repeated in  several   Lodges. “These young   Master Masons met   among   themselves, not far enough   away from   each   other   than the  sound of  the  human   voice could  be   heard; one of   them,   weary   from the   search, and  wishing to   rest, saw  that the  ground  was   freshly   broken, he  examined it, (I am  very   curious to   know,   with   what), and  found the   body of  Adonhiram. lie   called his  companions, who at  his   voice,  approached The   rest of   this   discourse   is of   the   same him etc nature and force as found   elsewhere,   that   this newly-broken ground was, however,   covered   with a  flattened   turf,   which   touched even the   body of   Adonhiram, and   finally   seemed   to have   raised it all in   one piece, which can be   judged by the   following   extract: The eldest of  the   Masters   advanced, and  discovering the   grass,   which (the  author speaks of  a  sheet)   serves us as a   symbol,   took  him  by “J,” but  remained in   his hand, and he  took it . . .   etc. It is   seen thus,   that the   sign of  a   Master   Mason was not   familiar to our Author. 109

4;

‘S

4

55-A

II

“S

A A

ii

COL L B   CTAN

BA

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A D O N HIR A M IT E

 

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 youngei-t*,   Master   Masons to   leave at   the immediate moment to search (or   Adonhiram, and  bring him  news of   him.

and   uncovered him,   putting   aside his   robe. At the first   sight, all

Three   departed by   the North  Gate,   three by the  West    Gate, and   three departed by the   South Gate.   One of   these later,   finding himself, by   chance,   at the spot  where the object of their   search  was

recoil in   horror,  but  as   soon as   they recall  the virtues of   Adonhiram, they give  the sign of distress.   Then the oldest of  the Masters, leaned down,   as at the first  time, to   raise the body of  our Worshipful Master, and   took    it with   (the  grip) of  J . But the   skin   slipped   from

hidden,  remarked   that the top of   this   rubbish   heap had   been disturbed,   he examined it   more   closely, and  Soon he   discovered the clothing and  body of  our   Worshipful   Master. He  called his comrades, who, at his   call,   gathered   about the sad   grave, and   there, filled  with   regrets,   sorrow and  respect, they   bathed   with tears the precious   remains of   such a   virtuous   man;   finally, seeing   nearby, a   sprig of   Acacia,   which  was   commencing to   bloom,   they picked the most  beautiful   sprig, and planted   it on the   grave, and returned to   Solomon.

The  wise king,   learning of  the death of his Grand   Architect, succumbed  to the deepest   sorrow,  and he tore  his   clothes  and  swore, that he   would   have   vengeance.   Immediately, he   sent   nine of  the

olde.j-t*   M7aster   Masons to   procede to   exhume the   body, and to

the   flesh in his   hand;   then.   he took  it   with   (the  grip) B, and succeeded no  better.   Then he   took   it by the Five   Points  of   Masonry, named the Grip, and   assisted by two   others, he   raised   it in   this manner;   foot to   foot,   knee to   knee,   left   hand   placed   behind the right shoulder, and   pronounced these   words—’‘M” B” which mean—’‘The flesh   cleaves   from the  bone.” This  being  done,  they carried the body  of  our Worshipful Master to  Solomon, who to   immortali2e the memory of   this   great  man, had him buried in the sanctuary  of   the Temple,   with   pomp   worthy to   virtue   united with talent,  and had   carved   on his   tomb a  medal

in the   form of  a  triangle, in the   middle   of which   was graven JEHOVAH, the ancient  word of the Master,   which  means-.----GOD.

bring  it   back  to the Temple. These nine Master  Masons,  full  of  mourning, put on   aprons and gloves of   lambskin, in   token of their   innocence, and   gave   each other the kiss of   peace.

THE END,   PART I

This sign of   true   Masons,   having   been   observed by   them, that   Masonry  would   be dishonored if, by  violence, the   assassins of 

Adonhiram  had extorted any secrets from him;   they met  and depart. ed, and   decided   that the   first   sign and   token   which   should be given in   raising the   body of  our  Worshipful   Master,   would serve in the  future, to   make  them  known to one another. Arrived at the grave, and the body   placed in   plain   sight, even though still   wrapped, the  oldest amongst   them   placed  himself  at the  feet of Adonhiram, and stooped   down   in this   manner (here  the Worshipful   Master,   while   speaking, acts for the   Candidate,   while the Master with   whom  he speaks,   acts with the body  of Adonhiram) (*)   Notice  contrast of  age of   searchers. 110

111

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C O L L E C T A N E A

ENTER’D   APPRENTICE’S   SONG APPENDIX “A”

THE “ENTER’D”  APPRENTICE’S   SONG. Dr.  William  Moseley  Brown,   Past Grand Master of  the Grand Lodge of   Virginia, in   speaking of   this   song, has the   following to   say, in a recent  edition   of the   VIRGINIA  MASONIC HERALD. “No Masonic song has   ever enjoyed more popularity   than the “Enterd   Apprentice’s   Song.’   While we do not   hear much of  it nowadays, its  popularity   during  the eighteenth   century was   almost unbelievable. No  book  of   Masonic   songs   was published   without it, and  it was   translated   into French at   least as  early as   1763, for, in that   year is   appeared in   three   separate publications—one in   Paris and  two at the Hague.  M~ackay  quotes   it in   full  in his   encyclopedia, and   informs us   that the author was   Matthew   Birkhead. He was Master of  one of  the London   Lodges   at the   time   that Dr.   James Anderson was at   work upon his   famous   constitution, his profession being that  of singer  and actor at the Drury   Lane   Theatre, in London.   Birkhead   died  on   December 30,   1722,  and was buried with due   solemnity on   January 12   following at St.   Clements Danes. Si x brother   actors   from the  Drury   Lane playhouse carried the casket. They   were followed, two and two, by the  brethren of  the  Lodge, to which Birkhead   belonged,   many other ‘Accepted Masons’ accompanying   them. Most of  the   aprons   worn on the occasion   were black.

“The first   publication of  the ‘Enter’d  A   pprentice’s   Song’  occured in   Read’s  Weekly  Journal on   December 1,   1722. It   appears  likewise  in   Andersons’ Constitutions of   1723.  Later it was often  called— ‘The Freemason’s   Health’ and on the   continent it   received the name—’Chanson  de   l’Union’   Song of   the Union). It  is  still sung

(

in   many English Lodges, though American Masons   have   almost forgotten it.   Many   versions are known,   both in   English and in French. Below is   appended  a sample  version.”

112

Come   let us   prepare, We   Brothers   that are Met together on   Merry occasion; Let’s   drink,   laugh and  sing,

Our   wine has a  spring. ‘Tis  Health   to an   Accepted Mason. The   World is in   pain, Our   secret to   gain, But   still  let   them  wonder and  gaze  on; Till   they’re   shown  the  Light They’ll   ne’er   know the   Right Word or Sign  o t~ an  Accepted Mason. ‘Tis this, and   ‘tis   that, They   cannot tell   what, Why so   many great Men of  the Nation Should   Aprons put on, To make   themselves one, With a  Free or an   Accepted Mason. Great   Kings, Dukes, and   Lords, Have   laid by   their   swords, This our   Mist’ry to put a   good Grace on, And ne’er   been  ashamed

To   hear themselves named With a  Free or an   Accepted   Mason. Antiquity’s   pride, We have on   our side,

It makes  each   man just in   his station; There’s nought   ‘but   what’s good   to be understood, By  a Free or  Accepted Mason. 113

C O L L E C T A N E A TH E  

Then   join   hand in   hand, T’   each  other firm stand, Let’s be   merry,   and put a  bright   face on; What   mortal can  boast,

So   noble   a toast As   a Free and   Acepted   Mason?

About   1730,   Springett   Penn who   became Deputy Grand Master of Munster   (Ireland),   and who was   likewise a   member of  a London   Lodge,   added a   stanza   which   appears in   Anderson’s  Constitutions of   1738:

A D O N HIR A M IT E

of   Air; Ta//jail, of   Water;  and   Fur/ac

 

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 Earth,   and the  signs   refer

of 

to the same   elements. Mackay   further   says   that the   ceremonial in the   First and Twenty Fourth degrees of  the  Ancient &   Accepted   Scottish   Rite,

have   dealings   with the   above- mentioned   Four  Elements. In   Eliphas Levi’s  ponderous   volume on   “Transcendental Magic,”   the matter of the four   elements is   more   thoroughly   gone   into, with a great deal of the  spiritualism and   theory of   alchdrnism, it should suffice   for us to make note of but a   part   of this discussion.

THE   FOUR ELEMENTh

On page 74, the   following—’ ‘Here let   us add a few words on the   four   magical elements and   elementary   spirits. The   magical elements   are: in   alchemy,   Salt,   Sulphur, Mercury and   Azoth; in Kabalah, the   Macro proso pus, the   Micro proso pus,   and the two Mothers; in   hieroglyphics, the   M4n,   Eagle,   Lion and   Bull;   in old physics, according   to vulgar   names and   notions,   Air,   Water, Earth and   Fire   we shall therefore   preserve the   wise   distinction of  elementary appearances   admitted by the   ancients,   and shall recognize   Air,   Fire,   Earth and   Water  as   the Four   positive and   visible elements of   Magic.’’

Mackey, in   speaking   of the Four  Elements,   (Enc.   1-321),   says first   that “It was the   doctrine   of the old philosophers, sustained by

Parenthetically   speaking, it m ay be   said   that the   “magical” interpretation of  the   four   elements   need hardly  b e   considered here,

the authority of Aristotle   that  there were  four   principles of matter—

although, for the   sake   of uniting   this   theory   with the  “modern,”

Fire,   Air,   Earth and   Water   which   they called  the Element s.   Modern

or   symbolistic   theory,   it is for   historical and   developmental data only,   that this   phase  i s   considered.

We’re   true and   sincere, And   just to the   Fair; They’ll   trust   us on   any occasion;

No   mortal can   more

The  Ladies adore, Than a Free and   Accepted Mason.

.

APPENDIX “B”

science has  taught the  fallacy of  the theory. But it was   also   taught

by the   Cabalists,   and afterward by the Rosicrucians, who   according to the   Abbe de   Villars, sometimes known as the   Compte de   Gabalis, peopled  them   with   supernatural   beings called,   in the  Fire,   Salamandery;   in the Air,   Sylphs;   in the   Earth,   Gnomes,   and in the   Water, Undines.   From the   Rosicrucians   and the   Cabalists, the   doctrine passed   over into  some of  the advanced degrees of   Freemasonry, and is   especially   referred to in the Ecossais, or   Scottish   Knight of  St.

Andrew, which has so   often been   clainied   as an   invention of  the Chevalier   R~msay. In   this   degree we   find the  four   angels   of the four   elements   described a   Andarel,   the angel of   Fire;   Casmaran,

.

.

Levy   draws a   chart,   illustrating the four   elements, and explaining their   positions.

“The   subtle and the  gross,   the swift and   slow   solvent,” he says,   “or the   instruments   of heat and   cold, constitute, in   occult physics, the two   positive and negative principles   of the   tetrad, and should   thus be   tabulated.  (*)

(*)   —The   four   living   creatures of    Ezekiel’s vision are as   follows; The   Eagle, to air,   intelligence,   spirit and   soul; The Man, to   water,  knowledge,   light   and life; The  Lion,   to fire,   force, action and   movement;   and The   Bull, to   earth,   toil,   resistance ana to   these four elementary forms   correspond the   four form .

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following   philosophical   ideas—Spfrit,   Matter,   Motion,   Rest

114 115

C O L L E C T A N E A

Thus  Air and Earth represent the   Male Principle; Fire and Water b y .   these   four following are   referable   to the   Female Principals philosophical   ideas—Spirit,   Matter,   Motion,   Heat  .

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APPENDIX “C ”

AN   EXACT RITUAL

GABAON In   Mackey’s   Encyclopedia, Vol   I—page 385,   we find this topic   discussed   very   thoroughly,   and in  order to   give   this   passage its   proper   signification,   let us take   part of   Mackey’s   dissertation. “Gabaon is a   significant   word in the  Advanced   degrees,” he says.   “Oliver   says   (Landmarks I,   335), ‘in   philosophic  Masonry, heaven,   or, more   correctly speaking,   the third   heaven, is   denominated Mount   Gabaon, which is   feigned to be   accessible   only by the seven degrees   that   compose the   winding   staircase.   These are the degrees   terminating in the   Royal   Arch.’   Gabaon is   defined to signify a   high   place. It is the   Septuaguint  and   I/u/gate   form   of the Hebrew,   Gibeon,   which was the   city in   which the  tabernacle was stationed   during the reigns   of David and  Solomon.   The word  means a   city   built  on a   hill, and is   referred to in II Chronicle, 1  ;  3—’So Solomon, and all the   congregation   with   him, went to the   high place   that was at   Gibeon; for   there was the  tabernacle   of the congregation of God’.” “In the   middle of  the   eighteenth   century,” he   continues,   “It~ is   said   that   Gabanon is the   name of a  Master Mason.   This  word is striking   evidence of  the   changes which   Hebrew   words have   undergone in their   transmission to  Masonic ceremonies,   and of the   almost impossibility of tracing them to their proper  root. It   would   seem difficult to find a   connection   between   Gabanon   and any   known Hebrew word.” At this point, it is  interesting   to note that   under the word— Gabaonne—Mackey   gives his as a   definition, in t he   French   Language of  the   widow 01 a   Maiter Mason; he   says   that   it is   derived, from the word  Gabaon. Mackey   refers in his article on  Gabaon   to this  Adonhiramite ritual,   quoting the  part  which inspired  this Addendum. 116

OF ADONHIRAMITE   MASONRY

SECONt~   PART

New  Edition,   revised, corrected and   augmented,   according   to that

which is   done in   Regular Lodges,   presided over by   Worshipful Masters,   appointed by   the Grand Orient of   France.

Translated    from the   French   for:

THE   GRAND   COLLEGE OF   RITES OF THE

UNITED   STATES OF   AMERICA,   1939

By JOI{N   BLACK  VROOMAN, F. G.   C . R . Grand   Redacteur-General of  the Grand   College of   Rites of  the United States of    America

AN  EXACT   RITUAL

OF ADONHIRAMITE   MASONRY

FIRST  E LU or

ELU OF THE  NINE

Containing the

Three  Points of   Scottish   Masonry,   KNIGHT OF THE  EAST, and the   ROSE  CROIX,   which has   never   been   printed. Preceded  by

the   Three  Degrees   of Three   Elus,   and followed by   NOACHITE  or PRUSSIAN   KNIGHT,   translated from the   German.  Enrich ed  by an   outline of the  history of   these   degiees.

Dedicated to all   INSTRUCTED MASONS by a   Knight of  all Masonic  orders. $4

(signed) F.   LOUIS   GUILLEMAIN

at   Philadelphie,   House   of Philarthe, rue de  l’Equerre a   l’Aplomb -1787-

4

THE   ADONHIRAM ITE

 

RITE

FIRST ELU OR ELU   OF THE   NINE

NECESSARY   ORNAI4ENTS The Lodge,   which   represents the   Sanctum of   Solomon,   should be   properly  decorated. The drapes should be of    several colors. The East   should be   sufficiently   commodious to  allow two   chairs at its foot. On the  same  plane, at the foot of the  dias, on the  right, is s et a   small altar, covered   with  cloth,   which   will   bear   three  yellow wax candles,  placed in a square,  together with the Book   of the   Law. The Lodge  should be   illuminated by   nine   yellow   candles   hung   suspended in a   cluster, or   placed obscuredly in a   torch on the   floor, but  it  i s   essential   that there should be one separated   from the   others by  at  least a  foot.  If   better illumination is  desired,  the Burning Bush may be represented   with the  leaves  and   branches  of the tree  illuminated by   floor   lights. The floor of the   lodge room   ought to  be   covered   with a   doth on   which is   represented a   child, aged three or   four   years. On two sides   of the   cloth are   found the   seats   of the   Brethren.   Whis   Lodge being the   Council  of the  Nine, it must  b e   composed   of but  nine, of  which   the first   two are   Solomon and   Hiram,   King of   Tyre, who together occupy   the dias; but Solomon   presides on   thd right.   These two   kings should   wear crowns   on their   heads.   That of   Solomon should be   studded   with  jew els;   that of   Hiram,   King of Tyre will have no   jewels.   He will   simply   carry a   scepter   of gold and blue, filleted and surrounded by a   luminous triangle,   emhlem of  perfection   and of   wisdom. The  King of Tyre holds in his hand a large poinard. The   remainder   of the clothing will be as   those   of the Brethren, except   that   Solomon   will have   gloves   decorated by a fringe,  and an apron bordered  b y a   laced   silver edge.   All the  brethren will be   clothed in   black,   and will   wear a   small   breastplate on the left  side, on   which   will be   embroidered a  skull and   cross   bones and a crossed   poinard, in  silver; the   whole with the   motto—”CONQUER OR  DIE”.   There   wilt  also be   a large black   girdle of   moire four  fingers  wide,  worn  from right to left, bearing on it  this  motto— “CONQUER OR   DIE,”   embroidered in   silver.   At the   lower end 121

COLLECTANEA

of the cordon should be   placed a   rosette of   white ribbon,   at the end of   which  hangs a  small   poinard in  its   sheath.  The apron   should be   of white  lambskin,  bordered with black; on   the flap or bib will be   embroidered   a skull and   cross   bones,   and a   sword,   superimposed on a   square   embroidered   in gold. On the pocket of the apron will be   a large  tear;   at the   bottom and on the   sides,   eight other   smaller tears,   and at the end of the pocket,   a sprig of   Acacia. The gloves  will  b e   double,   with  black taffeta, and  trimmed with the same.

TITLES The   master  is  called—MOST  WISE; the King of   Tyre—A4OST POWERFUL—and   the Brethren—MOST   WORTHY.   There are no   Wardens at   all, but t he  Most Wise  Master,  a s   soon  a s he ascends the   dias,   designates  a   Brother, who i s   called—”INT1A4ATE  O F  THE  COUNCIL.” BEGINNING OF   THE WORK The Most Wise  Master,   crown on his   head, being   seated, addresses t he  King of Tyre— “Most   Powerful King of   Tyre,   what   came you   here to   do?” The King of Tyre answers: “Most   Wise  Master,   I have   come   to demand vengeance for the death of the   Architect   of the   Temple,   who,   until now, has semained   unpunished.” The Most Wise Master   says: ‘Be  seated, my   Brother, and witness the   search   which I am   going cause   to be   made   for his  murderer.” The King of Tyre ascends the   dias and   seats   himself.  Solomon  names a   Brother, who   instantly   without   hesitation  kneels on   one knee at the foot of the   dias. Solomon takes his   scepter,   and placing it   over the head of the   designated   Brother,   says   to him: tINTIMATE  OF  THE  CO UN “My   Brother, I constitute  you~r  CIL—Watch   over the  safety of   the Lodge. Commence   your  duties by   assuring yourself  of  the  qualities  of the Brethren   here   present.” The Brother   rises,   salutes the two   Kings, then   receives the sign,   grip and   word from   each   Brother.   On returning to the foot of  the  dias, he   says:

122

THE   ADONHIRAMIT

E   RITE

“Most Wise  Master,   this   Council is   composed   only of faithful subjects.” Solomon   rises and   says: “My   Brethren, ma y the   Grand Architect enlighten us; may  equity direct us; and may   truth   prevail.   Intimate   Brother, remove all profanes, and  remember   that under this name we shall know the Masons who are not   honored by the   title—Master   Elect.” The  Intimate Brother  goes  to  inspect   all exits,   placing a   Brother, sword   in hand, on   guard   outside the   door,   and returns to the   foot of  the  dias, where, bowing,  h e  says: “We are   tiled;   the guards surround the   doors of   the palace, and no   profane  m ay   penetrate our mysteries.” Solomon   directs the   Intimate Brother to prepare the   candidates for initiation. A s   soon  a s   they   arrive,  the   Most   Wise   Master  says: “What hour is   it?” “Break  of    day.” Solomon gives seven   equal  raps;  then two  quick ones, saying: “N N M” which signifies   vengeance~ The  Brethren   repeat the   same: “N N M” and   clap   their   hands nine times,   after   which   Solomon   says: “Most   Worthy Brethren, the   Lodge is   open. He   gives the   hailing  sign,   and the Brethren   respond to it,   then he   continues: “You know with what   sorrow I   learned of  the  murder of  a   great man, which was   committed  i n the pursuit of our work. In   vain have I   set the   laborers   at work to  endeavor to   discover  the miscreants   who have   committed   this   detestable   crime. Circumstances should bring them to us for  vengeance;   the King of    Tyre has come   hither to demand it . I   leave to him  the   task   of enthusing yo u   with   righteous   motives which   will   animate yo u to   avenge the  death of a  m an so   worthy   of my  confidence.” The King of Tyre  descends  from the   dias,   goes toward the  floor cloth,   draws his   sword and   with its   point   shows the son of   Adonhiram, there   represented, and   says: 123

CGLLBCTANEA THE   ADONHIRAMITE   RITE

“Behold!  my Brethren, the sacred challenge which   is left to  y ou by   this   great  man~   It must be borne in mind that if  his  memory is  sacred to  you, the   cries of   this   child, his   tears,   and his  prayers will inspire  you. He wants   vengeance   from  y ou   for the   death of  his father, who was   your   companion and   your   friend.   Then let us  unite our   efforts to  discover the  assassin. Let   him suffer what he   deserves.”

“Let   him be   sacrificed   to the   memory   of Adonhiram.” The King of Tyre  arises and   says: “My Brother, exercise your wisdom and  d o not  be  hasty. I  believe my   convictions,  and in m y mind feel that this ma n is the   murderer for  whom we are in search,   or at  least,  he m ay be   able to  give us some   information. My   suggestion   would be   that he be   disarmed and  introduced, his   body,   neck   and hands   bound,   after which, in this situation, he   should be   made to   reply to   such   questions as your  wisdom   will   devise.” Solomon raises his   scepter and   says:

Then   each   of the Brethren places   his hand on his poinard, draws it , and  exclaims: “N N  M” The King of Tyre again ascends the  dias, and  a s   Solomon   arises to resume  t he  work,  a loud  noise  is heard at the  door, which is   climaxed by   nine   raps given by the   candidate.   Warned by   a rap   which has been  given   from the   outside by the   sentinel,   Solomon seems   indignant, and  says   angrily: “Intimate   Brother, ascertain   what   occasions this   alarm, and see that   my orders are   obeyed.” The   Brother leaves and   re-enters   quickly,   with an air of   surprise, saying: “Most   Wise  Master, our   Council is   betrayed.” All the   Brethren   draw their   swords, and   say: “NNM” Solomon,  scepter   raised,   intervenes, and   says: “Let our   indignation stop an  instant,   to hear from the   Intimate Brother his   explanation.   Tell us,   Intimate Brother, who   caused this alarm,   and who has the  audacity   to disturb o ur   august   Coun-

“Most   Worthy   Brethren, you   have   heard the   expression of   con~ fidence  of the Most Powerful King of   Tyre, and t he   precautions which  his wisdom and prudence have suggested. Are yo u   willing to  follow his   suggestion?” Each   of the Brethren who wish to  consent,   raise   their hand in the customary   manner;   then Solomon   says: “Intimate  Brother, yo u   have heard   what the   Council has   just decided.   Seek out   this bold   person, inspire   him with   confidence and  awe,   and bring him to the   foot   of the   dias irt  such a  state.” The  Intimate  Brother departs to   seek the   candidate.

PREPARATION OF THE  CANDIDATE

The   Intimate Brother,   upon   arriving,   takes   hold of  his   sword, and  draws it , and  sends   it to the  Lodge by a   Brother, whom he has caused to  leave   with  him.   This Brother in presenting it to the Most Wise   Master,   says   to him:

cil.”

The Intimate   Brother in   reply,   says: “I have   lust   noted with surprise that a Brother has   clandestinely slipped   into the outer   room of   this   Apartment.   I fear lest he  m ay have   learned the   secrets   of this   Council.   I will   even say   with trepidation that it will be presumed that he is   guilty of   some  great crime, as his  hands are   stained   with   blood,   and the sharp sword which he   wears,  a ll   testify against him, and   everything excites my Suspicion.” Solomon   raises   his poinard, and  says: 124

“He is   disarmed.” The Intimate  Brother   leaving him at the door of the  Lodge, passes about   his neck a  cabletow, or red   ribbon, by   which his   hands were tied,   and in   which his  body is   bound. After his  shoes are   removed, a   thick   hoodwink is   placed   over his   eyes, and   bloodstained   gloves are   also   placed in h is   hands; he is barefoot, bareheaded,   anck  wears his apron as a  Mason.   When  he is   thus   clothed, the   Intimate Brother’  says   to him: t 

“Search yourself, my  Brother;   you are   suspected   of a great  crime meriting a punishment   capable   of terrifying the   stoutest   heart. 12 5

COLLECTANEA THB   ADONHIRAMITE   RITE

Meanwhile,  y ou may  hope for  indulgence  if   sincerity governs your speech. If  y ou ax e   innocent   follow me   with   confidence” Then the Intimate   Brother   places his poinard at the   heart   of the candidates, leads him   to the door of the  Lodge, to  which he  should have th e   key. He  opens the   door   to the   candidate,  admits   him, and places  h im in the  West.   While he is  there, and  a ll   the Brethren are seated,   Solomon   says   to the   candidate:

“That it is a   mistake  to   suspect me of  the   death of a Master whose memory   I revere; I   have   but one   desire   in giving   news   of the murderer  b y a discovery   I have just  made.”

‘What seek  yo u  ?“ The   Intimate Brother, who   prompts the   replies   of the   candidate, makes  him  answer: “The  wages which are  my due.” Solomon: ‘D o you   believe  that   Masons   instigate  crime   and murder! Tremble in   anticipation   of the just   punishment   awaiting   you. Who are you?”

Candidate.

4

The best of   Masons, the  most  zealous  of  all   Brethren,  or at  least, the   most   worthy   of that title.” Solomon: ‘Vile   assassin; how   dare you   speak~   when you   plesent hands tainted   with   innocent   blood,   within  this   sacred place.  Everything weighs against   you.   Everything confirms the   murder.”

Candidate: “I  submit to all, if  I am   guilty.” Hiram,   King of Tyre: ‘Let   Adonhiram be   revenged.” All the Brethren reply: “NNM” The King of Tyre: “My   Brethren,   rest   easy, the murderer of Adonhiram is discovered.” Solomon: “The   imposture is   greater,   since he   seeks to   deceive us.   What say   you?” Candidate: 126

Solomon: “What is  this   news?” Candidate: “A   cavern;  a burning  bush;   a running spring; a dog for a   guide; all   have  shown me the   place   of his retreat.” Solomon: “What is   your   surety   for this   fact?” Candidate: My hands,   steeped   in the blood of three   animals, the  Lion, the Tiger and the   Bear, who   were tamed   to guard the  entrance of  his   cavern, and   which I   destroyed   tq gain entrance therein.” Solomon: “What   are you   going   to demand?” Candidate: “To throw  myself  a t~   the foot of the  King; to receive   his orders and know  whether he wishes  me to deliver Abiram to him dead Or  alive.” Solomon: “Wbat proof  do  y ou   give  us of   your   faith ?“ Candidate: “The most   sacred   vows   shall be the   surety of  my   innocence; and the   most rigorous tortures,   to which I   consent to be   subjected, should I be   Found  guilty.” Solomon: “Intimate   Brother,   since   the Brother has   just   allayed our suspicions, advance   him to the foot of the   dias on   the nine  steps, three of an Apprentice;   three  o f a  Fellowcraft,   and three of  a Master   Mason,   there to   come to   take his   obligation   between our hands.” The Intimate  Brother advances the  candidates  exactly  a s   he is order. ed,  to  t he  foot of  the  dias,  where when he is   placed, he kneels on his right  knee,   his right hand on   the Book of the  Law,   and in his left hand he holds the compasses   which  enclose a  gavel. Solomon places 127

Co LLECTANEA

his poinard upon his  forehead,   and the   Intimate Brother   places a bare sword   upon his neck;   then the Most Wise  Master,   rapping once  with his scepter on the  altar, by   which he   calls up all the Brethren,   says to  him: “Take care now   what you are  going  to do. The  moment is   critical; if  yo u   seek to   deceive   us, our   indulgence   will   augment the rigor of the   punishment   which will   follow. If  yo u are   sincere, pronounce   with us— ThE   OBLIGATION

“I promise   on the faith of an  honest man,   and before this  august assembly, at   the feet of the   highest  authority of   Masonry,   never to   reveal to any   man who has not   done   what I have   done, the secrets   which are  necessary to  obtain and   gain the   sublime  title of   MASTER  ELU. I  promise   to keep  scrupulously   these obligations under penalty of   sacrificing  to the shade of Adonhiram my   blood, in   whatever  condition it m ay be,  for the perjuries which   might reveal any   of our   secrets   to the   profane. I   will   hold  to my   vows, lest a  frightful  death be the   expiation of  my   perjury,   after   which my   eyes may be   deprived of light by   red-hot  iron; m ay my   body become the  prey of  vultures,  and  m ay  my  memory   be an  execration to t he   sons   of the   widow   throughout  a ll   the earth. SO   MOTE  IT   BE.”

Solomon   says: ‘NNM”

which all the   Brethren repeat  together;  then he  says: “My   Worthy   Brethren, you   have   heard; do yo u   think that this Brother has now   secured   revenge?” All the   Brethren  give acquiescence by the   sign of   response.   Then Solomon raises the   candidate once more, and   says: “Intimate  Brother,   take this  Brother   to the   eKtreme   end of the Lodge; as he ha s   come  to the   dias  from   behind, let  him return the same   way,  in order to learn that   nothing is   gained   without  pain, and that he   should not become   offended  at the   mortification ordered by the  judgment of the   Lodge;  humility being the veritable Masonic   path of   perfection.” 128

THE   AD ON HIRA~ITE   RITE

Then the Most   Wise   Master addresses a  speech to t he   King of   Tyre, saying  to him: “Most   powerful   monarch, are yo u   satisfied  ?“ “I shall be when the  Unknown  shall  have fulfilled his  obligations, and   delivered   Abiram   to us dead or  alive.” Solomon: “Intimate Brother,   untie the hands of the Unknown, arm him with his  sword and  put him into   such state as   will   allow him  to carry   out his  promises.” After the   Intimate Brother has  obeyed,  and returned to the   candidate  his hat and   sword, Solomon   says   to him: “Perform   your duty   with the   assistance of   darkness,   and, render

yourself worthy of    the opportunity  which we   have   allowed yo u to   exterminate   the murderer of Adonhiram but   endeavor to deliver  him to us  alive.” Immediately   the Intimate Brother   takes the   candidate by the   arm, and makes him walk   nine   times about the   Lodge; twice   slowly and twice   quickly; at the   ninth time the door of the  Lodge is  gently opened,   and if   possible, the   candidate is   conducted,   without perceiving it ,   into the  Obscure Chamber   (Chamber of  Refledion)’ the description of   which follows: THE   OBSCURE   CHAMBER This  room should be  hung with black   drapes,  and should be  illuminated only b y  lights, which will be  explained. At   the far end, to one side,   there should be a   sort of   cave or   cavern,   covered   with tree branches, in   which   should  b ~   seated an   apparition,   the hair on the head of which is  shown, and   only   attached   to the   body.   Nearby there ought to be a   table   and a  stool, and   opposite, a   transparent picture,   representing   an arm   holding a   poinard, and  this’  motto— “VENGEANCEOn the   table   there   should be a   goblet, and under the   stool   should   be a large poinard and a   lamp ‘~ vhich m ay be   held in the hand, and which   gives off  a   feeble   light; at the other side  of the  chamber should   be a fountain from   which flows a stream of   clear water. When all is   thus   arranged,   the Intimate Brother   conducts the   Candidate   into this   apartmeflt~ he   places him on the   stool 129

Co

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THE   ADONHIRAMITE   RITE

  ECTA NEA

As   soon as he   is in the  Lodge,   the Most Wise   Master  puts his hand on his  poinard,   raises   it to the sign and says “N N  M”. The Intimate Brother  advances the  Candidate   to the altar b y   three fast steps. At the   third, he  bows,   kneels, places  his head and  pornard on the  altar, and   remains  kneeling.  Solomon   says   to him:

in   front   of the   table,   his head supported by   one of  the   Poinards; then he   says to  him; “Do not   move, my   Brother,   from this position,   lest yo u   should not hear the  three raps  struck   which will  serve you as the  signai to  uncover   your   eyes.   Follow   exactly   what you ate   told,   without which y ou  ca n   never be   admitted  into the August  Lodge of   Master Elect.”

“Wretched   man,  what  have  y ou   done? I have not told y ou   to kill him.” All the   Thus   immediately   kneel, and  say: “Mercy,   Most   Wise   King—It is his   zeal   which overcame  him— Mercy, Mercy, Mercy !“ Solomon   replies: “S o may it be   to him   according to   your   decision, my   Brethren, rise and   concour   with me   in rewarding the  zeal and   firmness of  this   Brother; and yo u my   Brother,   arise, come   and learn all   that which yo u   have just   done alludes   to the  obligations   which  y ou   have assumed   today. You are   going to  replace one   of the   Nine  Masters whom   Solomon   judged  sufficiently   perfect to  attempt the  pursuit  of  the   assassin   of Adonhiram.” “Although all   were   animated by the   same   zeal,   yet~   Nistoken had   already   discovered the   body   of the   Most   Worthy  One,   meanwhile it   is to be   thought that no   Master could   havd been able tO find the retreat of the  assassin   if an  unknown   person had not   made it  known to   Solomon.   This Wise   King  immediately   sent   there nine zealous Masters,   then, o ne   of them   entered the  cavern  precipitately, no   sooner seeing Abiram  than he gave him a  thrust with his  poinard, from which   he fell dead o n the  spot. Come now my   Brother, to receive   the reward  which is  owed to  your  constancy.   (Giving him the

After this  discourse  the Intimate Brother leaves,  slams the   door, and leaves   the Candidate  several   moments   to his reflections;  then he raps   three times,   then   gives   time   to the  Candidate to   observe what is around  him,   after   which,   he enters with a serious  mien and   says to him— “Courage, my  Brother, do   you see  this spring? Take this goblet, fill it with water and drink, for  much   work   remains for yo u to do.” When  the Candidate has   drunk— “Take   this  lamp,” The  Intimate   Brother says to  him, “Arm yourself with this poinard enter the  depths   of this   cavern, and   strike at   whatever you   there find that  resists   you,   defend yourself;   avenge   your   Master,   and render   yourself worthy of  being an Elu.” The  Candidate   enters,   poinard raised,  holding the   lamp   in his left hand. The   Intimate   Brother   follows   him, in  showing   him the apparition   or the head. “Strike, avenge   Adonhiram; there is his   assassin.” The  Candidate   strikes   with his   poinard,   then the   Intimate   Brother says   to him, “Put   down   this lamp, take  this   head by the   hair, raise y9ur poinard and follow  me.”

apron). “This   apron  marks the   mourning which all the   Elus   wore for the  death of   Adonhiram and  makes known to  y ou the  sorrow which, should be   felt by all   good Masons.   (Giving him the gloves.) “These   gloves   teach yo u   that   innocence alone merits sorrow without   remorse. We   have in this  degree,   as in   all)   others, a   sign, a  word,   and a   token.” “The  Sign; is   made by   him who  demands it ,   taking his poinard with his   right   hand and raising it as if   to strike his   forehead.

 NOTE.   There  should   be some   blood or   some   red liquid, with which the   Intimatd Brother  sprinkles   the poinard and the hands of  the  Candidate   before  leaving the   cavern;   then he   conducts   him to the   Lodge,   into which the   Intimate Brothez enters   first. The Can. didate   follows  him and is   presented to  a ll   the Brethren  w ho are   seat~ ed and   who make   the sign when he  passes  in front of them.

130

 

131.

COLLE CTAN BA

THE   ADONHIRAMITE   RITE

I-Ic  who responds,   closes his  right hand and with the   fist clenched raises it and then   turns it  over. The Token: for he wh o   demands it is,   after having   closed the right hand,  raises the   thumb   from   it and  presents   it to the one who demands   it. The latter should respond b y   grasping with the same   hand, the   upraised thumb.   Then he who  asks, repeats the same   thing  and he who   replies  does so  once  again. The Word: N N M. Go   now,  and make   yourself   known to all the   Brethren,   giving them the  sign, the   token   and the   word, which you   will   give as you   have  received them.   Then you   will   come and   give   them to me.”   The Candidate  obeys. ~‘MyBrethren,”  says   Solomon,   “help me to  Create   an Elu.” The Brethren clasp   hands  beside the   Candidate, then   the Most Wise Master   says to  him, in   touching   him with his scepter. “My worthy Brother, I   create yo u   Master Elu by   consent of  ffiis   most august   Lodge, and I  again   give yo u   this poinard. (in   passing   him the Cordon) But  remember,   it is   only used to  punish   crime, to   succor   your Brethren,  punish murder;   it is in   this   light   that we adorn y ou   with it ,   and that  y ou   should  care for  i t.   Take counsel  among the  Brethren, the  old heads of our   Council; follow   their   example,   and to   instruct yourself, give an   attentive ear   to the   instruction   that is   going to be  given, it will enlighten yo u   upon that   which  h as   appeared   before your   eyes,   and of   which  y ou  have not   been able  to understand until the   present.” CATECHISM OF TIE   FIRST ELU Q.—Are yo u   a Master Elu?   K—Yes,   Most Wise  Master, I am such.

Q.—By   what shall I   know it? A.—A   sign, a  token and  a   word. Q.—Give   them.   A.—(He gives   them.) Q.—Where have you   been   received as a   Master Elu?   A.—ln the Room of   Solomon. Q.—What motive  has prompted yo u to  solicit this title?

desire to  avenge   the death of   Adonhiram. 132

A.—The

Q.—Who was   the murderer of   Adonhiram?   A.—Abiram, a   name which signifies   murderer or   assassin. Q.—By   what  means did y ou   arrive   at the  place of   vengeance? A.—By obscure and  unknown   ways. Q.—Who  conducted yo u   there?   A.—An unknown person. Q.—Where was the   place  of   vengeance   situated? A  .—At the  foot of a  Burning Bush in an   obscure Cavern. Q.—What  did yo u   find in that   cavern? A.—The traitor   Abiram a fountain, a   lamp and   a poinard. Q.—What was the purpose of  all   that?   A.—The lamp   lighted m e, the fountain   quenched my   thirst, the poinard was   reserved to avenge the   death oF   Adonhiram by the   blow which   Abiram received,  which   made   him fall dead on the  spot. Q.—Did this   unhappy man   pronounce   a word?   K—Yes, he pronounced one   which I am   not able to utter. Q.—Tell me   only the   first  word,   I will tell yo u the   second. A.—Nekar. Q.—Nekum.   What d~ d yo u do   with the   body   of Abiram?   A.—T cut off  the  head, which I  carried to  Solomon, to apprise h im   that vengeance was   accomplished. Q.—What   time was   it when you   arrived?   A.—At   break of   day. Q.—I-low   many   Master   Elus   were there for this  vengeance? A—Nine. Q.—What is left to be done? A.—Nothing,  since all is   done. Q.—What   time is it .   A.—Sunset,   the hour at   which I   came  out of  the   cavern. Q   —What is the  pass   word?   A.—Sterkin.

Solomon: My   Brethren, may an   hour so  memorable  be   always present in our   mind and  ceaselessly   remind   us to   imitate the   zeal of  the   nine masters. Solomon  gives   seven   measured   raps  o n the   altar, and   Hiram, strikes   the last   two, quickly,   after   which   the Most  Wise   Master says: “My   Brethren,   vengeance is   done.  The  council may   retire,  th e Lodge of   Master   Elus is   closed.” All the Brethren clap their hands nine  times,   seven equal, two fast, and  make   acclaim. 133

COLLECTANEA

 Note: When the   Lodge   assembles, let all   the Brethren be dothed, with  exception   of the   Cordon  which  they   should  pass   across  the   left arm,   the Most Wise   Master  places himself at the foot of the  altar, and  passes the   black cordon to all the   Brethren, one   after   another making   sure all the  Brothers   kiss   it before   passing it  about his neck. The   Master   Elus   should not be in   any Lodge,   be it inferior or   superior,   without   carrying   their  black cordon and   poinard. However,   it only   should serve   ultimately for   Lodges of   Elus.

TABLE   LODGE The Table  Lodge meets  a s   others, except   that   there a re no Wardens, but the   Intimate Brother is   placed   facing th e two   Kings and performs his  duties. The  Lodge is   opened by   nine raps,   then certain   questions   of the  Catechism   are asked, and it is   announced   that a  Lodge of   Elus is   opened. When toasts are  given,   the Brethren   take  their poinards, place them   across   their firing   glasses;   they are  withdrawn, and   placed beside the   glass.   Ordinarily   they are   drawn, and   immediately the poinard i s   placed on   the glass,   three  times   without  noise. He wh o proposed the   toast, makes   the;   sign of   assent, and all   the Brethren respond, the  same  when one wishes to  demand the   word. Knives are called   poinards. When  a   Lodge of   Elus   is held, and   there is  a ny  reception   it is opened on the   Master’s   degree. The   Candidate   assists in it .   When the   Lodge   is opened, the   Worshipful   Master seats the  Candidate at the   foot   of the altar. All the Brethren  seat themselves on   stools which they carry   behind   them,   then the Worshipful   Master  exhorts them to  lend an  attentive ear   to the   discourse which   will be   given, and   which   concerns   their   reception. The   discourse completed, the Candidates   rise, and are   sent   to the   Chamber of   Reflection; the Lodge of  Masters is   closed,   and a   Lodge of   Elus is   opened, as it is   written at the beginning of the Ritual.

THE   ADONHIRAMITE   RITE

SECOND EL U   CALLED~OF   PERIGNAN ARRANGEMENT OF THE LODGE

The  arrangement is the   same as   in the preceeding degree, except   that the Lodge is   lighted   b y 2 7   candles,   composed of  9   each. The Most   Worthy   Master,   seated on the  Throne   gives   a sharp rap and  says: “Brother   Wardens,

  satisfy   yourself   that we are   well   tiled, see if   we are in   safety.”

and

After the   Wardens shall have replied, the   Worthy  Master   asks the following  questions: Venerable  Senior Warden, do yo u   know,  a s  an  Elu,   other mysteries than those   of the letters N N M? A.—Yes,   I know the letter P. Q.—What does   this letter   signify?

A.—It is the initial of the unknown who advised   Solomon   of the  hiding  place of   Abiram and who   offered  himself  to   conduct   there the nine   Master Elus. Q.—At what hour is a  Lodge  of this  degree opened?   A.—At Sunset,   or the   close   of the   day. it .   A.—The day is   done.

Q.—What   time is

Q.—The Most  Worthy   Master gives gives   the sign and   says:

27   raps

by   three   times nine,

“Venerable   Senior   Warden,   perform   your duty, in   proclaiming from your station   that~ a   Lodge of   second   Elus is   opened. (It is done   after   which ordinary   acclamations are   made.) Then the Most   Worthy Master   says: “Venerable   Senior and   Junior   Wardens   ascertain   from   your   stattion if  any   Brother has   anything to   propose. (it Is   done). Then the   Master of   Ceremonies  rises and   says: “There i s a   Master Th u   of the First  Degree, who   desires to learn the mysteries  of the second   degree.”

Finish   of the First Elu

The   Most   Worthy   Master   asks if  his   examination has   been proficient in the preceeding   degree and   orders  th e   Master of   Ceremonies  to introduce him,   after having examined him  on   the degrees he  possesses and  especially on the   degree  of First Flu. This  examin-

134

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CGLLECTANEA THE   ADONHIRAMITE   RITE

ation completed, he   conducts the  Candidate,   with all his clothes and his   Cordon to a   place between   the two  Wardens. The Most   Worthy  Master   asks   him what he   desires? To   which he   replies: “To learn of the Degree of   Second   Elu”. Q.—”My Brethren, do you   deem him  worthy of   it?”   A.—The Junior Warden, and the Master of   Ceremonies reply   “Yes.” The Candidate   travels   the four   Cardinal   points of the compass,   twice; that is to  say, he  departs  from the   West,   where he  finds himself, he  advances   to the   East, by the   South,   and returns toj the West by the  same route. There he  twice faces  the  West, coming and going 4 He does the   same   in the   East, then in the   North, and returns afterward to take his place   from  where he   crosses  th e   Lodge to go   to take his obligation.   This   crossing is   done  b y   nine   stages. It is   necessary in so   doing to salute   the Throne nine  times. OBLIGATION

I   swear and   promise, on   my word of honor on   the faith of  an   honest man,  in the   presence  of  the G A 0 T U, and before this assembly, to  guard and  observe the  mysteries   of the  Second   Degree of Elu   which   will be   conferred   upon me, not   only face to   face with   Profanes, but  also   to Brethren w ho   are of lower  degrees   than this one; all   this   under  the penalty   carried by   my first  o bligation, binding myself  further  to have my tongue   torn out  b y its  roots, and I to be   deemed   infamous.  Ma y God   help me and  aid me in it . So mote it me. CATECHISM OF THE   DEGREE OF  SECOND ELU Q.—Do you  know of another Elu than that of the letters N N M? A.—Yes,   I know the letter P . Q.—What  does   this letter signify?   A.—It i s the  initial   of the unknown who  went to reveal  to  Solomon  t he   hiding place  of   Abiram. Q.—Pronounce   his whole  name. A.—Perignan, after   whom   this degree is   named. Q.—How   were you   introduced into the Lodge?   A.—By 27   raps struck at   different  intervals of   nine,   nine and   nine. Q.—What do   the raps thus   repeated signify?   A.—Three   things. 136

The first  that I was   one of the  Nine  Elus who   were in   search of  the  assassin, or at   least   whom I   suspect was   he, the  second, the nine masters who were in   search   of the   body of  our   dear master Adonhiram. The   third, the   blows   which   were   given at   the three gates by the   three   false Brethren. Q.—What do the  letters   R G A in the Tracing Board   of the  Lodge signify? A.—The names  of the  assassins   of our Worthy  Master Adonhirarn. Q.—Name them.   A.—RomveI,   Gravelot,   Abiram Q.—How   were these   three   miserable   men placed   to perform their detestable   crime?   A.—Rorflvel at the   West   gate,   armed  with a rule; Gravelot at the North  gate,   armed with a  mallet, and   Abiram at the South, armed with a beam. It w as he  who struck  him to the ground and left him   dead. Q.—What was   the fate of   Romvel and Gravelot? Our First Elu only   discovered   Abiram   alone.   A.—Solomon   discovered   that they   had perished  miserably   in the   country of   Cabul,   where they were refugees. Q.—What of    Perignan,   this unknown of the First  de~ree, was

it from him that   Abiram was   taking   refuge   in the  Cavern? A.~Peiignan,   working on a   bush,   at the   foot of   which was the Cavern, his d og   commenced   to bark. He  looked, and sa w a   ferocious man   enter. His   curiosity   impelled  him to   know who it  was. Abiram seeing himself   discovered by   this   unknown   threw himself   at his   feet,   and confided his  secret,   and plead with him not to   reveal   it to   Solomon, kissed his  hands to  influence   him, and prayed   him to  relieve him of the pressing hunger   devquring  him. Q.—Why did the unknown   person  advise   Solomon?   A.—To  comply with the edict,   issued by   this  wise king, and   obtain the  reward. Q.—How   long did Perignan feed   Abiram   before   exposing   him to Solomon?   A.—Seven   days   altogether! Q.—Why did he wait so  long to  declare  him?   A.~Because  he  only learned of the   edict   of the   king   seven   days   after he   discovered him,   going to the town in  search  of food for  himself  and   Abiram. Q.—What  i s the   sacred   word  of   this   degree?   A.—MCabOfl.

137

THE   ADONHIRAMITE   RITE

COLLIECTANEA

Q.—What   does   the word   signify?   A.—God  be  Praised   that  the

crime and the   criminal are   punished. Q.—What is   the sign of this   degree? A.—lt is to   pretend  a s if  to tear  out  the   tongue,  extending the hands. Q.—What is the   response  to this sign?   A.—It  is to  raise  the hands and  eyes to the   sky, as   if to  implore   mercy. Q.—From whence  is  this   sign taken? A.—Part from my  obligation, part  from the   surprise of   Abiram on   finding himself   discovered. Q.—Wbat is   your   token?   A.—To   present my   hand   to him who wishes to be   recognized,  w ho   should take it and kiss it . Q.—To   what does   this   token   refer? A.—To the  kissing of   Perignan’s   hand by  Abiram to   persuade  him to  conceal  him. Q.—What is the   pass   word.   A.—Abiran-~,   which signifies, murderer or   assassin. Q.—What  became  of the head of  the   unhappy wretch?   A.—It was embalmed, and   Solomon placed it on the end   of a pike, with a poinard  crosswise  above it , and   exposed   it in the  North   of the Temple,   to let je be   seen   that   crime   will not remain   unpunished. Q.—What do  the nine circumambulations signify   that you have made on   your journey,   before taking   your   obligation? A .—The   nine days   that Abiram   remained   hidden in the Cavern.

to develop; you   will find it a ll   traced in this picture  which unfolds before your   eyes,   and of   which the  principal and   most   striking ob ject   of horror and frightfulness to all   those who continue   to work  on the   Temple,   is of their knowledge   that  whoever betrays his Brethren, his  Masters  and his  friends,   merits a like   fate. All the  mysteries of  the Elu   degree  have a moral  signifance~ as  those   of the other degtees which yo u   possess.  The sign of this one, in   seeming   to tear out th e   tongue, teaches us  b y it,   how great  should be our  discretion; and the penalty of   indiscretion.  The   response  t o the   sign, in  raising the  hands   and the eyes to   Heaven, designates the  condition of a surprised man and one   forbidden a   glimpse   of a striking  event which Providence  h as   staged  to bring him back to his duty,   or punish him. The   sacred  word which we   pronounce  marks out  resignation   to the Will  of   Supreme Being, and the   satisfaction which we   feel i n ’ seeing t he  crime and the   criminal punished.

-

Finally   this   degree,   eminent as it is, is   only, we m ay   say, preparatory to the  third degree, the  solemnity of   which  it   announces, and of   which yo u   may know its   ptofound  mystery someday, if   your  zeal, your  discretion,  and  your  other   good   qualities do   not at  al l   diminish.

DISCOURSE Thus yo u   have   finally   attained the   degree of   Second   Elu, Venerable   Master,   to this   degree,   which has   long   been the   object of   your   desire,   that   your zeal and   your labors   have   procured f  or you;   allow   me to   congratulate   you. We have   confidence in  your good   faith, and the   more   willingly,   that this   favor is   no doubt going to render yo u   more   worthy by   your   efforts to   understand the   sublime mysteries which we are   leaving for yo u to discover: You   have learned in the first   degree of   Elu, the   escape of  the perfidious   Abiram,   and the   second   instruded yo u   of the tragic fate of the two   other rascals,  Romvel  and   Gravelot, who   after  having wandered from province to  province   always   struggling with the remorse   of their  crime,   perished  miserably.   This was a just  decree of  Divine  vengeance,   which  never   leaves a   crime   without  punishment. All the   allegory   which   this new   degree   contains,   is very   simple

138

METHOD   OF CLOSING THE   LODGE

Q.—DO you know,  a s   flu,  other letters than N N M?   A.—Yes, I know, the letter P. Q.—At what hour is the  Lodge closed?   A.—At   daybreak. Q.—What  time is it?   A.—DGy is   about to break.

The   Most   Worthy   Master~ -

  “Since  it is  day, and   since our  labors are   ended, venerable   Senior and  Junior Wardens, announce   from your stations   that this Lodge is  closed.”

The Wardens  perform this   duty.   Afterwards   applause and ordinary   acclamations are   heard.

Finish   of the   Second Elu 139

Co L  L E

CTA NBA THE   ADONHIRAMITE   RITE

THIRD FLU CALLED

ELU OF THE   FIFTEEN ARRANGE~NT   OF rITE  LODGE

The  Lodge   should be hung  i n black, and  strewn   with drops of  red and   black. In the  East   there   should be a   skeleton which   represents   the traitor   Abiram,   following the   degree of   Elus of  the   Nine, of   which   the true   name is   Hoben:   in the  West, on   the North, side there is   another   skeleton   representing   Otersut: In the  East on the South side,   another   skeleton   representing   Sterkin,   each one   should be  armed with the fatal instrument with which the   murderers   struck our   Worthy   Master. The   Lodge  is opened by   five raps repeated  thrice.   The Master having rapped, the five  lights which were   placed in the   East   at the left, are   lighted.   Then the  Senior   Warden  gives the  same raps, and the five other lights are lit and the Junior Warden having rapped, the   five,   resting on   three   chandeliers of    five   branches are lit. There  should   also   be there three  lusters on   the floor,  placed in triangular position, where there should be at  least   five   lights for each one, which   should be   lit before entering  the Lodge.   When there is  a   reception (of  Candidates)   there may not  b e but  fifteen of   them. When  the   fifteen raps are  struck,   and the  Lodge is   totally  illumined, the Master   asks the  Senior   Warden “What is the  hour?” He replies, “It i s   five o’clock.” Then the Master   says, “It  is then time to work and commence   labor, my very   dear Brethren, the  Lodge of   Grand  Elus is   opened.” After  which   each   brother   claps  his hands   five   times.   When there i s ~   reception (of  Candidates)   it is   said,

“Here is   a Master  Elect of   Nine  w ho   ardently   desires   to learn of  t he   other   two assassins of  A donhiram, and receive the  degree of  Master El u   of the  Fifteen.”

After having  introduced the   Candidate,   it should be   observed that he   should be   dressed as a   Master   Elu of the Nine,   with two death   heads, one in   each   hand, with a   poinard in  the head in his right hand crossed   under the  jawbone.   After   which the   Master  says to the Senior   Warden,

“Let   him enter by   fifteen   triangular steps, to   appear   at the foot of the altar.” The   Candidate   remains   standing  about   a quarter of an hour, holding meanwhile the death  heads. The Master and  a ll   the Brethren   take   their poinards and  place their hands   interlaced in   front   of the forehead asking   pardon   from the  Grand Master for him, and  replying  that he is not guilty. “If he is not  guilty,”   says the   Grand  Master,   “Why  do   you ask mercy  of me?” The   Senior   Warden  alone   speaks, “The   only   mercy [   ask, is   that this  Brother   Master Elu be re-

ceived.” All  reply, “Yes,   Most   Worthy Master.”

“Let  h im  advance  to the throne,” says the   Grand Master. This  being done, he says to  him, “The   Fifteen Master Elus   have  asked   me the  favor of   receiving you as a   Master   Elu of the Fifteen, and   likewise   restore you to them. Do yo u   feel  capable   of guarding a secret  which must be inviolable?   Will yo u   obligate  yourself in the   accustomed  manner ?“ He replies,   “Yes,” and  repeats the  obligation. OBLIGATION I, N  M ,   obligate myself   on the Holy   Scripture,   neither to reveal or confide where  I have been received, nor wh o has   assisted in m y reception,  nor to receive  anyone  whomsoever, at   least not  until   I shall have received   express   permission to do so. In   case of   indiscretion I consent   to have my   body cut   open, my head cut   off,   that it m ay be   presented   to the Worthy  Master  w ho has   received me.   May God help me in its  performance.”

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THE   ADONHIRAMITE   RITE

COLL B CT AN BA

1-lesar, to   have   them put to death   most   cruelly   the following da y which was   done   at ten   5’clock   in the  morning.   They   were   bound to t wo   posts by   their   feet,   neck and their arms   bound behind them. Their   bodies   were cut   open  from the neck to the private parts, and they  were   left in this manner  exposed   to the heat of the sun for  eight   hours. The gnats   and other insects sucked   their blood. They experienced   such   horrible  pains   that   they moved   their   executioners with   compassion~   which obliged  them to   decalhitate   them. Their   bodies were   thrown   outside the   gates of   Jerusalem to be   exposed   to wild  beasts.   Solomon   then  ordered   that the   head of  Hoben be brought back so that all   three might be   exposed outside the  city on  pikes,  each   in the   same   position in  which the   murderers had   placed themselves   in the Temple, to   assassinate   Adonhiram thus  make an  example to all his   subjects and  particularly to  Masonic Craftsmen. In   consequences   the head of   Sterkin was   placed   at the South   Gate, that   of Otersut at the West gate and that of Hoben at the   East gate.   This is the end of the   summary   of the   story of   the. assassin of   Adonhiram, for   whose   death   Solomon   punished   them. I pray the   Grand   Architect   of the   Universe to   preserve us   from a  similar   fate. Then he   gives   the Candidate the signs  the word and token   after having put the  Cordon on him   again.

After the  obligation the  story of  the   other Amrderers -o f   Adonhiram is told. My  very dear Brother, you  have learned   in the   degree of Master Elu of  Nine,   through which y ou   have passed,   that  Abiram, killed in a  cavern beside  a burning   bush, was  a murderer of   Adonhiram.   It is very   true  that this man   was one   of the   assassins; his name   is Hoben, it is he who was   at the   East   gate,   armed with a beam,   which   knocked   down  our   Master, and whose  head  Solomon had   embalmed,   in order to preserve it ,   and it   could be   exposed in public   together with   those   of his   accomplices,   when   they should be   discovered;   which was not  long,   when six   months   afterwards, Ben Gabal, one of   the Intendants of   Solomon, by   means of  the inquiries he had  made around the  country   of Geth; a   tributory of  Solomon; Ben   Gabel, I   said, knew   that   Sterkin   and Otersut, the other  assassins of   Adonhiram,   were   there as   refugees,   in the hope of   remaining  there in   surety.   Solomon   having   been   apprised of this news immediately   wrote to   Maaca,   King of   Geth, asking him to deliver these   assassins to   persons of   discretion whom he  would send; to return  them to   Jerusalem   there to   receive   punishment for their crrrne. In   consequence, Solomon,   on the   same day,   armed fifteen of  his   most   zealous  Masters, of   which  number there  were the  nine who had   been   in the   search   for Hoben. He gave   them   sufficient  troops to  escort  them. They began to march o n   the fifteenth of the month which corresponds   to our month of   June and   arrived   at Geth the 28th of  th e   same   month.   They  delivered the   letter of   Solomon to King   Maaca, who   shuddering at  this   news, immediately ordered strict   search   should  b e   made for these two   murderers,   and that   they should be   delivered   without   delay   to the   Israelites   and further,  that he  would be happy to have the   states rid of  two   such   monsters. A strict   search was   then made and  they   were found in a   quarry named Bendicar, the  fifteenth day  of  the  hunt. Zeomet and Eleham were the first to   discover   them.   They were seized and  put  into  chains above which the  sort  of punishment  they were   to suffer was   written. They arrived the   fifteenth of the following  month, and   were immediately taken   before   Solomon who   after having uttered   words   of reproach against   them, ordered  them placed   in the dungeons  of a  tower called

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SIGNS The first   is to close   the right  hand,  the thumb raised  a s if   holding a poinard,  carrying  it to the chin,  bringing it  down the  length of  the body, as if   wishing  to   split it . The   second,   which is the  reply to the   Examiner,   is to extend the   hand,   seizing   it and   seeming to cut the   throat with the  thumb. The  secret   word  is   Zeomet,   and the   reply   Eleham   which   will gain   admittance  to the   Temple. The  first   token is to give   two light  taps   with  th e  index   finger on the   knuckles   of the little   finger by   which is   recognized  the   allusion   to the two   traitors discovered. The   second is to   take the   right hand of the  Examine!   with five  fingers  of the   extended   right  hand, which   indicates   three  times   five,  and in   consequence, the   number  o f  fifteen Elus.

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THE   ADONHI~AMITE   RITE

COLLECTANEA

Cordon   of the   Grnd   Master  Elect is   of black   ribbon   of great length,   with  3   crimson red  tassels, to  which a  death   head i s   appended. The   bottom of   the Cotdon   should be   decorated   with  drops of  silver. MANNER OF   INTRODUCING THE  CANDIDATE He should be   dressed   like   an Elu of the   nine,   holding two death   heads, as has   been   said before.   When there is no   Candidate the   Lodge is   opened  a s   follows,   except  when the   fifteen   candles are lit, the   Grand   Master   says, ~Assistme in opening t he Lodge.” Then the   Brethren ate seated; with heads  bare. Q .-.— - F {o w goes the  hour?   A.—Five   o’clock in th e   evening. Q.—Why?   A.—Because it is   at this   time   that   the murders of  Adonhirarr~  were discovered and   seized  t o be   taken to  Jerusalem. Q.—Had  they   been discovered? A.—Yes, Most   Worthy  Master, they were,   and taken   before Solomon. ~MyBrethren,”   said the  Grand   Master, “Since   these two murderers   have been   discovered, and   arrested, let us   resolve to see them   punished, and know that they  are,   thus to  demonstrate our zeal for  th e   vengeance   of the death of Adonhiram.” All the Brethren   clap   their hands   thrice,   assenting   and giving consent.

a   Giand  Master Elu?   A.—Yes, my   zeal and my   work have   given me   this   degree,   with the  esteem   of my  Superiors.

Q.—Are  yo u

Q.—Where were  y ou   received?

A.—In the   Chamber of   Solomon.

Q.—When   were you   teceived?   A.—When he   sent me   with my

Brethren to   seek   the last  two assassins of   Adonhiram. Q.—You were,   then,   yourself   at the  search?

  A.—Yes,   most Worthy

Master.

Q.—What were the   names   of the two   whom you   conducted to Jerusalem?   A,—.Sterkifl   and Otersut. Q.—HoW   were   they   discovered?   A.—By the   search which Ben Gabel  made. Q.—~How  did  Solomon manage  to  g et them? to   Maaca,  to get him to make a   search.

A.—He wrote   a letter

Q.—WhO carried   this   letter?   A.~~Zeomet. Q.—Did King  Maaca   offer any opposition? A.—No, on the conttary he gave us  guides and   escorts. Q.—Where did yo u   find them?   A.—]n a   quarry of   Bendicar. Q.—WhO  w as Ben Gabel? A.—.One  of  Solomon’s   Intendants, and his   son~in~law.

Q.—WhO were the  Masters   that first took them?   A.~Zeomet  and Elehan,   after fifteen   days of   searching. Q.—How did   they   bting   them to   Jerusalem? A.—They were chained by   their two   hands. Q.—.How were   theit chains made? A.—By   rule and  hammer, on which was   written the   kind   of punishment which   they   should suffer. Q—What  da y did  they   arrive at  Jerusalem?   A.—The   fifteenth of  the   month which corresponds to our   month of   July. Q.—How   long were yo u on this journey? A.—One month. Q.—How   many   mastets did   Solomon   employ on   this   seatch? A.~Fifteen, of   which I was   of the   number. Q.—What did   Solomon   order? A.—After having   loaded   Ihem with   reproacheS~ he   gave   orders to Hesar,   Grand   Master of  the Household, to   conduct   them to a towet   which   bore  h is  name, and   they should be put  to death the   next   morning a t ten   o’clock.

Q.—You  s ay   that yo u   were   at the   search for   two?   K—That is true;   but the   third  had   already  been punished.

Q.—In   what manner were they   punished?   A—They   were   bound naked to   posts by   their feet,  arms, and   neck.   Their  bodies   were cut   open   from their neck to theit  private parts. Q.—Did  they   temain   long thus?   A.~Eight  houts  exposed   to the sun,   harassed by   gnats   and other   insects.   Their   horrible   cries moved   their   executioners, who cut off   their   heads.   Their   bodies were   thrown   outside the   city,   to be the food of   ravens.

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Q.—Did you   experience  great joy when the  assassins   were   punished? A.—The three heads which aje a t my  Cordon is   proof  of that. Q.—What  d o   these   three heads   signify?   A.—Those   of the three

assassins   of Adonhiram.

COLLBCTANEA

Q.—What was his name?

A.—-Abiram   This name is an emblem, and   signifies only a n~urderer. Q.—What  w as   his true  name?   A.—Hoben Q.—.How do you   designate   the three  gates   where   the three   heads were  placed? A.—Those at the  South,   West and   East. Q.—Which   one was the   head   exposed   at the  South   Gate? A.—That of   Sterkin. Q.—At the   West  Gate?   A.—That   of Otersut. Q.—At the   East   gate?   A.—That of   Hoben. Q.—Why   were these   three  heads   exposed at the  three   gates. A.—To   make   known   their   position   when they assassinated   Adonhiram. Q.—What is the   secret word  of   Grand Master   EIu?   A.—Zeomet Q.—What   is the   pass   word?   A.—Eleham. Q.—What  i s the   hour?   A.—Six  o’clock in the   evening. Q.—Why six   o’clock   in the   evening? A—Because it was at   this time that the   murderers   had their heads cut   off. “My   Brethren,”  said the   Grand   Master,   “Since   the death of  our   Grand   Master   Adonhiram  has been   revenged by   those   of his assassins,  we ought to  be  satisfied. The  Lodge is   Closed.” Fifteen   raps are   given. FORM OF  THE APRON It is of white   skin,   bordered with black   ribbon. In, the  center there   should be   a tower   embroidered in   silver;   Three   rosettes of  black ribbon are in   each corner   and one on the   flap,   which indicates the   three   heads; underneath the bib will be   placed   “H”;   underneath the   rosette to the left, “0”   and at thd right   “S’. CATECHISM OF PERFECT ELU Q.—Are  y ou   an Elu? A.—I am   one. Q.—What is the duty of a perfect Elu? A.—To  rectify   Morals. Q.—Where do   perfect Elus   travel?   A.—To the  Roy al Arch. Q.—Through what have yo u  passed?   A.—Through   a long  corridor lighted by   3-5-7-9   lights. Q.—What   does   the number 3   signify?   A.—The   three  Principal Columns,   F-S-B,   age of  an   apprentice.

THE   ADONHI1~AMITE

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Q.—What   does   the number 5   signify? A.—The five orders of  Architecture, the   Ionic, Doric, Tuscan,   Corinthian and  Composite, the age of a   Fellowcraft. Q.—What  does the   number 9   signify?   A.—The  Nine  Masters, the

perfect age of  a   Mason. Q.—What  did yo u   find before the   corridor?   A.—A Worthy   Elu,

who   demanded of  me the   Password. Q.—What did  y ou   give   him?   A.—Chibot,  repeated thrice. Q.—What  confirmed  your   faith?   A.—The  word. Q.—What  i s   this   word?   A.—That which was  lost in the   ruins of 

the   Temple.

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Q.—To   whom was   this word   given   in the first   place?   A.—To Moses, in a   Burning   Bush.

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Q.—To   whom was   it transmitted? A.—To Perfect   Masters   only. Q.—To   whom was   this word of   service?   A.—To   those W ho sought the   murderers of    Adonhiram.

Q.—Give  it to me.   A.—[   cannot,   Most Worthy  Master. Q.—Have yo u   found the Murderer?   A.—I   have   punished   him. Q.—Where did yo u   find   him.   A.—In an   obscure   cavern   near the fountain of   Siloe. Q.—]n what  position was he. (assuming   it.)

A.—In this  position,   Most   Worthy

Q.—What   does   that   position signify?   A.—Remorse and   sadness. Q.—What was   he called? A .—Abiram. Q.—What  are the   working tools of a  Perfect Elu?

A.—The Ham-

mer,   shovel and  handspike. Q.—Give   me the   token?   A.—]   obey in   saying N N M   (which he   pronounces.) Q.—Give me  t he   Explanation of  N N M.   A.—Perfect. Q.—Give   me the   word of  Vengeance. A.—Sterkin. Q.—How old are   you.   A.—Nine  years   old,   Most   Worthy  Master. Q.—Do the  rays   of the sun shine on   us? A.—Our Worthy  Master is   avenged. Q.—What is the  Password?   A.—Berit-Neder,  Aliam Q.—What is the   sign?   A.—(Giving the  hand, turning it  twice.)

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THE ADON   ESIRAMITE

DISCOURSE OF ThE  MAS’rER You all   know my   Brethren,   that our Worthy   Master   Adonhiram was   massacred by the  villainy   of three   Fellowcrafts,   that one of then~   gave  him  the death  blow,   and that all   Masons should set themselves to   find the   murderer and punish him for his  crime. Our  Masters   then set   out to   hunt  hini.   One of   them,   after   having crossed   with   unbelievable   trouble,   the rugged mountain  roads most infrequently   traveled,   full of    fatigue, sat   down  o n   the edge of  a fountain called   Civi He  perceived at a   distance, an   obscure cavern. His   curiosity was   excited   and he went toward it .   When he was   at the entrance he saw in the  hollow, a   feeble   light, by   the! gleam of   which he  discovered   a man   crouched   in the same   position in  which you see   me (he  assumes   the posture of a   man overcome by   remorse.) He  demanded his   name,   he replied that he was   called Abdacam,   and that he fled the   pursuit of   those conspiring   against him,   that he was   the murderer of   Adonhiram,   and that  since   that time,   he had not   found any   asylum   from the   remorse which was consuming   him. At   these   words the Master  overcome by   anger advanced   and plunged his poinard into his  breast, in   saying   ~Stet~.kin” which signifies vengeance.   This, my   Brethren, is the   institution of  the grade of Master  FIns, which is  a   just   result of   Masonry   and the subject for   which the   Worthy   Lodge is   assembled   today. .

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DEGREE OF   MINOR  ARCHITECT* ARRANGEMENT OF THE LODGE

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The   Lodge   is an oblong  square,   extending from the   East to the  West.  At the end of the  square,  in the  West,   should be a   triangle containing a  blazing   star in   which   thexe is a   letter “G,” and in

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F ~ F 

F F F ~ F  F F F 

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Finish of  the  Third  Elu

EDITOR’S   NOTE The  “Catechism of   Perfect   Flu”  and  “Discourse   of the  Master” appearing on   pages 44 to 4 7   of the  original,   following the   completion  of the Third Elu,  seems to refer to some  words and  events  not in accord  with the   texI~   of the Third Flu.   Nevertheless, at   the end of  the  “Discourse   of the  Master”, is   found   “Finish   of the Third   EIu.”

the  angles   of the triangle should be  these thi ee   letters—S.U.G.   This triangle   should be   enclosed in a circle.   The Lodge  should   be hung with   black curtains and   lighted by 21   candIes,   eighteen of   which should be placed by   nines in two   chandeliers. The   throne, which is in the   East, should be   elevated   on three steps; on one   side is placed a  small  altar   upon   which   rests a   Bible,   Compasses, a Square, a   Triangle, a   Chandelier   of three   branches   for the   three remaining candles  and an Urn in   which   there  should be  a   golden trowel   and a paste composed   of milk,   oil,   wine, and   flour.   All the Brethren a re seated as   usual, at the   sides   of the Lodge.   Their   aprons should be bordered and   lined   with   crimson material. The   Master   and the Brethren  wear wide crimson   moire collars   about   their  necks, on the ends of    each is a   blue   rosette   bearing the   jewel,   which is a triangle. The  officers   have the  jewels   of their rank   enclosed   in the triangle. All  the Brethren should wear swords  and be  co~ered.  Their hats should be   ornamented  with a  crimson   cockade. The   Master, who   represents   Solomon, is   called “Puissant  Master”; the Wardens   “Worshipful”, and all   the Brethren  “Venerable”. The   Lodge is   opened by the   Puissant   Master with  seven   raps, separated by   a pause   between the   third  and   fourth.  The   Wardens repeat   them. Then   Solomon   says—”Brother Wardens, assist   me in opening a   Lodge of   Minor Architects.” After the Wardens have informed all the Brethren that the Lodge is   about to be  opened, ~‘

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*ln  the original “Le   Petit   Architecte”,   literally   “The  Little  Architect”, hut in   later   collections   the degree was called “Architect” simply,   and is so   called in  text. It is   quite  possible   that  this was the   original   title   before it was put in a   series before “Grand” Architect. ~In the  18th  Century and  present  European usage, the two  Wardens are placed   in the   West,   the Junior   toward the   South   and the  Senior toward   the North. The   brethren   in the South and North   respectively   form the “columns” of  the two   Wardens and all   announcements and  orders by   the Master are  repeated by the   Senior and Junior   Wardens   for the   benefit of  the   “column” of  each.

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COLLECTANSA

the   Puissant   Master   says,   “Worshipful  Wardens, are yo u   satisfied that we a re   well   tiled  ?“ A.—”Yes,   Puissant Master.” Solomon:   “Worshipful Wardens, to obviate any   treachery, yo u will take from   each   Brother the  sign,   word  and grip of the degree upon which we a re   about to open Lodge, and  report to me.” The   Wardens obey,  and then   say,   “All the   Brethren are   Minor Architects.” Q.—”Brother Senior  Warden, what is the architectural  hour?” A.—’ ‘The  first   moment of the   first   hour of the   first day   that the Grand  Architect employed   in the creation   of the  universe.” Solomon: “My   Brethren,   it is the   first day, the   first   hour, the  first  moment which the   Grand Architect   used   in the   creation of  the  Universe.   It is the   first   hour, the   first day, the   first   year   that Solomon   labored to   erect the   Temple.   It is the   first day, the   first hour, the   first  moment when we open the   Lodge. It is  time to   start work.” The  Wardens   repeat one after the   other, “My Brethren, it is the   first day,  the  first   hour, the  first moment,  when the Puissant Mastei opens   and holds a   Lodge of   Minor Architects. The  Lodge of  Minor Architects is   open.” The Master then   directs the   Master of   Ceremonies  to prepare the   Candidate. For this purpose he   retires,   accompanied by the youngest   brother present. PREPARATION OF  THE  CANDIDATE

The   Candidate,   upon   arriving,   should be   presented to the Master,   who,   conducts   him into a  room which is   lighted b y   a single small lamp   placed on the   floor,   then he  instructs   him to prepare himself, by   serious   meditation, to  receive the  degree  which is to be conferred on   him. He then retires to open the Lodge. He   gives the key   to the  Secretary and   Treasurer, who go to request   of the  candidate the fee with which he has   been   charged.   Then the Master of   Ceremonies  retires to prepare him,   according  to  instruction. He enters the  chamber  with  sword in   hand,  which he  places  o n   a table; and orders the Candidate to divest himself  of  all  weapons,   offensive and   defensive,  such as   knives,   scissors  etc.   All of   these  he  sends   into 150

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the  Lodge,   then he   hoodwinks the  candidate; and   binds his  wrists with a slip knot, in such  manner that the end ma y  be   long  enough to conduct him  by;  this done, he   leads   him to the door of the Lodge, where he   introduces him   in the   usual   way, and   places   him, in Masonic   fashion, between the tw o   Wardens,   who inform th e   Master that he has   been  introduced.

RECEPTION Puissant  ~Master:“My   Brother,’   the degree of   Architect, which yo u  wish to attain, may  not be acquired   until yo u  shall have given  us proof that you  have been in  no way an  accomplice in the   death of  our   Master   Adonhiram. In order to assure ourselves   of this, we  require that you  participate in the   symbolic   oblation   of the heart of  this   Worshipful  Master,   mystically preserved since his assassination. Do  y ou   feel   capable of   swallowing a   portion   of this heart,   which will be   presented to   you, as all   faithful   Masons   have   done, but which the   body   of the perjured cannot retain?  Examine  yourself, and   answer  m e. Are y ou   disposed   to undergo this test?” A.—~’Yes,   Puissant Master.” The   Puissant  Master  continues: “In  that   case,   Most Worshipful Warden, let  him advance by the  three steps of  an   Apprentice~ to the place   where the Urn   reposes   which   contains   the mystic   portion of our Most  Worshipful   Master.” The Warden  executes   the order, and   causes   him to kneel on one   knee, his  hands   resting upon the triangle and Bible. Puissant Master:   “Before admitting you to  this   solenm and exacting ordeal, we   must satisfy   ourselves in regard to  you.   Will  y ou assume our  obligations   and take part in our   mysteries?” A.—’ ‘Yes,   Puissant   Master.” Puissant Master: “In  that   case,   repeat   after me   carefully:” THE OBLIGATION

“I   promise,   under the   same  obligations   that I have  contracted in the preceding   degrees,   and before this  solemn   assembly, to  keep, guard, and   conceal the   secrets of   Architects, and   never to  reveal them to a ny  Brother   of an inferior  degree,   or to  a   Profane, under 151

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penalty   of being deprived of the honorable  burial which was given   our Worshipful   Master. Finally, I   promise to   maintain Masonry  with  all my power,   and to  assist all  my Brethren a s   much as I  am   able. So   mote it   be.” The   Puissant   Master   takes the   trowel which   is in the   Urn, covers  it with the   Mystic  Paste,  and   presents  it to the mouth of the Candidate  that he may   partake of  it,   meanwhile   saying: Let   this   mystic  portion  which we   share   with yo u   form   forever a tie so  indissoluble   that nothing  m ay be   capable   of breaking i t. Sa y   with us, as all the  Brethren   join in   saying:   ‘Accz,ersed   be he who ftaris  u.s.’” Then the   Master orders him   reconducted to the   West by the Wardens, who   cause him to   make   three   steps   backwards as an Apprentice.   ‘When   this has been  done the   Master   says   to him: “My Brother,   what  you  have just  done   teaches you   that y ou   should never refuse an   admission of   your   faults; that   self-conceit and obstinacy   should be   banished   from the   heart of    every   good Mason.” At these words, the   Wardens   seize the   Candidate and   place him   face   downward   on the   floor, in   such   a manner that he   rests on   his hands and   knees,   his face   above the   blazing   star,   his lips pressed to the letter “G”. In   this   posture, the Junior   Warden  removes  his  hoodwink, and the   Senior   Warden  throws   over his   body a   black cloth.   Then the Master says:— Q.—”My Brother,   what  do yo u   perceive?” A.—”The   letter   ‘G’, in a   blazing   star.” Q.—’What   does it signify?” A.—  Glory,   Grandeur  and Geometry.” you not  know it   under  another   name ?“ A.—’Yes   under tat of   God.”*

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The Master: “My Brother,   it is the   name  of the  Grand  Archi ted oF the   Universe. The   situation in  which you are   placed,   repre. sents   that in   which our   Worshipful   Master was   buried;   that is to *The word   “God”   appears   in the original and   not the French   word

 

RITE

say, his   face   turned toward the blazing   star, his   lips   on the letter C’,   engraved on a   plaque of gold within a   triangle, which is the   positive emblem   of the three   mystical   angles united   into one. The   cirde  reptesents the   universal immensity, as   well as the space  which was   in the   third  part   of the   Temple,   which  w as   called the  Holy of   Holies,  or in Hebrew   ‘Hekal’.” Q.—”Do you   ptomise us that if, during the   symbolic journey, that you ate   going   to make   across   the plains and   mountains, you should meet   the other   assassins of   Adonhiram,   you will   capture them   even at   the peril of   your  life?” t’Yes,  I  promise.” A.— The   Master gives  one rap as   a signal to the Brethren again to  raise him,   release  his  hands and  neck, and conduct him 18   times* about the Lodge  from  North  to  South   and ending in the West. This done,   the Wardens report to the   Puissant  Master in the   accustomed manner. O.—”Did yo u   find any   obstacle on   your   path?” A.—  ‘Yes,   Puissant   Master.” ‘It is   with  great joy,”   says the   Puissant   Master,   “that I now reward   your  zeal for Masonry, by  conferring  on you the  deflignation of   Architect,   and the direction  of the work  on the  Temple.  Advance, I will   instruct you   in the   mysteries   of this  degree.” The Warden   takes   from him his   apron,   which he   throws on the floor, and   causes   him to   advance   to the  Throne by way  of  the South. The   Puissant   Master gives him the   apron lined with  crimson and  says  to him: “The   difference   that you   remark   between   this apron and the one yo u   have  discarded   points out that a part  of the instruction y ou have   hitherto   received no   longer   applies   to us in our   Lodges of  Architects.   Your   occupation  hereafter   will  be   more dignified   (than that of  the   workmen)   since you   will be   employed   only upon the architecture   and adornment of the Temple.” He   then   gives the   candidate the  collar,   from   which the   jewel is   suspended, and  also the gloves. *The   Master   has the   right   to reduce these 18   turns to whatever

“Dieu”.

number he  sees  fit;  that  is to say,  3 , 152

153

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or 9   turns.

A COLL~CTANEA

V

THE   ADONHIRAMITE

 

RITE

CATECHISM OF   MINOR   ARCHITECT

“We have in this  degree  a grip,  a word  and two signs, of  which

The  Puissant Master,  giving the   Pass   Sign,   says   to the   Senior Warden: Q.~—BrOthCr  Senior   Warden,   are you an   Architect?

one  is   called the   Pa~s   Sign.   It is so   called  because no one  ca n   enter a  lodge of   Architects   without giving it. The  one who challenges says:   “Are you an   Architect?” At the  same  time he puts his   right hand   upon  his right hip, pressing it with the thumb and  first finger, and  raising his  eyes to heaven makes a  movement a s  if to draw  back. The  one   who responds   does the  same upon   the other side and   says, “1   ant”

The Senior   Warden, making the  answering   sign,   says A.~~PuiSSaflt  Master, I am.

Q.-~-~Whete   were you   received? K—In the  Circle   of the  quadrangle~ and in the  Holy of   Holies. Q.’~Qhat   does the   circle   signify?

The other   sign, which is for  general   use, is   given by  placing the  right   hand upon the   heart  in the  position   of the   Masters  sign, then  describing  a   diagonal  line in  front  of and at the height of the face,   bringing the   hand   back   again to   a horizontal  position, the thun2b   extended in  front,   thus forming a   triangle,   then letting it fall into the position   of the  Master’s sign.

A.—The  boundlessness   of the   Grand   Architect who has   neither beginning not ending. Q.—The quadrangle? A.—The  space   of the oblong square of the tomb of   Adonhitam. Q.~The  Holy of   Holies?

A.—The   space   within the   triangle  o n   which is   engraved the  name of the   Grand  Architect.

The   response   is to put the   right   hand to the   right   hip, in making a  movement  a s if to step   back,  drawing the  right foot  behind the left, so as to  form a   square.   The grip is   given   like   that of  Master,  each  passing the   hand rapidly   under the  elbow of the   other, which   is taken in the palni of the   hand; the   elbow   being   shaken thrice in   pronouncing each time one  syllable  of the word   ‘Gabaon.”

Q.—By what means were you   received as an  Architect? A.—By the   cement which  was used  to join the   stones  of  the Temple. Q.—What   cement was   used? A.—A  mystic   cement composed   of milk,   oil,   wine, and flour. Q~What  is the meaning   of this mixture?

~Go now and  make the  acquaintance  of  all the   Brethren,   then you   will  return tome.”   This is done. On his return he  says to him: My Brother,   aftet   the death of Adonhiram the work  s1o~ w ed   down considerably.   Solomon   wishing to   revive the   enthusiasm   of the Masters,   resolved to   select a new Architect of   Works.

A —The   milk  represents gentleness;   the oil wisdom; the wine strength; and the   flour goodness, which were the   sterling   qualities of our  Master.

Q.—I{ow was he  buried? A.—Eace down, his mouth  on  the letter G’, which was   engraved on the blazing star. Q.—In what   place was he   buried?

For the purpose he  caused to assemble in a room of his   palace, the   Most   Worthy  Masters in the   place,   known for their   inget~uity, ability and   character. By  the plans which  were presented to  him, he realized that the first  stage had been  completed. He ordered them to place the   same   proportions on the   second elevation and   appointed their Master as  Architect.   They then   assumed new obligations, which were those   that you   have just  takem  and   which   elevate you   to their rank. May you   long enjoy   this  good   fortune among  us.”

A.~-Behifld the   Sanctuary. Q.—Did  Solomon  allow  the death of Adonhitain to be unpunished?

A.—No. He named as   Architects   those who  were   willing to   bind themselves by new   obligations   to pursue the   instigators   of his death. 155

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THE   ADONHIRAMITE

COLLECTANEA

Q.—How did the   Architects   travel? A.—By three   times seven   they  made  circuit  of Mount   Lebanon  and the neighboring mountains and visited the  most   secret   places. Q.—Were the   assassins   found? A.—Yes, Puissant Master. Q.—What  wa s   the name of the   one who slew  Adonhiram? A.—Abiram,   which means   assassin or   murderer. Q.—How did y ou   attain to  this  degree? A.—By   three steps of   Apprentice   forwards and   backwards. Q.—To what do you   apply yourself? A.—To perfect  architecture, in  seeking to  remove differences between the  workmen,  and in working by the   triangle placed   on the   tomb of    Adonhiram.

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RITE

Q.—What marks   have   you? A.—Two   signs, a  word and a grip. Q.—What do yo u   call the  grip? A.—The   double   vault. Q.—Give me the   pass  word. A.~GabaOn. Q.—Give  me  the Master word. A.~GomeZ.

After this   response,  the Master  says: “My   Brethren, it is the   last   moment,   the last hour, the   last day,   that the   Master of the   Universe   employed   in the   Creation, that   Solomon   worked to build the  Temple,   and this is   the last moment that   Architects should work.   It is time for us to  rest.” He  gives seven knocks, of   three   and four. The  Wardens repeat  them,   and the  Grand   Master   declaies   that the   lodge is   closed.

~‘

Q.—Give me   some   description   of this  work? A—The   center   contains   the letter “G” and the   angles the   letters S—U——G.

End of the Degree of   Minor Architect

Q.—Give me   the explanation of  all   these   letters. A.—The “G” in the   center is   the initial of   the word God,   which is to say   Eternal; “5,”   submission; “U”   signifies   union, and “G”,   Gomez. It is the Master  word, and is   said to be the   first which the first man   spoke. Q.—Are there no   other  letters in   your   lodge? A.—Yes, Puissant   Master;  “M. B.”  which signifies  the word which we may   not pronounce   aloud, and   which we   uttered in   raising the   body   of our   Worshipful   Master.   Besides these,   three  others of   brass   inlaid on  the edge of the tomb. Q.—Tell  me  these letters, and   give me an   explanation  of   them. A.—They   are: M-A-S; “M”  means Moriah,   true name  of the  mounon   which  the Temple  wa s   built; “A”  means   Adonhiram and ta m “5”  Sterkin. Q.—Was   your   work limited to the   building   of the Temple  alone? A. —No. I   described the   circle   represented by the   circumference around the   area  of  the   place we   call the  Holy of   Holies. Q.—What  does this circumference   signify? A.—The infinity of the   Supreme  Power, which  Geometry   represents for us under this   figure. 156

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COLLECTANEA

THE   ADONHIRAMITE

 

RITE

GRAND   ARCHITECT

or SCOTTISH   FELLOWCRAFT ARRANGEM~NT OF THE  LODGE In   order to   give these   degrees  successively, it is   necessary  that the Lodge should be  divided   into  two  apartments by  a   black  curtain

which should   hang behind the Master’s  Throne. On  one side  should be a small altar, o r~  which  there is a   Bible, a   double triangle, a  square, a  compass,  and a tracing board on  which is drawn the  design   of the Temple of   Solomon,   up to   the beginning of the thu d   stage. The whole Lodge  should be hung  with   red curtains  on   which is a pattern

of   hyacinths.  The hangings of the first  apartment of the Lodge should be   covered   with black   curtains   and arranged in  such   a manner that they may be   drawn aside  when   the proper time   comes.   This first apartment’ should   be illuminated by   twenty-seven   lights,   placed in nines, on   three chandeliers. The  titles  of the  Masters   and Wardens in the   first section   of the   degree are the   same a s   in the preceding degree. The   floor-covering   does not   differ at   all, except   that the triangle should be double. THE  JEWEL

This is a   double   triangle formed  with a   pair of   compasses  a nd a le’vel*  endosed in  a   cirde  of gold. The pivot of the  compasses should be in the form of  a   gold sun, the   rays of   which touch   the apex of  the   level. This jewel is   hung   at the end of  a   broad red   cordon worn from left to right. It should  be   noticed   that, in the first apartment, when hung in   black, the  jewel   should  be   worn at the end of  a   black   cordon, and   that   when the   hangings   change, the  cordon should be   changed also.

should be approached by seven steps, and should be   surrounded by

eighy-one lights   placed in a  triangle. In addition there should be a transparent picture,   representing the Glory of the Grand   Architect, surrounded by the   seven   Celestial   Intelligences.   In the   center is a  luminous triangle, within which is the name of   God,  in  Hebrew letters. At the  extremities of  the   cloud  of   glory are  seven   cherubs. Upon the  altar is  shown  in  elevation, the Ark of  the Covenant,  sup-

ported by   two Cherubims, which   cover it   with   their   wings. On the  front of the  Ark should  be  engraved the   Lamb of   Life   resting on

a   book   from  which   hang  seven seals.   On the  right  side   of the   Ark, in front, is the sea of   brass sustained by   twelve   golden   oxen. If   it is desired   that the   Lodge  should be furnished in the minutest exactitude,   ten Urns should be   placed,   five   on each   side and the brazen sea   at the   end, on the  west   side   toward the  South. In the

middle should be   placed a   brass table  called the  Altar  of  Ho loc aus ts. The   seven-branched   chandelier   should be   placed opposite the Ark. On the   North is   a table of the   shewbread   upon   which the eleven   loaves of   Shew   Bread are   placed, one  on the  other,   real or imitation.   There  should   also  be   some  vessels,   cups, and urns for the

offerings. PREPARATION

The Master of  Ceremonies   should   remove from the  Candidate all   offensive and   defensive   weapons,   without taking his   jewelry or other  valuables.   He then hoodwinks him,   gives him a   discourse  on the   Degree  which   he is   about to   receive,   informing him he is destined to take the  place of   Adonhiram,   whose   loss is   still   mouined; and that he  i s to  be   presented to  Solomon   and the  Grand  Architect that he   should   prepare himself with   fortitude,   though this   degree

SECOND   APARTMENT

contains  nothing  which ought to  frighten him  more  than the others.

Behind the   black    curtain   should be an   Altar decorated   with all the   attributes of   Masonry,   either carved or   painted.   This   altar

OPENING OF   THE LODGE

*The   form  of   level   intended  is not  the conventional one of  American lodges, but ia   triangular or   “A” shaped, the  phnnh bob   hanging from the   apex.

The   Puissant Master,   seated on a   movable   throne,   raps   once, the Wardens  do the   same,   then the   Puissant Master  says: “Most   Worshipful   Wardens,   before opening a   Lodge of   Grand Architects, be   pleased   to examine all   the Brethren, and   assure

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COLLECTANBA

yourselves, by our   officers,   that all the   avenues   of the Temple are   tiled.” The Wardens   obey and   say: Puissant Master, all   the Brethren present are   Grand  Architects, and the   Temple is  impenetrable   against all   intruders.” The Puissant   Master  says: “This   being so,   invite all our  Worshipful   Brethreu to assist  us in opening the   Puissant   Lodge of   Grand  Architects.” The Wardens   obey   in the   accustomed   manner, the   Puissant Master   then   says: ‘Worshipful  Senior   Warden, what  i s the  hour?” His  response   and the  remainder of   the Opening of   this   Lodge are   absolutely   the same  a s   in the preceding  degree.

THE   A DO NHIRAM ITE

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RITE

“Worshipful   Brother   Senior   Warden,   asceitain   from him his name, his   surname, if  he be   correctly   prepared,   and if he is resolved to   pass   harder and   more   rigorous   tests   than all   those through which he has hitherto passed.” The Junior   Warden  goes to  the   door,   asks the questions of  the Master of   Ceremonies, who   instructs the   candidate   how he   should reply.   When the  Candidate  ha s   replied,   the Junior   Warden goes to report to the  Senior  Warden, who  informs the Puissant  Master.   After this, all the Brethren,  who until this time have been   seated, rise,  and the   Puissant   Master  says: “My  Brethren, the second elevation   of the  temple   having  reached its  perfection, conforming  to   supreme   order, it is   necessary  for us to set   ourselves to   erect a   third, which   will   complete the   height

RECEPTION

After the   usual  formalities, the  Master of   Ceremonies conducts the  Candidate  to the door of the   Lodge   and raps a s   a Minor   Architect.   The Junior   Warden  replies   to him  a s a  Grand   Architect:  then the   Senior   Warden;   and then the   Puissant Master.   The Junior Warden   says: ‘Worshipful   Brother   Senior   Warden,   there   raps at the   door of  the   Lodge   a Minor  Architect.” The   Senior   Warden   says:

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Aft

“Most   Puissant Master,   there raps at the   door   of the   Lodge a Minor   Architect.” The   Puissant   Master  says: “Worshipful   Brother   Senior   Warden,   ascertain who   raps.” The Junior  Warden goes  to the door, raps  a s a   Minor Architect; there is a response,   and he  asks: “What do you   wish?” The Master of  Ceremonies replies: It is a   Brother Architect who   asks to be   examined in   order to attain   the rank of   Grand  Architect.” The Junior   Warden   closes   the door, and   goes to   make a report to the   Senior   Warden,   who repeats   it to the   Puissant   Master and the  Puissant   Master replies:

‘A

160

which the Temple  should have according  to the  plans which were given for it by the   Grand  Architect of  the   Universe. The   supervision   of this third   story was   doubtless   being   reserved for the Grand   Architect who was to   replace   Adonhiram and   whom we have postponed mentioning until the  present.   Since  the work  can be no  longer  suspended,  it is   necessary that it should be   completed on  this happy  day when we  are  again gathered together~ It  is  proper that the  Architect   who presents   himself   should be   able to convince   us of the  accuracy  of his   designs, for it   belongs   only to a Grand Architect to perfect this work. Can he  be  found   worthy of  placing the  finishing  touches  to this splendid   Temple? Is   this your opinion, my  Worshipful  Brethren ?“ Each   one puts his   hand on   the drawing of the   Lodge,   claps his hands  three  times and gives the  usual acclamation. The Puissant Mastei   says:   “Introduce   Moabon   into the   Lodge  in the   usual manner.” The Junior  Warden   goes   to the door, and   thence   leads the Candidate   to the West, his feet on   the points of the   square, of  which   his feet form a   second. The   Puissant   Master   raps   once, for silence. The   Junior   Warden   raps   seven times as   Grand   Architect, which the   Senior   Warden   repeats, followed by the  Puissant   Master. The   Junior   Warden   then   says: “Puissant   Master,  here is Moabon,  wh o  desires to attain the  degree of   Grand   Architect,   and to   whom entrance   into this   Lodge has been   granted for this purpose.” 161

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The   Puissant   Master   says: “My   Brother, the   degree t o which  you   aspire is  most exalted; the art of   bringing our   Temple to its   perfect  completion   must be so superior   that we fear lest we see  you  succumb to  tests   which we require of the   subjects whom we   admit   therein.   However, the necessity   of naming a   successor to our ‘Master  Adonhiram,   forces us to   test all   those   who may be   judged   capable of   approaching him in   ability. To   begin   with, it   is required that yo u   make a tour   of the works of the Temple   twenty-seven times,   from the   North   to the   East,   from the   South   to the   West, which I reduce to nine.   Take care   to draw an   exact   plan. You  will present it to the   Grand  Architect, in order that he  may decide if you are worthy   to replace our Master  Adonhiram,   whom   we have   lost.” The   Puissant   Master raps   once, to   give the   Junior Warden the   signal to   begin   the’   Journey,   which is   made a s   in the  degree of  Minor Architect. At the  completion,   the Junior Warden puts the tracing board into the hands of the   Candidate. He   raps   once,   and the Junior Warden  says  to him’   “What do yo u   wish ?“ The   Junior   Warden: “Worthy Brother Senior   Warden, the mystic journey of   Moabon is   finished.” The   Senior   Warden  repeats  it to the  Puissant Master. The Puissant Master: “My   Brother,   what are the  fruits of   your   journey?” The Candidate: “Puissant Master, I   have  drawn the plan of   work  on  the Temple and I am   bringing  the   designs  to you.” The Puissant   Master: “My   Brother,   give   them   to me by   three  steps o( a   Fellowcraft.” The   Candidate   presents   them in   such a way   that the   third step   places   them   at the foot of   the throne, where he kneels on his right   knee. The Puissant   Master  takes the   tracing board,   looks at it and   gives it  to the   nearest   Brother to   him, who   sends it   entirely around the   Lodge,   from  hand to   hand,  until it comes   again to the Puissant Master,   who having   received it,   places the   hand   of the Candidate on the square and  double   triangle which are  on the Altar, 162

THE   A DO NRIRAM ITE

 

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the  compasses   over his   wrist, the   sword   upon it, and   causes him to   take the   obligation in  these   terms: OBLIGATiON

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44.’

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114 <4’ 414

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14

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4

114

41

“I   promise,   under  the  same  obligations   which  I  have taken   in my preceding Masonic Degrees,   that   I will never   reveal the   secrets of  Grand   Architects   to any  Architect, Master,   Fellowcraft or Apprentice Mason,  under penalty of   being  excluded   from our   Order and our  Lodges. So   mote it   be.” The Puissant   Master: “Rise.   Brother   Senior   Warden,   conduct him to the  West, by the three   steps of a  Fellowcraft   backward.” When  he is  in the   West, the   Wardens  make  him turn his back  to  the  East, placing him  on the  stool which  is before the picture and then   turn him again toward the   East.   Then the Master  says: “Will yo u   persevere in keeping  silence  regarding our  mysteries?” The   candidate replies: “Yes, Puissant   Master”. The  Puissant Master. “Brother  Warden   take off  the   veil   of his   obscurity.   Moabon is worthy to   enjoy a   view of  our   labors.” The Puissant Master  raps   once,   and the hoodwink should be remo~ed   at the   same  moment. He is   directed to   salute the   Master and all the Brethren.   Then the  Puissant   Master   says: “My   Brother,   it is with   extreme pleasure   that we have  seen your eainestness to   measure   up to that   which   we have   demanded of  you. Besides   this,  your   designs   have   induced   us to admit yo u to the rank of   Grand  Architect,  in order that y ou   m’ay  complete with us the   vast and   sublime   edifice. May   this new   favor make you merit the  illustrious  degree which  succeeds   this, and of   which  this serves but to  foreshadow all its magnificence. “Draw   near, my   Brother, and   receive the   distinctive   marks of  rank to which  your   constancy entitles yo u   to be elevated. We have, in   order to  recognize   each   other, a   hailing   sign and   response, a grip and two   words. “The hailing sign is to bring the two   hands  to  the   stomach, and 163

COLLECTANEA

there form a  triangle with the thumb and   index   finger of   each   hand, and is   c~dled the   hailing sign. “The sign of   response is   to bring the two   hands in the   same form, upon the head. It should not be   given   except in   Lodge o r or when in dire   need. It is   called the  sign  of  distress. “The grip is given by   taking   each   other by the   right  hand and turning the hand at the wrist   three  times so   that  first one hand and then the other is   uppermost. “The woid is  A4oab  on .   This word should be  spoken in  syllables, as  the hands are  turned.   Following  this the  two   brothers embrace each   other. “The  Password  is  Shibboleth. “Go, my Brother,   make yourself   acquainted   with  all  your   Brethren and   give   them the   signs, the   words,   the grip and the   embrace, then   return and   give   them to   me.” When he has   given the   signs, the   token and the   word to the Master, the   latter   says   to him, “My   Brother,   pass   to the   head of the   Lodge, and  pay  attention to what is to be   said.” CATECHISM SCOTTISH   FELLOWCRAFT

Q.—Most  Worshipful   Senior   Warden,   are you a  Grand  Architect? A.—Yes, Puissant Master, I   have labored in the Third   Apartment. Q—Where   were  you   received? A—In the   Middle   Chamber. Q.—Where  is that  Chamber? A—The place   where  Solomon   labored  on   the plan o  F the   Temple with the   Grand  Architect. Q.—How   are you  employed  in the degree of   Grand  Architect? A.—In   erecting the   last   part  or the   third   edifice,   which   forms the topmost   portion  of  the   building. Q.—Through what have you   merited this   degree? A.—The perfection of   plans which   I have  presented to   Solomon. Q.—What   was your   reward? A.—Two   signs,   a grip and two   words. 164

ITE THE   ADONHIRAM

 

RITE

Q.—Give   them to me. A.~Puissant   Master,   give me the   first, and I   will   give you the second. (It   is done.) Q   —What are   these signs called? A.—The first is   called the   hailing  sign,   and the other the   sign of  distress. Q.—What  does   this last   sign denote, and  w hy is   it thus designated? A.—That a  good Mason   should   count firmly on the   friendship and aid   of his   Brethren,   also   this sign   should not be   given outside Lodge  except in pressing   danger. Q.—Give the   grip to the   Junior   Warden. (Ii Is   done,   saying   “Moabon”) Q.—What is   the word   which you   have just pronounced? A.—The woid which  has   been given to me by   Solomon. Q.—What is the’other   word?  A.~Shibboleth,   which   is the  Password. Q.—I-{ow old are   you? A.~~Twenty~Seven   years   old. The   Puissant Master   to the   Senior   Warden: “Brothers   Worshipful   Senior   and Junior Wardens,   announce each in  your   place,   that I am   about to  close the   Lodge of   Grand Architects.” (They do   .io.) Q.—What hour is it,   Brother   Senior   Warden? A.~..—Puissant   Master, the   last   moment of the   last   hour of the   last day in which the  Grand  Architect   of the   Universe was   engaged in   creating   the world. It is   the last moment of the last hour of the   last  day that Solomon was   engaged in building the  Temple. The   Puissant   Master   says: “Thus should   this  be the   last  moment of our  Lodge. It  is  time to close  a nd   rest.” The two   Wardens  repeat this,   each   in his   place. The   Master   gives   twenty seven   raps as   Grand   Architect, and says; “My   Brethren, the   Lodge is   closed.” The Wardens  repeat, and all   the rest   make the   usual response. End   of the Degree of   Grand   Architect 16 5

COLLECTAN

HA

THE

ITE A D O NHIRAM

 

RITE

DEGREE OF   SCOTTISH   MASTER ARRANGEMENT  OF THE  LODGE

 It  has   been   seen,   at the beginning of the   degree   of Grand Architect or   Scottish   Fellowcraft,   in what manner the   apartment behind the   black   curtain,   there   mentioned   should be   decorated. So  far as the  first  apartment  is   concerned it is arranged the  same as in the  preceding  degree. It is only   necessary  to   take care   that th~ small altar,   that in that   degree is   near the throne, is   removed to  the West  between the two   Wardens,   and in   place   of the   first   Tracing Board, it is   necessary   to have another   representing the   Temple of  Solomon   completely finished,   but without any  adornment. At the foot of   this   Board a   number of   tools should be   depicted and on the   back   of it the   names of  all   the brethren who are to   pass   this grade,   which   they   should  themselves   have   inscribed.   At the end of  these names   there   should remain  space   to write  the   word  Excluded; for   should anyone   withdraw during his   reception he is to be   effectually and perpetually  excluded. A  footstool is to be   placed  before the  small altar,   upon   which th~   Candidate is to be   seated,   and made to   rest  his head   upon the foot~tool  when the  lodge is changed.

TITLES AND  OPENING OF  THE  LODGE In a   lodge of   Scottish   Masters the   Venerable Master is   called Most Puissant the   Wardens  Very  Worshipful, and   all the brethren Very Honorable. This   lodge is   opened as   in the preceding  degree. The Most Puissant  then orders the Wardens to  ascertain if the lodge is   tiled and if  all   the brethren   present are   Scottish Masters, and after the Wardens have reported to the Most  Puissant,   the latter asks   them   several   questions   from the  Catechism   while  waiting for the   candidate to be   prepared. PREPARATION AND RECEPTION

After the lodge of   Scottish   Fel[owcraft-s   has been  closed, the new   Proselyte is   taken   back to the   Chamber of   Lost   Steps.   There he is put   in the   same   state he was   for the preceding  reception, except  that he is not  hoodwinked. The Master of   Ceremonies  then delivers   a moral   discourse on   Masonry   in general, and upon the

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degree  he is about to  receive.   Then  he  causes   him to  sign his   name upon the   Tracing   Board  without letting him  s ee  the  design upon the other  side,   and in so  doing warns him that if he   does   not feel that he has sufficient   fortitude to endure all   that will be   required of  him it,   would be  much   better not to present himself for  reception, seeing  that if he   shows the   least   weakness   he will be   excluded for ever  from  all   lodges. After the   Candidate has   consented to all this, the Master of  Ceremonies knocks   at the door of the   Lodge as   in the   degree of  Grand  Architect.   This is responded to from within with the raps of  a   Scottish Master, and   after the   formalities of  introduction, the Candidate is   caused to   enter,   and is   placed   in the   West   with his back    to the Table   which is   between the   Wardens. The two   War. dens then give   the battery and the Most   Puissant   responds, and says to   them. “Very  worshipful Wardens, what do you   desire?” The  Senior   Warden:   “Most   Puissant, it is   Moabon, who,   full

of  zeal,   strength and   courage, earnestly  desires to   submit to all the proofs which   yo u m a y   impose   upon him in   order   that 1 1 e may attain the  Puissant   Degree of Superintendent  Scottish   Master.” The Most  Puissant: “My   brother, I and  all   the honorable brethren here present  are  unable  to  indicate  sufficiently our   approval of the ardour   that you  manifest in  your  desire to fathom our  most   secret mysteries; yet yo u are  quite ignorant of  all   the grandeur of the   degree which you   solicit. It is   no longer   material   buildings that are to  be erected, but   altars and   sacred shrines worthy to  replace   those of  which our worshipful Master Adonhiram  prepared  t he  designs. He is   no more; and it  i s   necessary  that he should have a  successor who will be   able with honor and  glory to   execute the   plans which he received from the   Supreme Ai chitect. Do you   believe yourself  to be capable   of this?” C.—’ ‘Most Puissant, if   zeal,   labour and   constancy are   able to   give me any  claim, deign to prove me. The   Most Puissant: “Very   Wotshipful   Junior   Warden,   cause him to   make a   general   inspection   of the   works, by a   journey of  three  times twenty-seven;   and if  the   plans   that   you will submit are 167

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worthy  of being carried  out we will  proceed to the   trials   necessary for attaining a knowledge of the brilliant light.” This  said,   the Junior   Warden   gives the Tracing   Board to the Candidate, and causes him to  make the   journey,  * and when   this has been   done, the two   Wardens   knock,   and the   Senior   says: “Most Puissant Master,  Moabon  has   fulfilled all   your  commands, and he requests  that he may  present to  y ou his designs.” The  Most Puissant: “Very Worshipful  Brother  Junior Warden, cause   him to advance by   the three   steps of  a   Master Mason.” This   order is   carried   out and the   candidate   being at the foot of the  throne, the   Most Puissant   takes from him the Tracing   Board, and having   looked at   it, causes   it to be   passed   around to all the brethren. The   Most   Puissant: “My   brother,   to labor with   one’s   hands is not  sufficient;   there  are   many   other   trials to be  passed. Do you still   persist in   your   first intention?” C.—’ ‘Yes,  Most Puissant Master.” The Most  Puissant: “Very  Worshipful Brother Junior Warden, cause  the Brother to  return  to the  West by  the three steps of  a Master   Mason   taken backward,   in order to  teach   him to maintain his constancy  in the pathway of virtue in spite of the humility that may be required from him.” ‘When he has reached the  West,  the Most Puissant  says   to him: Brother, are yo u   competent to give us   instruction-I. in all the degrees   through   which yo u   have   passed ?“ C.—’ ‘Yes,   Most   Puissant   Master.” An abridgement of the   Instructions of  all the   preceeding degree is   then   gone through and the Candidate   should answer the questions  put  to  him,   Then the Master  says: “My   brother,  although you  have passed   through all   these  degrees, nevertheless you   have not yet   attained  perfection.   There  remains yet for y ou to receive  that most  brilliant light   which   Masonry  promised y ou in  all   degxees, and   which is  never granted except after *Voyager, to   journey, and   Voyage, a   journey, are  regular   technical   terms in   French Masonry  for circumambulating the  lodge.

~I.fnstructiori is a reg~dar tern,   for the  Catechetical   Lectures 16 8

THE ADONHIRA   MATE   RITE many   trials.   There are   still   difficult   tests to be   undergone.   It is for you to   decide. We are   still   ready to   release you   from all your promises, even  those  you  have made   to us.   The fear of  see-ing our  mysteries  profaned would not stop  us.   There is  now neces-

sary   another   obligation   besides all   these yo u   have  taken.   They were given in darkness,   this   that  is now necessary must  be   taken in complete   freedom. You camread it; it is   here written  upon   this paper  which  I present to  you.   Read   it to   yourself. If  you   consent to it,   then   read   it aloud.” OBLIGATION

“B y the   full   freedom  that I   possess in  all the five   natural   senses and by the  existence   of my   reason   and understanding,   which I declare to be in no way   subjected to   constraint and by the intelligence which upholds  me,  guides   me and  enlightens me, I   promise, I  swear and I vow  that I   will keep  inviolably  all the  secrets,  signs and mysteries   which up to the present have   been   revealed to me,   and all that may be revealed to me   in the   future~   in the five first   degrees of Perfect   Masons,   and of Perfect   Masonry,   into   which I    have been admitted,   approving aloud, so  that all   may hear it, in  an   intelligible voice,  without  fear, my  life being free and my mind free   from prejudice and  affirming  that I have not  the   least’  regret for having thus   obligated   myself   though I did so in   darkness   in our   lodges, declaring it  with all my  heart,  holding  my  obligations to be   inviolable; and I   agree,   should I  reveal  a ny of   these   mysteries,   that my body may be  subjected to all the pains and   penalties   under   which I am  obligated,  that the  veins of  my temples   and of  my  throat m ay be   opened and that  exposed   naked   upon the  highest  pyi amid, I m ay be  exposed  to suffer on   this   hemisphere all the force of  the   winds, the   heat of the  sun, the chills   of the   night;  that my blood  ma y  flow slowly   from my  veins   until the life that   animates the   matter, the bodily substance is   extinguished; and that in order to increase the sufferings   both   of my body and my mind, I may be   forced to  take every day an  amount of   nourishment   proportioned so  a s  to be sufficient to  maintain   and prolong a   cruel and devouring hunger, there being   nothing  too   severe  for the punishment of  a  perjurer. May  the 16 9

COLLECTANEA

laws of   Masonry be my   guide to sustain   me and may   the Grand Architect   of the   Universe be   my aid.   Amen.”

The Most Puissant:   “Well   my brother,   nothing  hinders   you? Does   it? Are you   resolved,  aloud, and from   your   heart, and   before this  August   assembly, to pronounce the  obligation  in all the freedom of sight, of   heart  and mind which  is   accorded to yo u ?“ If  the   brother  refuses,  the two   Wardens  put  the points of their swords   to his   back, and   cause   him to take  rapidly, the 27   circumambulations of   Grand  Architect, the 18 of  ‘Minor   Architect, the 9 of   Master, the 5 of   Fellowcraft and  the 3 of   Apprentice, and  after having performed upon him the   ceremonies   of the   pumpS   they expel him  a s a  weakling. If  he   accepts, he   recites the   obligation   aloud and   distinctly, and when he has   recited it,   the Junior   Warden takes  the paper   upon which it is   written and   burns   it in one of the  candles. As   soon as it is burnt, three   knocks are  given by the   Master and   Wardens  and the   usual  acclamations, and  the Master  says: “My   brother, since   your   zeal for   Masonry has   moved you,   with the   firmness   of a good Mason, to   persevere, we are   going to recognize you as   Superintendent of the  Sancturaries   that we are building. You   will  put  the last   touches to the  work,   and will become the   successor of  our   Worshipful  Master Adonhiram; but before the  pioclamation  of   your   preferment is  made in the  East  of the Temple, we   ought,   with a   sincere   feeling of   sadness   render a secret   homage to the spirit of our departed   Master, whose  murder we   have mourned till  now. Let us give our  hearts  to  meditation, and in our minds   recall his  memory in a  profound silence.” He   says   “Civi,” which signifies  “Bend the knee.” All the  brethren   kneel   upon  one   knee. The Most  Puissant   gives one rap and all   the brethren bending the   head supporting it with the   hand,  maintain   silence. *“The   ceremonies of  the   pump”   refer to the   long   forgotten  tradition of   the treatment hy   which  a  cowan or   intruder attempting  to ohtain admission  to the lodge, or to spy upon  it, was to he   punished. He was   to he put   under the   eavee   where the  rain  spouted   down,

so the water  would   run in at   the neck and out of his shoes.   Failing the rain, to put  him   under  the pump would serve. 17 0

THE   ADONHIRAMITE

 

RITE

The   Most Puissant   raps   again, and the   Wardens  make the Candidate kneel  at a tablet  and his head resting upon  the book  which

should be   placed   upon it,   and his face  completely   covered by his hands. The   Wardens then   cross   their   swords   and rest  them   upon his   neck.   While  he is   in this   posture, the  curtaint   is drawn   aside, the   hangings on the   walls   are changed’ as   quickly as   possible, and the   brethren put on   their red   collars.   When the   change has   been completed, the   Master raps   once for   silence.   Then he   raps   again and   says   “Caki,”   which signifies   “Arise—all   of you.” The brethren rise,   and the   Wardens   remove   their   swords   from the   Candidates neck  and   cause   him to  stand up and   salute  the Master and the Assembly. At  the  moment the Candidate  rises  the  Most Puissant   Master taps  once  and all  the brethren  say: “Adonhiram is dead and Moabon   succeeds  him.” After a  moment of   silence,   the Most Puissant   says: “It is   with   pleasures my brother,   that I see you   proclaimed as superintendent Scottish Master. We can  hardly   express our  satis faction sufficiently. We shall now, my  brothers,   with the  greatest pleasure, confide to y ou the   mysteries  of this   degree.   Advance and I   shall   instruct   you. He is  caused to   advance as far as the Brazen  Sea. The Master then takes   water from   it in an   urn and sprinkles a few   drops of  water  on the left  side of   the Candidate,   saying  as  he   does  so.

“Be purified.”   After this he brings him  to the foot of  the throne, and  presents him with the   sash and  jewel and  says: “This   sash and this   jewel give you the command-in-chief    over  all ‘Masons of  the lower  degrees.”   (And then  giving  him  the gloves). “These gloves appertain to   this   degree.” He   then   proceeds to   communicate the   secrets. We   have in this degree for   recognitions two   signs, a grip and four woids. The two   signs are  Urim and  Thummim. The   sacred and  incommunicable  word is   Jehova, the  ancient  Master’s   Word;   which has   never *presumahly the   small  “altar” that was put  in   the West  hetween them. tThe   hlack   cnrtain   hehind the   throne   that   concealed the   second apartment.

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The   password is   Zedidiac. The   sign is to   place the hands,   forming a  triangle in   front of  the   forehead,t   saying,   ‘The triangle   upon my   brow is the point of  my   support.1 To  this the

 

RITE

Q.—By  what way  did you go?

been   lost*

A.—By   that of the Middle Chamber to  the   Third   Apartment.

Q.—Has   this   Third   Apartment another  designation? A.—It is   called   Gabaon; it  is the   high   place   where David and Solomon   offered   sacrifice   to ~he   Lord   before the  building of  the Temple.

response  i s to put  the right  hand   over the eyes, to bow  the head and bend ~he   knees. “The grip is to   clasp   the right   bands  as in the degree  of Grand Architect, but   instead of   turning them,   each gives   three little   taps

Q.—flow ate you   employed as a   ScotUsh   Master?

in the palm of  the other’s hand   with the four   fingets   pressed   close together,  at the same time   putUng  the left band on the other’s   right shoulder,   after which the two   embrace, saying,   ‘Virtue unites two hearts, two bodies, two   hands and all   these are  one.”

A.—To  raise altars  and tabernacles, and ~o adorn  them with   precious

ornaments. Q.—What   are the ornaments? A  .—The Ark  of  the Covenant, supported by   two Cherubims  which

‘Now  my  brotber, go  and communicate   t~hese  honorable   tokens of  the true Mason  to the Very Worshipful   Wardens, and then  return here to the throne to   receive   Insttuction.”

cover it   with their   wings,   the table of   brass,   the altar of   burnt offering, the Table of   Shewbread and the seven   branched   Candle-

stick. Q.—What surrounds the   Ark of  the  Covenant? A—The  Shekinah, which upon the day o~   Dedication   appeared in

CATECHISM OF THE SCOTTISH MASTER

the   Holy of   Holies between ~he Cherubim which   cover ~he Ark 

Q.—Very   Worshipful   Brother,   what   do you   know In the  capacity of   a Scottish   Master? A.—Most   Puissant, I know the great light of  the Third Apartment,

with   their wings,   where  it   gave   divine oracles. Q.—What  was the principal law  given  by ~he  Shekinah?

A.—That   which was given on the Mount of   Sinai,   and thereafter kept  in the   Ark, andwhich was the  first law to be   written. Q.—Give me the   sign  of   this   law?

(i.e. the   Sanctum Sanctorum.) Q.—How   were you   received. A.—In the   high place.

A.—It is   given,  b y   carrying the two   hands to the head, the fingers apart, which   symbolically   denotes the Ten   Commandments Q.—In   what form is the   Shek,nah  represented? A—Under the   type  of a lamb,   peacefully   lying down,   testing upon the   Book   with the   Seven Seals. Q.—Of what   wood  was the Ark constructed? A.—Of    incorruptible   Shittim   wood,   covered   with   layers   of gold Q.—iWhat  were its proportions? A.—It   was two   and a  half  cubits long,   half  a   cubit   in breadth, and the   same   in depth. Q.—What   form had it? A.—That of a  square coffer   with  four rings   of gold, and four tods of   Shittim wood by   which to   carry it,   and it was   covered   with layers  of gold.

*In the  18th   Century,   and later, the  Catechism  of  the Third Degree said   that  the original   Master’s  word was the Hebrew   name  of  God, but  that  after  the death of  H. A. B .~ the   other Masters   agreed  to change i~,   fearing it   mighl   have   become known.   The anonymous author or   compiler of  the   present   work, in   his account of  the

Third Degree has omitted   this,  having   apparently   transferred it to the   present place. It   does not appear   in an   earlier  version   of the Scottish   Master. The   signs   etc.,   have been   changed   from the earlier   ones. fIn the  earlier   version the   second   sign is to put   the hands   above the   head,   forming a   triangle with   the forefingers and thumbs of  each,  the  tw o   thumbs   forming   the base of the triangle. 1A   literal translation   of the original   would be   “Triangular  at the forehead—this is my   point; of   support”,   which   in English   does not   suggest   much   meaning. The allusion   seems to be   to the illuminated  triangle  in the   Lodge containing the  tetragrammaton— the Hebrew letters  Jod He,   Vau, He,  from which the name Jehovah is   derived.

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COLLECTANEA

Q—~What   did it contain?  A .—The Shekinah, the   tables   of the   Law, the rod   of Aaron and the  vessel   filled   with manna. Q.—Where was   it made and by   whom? A.—lt  was  made at   Floreb  by  Bezaleel   and Aholtab.* It   was carried from Horeb to Moab,   from Jvfoab to  Shechem, and  from   thence to Shiloh;   from   Shilob to the Temple of   Dagon,   from   thence to the house of  Abinadab,   from   thence  to that of   Obed-Edom,   afterward  to  Kirjath-Jearim  and   from  Kiriath-Jearim to Jerusalem on Mount Zion, and   finally put in the Temple  on   Mount   Morish. Q.—Where   were   the other ornaments   placed,   and what was   their use? A.—The  table of   brass, or  the’ altar of   burnt   offeringi- was in front before the  Propitiatory,   from   whence God   spoke.   The altar of  incense   and that of   burnt   offering,   each on   one side, served for offerings and   sacrifices. The  table of   Shewbread w as   in front, the middle.   The other   furniture was   for the   most   part made of  Shittim wood covered   with   layers   of gold and   brass,   made with exquisite artistry. Q.—What  does the Seven-branched Candlestick   represent? A.—The  seven   days,  in  which God   created the  world, including the day of   rest. Q.—How   came you to   know all   these   things? A.—By the   designs   that I   have   presented to Solomon   after a  most arduous journey. Q.—How   long   did this journey   last? A.—Three   times   twenty-seven   times the   circuit   of the   works. Q.—What   does  this arduous   journey signify? A.—The  construction   of the   Work. *In the English Bible it is   Aholiab. i-The   text has literally  the “altar  with the   grating”  which   seems to be   taken   from the description in   Exod~as 38, v.  4.   There  appears to be  also an  error, or a   misunderstanding   of the Biblical account, the   “autel   ~ grille” or   table  of   brass  was the   altar of   burnt offering.

The   catechism   seems to   have   supposed   there was   another

DO NHII1AMITE THE   A

 

RITE

Q.—WaS   the brilliant light the  recompense of   your   labour? A.—ISTo,   Most  Potent.   Three   trials, much more   severe   have gained it for me.

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Q.—What are these   trials?

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A.—The   first was   three  steps of a   Fellowcraft*   taken   backwards, to teach us   firmness   in the way   of virtue, in spite of  the   humiliations  this life  m ay   bring upon us. The   second was an   exact account   of the   progress I had made in   Masonry,   and in the  practice of  all the   virtues   which it   inculates.   The third was a   voluntaiy obligation to  which my   heart   consented and   which   my soul approved and   my lips   pronounced. Q.—What   privilege did this obligation   gain for   you? A.—To pay  homage to the memory  of Adonhiram and to   weep for his  death. Q.—What did this mourning  gain for  you? A.—A word marked   with a   second circumambulation.i The vision of  an   infinite  Power,   which   predicted   sadness and   sorrow in   Masonry,   the fall of  our   material   edifice,   and the spirit of  a more   perfect work through   obedience. Q.—What is   this  word? A.—”Civi”  which is to  s ay   “Bend the knee.” Q.—Was this sorrow   for long? A.—After   seven   minutes   the word   “Caki” was  pronounced,   which is to   say,   “arise.” Q.—What   resulted   from this   word? A.—Surprise,   discovery, the   brilliant   light and the   proclamation. Q.—What was the   surprise? A.—To my sight   appeared the   purple  and the   hyacinth. Q.—What   was this   discovery—this   biilliant   light? A.—The Shekinah   and the   glory   of the   Grand   Architect. Q.—What was the   purpose   of the  proclamation? *In the   description   of the   ceremony,   the steps   taken   backwards are   those   of a Master. i-This  is   literally  translated’,  for its  meaning is most   obscure. The

beside the   altar of   incense. The   Propitiatory was the lid or crown of the   Ark with the   Cherubim—between which the   Shekinah

version  published by   Bernard   confesses ignorance by   substituting the  question   “What   followed?” and going on by the   answer, “The word   ‘Civi’   which   signifies   ‘kneel.’”   There   appears   to have   been an  idea   behind  the confus&I  answer.

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appeared, but the  Catechism seems not  to be   aware of   this.

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DONHIRAMITE THE   A

COLLECTANEA

to   replace Adonhiram, by   declaring me Superintendant of  the work  of  the Temple and in   naming me   Moabon. I was

Q.—What  are the  marks of  a   Scottish   Master? A.—Two   signs, a token and   four   words, of   which one is   incommunicable.i-

Q.—~What does the   luminous   triangle represent? A—The   glory of  the  Grand   Architect of  the  Universe, and the

three  divine   attributes,   eternity,   wisdom and   power.

[I A

Q—What do   the letters within it   signify?

Q.—Why do  Scottish   Masters   bear the  triangle? A.—Because   it is  the   emblem   of the triple   unity.

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Q.—W.hat   does the   circle   which surrounds the triangle   represent?

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A.—That  God  has had  no   beginning whatever and will never  have an   end. Q.—Why   does   this jewel  hang from a  sash  of  the colour of   fire? A.—In   order  to   make  known   to us the ardor that we   ought  to   have in  the breaking*   down of  our  vices.

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Q.—In what place did you   hold your  first lodge? A.—Between   three   mountains,   inaccessible to the   profane, in a deep   valley,   where   reign   peace,   virtue and union. Q.—What  are the  names of   these mountains?

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A.—Mount Moriah within the   borders of  the   land of   Gabaon, Mount   Sinai   and the   mountain of   Heredom.

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Q.-.--”What is   this   mountain   of Heredom? A.—A mountain situated between the   west and  north  of   Scotland? at the end of  the course  of  the sun,  where  the   first  lodge  of  Masonry  was   held in   this   part of  the terrestrial   [sphere] and  which has given its name to   Scottish   Masonry. Q.—What do  you understand by the  deep valley? A.—I  understand the tranquillity of  our   Lodges. Q.—’~(That   causes   this tranquillity?

Q.—Give me   the sign (For response  it is  given) Q.—Give   the token to the   Second  Brotherst (For response   it is given) Q.—What is   this grip   called? A.—The perfect proof. Q.—Give me the   incommunicable   word? A.—I  will spell it with  you. Q.—What   does   this word   signify? A.—The   name   of the   Grand   Architect. Q.—Give me   the first two words. (For response   they are   given) Q.—Give   me the  pass-word. A.—Zedidiac. Q.—Why is the   lodge   purified   before   beginning   work? A.—Because   after the  completion of  the   Temple, the  Grand   Architect   caused   fire to   come   down from   heaven   to purify it and to consume  the burnt   offering. Q.—How old are   you? A.—As an  Apprentice   three  years,  a s a  Fellowcraft,   five, as a Master Mason,   nine, as   Minor  Architect  twenty-one, as   Giand   Architect   twenty-seven, and as   Scottish   Master   eighty-one. This Lodge is   closed  a s is the  preceeding   one. End   of the  Degree  of  Scottish   Master

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*The   original, “marque”   could also be   rendered   as “tokens” or as  “insignia.” i-Or   “ineffable.” lie,   the Junior  Warden.

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*The   word in the   original might   mean “demolition”   as of  a building. 176

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A.—The  preservation  of our marks*   since   their origin.

A.—The   acknowledgement   by all   the brethren   that in   my person,

A—The   name of God, the  sacred   word of  Scottish   Masters. This word  shows   forth, that God is the   source   and the   centre of  all light and   that to  Him alone, can all   things be   known.

 

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NIjIRA M ITE THE   ADO

 

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THE   KNIGHT OF   THE SWORD also   called KNIGHT OF THE   EAST   OR OF THE   EAGLE 1AA3A A

ARRANGEMENT  AND   DECORATION  OF THE   LODGE AAI

This   degree   requires two   apartments on the   same   floor. The first   should be   hung with   green;   but it is   necessary to   observe that these  hangings   should be   tiick,   and attached   to the   ceiling on   three   sides,   that is   on the   West,   North and   East, in   such a manner  that  there  is a  space  of about  six   feet  between   them and the wall. The remaining   space   enclosed by the   hangings should be an oblong  square.   This   represents   the Apartment of   Cyrus,   King of the   Assyrians. It   should be   illuminated   by 70   lights, to  mark  the   70 years of  the   Captivity. In   the East   should be a   throne, in the   West two arm   chairs,   and along the   South the   seats   for the brethren. Behind the throne should be a   transparent   painting representing the dream of Cyrus;   that is a   furious   lion   about to spring   upon him.   Above a   “Shekinah” in   which is the   name Jehova.   This   “Shekinah”   borne by a   luminous cloud   from  which emerges an  eagle carrying in its   beak a  scroll   with this   device   “Set the   captives  free”.   Below   this are   to be  seen  Nebuchadnezzar and Belshazzar,  predecessors of   Cyrus,   both   loaded   with  chains.   There is  no   Tableau*   in this  apartment.   What  takes its   place is an   oblong square  formed by a   kind of  low   wall,  of painted wood or  cardboard, about  a foot and a   half   high.   This  little   wall   starts on   each side of  the   throne, and   passes in   front   of the   brethren   seated   in the South and   continues as far as the   curtains in the West, so   that the two   armchairs   of which I have   spoken are   inside the   square, and runs   along   by the hangings in the North   to the   East.i-   At the four   corners of this   wall, as   well as  in the middle of the  North  a nd South   sides   should be   small towers  about a foot and a   half  higher

*That is   there  is no   “stage setting”. i-In   other   words the   throne of the ~,Iaster and   the arm chairs of  the Wardens are within this   mimic  wall,   which fills the   whole of  the   room inside   the hanging   curtains   with the   exception   of the space  in the   South   allotted to the  assisting  brethren. 178

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than the wall.   There   must  also  be   another tower in  the West  dividing the   wall in   two, as   also   the hangings.* This   towei~   should be about seven   feet   high   and the circumference   so proportioned that a   man may   stand inside   easily.   There   must be two   doors   to this tower,   one inside the Lodge and the other   outside. At this last should be   two sentinels   armed with a   pike and a  sword, who   thus stand   in the six feet   between the   hangings   and the   walls   of the chambei   in the  West. In   this space,   which continues by the   North to the   East,   where the door into the   second   apartment is   situated, there   should be a   practicable   bridge   lighted by a   lantern. The approach   to the bridge   should be   guarded by   several   armed   men, and   the further end of the bridge should be   near the   door   into the second   apartment.   Below   the bridge   there   should be   water, and arrangements   should be   made s o   that it can   be put in motion.   This represents  the river Staburzanai.

SECOND   APARTMENT

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This   apartment   represents the   enclosure   within   which the Temple   stood. The   hangings   should be   red. The   Tableau is the same as   in the   degree of    Scottish Master, to   which i~   added a representation   of a corner of  the   entrance   to the  Temple, showing the column   Boaz broken.   This   Tableau   should be  covered  with a  red veil,   and in what   follows   it will   appear   when it   should be uncovered.

TITLES,   ORNAMENTS AND   JEWELS OF THE  FIRST   APARTMENT The Master   represents   Cyrus. The   Senior   Warden   represents Nabuzaradan his Chief   General,   the Junior   Warden is the   General Mithridates, the   Secretary is the   Chancellor, the   Master of   Ceremonies is   called   Grand   Master, and   the brethren   Knights. The sovereign has a   sceptre, and as   well as his  officers,   wears a   broad ribbon   of green   moir6   over the   shoulder and   across the   breast, without   any jewel. The   Wardens   and the Brethren have their *The  curtains,  being   divided at   this  point   apparently, hang o n   each

side of   this   tower. 179

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THE   A DO NHIRAM ITE

swords in their hands, and the latter  also   wear a  green ribbon,  bandoher   fashion,   from   left   to right,   also   without   jewels.   They   also wear   white aprons   lined   with green   silk    and a   narrow border of  the   same   colour,   without any   other mark of   Masonry.

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TiTLES, ORNAMENTS AND  JEWELS A ,

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PREPARATION

The Candidate   should be   vested in   red,   with the   sash and apron of a  Scottish  Master,   with  chains  of triangular links   upon his hands.   This   chain should be   long   enough   so that his hands are free. He is   informed  that he is to   call   himself   Zerubabel,   that he 180

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should   assume a sad   and doleful   air,   and that he   should   consider himself  a   captive. He  is not  to  wear any   arms or ornament or jewel. He is   caused to put his   hands   over his   face   till he   arrives at the door   of the tower where the two   guards   search him   strictly.~ OPENING OF THE  LODGE

OF THE   SECOND   APARTMENT In this   apartment the   •Master is   called   Most   Excellent, the Wardens Very Powerful,   the Brethren Very Worshipful, and the Candidate   represents   Zerubabel.   When   they pass   from the   first to the   second   apartment  they   change   from   green and   take the   red. However, the   degrees   that have been   taken are   distinguished by rosettes   at the end of the sash, one  above the   other,  blue for Minor Architect,   flame   colour for  Grand   Architect,   red for the   Scottish Master  and   green for   Knight   of the   East and   black  for   Knight of  the   Eagle. The  brethren have a   sash of   silk   of the   colour  of  water, with a   fringe of   gold, and   upon it are represented death’s   heads and   cross   bones interspersed   with golden   chains of   triangular  links. In the  middle  is   a band of gold  representing a budge;   upon   which are three letters,   L . P .   D. This  sash is  worn as a   girdle so that the ends,   ornamented   with gold fringes   hang   upon the   skirt of the coat. The Master and   Officers   have their   jewels   hanging   from  the neck, and the   Brethren   at the end of   their   sashes. The Master’s  jewel is   three   triangles, one   within the   other. The  Senior   Warden has the   square   and the Junior   Warden the   level. All the other officers   have their   usual   jewels but   enclosed   in a triple   triangle. The  form of the   jewel is   that of the   Scottish Master,   upon   which is  placed two   cross   swords   bound together by the   blades,   the hilts resting upon the   level.   All the brethren   should  have a trowel hung at the band of their   aprons.

 

The  Sovereign “My   brethren,  assist  me   to open the   Lodge of  Knight of the  Sword.” The Generals  repeat this, and the   Sovereign gives   seven   knocks   with a pause  between the   fifth and   sixth, and the   Generals do the   same. The   Sovereign   says,   “Fi,st   General, inquire if we are in   security   and if  all the   Brethren are   worthy Knights.” The General   obeys and   says   after having so   done, “Sovereign Master,  we are secure   against  the profane and all   the brethren present are   Knights of the   Sword.” The  Sovereign   asks, “In what   period are we ?“ * The First   General   replies,   “The   day that the   70 years   of the Captivity are   accomplished.” The   Sovereign,   “Generals,   Princes, Knights,   it is no w a   good while   since   I have determined to set at   liberty the   captive Jews. I am   weary   of hearing   them   groan in their fetters, but I do not wish   to deliver  them   before I have  consulted you   upon a   dream that I   have had during the night, and which requires  interpretation. I  thoughts I saw  a lion  about   to spring upon me to   devour me. Its aspect terrified me, and   caused me to   flee  in   order to  find a shelter from its   fury;   but at that   moment I   saw my predecessors, who served as a   supporti-   for a   glory by   which the   Masons   designate the   name  of the  Grand  Architect  of the   Universe. Two  words   were forced   upon my   attention.   They   issued   from the   centre   of the luminous   start I   distinguished   that   these   words  signified   “Give liberty   to the   captives”,   or if   not, my   crown would   pass   into the *LiterallY~   “time”.

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i-Marche-pied,  a foot-board, foot-stool,   stepping   stone.   There is a servile and  contemptuous   signification   in the term as  here  ~ised. .tPresumably the glory. In the   transparency earlier  de~erihed the eagle   issuing   from the   cloud helow  the glory (an   irradiated triangle) bears a  scroll on  which  the words are   written. 181

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THE   ADONHIRAM ITE

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hands of   strangers. I   was abashed and   confused.   The dream disappeared.   Since  then I have lost all   peace  of   mind, it   remains for you,   Princes, to aid   me with   your counsel,   and to   deliberate upon what I ought to do.” During   this speech   the brethren sit with   bowed   heads, but at the  end’they look  up   at the First General, and  imitate   him. The First   General   puts his   right   hand on his   sword, draws it, and presents it  with the   point   up, the arm   stietched   out before   him. He then   points it down, to signify   acquiescence   in the   will of  the King. He  then   raises it   again to   signify   liberty, and   rests in   that position. The Sovereign,   ‘“Let  the   Captivity be ended. Generals,   Princes, Knights,  the Lodge of Knights of the  Sword is  open.” The Generals repeat this,   each   upon his   own side, and the   Brethren   make the usual   acclamations but without  t he  applause. RECEPTION When   the Candidate has   been prepared the Master of   Ceremonies conducts   him to the door of  the  tower and its  guards The guards question him,   and he  repeats   what the Master of   Ceremonies has told him to reply. Q.—”What do yo u   want?” A.—” I   request,   if it be  possible,   to speak to   your   sovereign.” Q.—”Who are  you?” A.—”The   first  among   my equals, by   rank  a   Mason,   and a prisoner by   misfortune.” Q.—”What   is your name?” A.—”Zerubabel” Q.—”What   is your age?” A.—’‘Seventy years.” Q.—”What   is the purpose which brings yo u   here?” A.—”The  tears   and the   misery   of my brethren.” The   Guard,   “‘Wait. We   will see   that   your   complaints are brought to the   Sovereign.” One of the   Guards   knocks seven times upon  the door of the tower a s a   Knight   of the   Sword. The   Second   General gives   seven knocks  on  the mallet of  the First General, followed  b y the   Sovereign. 182

 

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The   Second   General   goes   to the door of the   tower, knocks, as a   Knight of the Sword.” The   First   General,   “Sovereign   Master,   a guard   knocks at the door of the tower a s a   Knight   of the   Sword.” 4 A ll

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The   Sovereign, “First Genetal, let him be   introduced.   Guard me   with   special  precautions.   In the  state   of perturbation in  which I   find myself, not  the  least   hint  of   danger should be  neglected.” The   Second   General   goes   to thee   door   of the   tower, knocks, and opens it,  and  brings the guard in to the West,   who,   laying  down his   pike,   crosses his   arms, bows and   says,   “The   first   among the Masons, his  equals,   aged 70  years,   asks   that he m ay   appear   before you.~~ The   Sovereign,   “Let  him be   introduced   into the tower of the Palace; we   will question  him.” The guard   bows   again, and   retires. The   Candidate  i s   made to enter the tower and the  doors are   shut.   Then the   Sovereign   asks, through the door, which should   remain   closed: Q.—”What is   the purpose that   brings yo u   here?” A.—’ ‘I   come  to  implore the  justice and  goodness   of the  Sovereign.” Q.—”For what ?“ A.—’ ‘T o   ask for favour  to my brethren who  have been in   servitude for 70  years.” Q.—”What is   your   name A.—Zerubabel, the   first   among   my equals, a   Mason by   rank, and a prisoner by   misfortune.” Q.—”What  favour do you   request of me?” A.—”That by the   grace   of the   Grand   Architect   of the  Universe, the  justice   of the King   will   grant us our   liberty, and that we m ay be permitted to go and  rebuild   the Temple of our God.” The   Sovereign,   “Since   such   just  motives have brought him  here let him be  given   liberty   to appear before us  openly,   with face uncovered.” So   soon as   this is  said   the guards open the door of the tower and  biing him in to the West and cause him to prostrate himself. The   Sovereign,   “Zeinubabel, I   have felt in   sympathy the weight of   your   captivity. I am   ready   to deliver you   from it, by   granting 183

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you   your  liberty   at this moment, if  yo u   will communicate  to  me the secrets of   Masonry,  for which I have  always   had the  deepest  veneration.” The Candidate:   “Sovereign  Master,   when  Solomon  gave us our primary principals he taught us   that   equality   should be the  moving spirit of   Freemasonry, Equality can   never   reign   here.   Your   rank, your   titles,   your   superiority   and your   court   would be   incompatible in the  place  where we  are   instructed   in the   mysteries   of oui Order. Besides, our   external marks  are to you   unknown. My   obligations are  inviolable,  and I cannot  reveal to y ou our   secrets. If  my  liberty requires  this   price, I   prefer  captivity.”’ The   Soveieign: “I admire the  circumspection and the   virtue of   Zerubabel. He deserves to be set at  liberty.”

The brethren all   assent, by   lowering the   points of their swords   and again raising them. The  Sovereign:   “Second   General,   cause   Zerubabel   to undergo the  seventy   trials,   which I   reduce to   three;   that is, the   trial   of the body,   of the mind and of the  soul, in   order   that he m ay   thus merit the favour for  which he   asks,   and which his  circumspection  induces me to   grant   to him.” The  Second   General   causes   him to   make   three   turns   around the   Lodge. At the first a   petard  i s   fired.   At the   second   he is asked if he   still   demands his   freedom.   At the   third  he is   caused to put both his hands   upon his   forehead,   and when he   returns to the West the   Second   General  gives seven knocks and the  First General asks,   “What do   yoi~   desire?” Second  General:   “The  Candidate  has   undergone the   trials   with firmness and  constancy.” The   Sovereign:   “I grant to you   Zerubabel, the  boon   that you have   asked, I   consent   that you be set at   liberty.” The   Sovereign gives seven   knocks   which  serve as a   signal   to the Generals to remove the   chains  from   Zerubabel’s  hands which  they do at  once.   Then the Sovereign   says. ‘Go to   your own country. I   grant to yo u   permission to reestablish   the Temple  destroyed by my   ancestor; its   treasures   shall be returned to you   before the sun  sets. You   shall   be be   acknowl-

THE   A DO NHIRAM ITE

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edged as   the chief   among   your equals. I ordain that all shall  obey you   everywhere in   your journey, and   that   every aid and   assistance shall be   given to you as   if to   myself. I   require no more   than the simple tribute   of three  lambs,   five   ewes and   seven   rams for which I   will send   to be   received in  the   Porch   of the New Temple. If  I demand   this it is   rather as a   reminder to m e   of the   friendship I promise   than as a   recognition   of your indebtedness.   Approach, my friend. The two   Generals   bring him to the   foot   of the  throne. “I arm you   with this  sword, as a   distinctive mark of   superiority   among  your   equals. I am sure you   will   not use it   save3   in their defence. In  consequence  I   create y ou   Knight of the   Sword.” As  he says   these   words he   strikes the   candidate   with his   sword upon the shoulders,   and then   embiaces   him.   Following   this he   presents the apron, and the   green sash,  which is  put  on   so as to   pass   from the left to the right, and   then he   says:   “As a mark of my esteem, I decorate you   with   this   apron and   sash   which I   have adopted in imitation   of the   workers   upon   your   Temple.   Although   these insignia are not  accompanied by   any mysteries,  nevertheless I   grant them   only to the   princes  of  my  Court as an   honoui. Hereafter  you will   enjoy   with   them the   same honours. Now I   will put  you   into the hands of Nebuzaradan who will provide you   with  guides to conduct  you   safely to   your   brethren in the   place   where   you are to rebuild the   Temple.   Thus I   ordain. The First   General takes   the Candidate and   causes   him to enter the   tower, and   there  leaves   him while the brethren   pass in silence  into the  second apartment. As   soon a s   they are all in  place, a  serving brother comes and   notifies   the Master of   Ceremonies   that everything i s   ready. He  takes the  candidate* and  leads him behind the   hangings   to where the bridge is  placed,   where   they find the guards.   These  stop the   candidate and   remove   from  him the   green apron and   sash   and then   forbid his   passing. But he   fights and overcomes   them and puts them to   flight,   and so   reaches the   door of the  second  apartment. *The   general has   caused   the candidate to enter  by the   inside   door of the tower. The Master  o f   Ceremonies   leads him  from the outside door,   which opens   for the   purpose.

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The Master of   Ceremonies   knocks   upon the   door   seven times as a   Knight  of the   Sword,  and when the   brethren   hear him   knock  they  take from the bands  of their aprons  the trowels   which should  be suspended   therein; holding   their   swords   in their right hands and their  trowels   in their   left. The   Second   General   knocks seven   times, and   following   this the   First   General   does the   same.   Then the Second   General   says, “I   hear   someone knocking   at the   door   of the Lodge as a   Knight   of the   Sword.” The First General:   “Most Excellent Master,  someone   knocks at the door of the Lodge as   a Knght of the   Sword.” The Master: “Very   Powerful Junior Warden, see  who  knocks.” The Junior   Warden*   goes   to the door,   knocks,   and then   opens it, and   asks   what is   wanted. The Candidate: “I ask  to see  again   my brethren, and to   give them the   news of  my   deliverance   fiom   Babylon, and that   of the remainder of the unfortunate  members   of the   fraternity   who have come  out of   captivity.” The Junior   Warden  returns to  communicate  this to the   Senior who tells it to the   Master. The ‘Master   says: “The   news   that this   captive brings is   quite   possible. The seventy  years   have expired, the day  for the  rebuilding   of the   Temple has come.   Cause   the Junior   Warden to  as k  his   name, his   age and from what   country   he has   come,   so that we may not be   imposed upon. The Junior  Warden   knocks,  which  i s  responded to. He opens the door and   says: Q.—”What  is your name?” A.—’ ‘Zerubabel.” Q.—”Where is   your   country.” A.—’ ‘On  this  side of  the   river  Staburzanai   to the   west of  Assyria.” Q.—”What   is your   age?” A  —“Seventy  years.” The Junior   Warden   shuts   the door and   repeats   this to the Senior  Warden. The Senior   Warden  again  repeats   it to the   Master. The Master  says:   “Zerubabel, the   name; of  a   country this  side  of the river Staburzanai; aged   seventy   years!   Yes, my   brethren, the *Called   “Second   General” in the   preceding   paragraph.

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captivity is  finished,   the dormant   state of   Masonry is   ended.   This captive  i s   rightfully the  Prince   of the  Sovereign Tribe  which should again   raise  our Terrtple. Let him  be   admitted among us,   to be   recognized a s   the one who is   to guide and   sustain  our   labours.”

The Junior   Warden   goes   to the door,   knocks and   opens it, receives the   Captive and   conducts   him to the   West. The   Senior Warden   says,   “Most Excellent Master, behold   Zerubabel, who demands to be   admitted   to the  bosom of  our   fraternity.” The Master responds,  “Zerubabel,  give us an eKact  account of   your deliverance.” Zerubabel   says:   “Cyrus,  having permitted me to appear at the foot of his  throne, was   touched by the   miseries   of the   Fraternity. lie armed me with this sword for the   defence and   succour of  my brethren, and honoured me   with the title of   Brother in his Company. Following   this he   restored to me my  liberty, and  gave me   into the hands   of his  servants who   were zealous to  conduct me, and   aided me  in  overcoming our enemies at the  passage  of the river Staburzanai, where however,   in spite of our   victory, we  lost the  distinctive  marks of honour  which   the King our liberator had  bestowed   upon us.

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The Master: “My   brother   the loss   that yo u   have   sustained, informs  us that the principals of our   order are   incompatibl~   with the triumph of pomp and  grandeur.   Cyrus in  decorating you  with  these honours  was  not guided  by  the spirit of  equality which  always  accompanies   us. You see  b y  this that it is  only  the maiks of   honour   given by   this Prince which   have   disappeared, and   that you have   retained those   of the true   Masonry But before I   communicate to you the secrets   which   have been preserved  since the   Captivity among the remnant of  our   fraternity, we   demand of   you assurances   that the long   duration of   your   humiliation has not   enfeebled in yo u the sentiments   of fraternity and that you   retain a   perfect  knowledge of  the mysteries of   Masonry.” A.—’ ‘Question me, I am   ready to   answer.” Q.—”Of   what   degree   are you in iviasonry?” A.—”That  of a  Scottish   Master.” Q.—”Give me the   signs.”   (Foil   responre   they are   given.) Q.—”Give the grip.”   (For   response  it is  given.) The   Master: “My   brother   Knights, I   believe that   Zerubabel is

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worthy   to enter into our new  mysteries.” The   brethren   acquiesce, raising and   lifting   up the points of their   swords.* The Master:   “Very powerful   Senior   Warden,   cause the   Candidate to   advance by   the three   steps of  a   Master   Mason so   that the last may   place   him at the foot of the Tribunal of the Grand and Sovereign   Architect;   that he may   there undertake the   engagements that   we require.” This he is   caused to do   in the   same  manner as when he   took   the other obligations.

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“Yes, I   promise,   under the   same  obligations,   that I   have contracted in the   different   degrees of   Masonry,   never to   reveal the secret   of Knights of   thel  Sword   or Free   Masons to any   member of  an inferior degree   or to a   Profane, under the penalty of   remaining in the most  rigorous   captivity, that my fetters ma y   never  be   broken, that my body  ma y be exposed   to the  mercy of   ferocious beasts, and that the   thunder   bolt may   reduce   it to   dust   that it may   be an example to all who   might be  indiscreet. So   mote it  be.” The   N{aster   rises and   says, as he   replaces his   sword in the sheath, all   the brethren doing the same; “My brothers, the  destruction of the Temple having  subjected   Masons   to the   most   painful humiliations, we  have been afraid that their   captivity  and   dispersion may  have tended to weaken  their fidelity to their engagements, which has  constrained us,   while  waiting   for the   time  for the rebuilding of  the   Temple, to  keep   ourselves   afar  off  in a  private and   secret place, where  we   might  faithfully  preserve various remnants   of the   ancient structure. We  introduce therein only   those   whom  we know as   true and lawful   Masons, not  only by   means of   signs,   words and   tokens, but a s   well by   their   actions and  habits. To   them we  then   communicate   gladly our new   secrets;   but we   insist   that they   bring with them as a   pledge,   some   relic of the   ancient  Temple.   Those  which Cyrus has   given to you   will   suffice.” During this last  speech the   Tableau is   uncovered. “Very  powerful   brother Senior   Warden,   cause the  Candidate to take, the   three steps   of a Master Mason in  retrogression in  order to *There is probably a mistake in the  text  here in describing this  sign. 388

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teach him that we   should   hold as   certain   that the masonic   virtue is perfect  resignation.” The Candidate   stands   in the West and the   Master   says. “My   brother, the  object   of our  labours is  the rebuilding of the Temple   of the   Grand   Architect   of the   Universe.   This   sublime work   was reserved to   Zet ubahel. The  engagements   that you   have  just entered   into with us  under  that title   [i.e.  of   Zerubabel]   require that you   will   help to  reestablish   the Temple in all its   brilliance and splendour. The sword  that was   given to y ou by   Cyrus should   serve to defend   your   brethren and to punish   those who   would   profane this  august Temple which we  erect to Virtue and to the   glory   of the Supreme  Being.   On these   conditions it is   that you share ou r   secrets. The   sign of  a   Knight, my brother, is   to put the right hand upon the left   shoulder, and   to draw it   down   diagonally   to the   right side as  if cutting the   body.   The sign of   response is to put the  right hand upon  the   left hip and then draw it  across the  body to  the  right hip “The  grip is   given by  putting the   right  hand   upon the sword as   if to draw it   for combat; then to  make a   turning   movement, the   right   foot drawn back  and   raising the left   hand   astif   to push off  an   opponent, so that two   brothers in this   position   have their left hands   together.   They then   interlace   their   fingers, and   embrace each  other. “The woids are  Judah and  Benjamin. The password  i s  Lzbertai, go and   give to all   the brethren of this   Lodge these signsi  grips and   words and   then   come and   return   them to   me.” He   does   this going by ’  the   north and   returning to the   West by the   South. “My brother,   after   this  deliverance   King   Cyrus created yo u a   Knight Mason,  and I   will give you  this Trowel  which  will   serve  perpetually as a   symbol of   your new   dignity; that is to say   that   from now on you   will work   only   with the trowel in one   hand and the  sword in the   other, should   the Temple   come to be   again  destroyed; foi it is thus that we  have   established   it.” * *This speech   seems to   take it as   understood   that the   second Temple was   complete,   that so it was   rebuilt, and   should it he destroyed   in the   future, so   should it be   built again. The   word “established”   refers   to the   Temple and not   to the   ordinance.

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(In   putting o n the  sash) “This  sash you   should   wear in all the   lodges   of other   degrees, andi it   will be an  indication   of the true knighthood that you   have acquired  at the river Staburzanai,   through the   victory you  obtained over   those who opposed   your passage. (In  giving him the   green rosette) “Although we do   not permit in our   ceremonies any   of the insignia   with  which Cyrus decorated  you,   you may  however preserve a   memento of   them by a  rosette   of the colour  that he   chose,   and we place   this under the  rosettes   of the other  degrees, at the   bottom of  the   sash   proper to the   Grand  Architect   Degree to   which the   jewel is   attached. * (in giving him the Jewel) “This   jewel,   which is   otherwise the   same as   that of   Grand Architect, by   the addition of  the   crossed   swords signifies   to us the victory   of our   Masonry.   You should   never   use your own   sword except for its  defense,   that is to say for  justice. (in giving   him the   gloves) “We   will now   proceed   to your   proclamation. My   brothers, Knight  Masons, do you   consent   that Zerubabel   shalt  hereafter rule over the  labours of   Masonry ?“ They all   acquiesce by   the sign of   lowering and   raising the points of their   swords.t   He is  seated in the chair  destined   for the candidate, the   Master   saying,   “Pass,   my brother, to the judgment seat   of the  Sovereigns of  our   Lodges.   You will   serve  the triangular stone   in the edifice.t You will govern the workmen as   Solomon, Adonhiram and   Moabon governed   in directing them.” As   soon as he is   seated in his   place  the Brethren sheathe their  swords, and   clap

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with their   hands   three   times,   crying   three   times,   Zerubabel. this  the   Instruction   is begun.

  A fter

INSTRUCTION 444 ‘44

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*The  sash given to the   Grand Architect is worn in the succeeding degrees,   being d,ifferentiated by   these   rosettes. i-This seems to be   the correct form of the sign of   consent.   [t is possible   that in the   description of  it   preceding the   Obligation a printer’s error put  hausser,   to lift, in  place of   baisser, to   lower. Though   hausser   also   appears   in this   place in   Berage’s work  of  twenty years   earlier. 1The  text   here  seems to  be  obscure.   There is  n o   explanation of   this stone in any  extant ritual   of this   degree, but by   analogy it may be   assumed   that it   represents   the presence of the Deity in His Temple. 190

 

 

Q.—”Biother   Senior   Warden how   have you   attained the   eminent degree of   Knight of  the   Sword ?“ A.—”l  have attained  it by  humility,   patience  and frequent  petitions.” Q.—”To   whom did you   address   yourself?” A.—”To the Great   King.” Q.—”What is   your   name?” A.—’ ‘Zerubabel.” Q.—”Your  country?” A.— ’ ‘Judea, I am of   noble   parentage, of the   Tribe  of Judah.” Q—”What art do you   profess?” A.—’ ‘Masonry.” Q.—”What   buildings do yo u   erect?” A.—”Temples and Shiines.” Q .— ’  ‘Where do you   construct   them  ?“ A.—”For   lack  of   land we  build   them in our hearts.” Q.—”What  is the   name of  a   Knight   Mason?” A.—”That  of a  most   free Mason.” Q.—”Why  most   free?” A.—’ ‘Because the   Masons who   were chosen by   Solomon to   work  upon   the Temple  were   declared free and   exempt from all   taxes, both  they and   their   descendants.   They   also   had the  privilege of  bearing  arms. At the destmction of the   Temple by   Nebuchad. nezzar they   were   taken into   captivity   with the   Jewish   people, but by   the bounty of King   Cyrus   they   were given permission to build a   second   Temple  under   Zerubabel, and  were set at   liberty. It is   since   this   epoch   that we have borne the   name   of Free Masons.” Q.—”Was the   ancient   Temple  beautiful?” A.—”It was  the  first  wonder of the world for  richness  and  grandeur. Its   courts   were   able to  contaiil two   hundred  thousand   people. Q.—”Who was   the chief   architect who   constructed   this great edifice?” 192k

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A.—’ ‘God was the   first, Solomon the   second   and Adonhiram the third.” Q.—”Who   laid the   first   stone?”

A.—  ‘ To   teach  us  never   to attend irregular  lodges.”

Q . — ’ ‘What w as   the

Q .— ’ ‘A t   what   hour wa s it placed?’

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Q . —‘Why are  Masons  forbidden  to work upon profane  structures?”

A.—’  ‘Solomon.”

A.— ‘Before   sunrise.” Q.—”Why?” A.—”In   order to make  known the  vigilance   that we ought to have in the service  of the   Grand  A rchitect   of the  Universe.” Q.—”’What~   cement   was used  ?“ A.—’~A   mystic cement,   composed of   flour, milk,  oil and  wine. Q.—”Explain to me the  mystical   sense   of this?” A.—”In   order~   to form the   first man the   Supreme   Being   employed sweetness,   wisdom,  strength and  goodness.” Q.—’’Where was the first  stone   placed?” A.—’ ‘In the   middle  of the   chamber   that   was destined to be the Sanctuary.” Q.—”I-Iow   many   gates had the   ancient   Temple?” A.—’ ‘Three, one to the   West, one to the   South and   one to the North.” Q.—”How  long did the Temple  stand  ?“ A.—”470  years, 6   months and 10   days.” Q .— ’ ‘Under   what   King of   Israel was it   destroyed  ?“ A.—’ ‘During  the reign of   Zedekiah, the   last of the   race  of David.” Q . — ’ “What   signifies  the   column   Boaz,   represented as   broken ?“ A.—”The  confusion and  evil that  results   when an   unworthy   person is   received.” Q.—”Why  i s   the number 81 50   much   venerated by   Masons  ?“ A.—’‘Because   this   number makes explicit the   triple   essence of  the Dtivinity,   represented   figuiatively by   the triple   triangle, by the square of  9 and by   the number 3. Q.—”Why   were the chains  of the  captives made  of triangular links?” A.—”The   Assyrians,  having  learned   that  among hem   [ze. the Jews] the triangle was an   emblem   of the   Name   of the   Eternal,   they made the   chains   in this  fashion   in order to   cause   their   captives the more pain.”

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plan that   Cyrus   gave for Ihe   new Temple?” was one   hundred   feet   long, sixty   feet broad and the   same in  height.” Q.—”Why  did   Cyrus order   that   wood   should be  c ut   in the  forests of   Lebanon,   and that   stone~   should  be   drawn from   the quarries of   Tyre,   for the  construction   of the new  Temple?” A.—”Because it was   requisite   that the   second   Temple   should in all   points   resemble the   first.” Q.—”Give me   the name of the principal   architect wh o   had the direction   of the  construction   of the   second   Temple ?“ A.—”Bibot is his  name. Q.—”Why  did the workmen  carry a  sword  while at their labour?” A.—”It   was because they   were subject to   incursions   from their enemies, and so   while   they   were working   with the one hand to carry materials, and on the construction   of the   Temple,   they held their   swords   in the other hand   ready   to defend their work and their brethren.” Q.—”’Why  a re   there 70   lights in the   Lodge?” A.—~’In memory  of the 70  years   of the captivity in  Babylon.” Q.—”Are yo u a  Knight of the  Sword?” A.—”Look at   me.” (He  takes his   sword   in his hand.) Q.—”Give me   the sign.” (For response   he gives it.)

Q.—”Give me  the word and the   pass-word.” A.—”Judah, Benjamin and   Libertas.” Q.—~’Give   the grip to the   Senior   Warden.” (For response he   gives   it.)

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Q.—’~Where   have you   worked ?“ A.—”At the rebuilding of the  second   Temple.” Q.—”What is the hour?” A.—~’The   moment of the rebuilding.” The Master says: “M y brethren,  since  we are  s o  happy  as  to have rebuilt the   Temple   of the   Lord in its  splendour,  le t us  preserve the memory of  it,   and our   secrets, b ~ s our   silence. It   is time to repose. 193

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Brothers  Senior   and Junior Wardens,   announce,   both on the  side of  the   South and on   that of the   North,   that I am   going to   close the Lodge of   Knights of the  Sword.”   The Wardens make the   announcement,   each on his   side,  that the   Master  is going to  close the  Lodge. Then the Most   Excellent gives  seven   knocks,  the two  Wardens  d o  the same,   and the Master   says,   ‘The Lodge is   closed, it is   permitted to each  one to retite.” The Wardens repeat  this.   The ordinary applause and acclarnations ate  given.

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End   of the Degree of   Knight   of the   Sword

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KNIGHT   ROSE   CROIX TITLES AND   JEWELS The   Lodge is  called a  Sovereign   Chapter. The   Master is  called Most  Wise   Master, the Wardens are   called   Most  Worshipful   Senior and   Junior Wardens, all the   other  officers, who are an   Orator, Secretary, a   Master of   Ceremonies, as   well as   the Brethren are   called Most   Worshipful   Knights. The  first are  only  distinguished by the name   of their   position.   The Jewel i s a  sort   of triangle   formed  with a   compass   and a quarter.circle. In the   center is a   cross on   which is a   Rose and   below on the quarter-circle, is a  Pelican  seiZing’  it  by its  claws.   This Jewel is   attached to  a   black   rosette,   and hung by a large red cordon of   velvet, placed about   the neck  o r   crosswise.   This Jewd   is worn in all   Lodges,   except   in the   first   point of  the   Rose Croix, in  which   it is  necessary  to   wear Ihe  black  cordon.

OBSERVATIONS ON   THIS   DEGREE AND ITS   CEREMONY I

OF RECEPTION Although this Degree is the  Ne  Plur   Ultra  of   Masonry,   and one who posseses it has the   right   to attend all   others without   being subject to  examination,   there is   however no   Lodge in  Which   those present a re   less to  be   suspected  than in this one, for the   reason that no   Brother m ay be   admitted   into it wh o is not  well-known, o r unless  he has a patent*   signed   by all   those  who have  assisted  at his reception. No   proselyte can be   made   except   he be   upright and respectable,   and his morals   irreproachable.   It is   also   necessary that he   should   have passed   through the   Degrees of   Elu,   Scottish   Master and  Knight of  t he   East.   There   are three points in the   Rose   Croix, two of  reception and one  called the   Mystici   Supper,   which i s   made use of   only   four times a  year, or on   feast   days   of the   Order and on   solemn   occasions. DECORATION AND   ARRANGEMENT OF THE LODGE

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The   Lodge  should? be   draped in   red,   and at the   East, in  place of a Throne, there is a   Triangular   Altar   the front of   which is turned   toward the   West.   This   Altar   should be   raised on   seven

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*Certificate that is required to be   given to   each   Brother   after his reception. 195

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C O L L E C T A N B A T HE   ADONHIRAM ITE

elevations. On the Altar there   should be   a large   transparent tableau,   representing   Calvary. The two   crosses on the   side are bare but on   that in the   center   there is a   Rose   and an  interlaced drapery and  below it the   inscription,   which was on the   Cross of  the Savior. Below,   on the   bottom   of the   tableau   there are   broken columns,   on the   debris   of which are the   sleeping guards,   and in the   middle of   them is   seen a   sort of   tomb~ the   stone of   which is pushed aside   from   above  and   fiom  which   a winding sheet emerges. There should   also be   three   triangular altars or   tables   and for   each o f    them   a light. These   tables are   placed one on   the right of  the Last, at the   foot of  the   steps,   and the two   others   in the   West, facing   each   Warden. All this arrangement is   used   during all the time that   Chapter is in   session. But   when   there is a   Reception, it should   only be   in the   second point,   since, in the   first, all the hanging, the   tableau   and the altar   should be   covered in   black Also it is   necessary   to have three large triangular   Columns, the names of   which,   written below in a   tiansparency are   those   of the three  Theological Virtues, in   such   manner   that   Faith is   in the   East, I-lope in the   South and   Charity in the   West. It should be   remembered   that, to confer the Degree of   Rose Croix, two   other apartments are   necessary one   which is   called the Chamber of   Reflections,   in which there is   nothing but a   writing table, and   seats   for the   candidate and   those   who may be   there, and the   other, called the   Dark   Chamber,   because it   should be so darkened   that   nothing can   be seen.   In this   chamber   there   should only   be some   chains   with which to   frighten the   candidate during his   mystical   journeys.

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Knights  who wish to a id  us in   opening a   Sovereign Chapter of   Rose Croix.” The Wardens   obey.   Then the   Most   Wise   Master   says:   “Most Worshipful   Senior   and Junior   Wardens, are   all the Brethren at order ?“ The  Brethren   should be at   order   with heads  bare, lined up in two columns, and the   Warden  replies:   “Yes,  Most Wise   Master.” Most Wise Master: “M y   Brethren, y ou   find me   overwhelmed with   sadness.   Everything is   changed. The   veil   of the   Temple is rent, the  columns of   Masonry are   broken and the  cubical   stone has sweat  blood and  water.   The word is   lost,   Consummatum   est. [It is  finished.]

“Most   Worshipful   Senior   and Junior   Wardens,   look   each to your   column to s ee if,  by the   assistance   of our   Worshipful  Knights y o u  m ay not  lestore  i t.   Then y ou   will  come and   report to me .

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OPENING  OF  THE  SOVEREIGN CHAPTER The Most Wise Master is seated o n ’ the   third  elevation of  the altar his head cupped in his hands. He   raps  five   times   slowly and twice   quickly on the   small table   which is   beside   him. “Most   Worshipful   Senior and   Junior   Wardens,   what is the hour?” Senior   Warden:   “The  first   hour of the   day.” Most Wise  Master: “It is   time to   commence our  labors.   Most Worshipful  Senior  and Junior  Wardens, summon all   the Worshipful

 

The Wardens   go, one to the   North,   the other to the   South, and   take up the   word from   each   of the   Brethren  being   careful to take it at low   breath a nd   mouth to ear   and in no   cast giving the sign. As   they   began at the   West,   they   finish   in the   East by   giving it to ‘the   Most  Wise Master.   They then  return to their   stations, and the  Most  Wise   Master  says:   “Most  Worshipful  Senior Warden, now that the word i s   again   found, what   remains to  be   done  ?“ Senior   Warden:   “Most   Wise   Master, to   respect the   decrees of the Most High, render homage to the  Supreme   Architect, and humble  ourselves  without   ceasing   before all  which  m ay   again   bring us   back to his Image.”

Most   Wise  Master:   “Yes,   Most  Worshipful   Wardens,   that is the ai m   of ouc  labors. My Brethren, let us   bend the   knee before Him  who has   given us   being.” In   saying   these   last words he   rises,   with the   whole   assembly. Each one   turns toward the   East, makes the   sign,   bows and   kneels on one  knee. As   soon as   the Most Wise   Master   rises again,   everyone   imitates  him,   then   seven claps   with the hands are   given, and they sa y   Houze  three times. This done the Most Wise Master   says:

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“Worshipful Knights, the  Sovereign  Chapter is   open.”   The Wardens repeat   the same   words.   Then   announcement is   made   that the Candidate ma y   present   himself.

ON I{IRAM IT T H E   AD

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PREPARATION OF THE   CANDIDATE

He is   in the  Chamber of   Reflections   with the   Orator and the Master of   Ceremonies. The   former   gives   him a  short discourse o n the   dignity   of the   degree he is   about to   receive.   Then he is  caused to write  his  name   and his  profession, as   well as the   degrees  which he had in   Masonry.   For his age  he is   caused to  put down   33 years. The   iMaster of   Ceremonies gives   the alarm at the   door as a Knight   of the   East. The   Expert, wh o is   inside, replies   with the knocks of  a   Knight  of   Rose   Croix,   then  advises the   Junior   Warden that there is   an alarm at the   door   of the   Sovereign Chapter. The Junior   Warden   repeats   it to the   Senior   Warden   and he to the Most Wise   Master. The latter orders him to   ascertain who knocks, and   after the   reply, the  reception   proceeds in the   accustomed manner,   and when there i s no   objection whatever, seven   raps are  given, then  Houze  i s  repeated three  times. After this the   Expert is  ordered to have the Candidate   enter. Then the   Master of    Ceremonies invests him with the   sash  of the   Knight of  the  East,  a nd the   Scottish Cordon,   causes  him to  assume the   sword by his   side   and to take it   in his   hand. He   admits him   into the   Sovereign   Chapter and places him   between the two Wardens. It   should be   observed   that at the   moment when the   Candidate is admitted, all the   Brethren, as well as   the Most Wise   Master,   should   assume a sad   countenance. The Candidate being thus  placed, the two   Wardens rap; the Most Wise Master   replies.   Then the  Senior   Warden   says:   “Most Wise   Master,   here is a   Worthy   Knight   of the   East who   presents himself  to the  Sovereign   Chapter to   obtain the   favor of   being admitted to the Sublime   Degree of   Rose   Croix.” The Most Wise  Master:   “Worthy  Knight, who ar e  you?” Candidate:  “I am born of Noble   Parents  of the tribe of Judab.” Most  Wise Master:   “What is your   country?” Candidate:   “Judea.” Most   Wise Master:  “What art do you  profess ?“ 198

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Candidate: “Masonry.” Most   Wise Master:   “Worthy   Knight, you   inspire   me with most   perfect   esteem; but   you find us   overcome   with grief. All is changed, the   first   support of   Masonry is no   more; the   veil of  the ‘ I emple is   rent; the   columns are   broken, the   most   precious   ornaments are   carried   away, and the  Word is   lost. We   have no   hope for its   recovery   than   your   courage. Do yo u   promise to use it for us?” Candidate, “Yes  Most Wise   Master.” Most Wise  Master:   “Come here and give us assurance, by   taking an   obligation   that if   you are   permitted to   know   our mysteries y ou will   keep   them   in the   most   profound   silence. Do   you consent to this?” Candidate:   “Yes,   Most Wise   Master.” Then the Candidate is   caused to  approach the   small   altar  placed near  the Most Wise  Master. The latter  causes   him to kneel,  his right hand   upon the   Book of   Wisdom and a   sword and   compasses   laid over  i t. Then he is   caused   to repeat the  obligation. OBLIGATION

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“In the   prSsence of  all   these   Worthy Knights I   promise and swear  on my   honor  a s a m an and  Mason,   that I   will  never   reveal to   anyon~   whomsoever the   secrets   which   have been   confided to me, and   those   which I am to  learn,   under the  penalty of   being

dishonored  and banished from all   Lodges as   being  unworthy of  associating with   regular Masons. I  pray God to help me. The   obligation   taken,   the Most Wise   Master   rises   again and says   to him: “M y   Brother, yo u   feel, as do we, the   weight of   your pledge.  What now   remains for yo u to do   is to   make a   laborious  jou rney .   Brother   Knight the Master of   Ceremonies  i s   going to  make you   acquainted   with that which ought to be the   basis of    your conduct. “Most   Worthy Master of   Ceremonies,   please to   show   to the Worthy Knight the   means   which he   should use to   recover the Word.” 19 9

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THE   ADONHIR&MITE

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The Master of    Ceremonies takes the   Candidate by   the hand and   causes him   to make a tour of the   Chapter, showing him successively  the   three   columns,  that is to   say,   Faith,   Hope and   Charity. After which  he   notifies the  Most   Wise Master,  through the  Wardens, that the   Knight  i s   so instructed.

The   Candidate   obeys, and   when  he is   at the foot of the altar the Most   Wise   Master   places his   naked   sword on   his head and

says   in a loud   voice  that   which   follows: “B y   virtue   of the power which I   have  received  from the   Metropolitan   Lodge   of Heredon, and before   this   august   assembly of  Knights, my  Brethren   and my   equals, I   admit,   receive,   constitute

Most Wise Master:   “Worthy  Knight,   never   deviate from what yo u   have Just learned, and remember   that we  await  your return  with eagerness. Ma y   it be happy and   bring   again peace and   felicity to our  minds.” As   soon as  the   Most   Wise Master  has   finished, the   Master of  Ceremonies   takes the  Candidate by   the hand,   conducts   him to the

dark   chamber and causes  him to  make seven   circuits of  it.   During this time the   decorations   of the   Lodge are  changed   [the black   veils and hangings are   removed].   When the   seventh   turn is   finished, the   Master of   Ceremonies again brings the  Candidate  to the door of  the   Sovereign   Chapter; at   which he   knocks   in the manner which has been   above described, in   order to   re-introduce   him,   and when he h as   entered, the Most Wise Master  asks   him the  following, and the Brother who  conducts him  prompts  him with the   answers.

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I.

Q . — ’ ‘My  Brother,   from whence   come  you ?“ A.—”From Judea.” Q.—”By   what place did you  pass?” A.—”By  Nazareth.”

Q.—”Who  conducted  you?” A.—”Raphael.” Q.—”Of   what   Tribe  ar e  you?” A..—”Of  t he  Tribe of   Judah.” Q.—”Arrange   the initial letters of   these   names.” (It  is   done)  I 

  Q.—”What are   they   together?” A.—”INRI.” MostWise Master:   “Yes, my Brother,  i t is the   inscription which y o u see   above  this   Cross, and  it  is the word   which we had   lost and which  your zeal has   again found for us.   Come   to the foot of this altar and  receive  the reward  which   is due you.” 200

FV

you, now and   forever,   Knight,   Prince   of the Eagle and Pelican, Perfect Mason,   free of Heredon,   under   the title of   Sovereign of  the   Rose   Croix,   in order that you ma y   enjoy   the titles and perogatives of   Prince Perfect Masons, in all   places   where there are Masons,   with the   power to hold   Lodge   in the   regularly assembled   Lodges, to   convoke   Lodge,   make and perfect Masons up  to the   sixth   degree  or   Knight of the   Sword,   also   called   Knight of the   Orient,   without having   need of  our   authority, which we reserve to  ourselves  for  the degree of   Rose  Croix  alone.” The   discourse  finished,   the Most Wise Master  raises the Candidate to his   feet, and   gives  him the   Cordon,   the Word, the   Sign and the   token. The  Word  i s   INRI. It is   spelled. The   Sign is to  cross the   arms and   bend as   if to ~putthe knee to the   ground. The  Token is  given in   mutually  putting the   right hand on the right  shoulder   of the   other,   and the left hand on   his left  shoulder, in   such a   manner that the   arms are   found   crossed and   interlaced. Then   they embrace in   saying,   the one   Emmanuel—the   other Pax vobis.

After the  Proselyte has given the  word,   the sign and the token to the   Wardens, he is   placed   in the   South;   then a  collection  for the poor is   taken,   and when that is  done the   instruction is  begun. CATECHISM OF  ROSE  CROIX

O.—”Most  Worshipful   First Knight, from  whence come  you?” A.—”From Judea,   Most  Wise.” Q.—”By what place did  you pass ?“ A.—”By  Nazareth.” Q.—”Who   conducted   you?”

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ITE T H E   ADONHIRAM

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A.—”Raphael.”

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Q.—”To what   Tribe   do you   belong?” A.—”To the   Tribe of Judah.”

Q

  ‘Bring   together for me the   initials   of these four  names.”

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A.—’ ‘Most   Wise   Master, I   cannot do   it without your   assistance.”

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Q.—”What do these letters say?”

A.—”INRI,   sacred word of  K

4nights   of the   Rose   Croix.” a knowledge of this   degree  ?“ ‘By the  three  Theological   virtues,   Faith,   Hope and   Charity.”

Q . — ’ ‘How   have y ou   come   to

A Q.—”What more   than  the   word was  given  you?” .— ‘

A.—”A  sign and a   token.” Q.—”Show me the  sign.” (It  is   done.) Q.—”Give the token  to the   Most  Worshipful   Junior   Warden.” (It  is   done.) Q.—”Do you   know  the Pelican?”

A.—’ ‘Yes,  Most Wise Master.” Q . — ’ ‘What does  it signify?”

 

RITE

The  Senior   Warden:   “The  last hour of the   day.” Most   Wise Master:   “Since it is so,   Most   Worshipful   Senior and Junior Wardens,   announce to  a ll our   beloved Brother   Knights that it is   the instant to  close the   Sovereign Chapter,   and for us to retire in   peace.” The Wardens   obey.   Then the Most Wise   Master raps   seven times as   Rose   Croix.   The Wardens do   likewise.   Immediately all the assembly   rises and   gives the   sign,  watching the Most Wise  Master wh o   also   gives it.   Then,   always in   imitation   of the  latter,   each one claps   his hands   seven times, and   says   thrice HOUZE. Then the ‘Most Wise   Master   says,   “Most   Worshipful   Senior and   Junior Wardens, the   Sovereign   Chapter is   dosed.” The Wardens  repeat   these  words, and  everyone   retires. (N. B .   From   the time that the   Sovereign   Chapter is hung in black  for th e  reception   of the  Candidate, is what is  called the   first point of  the   Rose   Croix; and   after the   decoration is  changed,   that is to sa y when the   Sovereign   Chapter is   hung in   red,   etc., is   what is called the second   point.) -

THE   TH]RD   POINT OF THE   ROSE   CROIX

Most Wise Master:   “Most   Worshipful   Senior   Warden, what is the  hour?”

It is   always   after   having held the   Chapter as has   been   seen above, that this ceremony is   practised. As   soon  a s it i s a  convenient da y   upon  which   this Ceremony  ought to  be  observed,   the MostWise Master   does not   close  the Chapter at  all.   He only suspends   it at the instant   when he   asks   the hour. All the   decorations   remain the same. A  table,   covered  with a napkin is   placed   in the   center  of the room, on   which   there  is bread and a   pitcher   full of   wine. The quantity of   bread   and wine   should be   determined, so   that   each Brother could   have a portion   of each. On the   table   also   should be placed a  slip  of paper on   which i s   written the   sacred word of  Rose Croix. Everything  being thus arranged  each   one [of the   Brethren] takes   a rod. The whole assembly is   arranged in two   lines,  that is to sa y   from North to   South, the   Wardens are at the   head, and the Most   Wise   Master between   them. The   latter raps and  announces that the   Sovereign   Chapter   takes its   course   with   full  powers. The Wardens   repeat the   words.   Then the   processions begin,   in this

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A.—”It is the symbol,   to us, of  the  Redemptor of  the   world, and of perfect  humanity.” Q.—”What then, is the object of  the Rose   Croix?” A.—’ ‘To respect the   decrees of  the   Most  High, to   render  homage to the   Supreme   Architect and to   humble   ourselves   without

ceasing before all   that ma y   retrace his   image  in us.” Most Wise   Master:   “Yes,   Most  Worshipful   Knight, it is the object  of  the true   Mason. My Brethren, let us  bend the knee  before Him who has given  us our   being.” After  these words a ll   kneel as at the opening, and when   they

again rise,  the Most Wise Master   closes the Chapter in this manner. CLOSING

C O L L E C T A N B A

IRAM ITE T H E   ADONH

Most st   Wise   Master, the e   whole group, manner:   The Mo Master, folj foljowed owed by th

The Most Ancient Order Order of   Noachites,  known   under the under  the   name of  Prussian Pruss ian Knights,   translated from   German by   Mons. de   Berage, Knight of  Knight  of  Eloquence   [Orator] [Orator] of  the   Lodge of  Mons.   Mons. de St.   Gillaii, General of Prus Prussian sian   Lodges in Lieutenant Commander, Insp Inspector ector   General  year of   of  the   order 4658. France,  in  the  year

bread, from  which he   breaks off  a East, makes the   sign, takes   the bread, then n   gives   it to th thee   Senior small piec piecee   and the Senior Warden, wh o is on his   right, the   latter  breaks a   piece   from it,   and passes it  o n   to the Brother  o n   his right, and so on in in such  such  a manner that the  remainder having  eaten   [his   morsel of]   bread, he   takes the   wine, take takess a  s ip and   passes   it it to the   Senior   Warden, wh o   drinks   of it in the the Brother on the right. right. Th Thee same manner, and  passes the cup   to the Brother Warden  then turns toward the Most   Wise  Master who  gives Senior   Warden then him the   Token, saying   Emmanuel, and the   Warden   replies, Pax passed along   and the   ceremony Vobis. The cup   [meanwhile] is   passed Junior or   Warden   who returns returns the cup proceeds   till it   reaches   the Juni and   gives   the Toke Token n to the Most Wise  Wise   Master. The The latter  latter   shows to the   whole asse there re is not nothin hing g   more   in the cup. cup. Th Then en assembly mbly   that the advancing to the   table, he  takes  the paper,   lights it and   places  it in the cup.   When the When  the paper is entir entirely ely burnt, burnt, the Most Wise Wise   Master makes   the sign and   says Et  Et    consummatum   est.   After  which all the Brethren  make the   sign. The   Most Wise Master closes The Master  closes the  the Chapter in the manner  which has   been   described previousl previously. y. End   of the Degr Degree ee of   of   Knight of Knight  of the   Rose   Croix

RITE

NOACHITE OR  PRUSSIAN   KNIGHT

seven cir circui cuits ts of  th the e   Chapter, begi the e   South; makes   seven beginning nning at th finall fin ally y [th [thee   seven circui circuits ts   being   completed] he   stops,   facing th the e

of  th Junior Warden. Warden. The   Most   Wise   Master the e  bread comes  to th the e   Junior

 

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ORIGIN AND   DIGNITIES The  General   Grand Master of  the   Order, wh o is  called  Grand Knight   Commander, is   the Mo Most st   Illustrious   Brother   Frederick William, Willi am, King of   Prussia. [us   ancestors   for three hundred hundred   years, Order, r,   whose   memory   the Knights   celebrate were   protectors   of this Orde in th thee   destmction   of th thee To Towe werr of   Babel. Babel. Forme Formerly rly   they   were known   under the   name   Noachites,   that is,   descendants of   Noah. The   pagans  knew   them  under th the e name  Titans who   sought to   scale

the sky to  dethrone Jupi Jupiter. ter. But the  Prussians, wh o   knew  n o   other Go d   than the  the   Grand  A rchitec rchitectt   of the  Universe,   have   made   it their and celebrat  celebratee each   year,   during during the night night of the pleasure to   glorify and full moon in  March, the   confusion of   tongues  and the breaking up  on e   of the great of  workmen at th  th e   Tower of  Babel is on the  great marvels  workmen at   Babel which is of the   Creator,   because   it is the   epoch   of this day of  vengeance. It assemblee in a   retired is   also for   that that reason reason   that  that   they assembl retired place   on the  hold   Lodge,   since   they cannight of the full moon each   month, to to hold not   receive proselytes except by   the light of the   moon. The   General   Grand   Master   of th thee   Order is   called   Knight Lieutenant Commander. The   dignitaries   are:   first,   Knight of  Knight  of  Office, second,   Knight of   Office   Introducer,   third,   Knight of   Eloquence, fourth,   Knight of the Guard, Guard,   fifth,   Knight of Knight  of the   Chancellery, sixth, Knight of  of    Finances. The   other   members   of the   Lodge are   called Prussian   Knight   Masons. The   Lodge shbul shbuldd be   composed   of at least the   first   three knights; but in this  case   only if there  be a scarcity of  Prussian  Knight Masons  Masons in  the  town in  which the  Lodge  is held.   Prussian  Knight

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[in n   this   case]   permissible to   pass th It   is [i It the e   other   [officers]. The

Noachites,  n ow   called  Prussian Knights   are descended   from   Phaleg, Grand   Architect   at th thee   Tower of   Babel;   thus their Orde Orderr   takes than the   Masons who are   descendants it   origin   much   further back than of Ado Adonhi nhiram ram;; for the   tower, of   Babel was   built   several   centuries

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the e   Temple was not before th Temple of   Solomon, and in   former   times it   was

required that   those proposed for   reception reception should be   descendants of Adonh Adonhir iram am.. Bu Butt in the   times   of the   Crusades   where all the Knights Knig hts of  the   different different orde orders rs in   Europe   were   initiated by   Christian Pri Princes nces and   confederated   in or orde derr to   conquer   Palestine, the Masons   descended   from   Adonhiram, and  called   Adonhiramites, Out of   regard for   the the Or Order der of   Prussian Prussian Knights, Knights, which were   held in Order of  the e Order great veneration   at that   time,   were received were  received   into it   [i.e. th  of  this, s, Prussian   Knights]. The Prussian   Knights in   recognition   of thi were not able to   confide   their   mysteries   more believing   that   they   were wiselyy than   to the ~descendantsof   Adonhiram,   have  since   then inwisel thiss sisted   that all   their   candidates   should be   received   Masters   of thi Order   [i.e.  Master   Masons] no   others   being  allowed   admission, as the  Archives of  it appears  in the  Statutes  of the Order   which are  in the Archives the   King of Prussia  by  which it is   expressly  forbidden for a  Prussian Knight   Mason to   receive any  candidate   if he has not   given   proof  of his  zeal and his capacity   in the Order Order of   Masters,   descendants of  proof   of hav having ing Adonhiram. It is   necessary   that he   shall   give   proof   functions tions of Dign Dignitary itary   Officer in a   regular and com com-exercised   the func plete   Lodge. flGE GE AND   RECEPTION ARRANGEMENT OF   THE LOfl

The   Knight  Commander is   placed placed facin facingg the   moon,   the four Knights in front in  front of  him,   him,  the better to hear to hear and and execute  execute   orders.   They have a  a ny   fixed place for  the purpose of  making   making  sure that the do not have Knight  should   renounce pride, and   practice   humility humility at all   times. The  room   should be   illuminated at at   least by one   large  window, arthat it ma y   receive receive the   faint faint lig light ht of the ranged in   such   manner   that Order der,, to moon. It is   forbidden,   according   to the   statutes   of the Or receive recei ve the   rays   of the   Sun, nor   any a rtifi rtificial cial   light. 206

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The   Knight Lieutenant The  Knight  Lieutenant Commander   opens the   Lodge by   three given very   slowly at   equal intervals. The   Principal   Knight of  Knight  of  raps,   given very Office   responds by   a single rap   which he   gives his gives on   the hilt of his the   Knight   Lieutenant Commander   says,   “Come sword   after   which the to order,  Knights,’~   raising  his aims toward   heaven,   the face turned face  turned the  East   in which  quarter   the moon   rises. away   from the East The   Prussian   Knight   Masons do the   same,   and the   Knight after hav having ing put   several   questions from Lieutenantt Commander,   after Lieutenan the Catec Catechism hism   to the   Knight of   Office,   says   to them,   “Announce to all   the Kni Knight ghtss tha thatt the   Lodge is   illuminated.” Then all the Knights   again   take   their   normal attit The   plan   [i.e. Tableau, attitude. ude. The Board] of the   Lodge is the  firmament. The   Knights   look Ti acing   Board] at the   moon and and stars  stars   until the   Candidate   arrives   outside the   door of    the Lodge. He of  He   should  be introduced without his   sword and   with his head   bare,   clad in his ordinary   clothing,   and with an   apron and white   leather   gloves such a s the   Masters,   descendants  of  Adonhiram, The Second  Second   Knight of  Knight  of   Office, the   Incroductor, Incroductor, who serv serves es as wear. The protector   to the  Candidate, giv very slowl slowlyy at   equal gives es   three   knocks,   very The   Knight   of the   Guard   responds by one   knock.   Then intervals. The the   Knight   of the   Guard   whose   care   it is to prevent prevent   anyone from he  make himself known  a s a   Prussian Knight, entering unless   should opens   the door,  b y the   order   of the   Knight  Lieutenant  Commander and   demands in a low   voice   in the ear   of the   Knight  Introductor, the   sign, token, word, and   password   of the Order. Order. The Then n he   again closes the door and and goes  goes to  to  report, in  a low  voice  to the  First   Knight of  Office  Knight of   of  Office,   the Introductor, ha Introductor,  ha s   replied  satis  Office  that the  Knight factorily,   and that he   requests entrance   into into the the   Lodge.   The First Knight of  Office   Office   then  announces it   aloud   to the   Knight   Lieutenant Knight  Introductor Commander, who  tells him  to  go   to inform the   Knight Introductor that   if he is   alone he ma y  enter. He   replies that he is   accompanied of    Adonhiraixi who has   white  gloves   and a by a  Master descen descendant dant of  white apron. “In that   case,   First   Knight of   Office   ask the   Knight Introduc Intr oductor tor what the   Mason   descendant   of Adon Adonhira hiram m   desires.” The First The  First Knight of  Office goes   to the door door,,   knocks   once, to  which   Office   goes  the   Knight Introductor  replies by   three three slow raps. The   Knight of  Knight  of  the Guar Guard d   opens,   and the First   Knight of  of    Office   demands   of the 207

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Knight   Introductor   what what he   desires;   the lat latter ter  responds, “It is a   descendant   Adonhiram, of    who, by the   gpod pleas Master pleasure ure of  the   Knight   Lieutenant   Commander, desire desiress to be   received as a Prussian   Knight   Mason.” Prussian The First The  First   Knight  of   of  Office  Office goes to to   give a  report to the   Knight Lieutenant  Commander wh o  orders that he be   caused to   enter  a s a he  h as   been  asked for  the   password  of a   Master. The Master,  after he h the   Lodge,   causing   him him to adKnight Introdudor   leads   him into the the vance by the   three   steps   of the   Master, and   reconducts   him to the door on the   inside  of the   Lodge. Then the   Knight   Lieutenant   Commander   says   to the   Knight Introductor,   ‘[Sir]   Knight, can y ou   vouch to me   for the   Master whom yo u are   presenting?“ ‘I   vouch for him as for   myself. He is a   Master and a descendant of Adonhiram.” The   Knight Lieutenant  Commander   leaves his The leaves  his station  station   and goes to demand   of the  Candidate  the Master’s Wor Word. d. Thi Thiss is   done  in the Then the the   Knight   Lieutenant Commander   addresses u s L i a l   manner. himsel him selff to the   Knights,   “I pr prese esent nt to yo u a   Master,   descendant Knight;  do of Adonhiram who who   desires   to be  received as a  Prussian   Knight; do yo u  consent   to this ?“ this the Knights Knights take their their   swords   in their hands hands As he   says   this without saying  a   word,  presenting the points to the  Candidate, wh o Knight  Master of   Ceremonies   that he pe he  perrreplies, by   means   of the   Knight Master pleasure   of the   Knight sists   in the   same  same   sentiments  if it is the   good   pleasure  Lieutenant Commander  and of  all the  Knights  of the   Lodge. The Knight  Lieutenant Commander,   in the   name   of the whole Lodge, “My   brave   Knights and I   consent,   provided   that Lodge, that you repride duri during ng the   rest of  of    your  your   life.” nounce all   pride

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AD ON HIRAM ITE

 

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Having  arrived   there, he  prostrates himself   before the   Knight to   kiss the  hilt  of  h is  sword. Lieutenantt Comm ander  w ho   orders him to  Lieutenan Then the Knight the  Knight of   of   Eloquence   gives a  discourse  o n   the pride of the children child ren of Noah, and on   the humil humility ity of him wh o   recognized his sin.   During   this the   Candidate Candidate remains   upon his  knees.   When he again   gets up, all the   Brethren,   sword in   hand,   make the   sign of  Master  Mason, descen descendant dant of   Adonhiram,   with the   Knight  Lieuten• ant   Commander, wh o   says: “Do y o u   promise, on the   faith faith of a   Master Master Mason,   descendant of  Adonhiram,   Adonhiram,   to keep the   secrets  which I am   going to   confide  y ou   under three to y to under  three   conditions. The   first is,   that you   will   never reveal to any   of the Chi Childr ldren en of Ada Adam m the   mysteries of  our Order; at   least   only to   those whom yo u   recognize as   Masons; the   second is  that y o u   will be   obliging obliging and  compassionate  to all Knights Knig hts of  our   Order; the   third is   that yo u   will   never suffer even   at the   risk of  your even   your   life,   any man   to wear the   Jewel   of our Order,   except   such as are   able to  make themselves  known to  y o u  Prussian   Knight  Masons  ?“ as  Prussian pledge  myself   under th under  th ~   conditions He replies, “I swear  i t,   and pledge myself  which you   have se t for   me.” Then the   Knight   Lieutenant Lieutenant Commander recount recountss to   him the Order, r, and   says   to him at   its close: history  of the Orde greatt  secret   of our Order, Order,   which is “There, Sir   Knight, is   the grea not known by any   child child of   Adam. I   confide   them them to y ou   with on  y ou if  yo  yo u   should ever should  ever   be so   rash as pleasure, malediction   be on y to betray it! Be  circumspect and  on every  occasion practise   humilour  Grand  Architect.” ity  after the   example  of our Grand

He   replies, “I   renounce   it.” “Commence  then by  performing  an   act of  humility.”  humility.” Then The n the the   Knight  Introductor,   assisted by   the First First   Knight of  Oflice conducts the   Candidate to  the   feet  of the   Knight   Lieutenant three   deep   genuflexions, Commander by   three  genuflexions, wh ich he   makes   with his left   knee.

All the   Knights Knights sheath   their   swords,   and the   Knight Comcauses   that of the Candi Candidate date to be returned to  to   him. mander   causes  black   ribbon   with the   jewel   which is of  He   gives   him the black  button of his his vest,  vest, and   requests  him silver,  attaching it at the  third   button to   remove   his “clot “clothing” hing” as a   Master,   descendant of   Adonhiram, and  gives   him that that of the Orde Order. r. Apro Aprons ns are worn as   Fellowcrafts. The   Knight  Introductor   directs   the Candidate to   offer   [a pai pairr of] gloves   to the   Knight  Lieutenant   Commander,   who after  receiving

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C O L L E C T A N H A

token   and word   which   he then   gives to all  the Brethren giving to  each   also   a pair of   gloves.

Q.—”Cari you  give me t h e   token?”

It is   forbidden by the   statutes   of the Order to   hold  a Table Lodge.   Since   those newly   received can   only be   instructed by the aid of   some   light, the  Knight   Lieutenant  Commander, wh o is the sole   depository   of the   Catechism, ma y for   instruction   hold a   table Lodge of   Fellowcrafts of   Hiram, at   which   nothing ma y be   served which   has had   life, that is to say,  it   must  be a frugal  repast. As the Lodge   is opened by   three   knocks,   it is   closed by the   same. The First   Knight of   Office   responds by a   single  knock, and the  Knight

Q.—”Make me t h e   s i g n . ”

them   g i v e s him t h e   sign,

Lieutenant Commander   says to the   First and   Second   Knights of 

Office,   “Announce to all   the Knights here   present   that the  Lodge is   darkened,   and that it is   time  for  them to  retire.”

All the   Knights  being in order, they say   three times,   “Phaleg”. The   gloves and   aprons are  yellow, the   Jewel is an   equilateral transversed by an   arrow, its   point   down. It   should be   of gold a t t a c h e d to a   l a r g e   b l a c k c o r d on ,   which   passes   from the right s h o u l d e r to t h e l e f t ,   u n l e s s i t i s ’   worn in t h e   b u t t o n h o l e of t h e v e s t , t h e n i t i s s i lv e r .

A.—”I

it

is, in   shaking   three  times,   etc.”

  will s a t i s f y . ”

(It  is   given) Q.—”Give me t h e   P a s s w o r d . ” A.—”Phaleg.”

Q.—”Do y ou   know who was the   Grand  A rchitect   of the   tower  of  Babel  ? “ A.—”Phaleg is his   name. Q.—”Who  h as   told y ou  of his history?” A.—”The   Knight   Lieutenant Commander   of Prussian Knight Masons.” Q.—”In   what  Lodge?” A.—’ ‘ I n a   Lodge in   w h i c h t h e   moon gave   light.” Q.—”Would i t   not have been   possible   to have other light?” Q.—”Was   this   edifice  laudable?” A.—”No,  i t s   p e r f e c t i o n w a s   impossible.”

Q.—”Why  w a s i t   i m p o s s i b l e ? ”

 Ex~blanation of  the Armorial   Bearing

of   silver,   stars of   gold.   Of the second, Sable,   triangle and   arrow  of gold. Of t h e f i r s t , B l u e , t h e   moon

CATECHISM OF  PRUSSIAN  KNIGHT   MASON

Q .— ’ ‘Who are y ou

A.—”Here

R ITE

A.—”It i s   b e c a u s e p r i d e w a s t h e   p r i m a r y   f o u n d a t i o n o f i t . ” Q.—”Is i t   t o i m i t a t e t h e chi l dr en o f   Noah

A.—”In

?“

A.—”Tell me   who you are an d   I will tell you who   I am.” Q.—”Do yo u   know the Children of   Noah?” A.—”I  know   three of them.” Q.—”Who are   they?’ A.—”I will tell y ou the   words S . C. J.”   [Shem, Chain,   Japeth] Q.—”Tell   me the   word.” A.—’  ‘Commence,   and I will   reply   to you.” (The  three words  S . C . J . are  given.) Q.—”What do these words signify?” A.—”The   initial   letters   of the   sacred   word.”

210

that y o u   preserve its

memory  ~“ A.—”No  it  i s  to have their sin   before our  eyes.” Q.—”Where does the   body   of Phaleg rest?” a   tomb.”

Q.—”Has  he been  disowned?”

A.—”No,  the  agate stone  signifies that God  had   pity on him, because he had   become   humble.” Q .— ’  ‘How  were  you   received as a Prussian   Knight Mason  ? “ A.—”By  three genuflexions,  after  having   kissed  the hilt of the  sword ~F the   Knight   Lieutenant Commander.” Q.—”Why  were yo u  made to bend the   knee three times?” A.—”To   remind   me that during all   my life I should   practice humility.” Q.”Why   do the  Knights   wear a  triangle?” 211

C O L L E C T A N B A N H IR A M IT E THE   ADO

A.—”]n  memory   of the Temple of   Phaleg.” Q.—’ ‘Why the  reversed arrow  ?“ A.—’ ‘In   memory   of what happened at the   Tower of   Babel. The apron and the  gloves are in   memory of  all the   workmen of  the   Tower. The   black cordon is   a mark  o~   their   sadness.” Q.—”Did   the workmen work day   and night?”  A.—”Yes, in   daytime by   favour   of the rays of  the   sun, and at night by   favor of  the   moon.

RAT  H

HISTORY OF THE   NOACHITES or ¾

PRUSSIAN   KNIGHTS The   descendants of Noah, notwithstanding that the   Rainbow, which was   the sign of the   reconciliation   which the   Lord had   given to m en by   which to  be   assured   that he   would not   revenge himself  on   them by a   universal   flood,   resolved   to build a   tower   whose height   would   place   themselves beyond   Divine vengeance. They chose   for that a   plain   called   Senaar in   Asia. Ten   years   after   they had built the  foundations of   this   edifice, the   Lord   says the   scripture, cast his   eyes   over  the earth,   perceived   the pride of the   children of  men, and   came   down   to the earth to confound their bold projects, and   put to   confusion the   languages among the   workmen which is w hy   they   call this   tower   Babel, which   signifies   confusion.   Sometimes   afterward Nimrod, who had been the   first to   establish the distinctions between men, who had   grudged   even the   rights and worship owed   to God,  founded there a city,   which   because of  i t,  w as

End   of the   Degree  of   Noachite or  Prussian   Knight

I

called   Babylon, that is   born of   confusion. It w as on   the night of  the full moon of   March   that the   Lord   performed this  miracl~. It is in memory   of that that   Prussian  Kinghts hold their   grand assembly   each   year  in the   full  moon of   March.   Their   assemblies of  Instruction are   held   each   Month on the day   of full   moon and by light of the   moon, not   being able to have any   other light in the Lodge   than the   moon. The   workmen,   not learning   more,   were forced to   separate. Each one   took his   part.   Phaleg, wh o had   contributed the   idea o f  this   structure,   and who was the   Director of  it, was the   most guilty. He w a s   condemned to a r igo r o us p en an ce, a n d r etu r n ed   t o t h e   N o r t h

of    Germany,   where he arrived after much hardship and  fatigue

which he   encountered in the   desert   country   where   he found for nourishment   only   roots and   wild  fruits. In  that   region  called  Prussia there were constructed   several   cabins to use  a s   shelter against the  seasons and   weather,   and a  temple was

built in the form of a triangle   where   he shut   himself   in to   implore forgiveness of  Go d and the   remission  of his   sins. 21 2 213