|p. 58|| The Senior Deacon
answers, "A Fellow Craft Mason."
Junior Warden to Senior Deacon, "How do you expect to gain admission?"
Ans. "By a pass, and token of a pass."
Junior Warden to Senior Deacon, "Will you give them to me?"
The Senior Deacon or the candidate (prompted by him) gives them; this and many other tokens and grips are frequently given by strangers, when first introduced to each other. If given to a Mason he will immediately return it; they can be given by any company unobserved, even by Masons, when shaking hands. A pass and token of a pass; the pass is the word Shibboleth; the token, alias the pass-grip is given as before described, by taking each other by the right hand, as if shaking hands, and placing thumb between the forefinger and the second finger at the third joint, or where they join the hand, and pressing it hard enough to attract attention. In the lecture it is called a token, but generally called the pass-grip; it is an undeniable fact that Masons express themselves so differently, when they mean the same thing, that they frequently wholly misunderstand each other.
After the Junior Warden has received the pass, Shibboleth, he enquires, "What does it denote?
Junior Warden to Senior Deacon, "Why so?"
Ans. "From an car of corn being placed at the water ford."
Junior Warden to Senior Deacon, "Why was this pass instituted?"
"In consequence of a quarrel, which had long existed between Jeptha, judge of Israel, and the Ephraimites, the latter of whom had long been a stubborn, rebellious people, whom Jeptha had endeavored to subdue by lenient measures, but to no effect. The Ephraimites, being highly incensed against Jeptha for not being called to fight and share in the rich spoils of the Amonitish war, assembled a mighty army and passed over the river Jordan to give Jeptha battle; but he, being apprised of their approach, called together the men of Israel, and put them to flight; and, to make his victory more complete, he ordered guards to be placed at the different
|p. 59||passes on the banks of the river Jordan
and commanded if the Ephraimites passed that way, that they should pronounce the word
Shibboleth, but they, being of a different tribe, pronounced it Seboleth, which trifling
defect proved them spies, and cost them their lives; and there fell that day at the
different passes on the banks of the river Jordan forty and two thousand. This word was
also used by our ancient brethren to distinguish a friend from a foe, and has since been
adopted as a proper pass-word, to be given before entering any well regulated and governed
lodge of Fellow Craft Masons." "Since this is the case, you will pass on to the
Senior Warden in the west for further examination." As they approach the Senior
Warden in the west, the Senior Deacon says to the candidate, "Brother, the next thing
we come to is the inner door of the middle chamber of King Solomon's temple, which we find
partly open, but more closely tyled by the Senior Warden," when the Senior Warden
enquires, "Who comes here? Who comes here?"
The Senior Deacon answers, "A Fellow Craft Mason."
Senior Warden to Senior Deacon, "How do you expect to gain admission?"
Ans. "By the grip and word."
The Senior Warden to the Senior Deacon, "Will you give them to me?"
They are then given as herein before described. The word is Jachin. After they are given the Senior Warden says, "They are right, you can pass on to the Worshipful Master in the east." As they approach the Master, he enquires, "Who comes here? Who comes here?"
Senior Deacon answers, "A Fellow Craft Mason."
The Master then says to the candidate, "Brother, you have been admitted into the middle chamber of King Solomon's temple for the sake of the letter G. It denotes Deity, before whom we all ought to bow in reverence, worship and adore. It also denotes Geometry, the fifth science, it being that on which this degree was principally founded. By Geometry we may curiously trace nature through her various windings to her most concealed recesses. By it we may discover the power, the wisdom, and the goodness of the Grand Artificer of the universe, and view with delight the proportions which
|p. 60||connect this vast machine. By it we may discover how the planets move in their orbits, and demonstrate their various revolutions. By it we may account for the return of seasons, and the variety of scenes which each season displays to the discerning eye. Numberless worlds surround us, all formed by the same Divine Architect, which roll through the vast expanse, and all conducted by the same unerring law of nature. A survey of nature, and the observations of her beautiful proportions first determined man to imitate the divine plan, and study symmetry and order. The architect began to design; and the plans which he laid down, being improved by experience and time, have produced works which are the admiration of every age. The lapse of time, the ruthless hand of ignorance, and the devastations of war have laid waste and destroyed many valuable monuments of antiquity on which the utmost exertions of human genius have been employed. Even the temple of Solomon, so spacious and magnificent, and constructed by so many celebrated artists, escaped not the unsparing ravages of barbarous force. The attentive ear receives the sound from the instructive tongue and the mysteries of Freemasonry are safely lodged in the repository of faithful breasts. Tools and implements of architecture, and symbolic emblems, most expressive, are selected by the fraternity to imprint on the mind wise and serious truth; and thus, through a succession of ages, are transmitted, unimpaired, most excellent tenets of our institution." Here ends the work part of the Fellow Craft degree. It will be observed that the candidate has received, in this place, the second section of the lecture on this degree. This course is not generally pursued, but it is much the most instructive method, and when it is omitted I generally conclude that it is for want of a knowledge of the lecture. Monitorial writers [who are by no means coeval with Masonry] all write and copy very much after each other, and they all inserted in their books all those clauses of the several lectures which are not considered by the wise ones as tending to develop the secrets of Masonry. In some instances they change the phraseology a little; in others, they are literal extracts from the lectures. This, it is said, is done to facilitate the progress of learners or young Masons when in fact it has the contrary effect. All lecture teachers (and there are|
|p. 61||many traveling about the country with
recommendations from some of their distinguished brethren) when they come to any of those
clauses, will say to their pupils: "I have not committed that; it is in the Monitor;
you can learn it at your leisure." This course of procedure subjects the learner to
the necessity of making his own questions, and, of course, answering monitorially, whether
the extracts from the lectures are literal or not. Again, there is not a perfect sameness
in all the Monitors, or they could not all get copyrights; hence the great diversity in
the lectures as well as the work. The following charge is, or ought to be, delivered to
the candidate after he has got through the ceremonies; but he is generally told, "It
is in the Monitor, and you can read it at your leisure."
"Brother, being advanced to the second degree of Masonry, we congratulate you on your preferment. The internal and not the external qualifications of a man are what Masonry regards. As you increase in knowledge, you will improve in social intercourse. It is unnecessary to recapitulate the duties which, as a Mason, you are bound to discharge, or enlarge on the necessity of a strict adherence to them as your own experience must have established their value. Our laws and regulations You are strenuously to support and be always ready to assist in seeing them duly executed. You are not to palliate or aggravate the offences of your brethren, but in the decision of every trespass against our rules you are to judge with candor, admonish with friendship, and reprehend with justice. The study of the liberal arts, that valuable branch of education, which tends so effectually to polish and adorn the mind, is earnestly recommended to your consideration; especially the science of geometry, which is established as the basis of our art. Geometry or Masonry, originally synonymous terms, being of a divine moral nature, is enriched with the most useful knowledge; while it proves the wonderful properties of nature, it demonstrates the more important truths of morality. Your past behavior and regular deportment have merited the honor which we have now conferred; and in your new character it is expected that you will conform to the principles of the order by steadily persevering in the practice of every commendable virture. Such is the nature of your engagements as a Fellow Craft, and to these
|p. 62||duties you are bound by the most sacred
I will now proceed with the lecture on this degree. It is divided into two sections.
"Are you a Fellow Craft Mason?"
Ans. "I amtry me."
"By what will you be tried?"
Ans. "By the square."
"Why by the square?"
Ans. "Because it is all emblem of virtue."
"What is a square?"
Ans. "An angle extending to ninety degrees, or the fourth part of a circle."
"Where were you prepared to be made a Fellow Craft Mason?"
Ans. "In a room adjacent to the body of a just and lawfully constituted lodge of such, duly assembled in a room or place, representing the middle chamber of King Solomon's temple."
"How were you prepared?"
Ans. "By being divested of all metals; neither naked nor clothed; barefoot nor shod; hood-winked; with a cable-tow twice round my neck; in which situation I was conducted to the door of the lodge, where I gave two distinct knocks."
What did those two distinct knocks allude to?"
Ans. "The second degree in Masonry, it being that on which I was about to enter."
"What was said to you from within?"
Ans. 'Who comes there? Who comes there?"
Ans. "A worthy brother who has been regularly initiated as an Entered Apprentice Mason, served a proper time as such, and now wishes for further light in Masonry by being passed to the degree of a Fellow Craft."
"What was then said to you from within?"
Ans. "I was asked if it was of my own free will and
|p. 63||accord I made this request; if I was duly
and truly prepared worthy, and well qualified, and had made suitable proficiency in the
preceding degree; all of which being answered in the affirmative, I was asked by what
further rights I expected to obtain so great a benefit."
Ans. "By the benefit of a pass-word."
"What is that pass-word?"
"What further was said to you from within?"
Ans. "I was bid to wait till the Worshipful Master in the cast was made acquainted with my request, and his answer returned."
"After his answer was returned what followed?"
Ans. "I was caused. to enter the lodge."
"How did you enter?"
Ans. "On the angle of the square, presented to my naked right breast, in the name of the Lord."
"How were you then disposed of?"
Ans. "I was conducted twice regularly round the lodge and halted at the Junior Warden in in the south, where the same questions were asked and answers returned as at the door.
"How did the Junior Warden dispose of you?"
Ans. "He ordered me to be conducted to the Worshipful Master in the east, where the same questions were asked and answers returned as before, who likewise demanded of me from whence I came and whither I was traveling."
Ans. "From the west, and traveling to the east"
"Why did you leave the west and travel to the east?"
Ans. "In search of more light."
"How did the Worshipful then dispose of you?"
Ans. "He ordered me to be conducted back to the west, from whence I came, and put in care of the Senior Warden, who taught me how to approach the east by advancing upon two upright regular steps to the second step, my feet forming the right, angle of an oblong square and my body erect at the altar before the Worshipful Master.
|p. 64|| "What did
the Worshipful Master do with you ?"
Ans. "He made a Fellow Craft Mason of me."
Ans. "In due form."
"What was that due form?"
Ans. "My right knee bare, bent, my left knee forming a square, my right hand on the Holy Bible, Square and Compass, my left arm forming an angle supported by the Square, and my hand in a vertical position, in which posture I took upon me the solemn oath or obligation of a Fellow Craft Mason." [See page 52 for obligation.]
"After your oath of obligation what was said to you?"
Ans. "I was asked what I most desired."
Ans. "More light."
"On being brought to light, what did you discover different from before?"
Ans. "One point of the Compass elevated above the Square, which denoted light in this degree, but as one point was yet in obscurity, it was to remind me that I was yet one material point in the dark respecting Masonry."
"What did you next discover?"
Ans. "The Worshipful Master approaching me from the east, under the sign and due-guard of a Fellow Craft Mason, who presented me with his right hand, in token of brotherly love and confidence, and proceeded to give me the pass-grip and word of a Fellow Craft Mason, and bid me rise and salute the Junior and Senior Wardens, and convince them that I had been regularly passed to the degree of a Fellow Craft, and had the sign, grip, and word of a Fellow Craft Mason."
"What did you next discover?"
Ans. "The Worshipful Master approaching me a second time from the east, who presented me with a lambskin or white apron, which he said he hoped I would continue to wear with honor to myself, and satisfaction and advantage to the brethren."
"What were you next presented with?"
Ans. "The working tools of a Fellow Craft Mason."
"What are they?"
|p. 65|| Ans. "The
Plumb, Square, and Level."
"What do they teach?" [I think this question ought to be "How explained?"]
Ans. "The Plumb is an instrument made use of by operative Masons to raise perpendiculars, the Square to square their work, and the Level to lay horizontals; but we, as Free and Accepted Masons, are taught to make use of them for more noble and glorious purposes: The Plumb admonishes us to walk uprightly in our several stations before God and man, squaring our actions by the square of virtue, and remembering that we are all traveling upon the level of time to that undiscovered country from whose bourne no traveler returns."
"What were you next presented with?"
Ans. "Three precious jewels."
"What were they?"
Ans. "Faith, hope, and charity."
"What do they teach?"
Ans. "Faith in God, hope in immortality, and charity to all mankind."
"How were you then disposed of?"
Ans. "I was conducted out of the lodge, and invested of what I had been divested."
"Have you ever worked as a Fellow Craft Mason?"
Ans. "I have in speculative; but our forefathers wrought both in speculative and operative Masonry."
"Where did they work?"
Ans. "At the building of King Solomon's temple, and many other Masonic edifices."
"How long did they work?"
Ans. "Six days."
"Did they not work on the seventh?"
Ans. "They did not."
Ans. "Because in six days God created the heaven and
|p. 66||the earth, and rested on the seventh day;
the seventh day, therefore, our ancient brethren consecrated as a day of rest from their
labors; thereby enjoying more frequent opportunities to contemplate the glorious works of
creation, and adore their great Creator."
"Did you ever return to the sanctum sanctorum, or holy of holies, of King Solomon's temple?"
Ans. "I did."
"By what way?'
Ans. "Through a long porch or alley."
"Did anything particular strike your attention on your return?"
Ans. "There did, viz.: two large columns, or pillars, one on the left hand and the other on the right."
"What was the name of the one on your left hand?"
Ans. "Boaz, to denote strength."
"What was the name of the one on your right hand?"
Ans. "Jachin, denoting establishment."
"What do they collectively allude to?"
Ans. "A passage in Scripture wherein God has declared in his word, 'In strength shall this house be established.' "
"What were their dimensions?"
Ans. "Eighteen cubits in height, twelve in circumference, and four in diameter."
"Were they adorned with anything?"
Ans. "They were, with two large Chapiters, one on each."
"Were they ornamented with anything?"
Ans. "They were, with wreaths of net-work, lily-work, and pomegranates."
"What do they denote?"
Ans. "Unity, peace, and plenty."
Ans. "Net-work, from its connection, denotes union; lilywork, from its whiteness and purity, denotes peace; and pomegranates from the exuberance of its seed, denotes plenty."
"Were those columns adorned with anything further?"
Ans. "They were, viz.: two large globes or balls, one or each."
|p. 67|| "Did they
Ans. "They did, viz.: All the maps and charts of the celestial and terrestrial bodies."
"Why are they said to be so extensive?"
Ans "To denote the universality of Masonry, and that a Mason's charity ought to be equally extensive."
"What was their composition?"
Ans. "Molten or cast brass."
"Who cast them?"
Ans "Our Grand Master, Hiram Abiff."
"Where were they cast?"
Ans. "On the banks of the river Jordan, in the clay ground between Succoth and Zaradatha, where King Solomon ordered these and all other holy vessels to be cast."
"Were they cast sound or hollow?"
"What was their thickness?"
Ans. "Four inches or a hand-breadth."
"Why were they cast hollow?"
Ans. "The better to withstand inundations and conflagrations; were the archives of Masonry and contained the constitution, rolls and records."
"What did you next come to?"
Ans. "A long, winding stair-case, with three, five, seven steps or more."
"What do the three steps allude to?"
Ans. "The three principal supports in Masonry, viz.: wisdom, strength and beauty."
"What do the five steps allude to?"
Ans. "The five orders in architecture, and the five human senses."
"What are the five orders in architecture?"
Ans. "The Tuscan, Doric, Ionic, Corinthian and Composite."
"What are the five human senses?"
Ans. "Hearing, seeing, feeling, smelling and tasting, the first three of which have ever been deemed highly essential among Masons: hearing, to hear the word; seeing, to see the sign, and feeling, to feel the grip, whereby one Mason may know another in the dark as well as the light.
|p. 68|| "What do the
seven steps allude to?"
Ans. "The seven sabbatical, years, seven years of famine, seven years in building the Temple, seven golden candle sticks, seven wonders of the world, seven planets; but more especially the seven liberal arts and sciences, which are grammar, rhetoric, logic, arithmetic, geometry, music and astronomy. For these and many other reasons the number seven has ever been held in high estimation among Masons."
"What did you next come to?"
Ans. "The outer door of the middle chamber of King Solomon's Temple, which I found partly open, but closely tyled by the Junior Warden."
"How did you gain admission?"
Ans. "By a pass and token of a pass."
"What was the name of the pass?"
"What does it denote?"
Ans. "From an ear of corn being placed at the water ford."
"Why was this pass instituted?"
Ans. "In consequence of a quarrel which had long existed between Jeptha, judge of Israel, and the Ephraimites; the latter of whom had long been a stubborn rebellious people whom Jeptha had endeavored to subdue by lenient measures, but to no effect. The Ephraimites being highly incensed against Jeptha for not being called to fight and share in the rich spoils of the Ammonitish war, assembled a mighty army and passed over the river Jordan to give Jeptha battle, but, he, being apprised of their approach, called together the men of Israel, and gave them battle, and put them to flight; and, to make his victory more complete, he ordered guards to be placed at the different passes on the banks of the river Jordan, and commanded, if the Ephraimites passed that way, that they should pronounce the word Shibboleth; but they, being of a different tribe, pronounced it Seboleth; which trifling defect proved them spies, and cost them their lives: and there fell that day at the different passes on the banks of the river Jordan, forty and two thousand. This word was also used by our ancient brethren to
|p. 69||distinguish a friend from foe, and has
since been adopted as a proper pass-word to be given before entering any well regulated
and governed lodge of Fellow Craft Masons."
"What did you next come to?"
Ans. "The inner door of the middle chamber of King Solomon's Temple, which I found partly open, but closely tyled by the Senior Warden."
"How did you gain admission?"
Ans. "By the grip and word."
"How did the Senior Warden dispose of you?"
Ans. "He ordered me to be conducted to the Worshipful Master in the east, who informed me that I had been admitted into the middle chamber of King Solomon's Temple, for the sake of the letter G."
"Does it denote anything?"
Ans. "It does. DEITY, before whom we should all bow with reverence, worship and adore. It also denotes geometry, the fifth science; it being that on which this degree was principally founded."
Thus ends the second degree of Masonry.
THE THIRD, OR MASTER MASON'S DEGREE.
The traditional account of the death and several burials, and resurrection of Hiram Abiff, the widow's son [as hereafter narrated], admitted as facts, this degree is certainly very interesting. The Bible informs us that there was a person of that name employed at the building of King Solomon's Temple; but neither the Bible, the writings of Josephus, nor any other writings, however ancient, of which I have any knowledge, furnish any information respecting his death. It certainly is very singular, that a man so celebrated as Hiram Abiff, was an arbiter between Solomon, king of Israel, and Hiram, king of Tyre, universally
|p. 70||acknowledged as the third most
distinguished man then living, and in many respects the greatest man in the world, should
pass off the stage of action in the presence of King Solomon, three thousand three hundred
grand overseers, and one hundred and fifty thousand workmen, with whom he had spent a
number of years, and neither King Solomon, his bosom friend, nor any other among his
numerous friends even recorded his death or anything about him. I make these remarks now,
hoping that it may induce some person who has time and capacity to investigate the
subject, and promulgate the result of his investigation. I shall let the subject rest
where it is, at present; it is not intended that it should form any part of this little
volume. The principal object of this work is to lay before the world a true history of
Freemasonry, without saying anything for or against it.
A person who has received the two preceding degrees, and wishes to be raised to the sublime degree of a Master Mason, is [the lodge being opened as in the preceding degrees] conducted from the preparation room to the door, [the manner of preparing him is particularly explained in the lecture] where he gives three distinct knocks, when the Senior Warden rises and says, "Worshipful, while we are peaceably at work on the third degree of Masonry, under the influence of humanity, brotherly love, and affection, the door of our lodge appears to be alarmed."
The Master to the Senior Deacon, "Brother Senior, enquire the cause of that alarm."
The Senior Deacon then steps to the door and answers the three knocks that have been given by three more: [these knocks are much louder than those given on any occasion, other than that of the admission of candidates in the several degrees] one knock is then given without and
|p. 71||answered by one within, when the door is
partly opened and the Junior Deacon asks, "Who comes there? Who comes there? Who
The Senior Deacon answers, "A worthy brother who has been regularly initiated as an Entered Apprentice Mason, passed to the degree of a Fellow Craft, and now wishes for further light in Masonry by being raised to the sublime degree of a Master Mason."
Junior Deacon to Senior Deacon, "Is it of his own fret will and accord he makes this request?"
Ans. "It is."
Junior Deacon to Senior Deacon, "Is he duly and truly prepared."
Ans. "He is."
Junior Deacon to Senior Deacon, "Is he worthy and well qualified?"
Ans. "He is."
Junior Deacon to Senior Deacon, "Has he made suitable proficiency in the preceding degrees?"
Ans. "He has."
Junior Deacon to Senior Deacon, "By what further rights does he expect to obtain this benefit?"
Ans. "By the benefit of a pass-word."
Junior Deacon to Senior or Deacon, "Has he a pass-word?"
Ans. "He has not, but I have got it for him."
The Junior Deacon to the Senior Deacon, "Will you give it to me?"
The Senior Deacon then whispers in the ear of the Junior Deacon, "Tubal Cain."
Junior Deacon says, "The pass is right. Since this is the case, you will wait till the Worshipful Master be made acquainted with his request and his answer returned."
The Junior Deacon then repairs to the Master and gives three knocks as at the door; after answering of which, the same questions are asked and answers returned as at the door, when the Master says, "Since he comes endued with all these necessary qualifications, let him enter this worshipful lodge, in the name of the Lord, and take heed on what he enters."
The Junior Deacon returns to the door and says, "Let
|p. 72||him enter this worshipful lodge, in the
name of the Lord, and take heed on what he enters."
In entering, both points of the, compass are pressed against his naked right and left breasts, when the Junior Deacon stops the candidate and says, "Brother, when you first entered this lodge, you were received on the point of the compass, pressing your naked left breast, which was then explained to you; when you entered it the second time you were received on the angle of the square, which was also explained to you; on entering now you are received on the two extreme points of the compass, pressing your right and left breasts, which are thus explained: As the most vital parts of man are contained between the two breasts, so are the most valuable tenets of Masonry contained between the two extreme points of the compass, which are virtue, morality, and brotherly love."
The Senior Deacon then conducts the candidate three times regularly round the lodge. [I wish the reader to observe, that on this, as well as every other degree, that the Junior Warden is the first of the three principal officers that the candidate passes, traveling with the sun when he starts round the lodge, and that as he passes the Junior Warden, Senior Warden and Master, the first time going round, they each give one rap, the second time two raps, and third time three raps each. The number of raps given on those occasions are the same as the number of the degree, except the first degree, on which three are given, I always thought improperly.] During the time the candidate is traveling round the room, the Master reads the following passages of Scripture, the conductor and candidate traveling and the Master reading so that the traveling and reading terminate at the same time:
"Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh when thou shalt say, I have no pleasure in them while the sun or the light, or the moon, or the stars be not darkened, nor the clouds return after the rain; in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders shall cease because they are few, and those that look out of the windows
|p. 73||be darkened, and the doors shall be shut
in the streets; when the sound of the grinding is low, and he shall rise up at the voice
of the bird, and all the daughters of music shall be brought low. Also, when they shall be
afraid of that which is high, and fears shall be in the way, and the almond tree shall
flourish, and the grasshopper shall be a burden, and desire shall fail; because man goeth
to his long home, and the mourners go about the streets; or ever the silver cord be
loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the
wheel at the cistern. Then shall the dust return to the earth as it was; and the spirit
shall return unto God who gave it."
The conductor and candidate halt at the Junior Warden in the South, where the same questions are asked and answers returned as at the door. He is then conducted to the Senior Warden in the west, where the same questions are asked and answers returned as before; from whence he is conducted to the Worshipful Master in the east, who asks the same questions and receives the same answers as before, and who likewise asks the candidate from whence he came and whither he is traveling.
Ans. "From the west, and traveling to the east."
"Why do you leave the west, and travel to the east?"
Ans. "In search of more light."
The Master then says to the Senior Deacon, "You will please conduct him back to the west, from whence he came and put him in care of the Senior Warden, and request him to teach the candidate how to approach the east, by advancing upon three upright, regular steps to the third step, his feet forming a square, his body erect at the altar, before the Worshipful Master, and place him in a proper position to take upon him the solemn oath or obligation of a Master Mason."
The Master then comes to the candidate and says, "Brother, you are now placed in a proper position [the lecture explains it] to take upon you the solemn oath or obligation of a Master Mason, which I assure you, as before, is neither to affect your religion or politics. If you are willing to take it, repeat your name and say after me:"
I, A. B., of my own free will and accord, in the presence
|p. 74||of Almighty God, and this worshipful
lodge of Master Masons, dedicated to God, and 'held forth to the holy order of
St. John, do hereby and hereon most solemnly and sincerely promise and swear, in
addition to my former obligations, that I will not give the degree of a Master Mason to
any of an inferior degree, nor to any other being in the known world, except it be to a
true and lawful brother or brethren Master Masons, within the body of a just and lawfully
constituted lodge of such; and not unto him nor unto them whom I shall hear so to be, but
unto him and them only whom I shall find so to be, after strict trial and due examination,
or lawful information received. Furthermore do I promise and swear, that I will not give
the Master's word which I shall hereafter receive, neither in the lodge nor out of it,
except it be on the five points of fellowship, and then not above my breath. Furthermore
do I promise and swear, that I will not give the grand hailing sign of distress except I
am in real distress, or for the benefit of the Craft when at work; and should I ever see
that sign given or the word accompanying it, and the person who gave it appearing to be in
distress I will fly to his relief at the risk of my life, should there be a greater
probability of saving his life than losing my own. Furthermore do I promise and swear that
I will not wrong this lodge, nor a brother of this degree to the value of one cent,
knowingly, myself, or suffer it to be done by others, if in my power to prevent it.
Furthermore do I promise and swear, that I will not be at the initiating, passing and
raising a candidate at one communication, without a regular dispensation from the Grand
Lodge for the same.
Furthermore do I promise and swear that I will not be at the initiating, passing, or raising a candidate in a clandestine lodge, I knowing it to be such. Furthermore do I promise and swear that I will not be at the initiating of an old man in dotage, a young man in nonage, an Atheist, irreligious libertine, idiot, mad-man, hermaphrodite, or woman. Futhermore do I promise and swear that I will not speak evil of a brother Master Mason, neither behind his back nor before his face, but will apprise him of all approaching danger, if in my power. Furthermore do I promise and swear that I will not violate the chastity of a Master Mason's wife, mother,
|p. 75||sister, or daughter, I knowing them to be
such, nor suffer it to be done by others, if in my power to prevent it.
Furthermore do I promise and swear that I will support the constitution of the Grand Lodge of the state of , under which the lodge is held, and conform to all the by-laws, rules, and regulations of this or any other lodge of which I may at any time hereafter become a member.
Furthermore do I promise and swear that I will obey all regular signs, summonses, or tokens given, handed, sent, or thrown to me from the hand of a brother Master Mason, or from the body of a just and lawfully constituted lodge of such, provided it be within the length of my cable-tow.
Furthermore do I promise and swear that a Master Mason's secrets, given to me in charge as such, and I knowing them to be such, shall remain as secure and inviolable in my breast as in his own, when communicated to me, murder and treason excepted; and they left to my own election.
Furthermore do I promise and swear that I will go on a Master Mason's errand whenever required, even should I have to go bare-foot and bare-headed, if within the length of my cable-tow.
Furthermore do I promise and swear that I will always remember a brother Master Mason when on my knees offering up my devotions to Almighty God.
Furthermore do I promise and swear that I will be aiding and assisting all poor, indigent Master Masons, their wives and orphans, wheresoever disposed around the globe, as far as in my power, without injuring myself or family materially.
Furthermore do I promise and swear that if any part of my solemn oath or obligation be omitted at this time, that I will hold myself amenable thereto whenever informed. To all which I do most sincerely promise and swear, with a fixed and steady purpose of mind in me to keep and perform the same, binding myself under no less penalty than to have my body severed in two in the midst, and divided to the north and south, my bowels burnt to ashes in the center, and the ashes scattered before the four winds of heaven, that there might not the least track or trace of remembrance remain among men. or Masons, of so vile and perjured a wretch as I
|p. 76||should be, were I ever to prove willfully
guilty of violating any part of this my solemn oath or obligation of a Master Mason. So
help me God, and keep me steadfast in the duo, performance of the same.
The Master then asks the candidate, "What do you most desire ?"
The candidate answers after his prompter, "More light."
The bandage which was tied round his head in the preparation room is, by one of the brethren who stands behind him for that purpose, loosened and put over both eyes, and he is immediately brought to light in the same manner as in the preceding degree, except three stamps on the floor and three claps of the hands are given in this degree. On being brought to light, the Master says to the candidate, "You first discover, as before, three great lights in Masonry, by the assistance of three lesser, with this difference: both points of the compass are elevated above the square, which denotes to you that you are about to receive all the light that can be conferred on you in a Master's lodge." The Master steps back from the candidate and says, "Brother, you now discover me, as Master of this lodge, approaching you from the east under the sign and due-guard of a Master Mason. "The sign is given by raising both hands and arms to the elbows, perpendicularly, one on each side of the head, the elbows forming a square. The words accompanying this sign, in case of distress, are, "O Lord, my God! is there no help for the widow's son?" As the last words drop from your lips, you let your hands fall, in that manner best calculated to indicate solemnity. King Solomon is said to have made this exclamation on the receipt of the information of the death of Hiram Abiff. Masons are all charged never to give the words except in the dark, when the sign cannot be seen.
Here Masons differ very much; some contend that Solomon gave this sign and made this exclamation when in
1/2 Note.The sign as now given Is shown on the next page.
|p. 77||formed of Hiram's death, and work
accordingly in their lodges. Others say the sign was given and the exclamation made at the
grave, when Solomon went to raise Hiram, and, of course, they work accordingly; that is to
say, the Master who governs the lodge, holding the latter opinion, gives the sign, etc.,
at the grave, when he goes to raise the body, and vice versa.
The Due Guard is made by holding both hands in front, palms down, as shown in cut [see pict. 1], and alludes to the manner of holding the hands while taking the obligation of Master Mason.
The Penal Sign is given by putting the right hand to the left side of the bowels, the hand open, with the thumb next to the belly, and drawing it across the belly, and letting it fall; this is done tolerably quick. This alludes to the penalty of the obligation: "Having my body severed in twain," etc. See page 75. After the Master has given the sign and due guard, which does not take more than a minute, he says, "Brother, I now present you with my right hand, in token of brotherly love and affection, and with it the pass-grip and word."
The pass-grip is given by pressing the thumb between the joints of the second and third fingers where they join the hand [see pict. 2]; the word or name is Tubal Cain. It is the pass-word to the Master's degree. The Master, after giving the candidate the pass-grip and word, bids him rise and salute the Junior and Senior Wardens, and convince them that he is an obligated Master Mason, and is in possession of the pass-grip and word. While the Wardens are examining the candidate, the Master returns to the cast and gets an apron, and, as he returns to the candidate, one of the Wardens (sometimes both) says to the Master, "Worshipful. we are satisfied that Bro. is an obligated Master Mason." The Master then says to the candidate, "Brother, I now have the honor to present you with a lamb-skin or white apron, as before, which I hope you will continue to wear, with credit to yourself and satisfaction and advantage to the brethren; you will please carry it to the Senior Warden in the west, who will teach you how to wear it as a Master Mason.
The Senior Warden ties on the apron and lets the flaps
|p. 78||fall down before, in its natural and
The Master returns to the seat and the candidate is conducted to him. Master to candidate, "Brother, I perceive you are dressed, it is of course necessary you should have tools to work with. I will now present you with the working tools of the Master Mason, and explain their use to you. The working tools of a Master Mason are all the implements of Masonry indiscriminately, but more especially the trowel. The trowel is an instrument made use of by operative masons to spread the cement which unites a building into one mass, but we, as Free and Accepted Masons, are taught to make use of it for the more noble and glorious purpose of spreading the cement of brotherly love and affection; that cement which unites us into one sacred band or society of friends and brothers, among whom no contention should ever exist but that noble contention, or, rather, emulation, of who can best work or best agree. I also present you with three precious jewels; their names are Humanity, Friendship, and Brotherly Love.
Brother, you are not invested with all the secrets of this degree, nor do I know whether you ever will be until I know how you withstand the amazing trials and dangers that await you.
You are now about to travel, to give us a specimen of your fortitude, perseverance, and fidelity in the preservation of what you have already received. Fare you well, and may the Lord be with you and support you through all your trials and difficulties." [In some lodges they make him pray before he starts.] The candidate is then conducted out of the lodge, clothed, and returns; as he enters the door his conductor says to him, "Brother, we are now in a place representing the sanctum sanctorum, or holy of holies, of King Solomon's temple. It was the custom of our Grand Master, Hiram Abiff, every day at high twelve, when the Crafts were from labor to refreshment, to enter into the sanctum sanctorum, and offer up his devotions to the ever living God. Let us, in imitation of him, kneel and pray." They then kneel and the conductor says the following prayer:
"Thou, O God, knowest our down-sitting and up-rising, and understandest our thoughts afar off, shield and defend
|p. 79||us from the evil intentions of our
enemies, and support us under the trials and afflictions which we are destined to endure
while traveling through this vale of tears. Man that is born of a woman is of few days and
full of trouble. He cometh forth as a flower, and is cut down, he fleeth also as a shadow,
and continueth not. Seeing his days are determined, the number of months are with thee,
thou hast appointed his bounds that he cannot pass; turn from him that he may rest, till
he shall accomplish his day. For there is hope of a tree, if it be cut down, that it will
sprout again, and that the tender branch thereof will not cease. But man dieth and wasteth
away; yea, man giveth up the ghost, and where is he? As the waters fall from the sea, and
the flood decayeth and drieth up, so man lieth down and riseth not up till the heavens
shall be no more. Yet, O Lord, have compassion on the children of thy creation; administer
unto them comfort in time of trouble, and save them with an everlasting salvation. Amen,
so mote it be."
They then rise, and the conductor says to the candidate: "Brother, in further imitation of our Grand Master, Hiram Abiff, let us retire at the south gate." They then advance to the Junior Warden [who represents Jubela, one of the ruffians], who exclaims, "Who comes here?" [The room is dark, or the candidate hoodwinked.] The conductor answers, "Grand, Master, Hiram Abiff."
"Our Grand Master, Hiram Abiff!" exclaims the ruffian; "he is the very man I wanted to see." [Seizing the candidate by the throat at the same time, and jerking him about with violence.] "Give me the Master Mason's word or I'll take your life!" The conductor replies, "I cannot give it now, but if you will wait till the Grand Lodge assembles at Jerusalem, you are found worthy, you shall then receive it, otherwise you cannot." The ruffian then gives the candidate a blow with the twenty-four inch gauge across the throat, on which he fled to the west gate, where he was accosted by the second ruffian, Jubelo, with more violence, and on his refusal to comply with his request, he gave him a severe blow with the square across his breast, on which he attempted to make his escape at the east gate, where he was accosted by the third ruffian, Jubelum, with still more violence, and on refusing to
|p. 80||comply with his request, the ruffian gave
him a violent blow with the common gavel on the forehead, which brought him to the floor;
on which one of them exclaimed, "What shall we do? We have killed our Grand Master,
Another answers, "Let us carry him out of the east gate, and bury him in the rubbish till low twelve, and then meet and carry him a westerly course and bury him."
The candidate is taken up in a blanket, on which he fell, and carried to the west end of the lodge, and covered up and left; by this time the Master has resumed his seat [King Solomon is supposed to arrive at the temple at this juncture] and calls to order, and asks the Senior Warden the cause of all that confusion.
The Senior Warden answers, "Our Grand Master, Hiram Abiff, is missing, and there are no plans or designs laid down on the Trestle-board for the Craft to pursue their labors."
The Master, alias King Solomon, replies, "Our Grand Master missing! Our Grand Master has always been very punctual in his attendance; I fear he is indisposed; assemble the Crafts, and search in and about the temple, and see if he can be found.
They all shuffle about the floor awhile, when the Master calls them to order and asks the Senior Warden. "What success?"
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