The seven stars represent the seven principal and different degrees to which you must come to attain the height of glory represented by the mount, where they formerly sacrificed to the Most High! When you arrive to that, you are to subdue your passions, in not doing anything that is not prescribed in our laws.

By the planet Mercury, you are taught continually to mistrust, shun, and run away from those who, by a false practice, maintain commerce with people of a vicious life, who seem to despise the most sacred mysteries—that is, to depart from those who by the vulgar fear, or a bad understanding, are ready to deny the solemn obligations that they have contracted among us.—When you come to the foot of our arch you are to apprehend that you come to the "Sanctum Sanctorum." You are not to return; but rather to persist in sustaining the glory of our order, and the truth of our laws, principles, and mysteries, in like manner as our Respectable Father Hiram Abiff, who deserved to have been buried there for his constancy and fidelity. We have also another example in the firmness of "Galaad," the son of "Sophonia," chief of the Levites, under Surnam, the High Priest, as mentioned in the history of perfection. Learn in this moment, my dear brother, what you are to understand by the figures of Solomon, Hiram, King of Tyre, and St. John the Baptist. The two first exert you, by their zeal in the royal art, to follow the sublime road of which Solomon was the institutor, and Hiram of Tyre, the "supporter;" a title legitimately due to that king, who not only protected the order, but contributed with all his might to the construction of the temple (furnishing stone from Tyre, and the cedars of Lebanus) which Solomon built to the honor of the Almighty.

The third, or St. John the Baptist, teaches you to preach marvellous to this order, which is as much as to say, you are to make secret missions among men, which you believe to be in a state of entering the road of truth, that they may be able one day to see her virtues and visage uncovered.

HIRAM ABIFF was the symbol of truth on earth. Jubelum Akirop was accused by the serpent of ignorance, which to this day raises altars in the hearts of the profane and fearful. This profaneness, backened by a fanatic zeal, becomes an instrument to the religious power, which struck the first stroke in the heart of our dear Father, Hiram Abiff; which is as much as to say, undermined the foundation of the celestial temple, which the Eternal himself had ordered to be raised to the sublime truth and his glory.

The first age of the world has been witness to what I have advanced. The simple, natural law rendered to our first fathers the most uninterrupted happiness. They were in those times more virtuous; but as soon as the "monster of pride" started up in the air and disclosed herself to those unhappy mortals, she promised to them every seat of happiness, and seduced them by her soft and bewitching speeches, viz.: That "they must render to the Eternal Creator of all things an adoration with more testimony, and more extensive, than they had hitherto done," etc. This Hydra with a hundred heads, at that time misled, and continues to this day to mislead men who are so weak as to submit to her empire; and it will subsist, until the moment that the true elected shall appear and destroy her entirely.

The degree of Sublime Elected, that you have passed, gives you the knowledge of those things which conducts you to the true and solid good. The grand circle represents the immensity of the Eternal Supreme, who has neither beginning nor end.



The triangle, or Delta, is the mysterious figure of the Eternal. The three letters which you see, signify as follows:—G, at the top of the triangle, "the grand cause of the Masons": the S, at the left hand, the "submission to the same order": and the U, at the right hand, the "union that ought to reign among the brethren: which, altogether make but one body, or equal figure in all its parts." This is the triangle called "equilateral." The great letter G, placed in the centre of the triangle, signifies "Great Architect of the Universe," who is God; and in this ineffable name is found all the divine attributes. This letter being placed in the centre of the triangle, is for us to understand that every true Mason must have it profoundly in his heart.



There is another triangle, on which is engraved S. B. and N., of which you have had an explanation in a preceding degree. This triangle designs the connection of the brethren in virtue. The solemn promise they have made to love each other; to help, succor, and keep inviolably secret, their mysteries of the perfection proposed, in all their enterprises. It is said in that degree, that "You have entered the Third Heaven, that means you have entered the place where pure truth resides, since she abandoned the earth to monsters who persecuted her."



The end of the degree of Perfection is a preparation to come more clearly to the knowledge of true happiness, in becoming a true Mason, enlightened by the celestial luminary of truth, in renouncing, voluntarily, all adorations but those that are made to one God, the Creator of heaven and earth, great, good, and merciful. End of Brother Truth's harangue.

Father Adam then says to the candidate, "My dear son, what you have heard from the mouth of Truth is an abridgment of all the consequences of all the degrees you have gone through, in order to come to the knowledge of the holy truth, contracted in your last engagements. Do you persist in your demand of coming to the holy brother, and is that what you desire, with a clear heart?—answer me." The candidate answers, "I persist." Then Father Adam says, "Brother Truth, as the candidate persists, approach with him to the sanctuary, in order that he may take a solemn obligation to follow our laws, principles, and morals, and to attach himself to us forever." Then the candidate falls on his knees, and Father Adam takes his hands between his own, and the candidate repeats the following obligation three times:

OBLIGATION.—I, A. B., promise, in the face of God, and between the hands of my Sovereign, and in presence of all the brethren now present, never to take arms against my country, directly or indirectly, in any conspiracy against the Government thereof. I promise never to reveal any of the degrees of the Knight of the Sun, which is now on the point of being intrusted to me, to any person or persons whatsoever, without being duly qualified to receive the same; and never to give my consent to any one to be admitted into our mysteries, only after the most scrupulous circumspection, and full knowledge of his life and conversation; and who has given at all times full proof of his zeal and fervent attachment for the order, and a submission at all times to the tribunal of the Sovereign Princes of the Royal Secret. I promise never to confer the degree of the Knights of the Sun without having a permission in writing from the Grand Council of Princes of the Royal Secret, or from the Grand Inspector or his deputy, known by their titles and authority. I promise also and swear, that I will not assist any, through my means, to form or raise a Lodge of the Sublime Orders, in this country, "without proper authority." I promise and swear to redouble my zeal for all my brethren, Knights, and Princes, that are present or absent; and if I fail in this my obligation, I consent for all my brethren, when they are convinced of my infidelity, to seize me, and thrust my tongue through with a red-hot iron; to pluck out both my eyes, and to deprive me of smelling and hearing; to cut off both my hands, and to expose me in that condition in the field, to be devoured by the voracious animals; and if none can be found, I wish the lightning of heaven might execute on me the same vengeance. O God, maintain me in right and equity. Amen. Amen. Amen.

After the obligation is three times repeated, Father Adam raises the candidate, and gives him one kiss on his forehead, being the seat of the soul. He then decorates him with the collar and jewel of the order, and gives him the following sign, token and word:—SIGN: Place the right hand flat upon the heart, the thumb forming a square. The answer, raise the hand, and with the index point to heaven. This is to show that there is but one God, the source of all truth. TOKEN: Take in your hands those of your brother, and press them gently. Some Knights, in addition to this, kiss the forehead of the brother, saying "Alpha," to which he answers, "Omega." SACRED WORD: "Adonai." This word is answered by "Albra," or "Abbraak," which is rendered "a king without reproach." Some contend that this word should be written "Abrah." PASS-WORD:—"Stibium" (antimony). By this is intended as among the Hermetic Philosophers, "the primitive matter whence all things are formed." To this pass-word some add the following: "Helios," "Mene," "Tetragrammaton."

After these are given, the candidate goes 'round and gives them to every one, which brings him back to Father Adam. He then sits down with the rest of the brethren, and then Brother Truth gives the following explanation of the Philosophical Lodge:

SUN.—The sun represents the unity of the Eternal Supreme, the only grand work of philosophy.

3. S. S. S.—The 3 S. S. S. signify the "Stiletto, Sidech, Solo," or the residence of the Sovereign Master of all things.

THREE CANDLESTICKS.—The three candlesticks show us the three degrees of fire.

FOUR TRIANGLES.—The four triangles represent the four elements.

SEVEN PLANETS.—The seven planets design the seven colors that appear in their original state, from whence we have so many different artificial ones.

SEVEN CHERUBIMS.—The seven cherubims represent the seven metals, viz., gold, silver, copper, iron, lead, tin and quicksilver.

CONCEPTION IN THE MOON.—The conception, or woman, rising in the moon, demonstrates the purity that matter subsists of, in order to remain in its pure state unmixed with any other body, from which must come a new king, and a revolution or fulness of time filled with glory whose name is Albra.

HOLY SPIRIT.—The Holy Spirit, under the symbol of a dove, is the image of the Universal Spirit, that gives light to all in the three states of nature; and on the animal, vegetable and mineral.

ENTRANCE OF THE TEMPLE.—The entrance of the temple is represented to you by a body, because the grand work of nature is complete as gold, potable and fixed.

GLOBE.—The globe represents the matter in the primeval state; that is to say, complete.

CADUCEUS.—The caduceus represents the double mercury that you must extract from the matter; that is to say, the mercury fixed, and from thence is extracted gold and silver.

STIBIUM.—The word stibium signifies the antimony, from whence, by the philosophical fire, is taken an alkali which we empty in our grand work. End of the philosophical explanation. Then Father Adam explains the

MORAL LODGE.

SUN.—The sun represents the divinity of the Eternal; for as there is but one Sun to light and invigorate the earth, so there is but one God, to whom we ought to pay our greatest adoration.

3 S. S. S.—The 3 S. S. S. are initials of the words Scienta, Sapientia, Sanctitas, and teach you that science, adorned with wisdom, creates a holy man.

THREE CANDLESTICKS.—The three candlesticks are the image of the life of man, considered in youth, manhood, and old age, and happy are those that have been enlightened in these ages, by the light of truth.

FOUR TRIANGLES.—The four triangles show us the four principal duties that create our tranquil life, viz.: Fraternal love among men in general, and particularly among brethren, and in the same degree with us. Secondly. In not having anything but for the use and advantage of a brother. Thirdly. Doubting of every matter that cannot be demonstrated to you clearly, by which an attempt might be made to insinuate mysteries in matters of religion, and hereby lead you away from the holy truth. Fourthly. Never do anything to another that you would not have done unto you. The last precept, well understood and followed on all occasions, is the true happiness of philosophy.

SEVEN PLANETS.—The seven planets represent the seven principal passions of man.

SEVEN CHERUBIMS.—The seven cherubims are the images of the delights of life: namely, by seeing, hearing, tasting, smelling, feeling, tranquility, and health.

CONCEPTION.—The conception in the moon shows the purity of matter, and that nothing can be impure to the eyes of the Supreme.

HOLY SPIRIT.—The Spirit is the figure of our soul, which is only the breath of the Eternal, and which cannot be soiled by the works of the body.

TEMPLE.—The temple represents our body, which we are obliged to preserve by our natural feelings.

FIGURE OF A MAN.—The figure is in the entrance of the temple, which bears a lamb in his arms, and teaches us to be attentive to our wants, as a shepherd takes care of his sheep; to be charitable, and never let slip the present opportunity of doing good, to labor honestly, and to live in this day as if it were our last.

COLUMNS OF JACHIN AND BOAZ.—The columns of J. and B. are the symbols of the strength of our souls in bearing equally misfortunes, as well as success in life.

SEVEN STEPS OF THE TEMPLE.—The seven steps of the temple are the figures of the seven degrees which we must pass before we arrive to the knowledge of the true God.

GLOBE.—The globe represents the world which we inhabit.

LUX EX TENEBRIS.—The device of "Lux ex tenebris" teacheth, that when man is enlightened by reason, he is able to penetrate the darkness and obscurity which ignorance and superstition spread abroad.

RIVER.—The river across the globe represents the utility of the passions that are necessary to man in the course of his life, as water is requisite to the earth in order to replenish the plants thereof.

CROSS SURROUNDED.—The cross surrounded by two serpents signifies that we must watch the vulgar prejudices, to be very prudent in giving any of our knowledge and secrets in matters, especially in religion. End of the moral explanation.

LECTURE.—Question—Are you a Knight of the Sun? Answer—I have mounted the seven principal steps of Masonry; I have penetrated into the bowels of the earth, and among the ancient ruins of Enoch found the most grand and precious treasures of the Masons. I have seen, contemplated, and admired the great, mysterious, and formidable name engraved on the triangle; I have broken the pillar of beauty, and thrown down the two columns that supported it.

Q. Pray tell me what is that mysterious and formidable name? A. I cannot unfold the sacred characters in this manner, but substitute in its place the grand word of [represented by the Hebrew consonants Jod, He, Vau, He.]

Q. What do you understand by throwing down the columns that sustained the pillar of beauty. A. Two reasons.—First. When the temple was destroyed by Nebuzaradan, general of the army of Nebuchadnezzar, I was one that helped to defend the Delta on which was engraved the ineffable name; and I broke down the columns of beauty, in order that it should not be profaned by the infidels. Second. As I have deserved, by my travel and labor, the beauty of the great "Adonai" (Lord), the mysteries of Masonry, in passing the seven principal degrees.

Q. What signifies the seven planets? A. The lights of the celestial globe and also their influence, by which every matter exists on the surface of the earth or globe.

Q. From what is the terrestrial globe formed? A. From the matter which is formed by the concord of the four elements, designed by the four triangles, that are in regard to them as the four greater planets.

Q. What are the names of the seven planets? A. Sun, Moon, Mars, Jupiter, Venus, Mercury, and Saturn.

Q. Which are the four elements? A. Air, fire, earth, and water.

Q. What influence have the seven planets on the four elements? A. Three general matters of which all bodies are composed—life, spirit, and body; otherwise, salt, sulphur and mercury.

Q. What is life or salt? A. The life given by the Eternal Supreme, or the planets, the agents of nature.

Q. What is the spirit or sulphur? A. A fixed matter, subject to several productions.

Q. What is the body or mercury? A. Matter conducted or refined to its form by the union of salt and sulphur, or the agreement of the three governors of nature.

Q. What are those three governors of nature? A. Animal, vegetable and mineral.

Q. What is animal? A. We understand in this, life—all that is divine and amiable.

Q. Which of the elements serve for his productions? A. All the four are necessary, among which, nevertheless, air and fire are predominant; and it is those that render the animal the perfection of the three governments, which man is elevated to by one-fourth of the breath of the Divine Spirit, when he receives his soul.

Q. What is the vegetable? A. All that seems attached to the earth reigns on the surface.

Q. Of what is it composed? A. Of a generative fire, formed into a body whilst it remains in the earth, and is purified by its moisture and becomes vegetable, and receives life by air and water; whereby the four elements, though different, co-operate jointly and separately.

Q. What is the mineral? A. All that is generated and secreted in the earth.

Q. What do we understand by this name? A. That which we call metals and demi-metals and minerals.

Q. What is it that composes the minerals? A. The air penetrating by the celestial influence into the earth, meets with a body, which, by its softness, fixes, congeals, and renders the mineral matter more or less perfect.

Q. Which are the perfect metals? A. Gold and silver.

Q. Which are the imperfect metals? A. Brass, lead, tin, iron and quicksilver.

Q. How come we by the knowledge of these things? A. By frequent observations and the experiments made in natural philosophy, which have decided to a certainty that nature gives a perfection to all things, if she has time to complete her operations.

Q. Can art bring metal to perfection so fully as nature? A. Yes; but in order to do this, you must have an exact knowledge of nature.

Q. What will assist you to bring forth this knowledge? A. A matter brought to perfection, this has been sought for under the name of the philosopher's stone.

Q. What does the globe represent? A. An information of philosophers, for the benefit of the art in this work.

Q. What signify the words, "Lux ex tenebris?" A. That is the depth of darkness you ought to retire from, in order to gain the true light.

Q. What signifies the cross on the globe? A. The cross is the emblem of the true elected.

Q. What represent the three candlesticks? A. The three degrees of fire, which the artist must have knowledge to give, in order to procure the matters from which it proceeds.

Q. What signifies the word Stibium? A. It signifies antimony, or the first matter of all things.

Q. What signify the seven degrees? A. The different effectual degrees of Masonry which you must pass to come to the Sublime Degree of Knights of the Sun.

Q. What signify the divers attributes in those degrees? A. First. The Bible, or God's law, which we ought to follow. Second. The compass teaches us to do nothing unjust. Third. The square conducts us equal to the same end. 4th. The level demonstrates to us, all that is just and equitable. Fifth. The perpendicular, to be upright and subdue the veil of prejudice. Sixth. The tressle-board is the image of our reason, where the functions are combined to effect, compare and think. Seventh. The rough-stone is the resemblance of our vices, which we ought to reform. Eighth. The cubic stone is our passions, which we ought to surmount. Ninth. The columns signify strength in all things. Tenth. The blazing star teaches that our hearts ought to be as a clear sun, among those that are troubled with the things of this life. Eleventh. The key teaches to have a watchful eye over those who are contrary to reason. Twelfth. The box teaches to keep our secrets inviolably. Thirteenth. The urn learns us that we ought to be as delicious perfumes. Fourteenth. The brazen sea, that we ought to purify ourselves, and destroy vice. Fifteenth. The circles on the triangles demonstrate the immensity of the divinity under the symbol of truth. Sixteenth. The poniard teacheth the step of the elected, many are called, but few are chosen to the sublime knowledge of pure truth. Seventeenth. The word albra signifies a king full of glory and without blot. Eighteenth. The word Adonai signifies Sovereign Creator of all things. Nineteenth. The seven cherubims are the symbols of the delights of life, known by seeing, hearing, tasting, feeling, smelling, tranquility, and thought.

Q. What represents the sun? A. It is an emblem of Divinity, which we ought to regard as the image of God. This immense body represents the infinity of God's wonderful will, as the only source of light and good. The heat of the sun produces the rule of the seasons, recruits nature, takes darkness from the winter, in order that the deliciousness of spring might succeed. End of the physical lecture.

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GENERAL LECTURE IN THIS DEGREE.

Question—From whence came you? Answer—From the centre of the earth.

Q. How have you come from thence? A. By reflection, and the study of nature.

Q. Who has taught you this? A. Men in general who are blind, and lead others in their blindness.

Q. What do you understand by this blindness? A. I do not understand it to be privy to their mysteries; but I understand under the name of blindness, those who cease to be ardent, after they have been privy to the light of the spirit of reason.

Q. Who are those? A. Those who, through the prejudices of superstition and fanaticism, render their services to ignorance.

Q. What do you understand by fanaticism? A. The zeal of all particular sects which are spread over the earth, who commit crimes by making offerings to fraud and falsehood.

Q. And do you desire to rise from this darkness? A. My desire is to come to the celestial truth, and to travel by the light of the sun.

Q. What represents that body? A. It is the figure of an only God, to whom we ought to pay our adoration. The sun being the emblem of God, we ought to regard it as the image of the Divinity; for that immense body represents wonderfully the infinity of God. He invigorates and produces the seasons, and replenishes nature, by taking the horrors from winter, and produces the delights of spring.

Q. What does the triangle, with the sun in the centre, represent? A. It represents the immensity of the Supreme.

Q. What signifies the three S. S. S.? A. Sanctitas, Scientia, and Syrentia, which signify the science accompanied with wisdom, and make men holy.

Q. What signifies the three candlesticks? A. It represents the course of life, considered in youth, manhood, and old age.

Q. Has it any other meaning? A. Yes, the triple light that shines among us, in order to take men out of darkness and ignorance into which they are plunged, and to bring them to virtue, truth, and happiness, a symbol of our perfection.

Q. What signifies the four triangles that are in the great circles? A. They are the emblems of the four principal views of the life of tranquility, etc. First. Fraternal love to all mankind in general, more particularly for our brethren, who are more attached to us, and who with honor have seen the wretchedness of the vulgar. Second. To be cautious among us of things, and not to demonstrate them clearly to any who are not proper to receive them; and to be likewise cautious in giving credit to any matter, however artfully it may be disguised, without a self-conviction in the heart. Third. To cast from us every matter which we perceive we may ever repent of doing, taking care of this moral precept, "To do to every one of your fellow creatures no more than you would choose to be done to." Fourth. We ought always to confide in our Creator's bounty, and to pray without ceasing, that all our necessities might be relieved as it seems best to him for our advantage; to wait for his blessings patiently in this life; to be persuaded of his sublime decrees, that whatever might fall, contrary to our wishes, will be attended with good consequences; to take his chastisements patiently, and be assured that the end of everything has been done by him for the best, and will certainly lead us to eternal happiness hereafter.

Q. Explain the signification of the seven planets which are enclosed in a triangle, that forms the rays of the exterior circles, and are enclosed in the grand triangle. A. The seven planets, according to philosophy, represent the seven principal passions of the life of man; those passions are very useful when they are used in moderation, for which the Almighty gave them to us, but grow fatal and destroy the body when let loose: and, therefore, it is our particular duty to subdue them.

Q. Explain the seven passions to us. A. 1st. The propagation of species. 2d. Ambition of acquiring riches. 3d. Ambition to acquire glory in the arts and sciences among men in general. 4th. Superiority in civil life. 5th. Joys and pleasures of society. 6th. Amusements and gaieties of life. 7th. Religion.

Q. Which is the greatest sin of all that man can commit, and render him odious to God and man? A. Suicide and homicide.

Q. What signifies the seven cherubims whose names are written in the circle called the "First Heaven?" A. They represent the corporeal delights of this life, which the Eternal gave to man when he created him, and are, seeing, hearing, smelling, tasting, feeling, tranquility, and thought.

Q. What signifies the figure in the moon, which we regard as the figure or image of conception? A. The purity of nature, which procures the holiness of the body; and that there is nothing imperfect in the eyes of the Supreme.

Q. What signifies the figure of the columns? A. They are the emblems of our souls, which is the breath of life proceeding from the All Puissant, and ought not to be soiled by the works of the body, but to be firm as columns.

Q. What does the figure in the porch, which carries a lamb in his arms represent? Ans.—The porch ornamented with the columns of Jachin and Boaz, and surmounted with the grand I, represents our body, over which we ought to have a particular care, in watching our conversation, and also to watch our needs, as the shepherd his flock.

Q. What signify the two letters, I and B, at the porch? A. They signify our entrance in the order of Masonry; also the firmness of the soul, which we ought to possess from hour of our initiation; these we ought to merit, before we can come to the sublime degrees of knowing holy truth, and we ought to preserve them, and be firm in whatever situation we may be in, not knowing whether it may return to our good or evil in the passage of this life.

Q. What signifies the large I in the triangle on the crown of the portico? A. That large I, being the initial of the mysterious name of the Great Architect of the Universe, whose greatness we should always have in our minds, and that our labors ought to be employed to please Him; which we should always have in our view as the sure and only source of our actions.

Q. What signify the seven steps that lead to the entry of the porch? A. They mark the seven degrees in Masonry, which are the principal which we ought to arrive to, in order to come to the knowledge of holy truth.

Q. What does the terrestrial globe represent? A. The world which we inhabit, and wherein Masonry is its principal ornament.

Q. What is the explanation of the great word, Adonai? A. It is the word which God gave to Adam, for him to pray by; a word which our common father never pronounced without trembling.

Q. What signifies "Lux ex tenebris?" A. A man made clear by the light of reason, penetrating this obscurity of ignorance and superstition.

Q. What signifies the river across the globe? A. It represents the utility of our passions, which are necessary to man in the course of his life, as water is necessary to render the earth fertile; as the sun draws up the water, which being purified, falls on the earth and gives verdure.

Q. What signifies the cross, surrounded by two serpents, on the top of the globe? A. It represents to us not to repeat the vulgar prejudices; to be prudent, and to know the bottom of the heart. In matters of religion to be always prepared; not to be of the sentiments with sots, idiots, and the lovers of the mysteries of religion; to avoid such, and not in the least to hold any conversation with them.

Q. What signifies the book, with the word Bible written in it? A. As the Bible is differently interpreted by the different sects who divide the different parts of the earth: Thus the true sons of light, or children of truth, ought to doubt of everything at present, as mysterious or metaphysics: Thus all the decisions of theology and philosophy, teach not to admit that which is not demonstrated as clearly as that 2 and 2 are equal to 4; and on the whole to adore God, and him only; to love him better than yourself; and always to have a confidence on the bounties and promises of our Creator. Amen. Amen. Amen.

TO CLOSE THE COUNCIL.—Question (by Father Adam): Brother Truth, what progress have men made on earth to come to true happiness? Answer (by Brother Truth): Men have always fallen on the vulgar prejudices, which are nothing but falsehood; very few have struggled, and less have knocked at the door of this holy place, to attain the full light of real truth, which we all ought to acquire.

Then says Father Adam, "My dear children, depart and go among men, endeavor to inspire them with the desire of knowing holy truth, the pure source of all perfection." Father Adam then puts his right hand on his left breast; when all the brethren raise the first finger of the right hand, and then the Council of the Knights of the Sun is closed by seven knocks.

* * * * *

PRINCES OF JERUSALEM.

PREROGATIVES OF THE PRINCES.—Princes of Jerusalem have a right to inspect all Lodges or Councils of an inferior degree, and can revoke and annul all the work done in such Councils or Lodges, if the same shall be inconsistent with the regulations of Masonry.

In countries where there are no Grand Lodges, they have power to confer the blue degrees. They are the supreme judges of all transactions in the lower degrees; and no appeal can be made to the Supreme Councils of the upper degrees, until an opinion has been given by the Grand Council of Princes of Jerusalem, and the result of their opinion has been made known.

A Prince of Jerusalem who visits an inferior Lodge or Council, ought to present himself in the dress and ornaments of this degree. When his approach is announced, the presiding officer must send a Prince of Jerusalem to examine him, and if he reports in his favor, the arch of steel is to be formed, and he is conducted beneath it to his seat on the left of the presiding officer. An entry of his name and rank is made on the records, that he may henceforward receive our honors without any examination.

Five Princes are necessary to form a Grand Council.

DUTIES OF PRINCES.—They are carefully to observe the rules of justice and good order, and to maintain irreproachable lives. If guilty of unmasonic conduct, they are to be punished at the discretion of the Grand Council. Expulsions are to be notified to the Grand Councils of the upper degrees, and to all inferior Masonic bodies within the district.

If a Prince solicits a vote at an election, he is to be punished with perpetual exclusion.

The annual election is to take place on the twenty third day of the Jewish month Adar. The meetings of the Councils are termed Conventions.

APARTMENTS USED IN THIS DEGREE.—There are two apartments, connected by a long, narrow passage. The western represents the court of Zerubbabel, at Jerusalem. The hangings are yellow. Over the throne is a yellow canopy. On a triangular pedestal, before the throne, are placed a naked sword, an arrow of justice, a balance, and a shield on which is an equilateral triangle, a sceptre, a chandelier of five branches, which are all lighted in the latter part of the ceremony of reception. The eastern apartment represents the cabinet of Darius. It is hung with red; the canopy is red. Before the throne is a small square pedestal, and in it a drawn sword, a sceptre, paper, pens, etc. The chief Minister of State sits near Darius.

OFFICERS OF THE GRAND COUNCIL.—The first officer is styled "Most Equitable Prince," and is on the throne. The Senior Warden and Junior Warden are styled "Most Enlightened;" seated in the West. The other officers and the members are styled "Valiant Princes."

DRESS.—The "Most Equitable" wears a yellow robe and turban. The apron is red; on it are painted the temple, a square, a buckler, a triangle, and a hand; the flap is yellow; on it a balance, and the letters D. Z. [Darius and Zerubbabel.] Gloves are red. Sash is yellow, edged with gold, embroidered by a balance, a hand, a poniard, five stars, and two crowns, it is worn from right to left.

JEWEL.—A golden medal; on one side a hand holding a balance in equilibris; on the other a two-edged sword, with five stars around the point, and the letters D. Z.

ALARM.—The alarm is three and two (!!! !!).

OPENING.—The "Most Equitable" strikes one, and says, "Valiant Grand Master of Ceremonies, what is the first business of a Grand Council of the Princes of Jerusalem?" Grand Master of Ceremonies. "To see that the guards are at their proper stations." M. E. "Attend to that duty, and inform," etc. G. M. C.—"It is done, Most Equitable." Most Equitable strikes two; the Junior Warden rises. M. E.—"Valiant Junior Warden, what is our next business?" J. W.—"To see that all present are Princes of Jerusalem." M. E.—"Attend to that duty." J. W.—"We are all Princes of Jerusalem." Most Equitable (striking thrice).—"Valiant Senior Warden, what is the hour?" Senior Warden.—"The rising of the sun." M. E.—"What duty remains to be done?" S. W.—"To arrange the Princes in two columns, for the proper discharge of their duties." M. E.—"Attend to that duty." S. W.—"Most Equitable, it is done." M. E.—"Valiant Junior and Senior Wardens, inform your respective columns that I am about to open this Grand Council of Princes of Jerusalem, by three and two." (That is done.) M. E.—"Attention, Valiant Princes! (The signs are given; the Most Equitable strikes three and two; this is repeated by the Wardens.) I declare this Grand Council duly opened and in order for business."

RECEPTION.—The candidate, being hoodwinked, is led by the Master of Ceremonies to the door—the alarm is given—the door is opened without any ceremony, and the candidate is led to the east, and thus addressed: Most Equitable.—"What is your desire?" Candidate.—"I come to prefer the complaints of the people of Israel against the Samaritans, who have refused to pay the tribute imposed on them for defraying the expense of the sacrifices offered to God in the temple." M. E. (who represents Zerubbabel).—"I have no power over the Samaritans; they are subject to King Darius, who is at Babylon; it is to him that such complaints must be preferred; but as we are all interested in this thing, I will arm you, and cause you to be accompanied by four Knights, that you may more easily surmount any difficulty which may present itself in your journey to the court of the King of Persia." The bandage is now removed from the eyes of the candidate; he is armed with a sword and buckler, and decorated as a Knight of the East. The four Knights who accompany him are armed in a similar manner. They commence their journey, and are attacked by some armed ruffians, whom they repulse. They arrive at the door of the cabinet of Darius. The candidate enters with one of the Knights, and thus addresses the King:—"Mighty King! the Samaritans refuse to pay the tribute imposed on them by Cyrus, King of Persia, for defraying the expenses of the sacrifices which are offered in the temple which we have rebuilt; the people of Israel entreat that you will compel the Samaritans to perform their duty." Darius.—"Your request is just and equitable; I order that the Samaritans shall immediately pay the tribute imposed on them. My Chief Minister shall deliver to you my decree for this purpose. Go in Peace!" The candidate retires; the Chief Minister follows, and delivers the decree to him. After surmounting various obstacles, candidate is met on his return by the Knights with lighted torches, and is thus conducted with triumph into the presence of Zerubbabel, and says:—"I deliver to you the decree of Darius, King of Persia, which we have obtained after defeating our enemies, and encountering many dangers in our journey." Most Equitable reads the decree as follows:—"We, Darius, 'King of Kings!' willing to favor and protect our people at Jerusalem, after the example of our illustrious predecessor, King Cyrus, do will and ordain that the Samaritans, against whom complaints have been made, shall punctually pay the tribute money which they owe for the sacrifices of the temple—otherwise they shall receive the punishment due to their disobedience. Given at Shushan, the palace, this fourth day of the second month, in the year 3534, and of our reign the third, under the seal of our faithful Darius. [L. S.]" M. E.—"The people of Jerusalem are under the greatest obligations to you for the zeal and courage displayed by you in surmounting the obstacles which you encountered in your journey; as a reward we shall confer on you the mysteries of the degree of Prince of Jerusalem. Are you willing to take an obligation, binding you to an exact observance of our laws, and a careful concealment of our mysteries?" Candidate.—"I am." M. E.—"Kneel before the altar for that purpose."

OBLIGATION.—I, A. B., do solemnly promise and swear, in the presence of Almighty God, the Great Architect of heaven and earth, and of these Valiant Princes of Jerusalem, that I will never reveal the mysteries of the degree of Prince of Jerusalem to any one of an inferior degree, or to any other person whatever. I promise and swear, as a Prince of Jerusalem, to do justice to my brethren, and not to rule them tyranically, but in love. I promise and swear that I will never, by word or deed, attack the honor of any Prince of Jerusalem; and that I will not assist in conferring this degree except in a lawful Grand Council of Princes of Jerusalem. All this I promise and swear, under the penalty of being stripped naked, and having my heart pierced with a poniard. So help me God. Amen! Amen! Amen!

The Most Equitable raises the candidate, and gives him the following signs, tokens, and words:—FIRST SIGN—Extend the right arm horizontally at the height of the shoulder. This is termed the sign of command. FIRST TOKEN.—Each places his left hand on his left hip, and the right hand on his brother's left shoulder. SECOND TOKEN.—Join left hands, placing the thumb on the second joint of the little finger; with the thumb strike five times on that joint. PASS-WORD.—"Tebeth." The name of the Jewish month in which the Ambassadors entered Jerusalem. SACRED WORD.—"Adar." The name of the month in which thanks were given to God for the completion of the temple. In some Councils the following sign is given, viz.:—Present yourself before your brother with your sword advanced, and your left hand resting on your hip, as if to commence a combat. He will answer the sign by extending his arm at the height of the shoulder, the right foot forming a square with the toe of the left. THE MARCH.—Five steps on the diagonal of the square towards the throne. AGE.—The age of a Prince of Jerusalem, is 5 times 15.

Most Equitable.—"I now appoint and constitute you, with your four companions, Princes and Governors of Jerusalem, that you may render justice to all the people. I decorate you with a yellow sash, to which is attached a gold medal. The 'balance' on it is to admonish you to make equity and justice your guides. The 'hand of justice' is a mark of your authority over the people. The 'emblems' of the 'apron' with which I now invest you, have reference to the works and virtues of Masons, and to your duty in the high office with which you are invested. As Princes of Jerusalem, you will assemble in two chambers of the temple. Be just, merciful, and wise."

LECTURE.—Question—Are you a Prince of Jerusalem? Answer—I know the road to Babylon.

Q. What were you formerly? A. A Knight of the East.

Q. How did you arrive at the dignity of a Prince of Jerusalem? A. By the favor of Zerubbabel, and the courage which I manifested in many conflicts.

Q. Where did the Prince of Jerusalem travel? A. From Jerusalem to Babylon.

Q. Why? A. The Samaritans having refused to pay the tribute imposed on them for defraying the expense of the sacrifices offered to God in the temple, an embassy was dispatched to Babylon, to obtain justice of King Darius.

Q. How many Knights constituted this embassy? A. Five.

Q. Did they encounter any difficulty in their journey? A. They did. The Samaritans, against whom they were to prefer a complaint, armed themselves and attacked the ambassadors, but were defeated.

Q. What did they obtain from Darius? A. A decree ordering the Samaritans to pay the tribute, or suffer punishment.

Q. How were the ambassadors received on their return to Jerusalem? A. At some distance from the city they were met by the people, who accompanied them to the temple singing songs of joy. On reaching the temple and making their report, and presenting the decree of Darius, they were constituted Princes of Jerusalem.

Q. How were they habited as Princes of Jerusalem? A. In cloth of gold.

Q. What were their decorations? A. A yellow sash trimmed with gold from right to left; to which was attached a golden medal, on which was engraved a balance, a sword, five stars, and the letters D. Z.

Q. What is signified by the five stars on the sash? A. They are emblematic of the five Knights who journeyed from Jerusalem to Babylon.

Q. What is the age of a Prince of Jerusalem? A. Five times fifteen.

CLOSE.—Most Equitable. "Most Enlightened Junior and Senior Wardens, announce to your respective columns that I am about to close this Grand Council by five times fifteen." Each Warden strikes five; all rise and the notice is given. M. E. "Attention, Princes of Jerusalem? (The signs are given. The Most Equitable strikes five times fifteen, which is repeated by the Wardens.) Be just, merciful and wise! I declare this Grand Council duly closed."

* * * * *

KNIGHTS OF THE EAST AND WEST.

FORM OF THE GRAND COUNCIL.—The Grand Council of Knights of the East and West, must be hung with red and sprinkled with gold stars. In the east of the Council Chamber must be a canopy, elevated by seven steps, supported by four lions and four eagles, and between them an angel, or seraphim, with six wings. On one side of the throne there must be a transparent painting of the sun, and, on the other side, one of the moon; below them is stretched a rainbow. In the east there must be a basin with perfume, and a basin of water, and a human skull. On the south side there must be six small canopies, and on the north side five, elevated by three steps, for the Venerable Ancients, and opposite the throne, in the west, are two canopies, elevated by five steps, for the two Venerable Wardens, who act in this Council as Grand Officers, or Wardens. A full Grand Council must be composed of twenty-four Knights. On the pedestal there must be a large Bible, with seven seals suspended therefrom.

The Venerable Master is called "Most Puissant;" the Wardens, and the twenty-one other brethren, are called "Respectable Ancients." If there are more brethren present, they are styled "Respectable Knights," and are placed north and south, behind the small canopies.

The first canopy, at the right side of the Puissant, is always vacant for the candidate. All the brethren are clothed in white, with a zone of gold 'round the waist, long white beards and golden crowns on their heads. The Knights, in their ordinary habits, wear a broad, white ribbon from the right shoulder to the left hip, with the jewel suspended thereto. They also wear a cross of the order, suspended by a black ribbon, 'round their necks. The Most Puissant has his right hand on the large Bible on the pedestal with seven seals. The draft (or carpet) of the Council, is an heptagon in a circle—over the angles are these letters, B. D. S. P. H. F. In the centre, a man clothed in a white robe, with a girdle of gold 'round his waist—his right hand extended and surrounded with seven stars—he has a long white beard, his head surrounded with a glory, and a two-edged sword in his mouth—with seven candlesticks 'round him, and over them the following letters: H. D. P. I. P. R. C.

The jewel is an heptagon of silver—at each angle, a star of gold and one of these letters B. D. S. P. H. G. S. in the centre. A lamb on a book with seven seals—on the reverse, the same letters in the angles, and in the centre, a two-edged sword between a balance.

The apron is white, lined with red, bordered with yellow, or gold; on the flap is painted a two-edged sword, surrounded with the seven holy letters—or the apron may have the plan of the draft painted on it.

TO OPEN THE COUNCIL.—The Most Puissant, with his right hand on the Bible sealed with seven seals, demands, "Venerable Knights Princes, what is your duty?" A. "To know if we are secure." Most Puissant. "See that we are so." A. "Most Puissant, we are in perfect security." The Most Puissant strikes seven times, and says, "Respectable Knights Princes, the Grand Council of Knights of the East and West is open; I claim your attention to the business thereof." A. "We promise obedience to the Most Puissant's commands." They rise and salute him, when he returns the compliment, and requests them to be seated.

RECEPTION.—The candidate must be in an antechamber, which must be hung with red, and lighted with seven lights, where he is clothed with a white robe, as an emblem of the purity of his life and manners. The Master of Ceremonies brings him barefooted to the Council Chamber door, on which he knocks seven times, which is answered by the Most Puissant, who desires the youngest Knight to go to the door, and demand who knocks. The master of Ceremonies answers, "It is a valiant brother and Most Excellent Prince of Jerusalem, who requests to be admitted to the Venerable and Most Puissant." The Knight reports the same answer to the Most Puissant, who desires the candidate to be introduced. The Most Ancient Respectable Senior Grand Warden then goes to the door, and takes the candidate by the hand, and says, "Come, my dear brother, I will show you mysteries worthy the contemplation of a sensible man. Give me the sign, token, and word of a prince of Jerusalem;" after which the candidate kneels on both knees, about six feet from the throne, when the Most Ancient Respectable Senior Grand Warden says to him, "Brother, you, no doubt, have always borne in memory the obligations of your former degrees, and that you have, as far as in the power of human nature, lived agreeably to them?" Candidate. "I have ever made it my study, and, I trust, my actions and life will prove it." Q. "Have you particularly regarded your obligations as a 'Sublime Knight of Perfection,' 'Knight of the East and Prince of Jerusalem?' Do you recollect having injured a brother in any respect whatsoever? or have you seen or known of his being injured by others, without giving him timely notice, as far as was in your power? I pray you answer me with candor." Candidate. "I have in all respects done my duty, and acted with integrity to the best of my abilities." The Most Puissant says, "You will be pleased to recollect, my brother, that the questions which have now been put to you, are absolutely necessary for us to demand, in order that the purity of our Most Respectable Council may not be sullied; and it behooves you to be particular in your recollection, as the indispensable ties which we are going to lay you under, will, in case of your default, only increase your sins, and serve to hurl you sooner to destruction, should you have deviated from your duty: answer me, my dear brother." Candidate. "I never have." The Most Puissant says, "We are happy, my brother, that your declaration coincides with our opinion, and are rejoiced to have it into our power to introduce you into our society. Increase our joy by complying with our rules, and declare if you are willing to be united to us by taking a most solemn obligation." Candidate. "I ardently wish to receive it, and to have the honor of being united to so respectable and virtuous a society." The Most Puissant orders one of the Knights to bring an ewer containing some perfume, a basin of water, and a clean white napkin to the candidate, who washes his hands. The Most Puissant repeats the six first verses of the 24th Psalm. Then the candidate is brought close to the foot of the throne, where he kneels on both knees, and placing his right hand on the Bible, his left hand between the hands of the Most Puissant, in which position he takes the following

OBLIGATION.—I, ——, do promise and solemnly swear, and declare, in the awful presence of the only One Most Holy Puissant Almighty and Most Merciful Grand Architect of heaven and earth, who created the universe and myself through his infinite goodness, and conducts it with wisdom and justice—and in the presence of the Most Excellent and upright Princes and Knights of the East and West, here present in convocation and Grand Council, on my sacred word of honor and under every tie, both moral and religious, that I never will reveal to any person whomsoever below me, or to whom the same may not belong, by being legally and lawfully initiated, the secrets of this degree which is now about to be communicated to me, under the penalty of not only being dishonored, but to consider my life as the immediate forfeiture, and that to be taken from me with all the tortures and pains to be inflicted in manner as I have consented to in my preceding degrees. I further promise and solemnly swear, that I never will fight or combat with my brother Knights, but will, at all times, when he has justice on his side, be ready to draw my sword in his defence, or against such of his enemies who seek the destruction of his person, his honor, peace, or prosperity; that I never will revile a brother, or suffer others to reflect on his character in his absence, without informing him thereof, or noticing it myself, at my option; that I will remember, on all occasions, to observe my former obligations, and be just, upright, and benevolent to all my fellow creatures, as far as in my power. I further solemnly promise and swear, that I will pay due obedience and submission to all the degrees of Masonry; and that I will do all in my power to support them in all justifiable measures for the good of the craft, and advantage thereof, agreeably to the Grand Constitutions.—All this I solemnly swear and sincerely promise, upon my sacred word of honor, under the penalty of the severe wrath of the Almighty Creator of heaven and earth, and may He have mercy on my soul, on the great and awful day of judgment, agreeably to my conformity thereto. Amen. Amen. Amen.

The Most Puissant then takes the ewer filled with perfumed ointment, and anoints his head, eyes, mouth, heart, the tip of his right ear, hand, and foot, and says, "You are now, my dear brother, received a member of our society; you will recollect to live up to the precepts of it, and also remember that those parts of your body which have the greatest power of assisting you in good or evil, have this day been made holy!" The Master of Ceremonies then places the candidate between the two Wardens, with the craft before him. The Senior Warden says to him, "Examine with deliberation and attention everything which the Most Puissant is going to show you." After a short pause, he, the Senior Warden, says—"Is there mortal here worthy to open the book with the seven seals?" All the brethren cast their eyes down and sigh. The Senior Warden, hearing their sighs, says to them, "Venerable and respectable brethren, be not afflicted; here is a victim (pointing to the candidate), whose courage will give you content." Senior Warden to the candidate, "Do you know the reason why the ancients have a long white beard?" Candidate. "I do not, but I presume you do." S. W. "They are those who came here, after passing through great tribulation, and having washed their robes in their own blood; will you purchase such robes at so great a price?" Candidate. "Yes; I am willing." The Wardens then conduct him to the basin, and bare both his arms—they place a ligature on each, the same as in performing the operation of blood-letting. Each Warden being armed with a lancet, makes an incision in each of his arms, just deep enough to draw a drop of blood, which is wiped on a napkin, and shown to the brethren. The Senior Warden then says, "See, my brethren, a man who has spilled his blood to acquire a knowledge of our mysteries, and shrunk not from the trial!" Then the Most Puissant opens the first Seal of the great book, and takes from thence a bone quiver, filled with arrows, and a crown, and gives them to one of the Ancients, and says to him, "Depart and continue the conquest." He opens the second Seal, and takes out a sword, and gives it to the next aged, and says, "Go, and destroy peace among the profane and wicked brethren, that they may never appear in our Council." He opens the third Seal, and takes a balance, and gives it to the next aged, and says, "Dispense rigid justice to the profane and wicked brethren." He opens the fourth Seal, and takes out a scull, and gives it to the next aged, and says, "Go, and endeavor to convince the wicked that death is the reward of their guilt." He opens the fifth Seal, and takes out a cloth, stained with blood, and gives it to the next aged, and says, "When is the time (or, the time will arrive,) that we shall revenge and punish the profane and wicked, who have destroyed so many of their brethren by false accusations." He opens the sixth Seal, and that moment the sun is darkened and the moon stained with blood! He opens the seventh Seal, and takes out incense, which he gives to a brother; and also a vase, with seven trumpets, and gives one to each of the seven aged brethren. After this, the four old men, in the four corners, show their inflated bladders (beeves' bladders, filled with wind under their arms), representing the four winds: when the Most Puissant says "Here is seen the fulfilment of a prophecy;" (Rev. vii. 3). Strike not, nor punish the profane and wicked of our order, until I have selected the true and worthy Masons! Then the four winds raise their bladders, and one of the trumpets sound, when the two Wardens cover the candidate's arms, and take from him his apron and jewel of the last degree. The second trumpet sounds, when the Junior Warden gives the candidate the apron and jewel of this degree. The third trumpet sounds, when the Senior Warden gives him a long white beard. The fourth trumpet sounds, and the Junior Warden gives him a crown of gold. The fifth trumpet sounds, and the Senior Warden gives him a girdle of gold. The sixth trumpet sounds, and the Junior Warden gives him the sign, token and words, as follows:—SIGN.—Look at your right shoulder, it will be answered by looking at the left shoulder. One says, "Abaddon," the other "Jubulum." FIRST TOKEN.—Place your left hand in the right hand of your brother, who will cover it with his left; both at the same time look over their right shoulder. SECOND TOKEN.—Touch your brother's left shoulder with your left hand; he replies by touching your right shoulder with his right hand. SIGN FOR ENTERING THE LODGE.—Place your right hand on the brother's forehead (i.e., the Tyler's), he will do the same. PASS-WORD.—"Jubulum," or, according to some, "Perignan" and "Gadaon." SACRED WORD.—"Abaddon." This name will be found in Rev. ix. 11. The seventh trumpet sounds, on which they all sound together, when the Senior Warden conducts the candidate to the vacant canopy.

ORIGIN OF THIS DEGREE.—When the Knights and Princes were embodied to conquer the Holy Land, they took a cross to distinguish them, as a mark of being under its banners; they also took an oath to spend the last drop of their blood to establish the true religion of the Most High God. Peace being made, they could not fulfil their vows, and, therefore, returning home to their respective countries, they resolved to do in theory what they could not do by practice, and determined never to admit, or initiate, any into their mystic ceremonies, but those who had given proofs of friendship, zeal, and discretion. They took the name of Knights of the East and West, in memory of their homes and the place where the order began; and they have ever since strictly adhered to their ancient customs and forms. In the year 1118, the first Knights, to the number of eleven, took their vows between the hands of Garimont, Patriarch and Prince of Jerusalem, from whence the custom is derived of taking the obligation in the same position.

LECTURE.—Question—Are you a Knight of the East and West? A. I am.

Q. What did you see when you were received? A. Things that were marvellous.

Q. How were you received? A. By water and the effusion of blood.

Q. Explain this to me? A. A Mason should not hesitate to spill his blood for the support of Masonry.

Q. What are the ornaments of the Grand Council? A. Superb thrones, sun, more perfumed ointment, and a basin of water.

Q. What is the figure of the draft? A. An heptagon within a circle.

Q. What is the representation of it? A. A man vested in a white robe, with a golden girdle 'round his waist—'round his right hand seven stars—his head surrounded with a glory, a long, white beard—a two-edged sword across his mouth, surrounded by seven candlesticks, with these letters: H. D. P. I. P. R.

Q. What signifies the circle? A. As the circle is finished by a point, so should a Lodge be united by brotherly love and affection.

Q. What signifies the heptagon? A. Our mystic number which is enclosed in seven letters.

Q. What are the seven letters? A. B. D. W. P. H. G. S.; which signifies Beauty, Divinity, Wisdom, Power, Honor, Glory, and Strength.

Q. Give me the explanation of these words? A. Beauty to adorn; Divinity, that Masonry is of divine origin; Wisdom, a quality to invent; Power, to destroy the profane and unworthy brethren; Honor, is an indispensable quality in a Mason, that he may support himself in his engagements with respectability; Glory, that a good Mason is on an equality with the greatest prince; and Strength, is necessary to sustain us.

Q. What signifies the seven stars? A. The seven qualities which Masons should be possessed of: Friendship, Union, Submission, Discretion, Fidelity, Prudence and Temperance.

Q. Why should a Mason be possessed of these qualities? A. Friendship, is a virtue that should reign among brothers; Union, is the foundation of society; Submission, to the laws, regulations, and decrees of the Lodge, without murmuring; Discretion, that a Mason should always be on his guard, and never suffer himself to be surprised; Fidelity, in observing strictly our obligations; Prudence, to conduct ourselves in such a manner that the profane, though jealous, may never be able to censure our conduct; and Temperance, to avoid all excesses that may injure either body or soul.

Q. What signifies the seven candlesticks, with their seven letters? A. seven crimes, which Masons should always avoid, viz.: Hatred, Discord, Pride, Indiscretion, Perfidy, Rashness, and Calumny.

Q. What are the reasons that Masons should particularly avoid these crimes? A. Because they are incompatible with the principles and qualities of a good Mason, who should avoid doing an injury to a brother, even should he be ill-treated by him, and to unite in himself all the qualities of a good and upright man. Discord, is contrary to the very principles of society; Pride, prevents the exercise of humanity; Indiscretion, is fatal to Masonry; Perfidy, should be execrated by every honest man; Rashness, may lead us into unpleasant and disagreeable dilemmas; and Calumny, the worst of all, should be shunned as a vice which saps the very foundation of friendship and society.

Q. What signifies the two-edged sword? A. It expresses the superiority of this degree over all others that precede it.

Q. Are there any higher degrees than this? A. Yes; there are several.

Q. What signifies the book with seven seals, which none but one can open? A. A Lodge, or Council, of Masons, which the Most Puissant alone has a right to convene and open.

Q. What is enclosed in the first seal? A. One bow, one arrow, and one crown.

Q. What in the second? A. A two-edged sword.

Q. What in the third? A. A balance.

Q. What in the fourth? A. Death's head.

Q. What in the fifth? A. A cloth stained with blood.

Q. What in the sixth? A. The power to darken the sun, and tinge the moon with blood.

Q. What in the seventh? A. Seven trumpets and perfumes.

Q. Explain these things to me? A. The bow, arrow, and crown, signifies that the orders of this respectable council should be executed with as much quickness as the arrow flies from the bow, and be received with as much submission as if it came from a crowned head, or the chief of a nation. The sword, that the Council is always armed to punish the guilty. The balance is a symbol of justice. The skull is the image of a brother who is excluded from a Lodge or Council. This idea must make all tremble when they recollect the penalties they have imposed on themselves under the most solemn obligations! The cloth stained with blood, that we should not hesitate to spill ours for the good of Masonry. The power of obscuring the sun and tinging the moon with blood, is the representation of the power of the Superior Councils—in interdicting their works, if they are irregular, until they have acknowledged their error, and submitted to the rules and regulations of the craft established by the Grand Constitutions. The seven trumpets, signify that Masonry is extended over the surface of the earth, on the wings of fame, and supports itself with honor. The perfumes denote that the life of a good Mason should be, and is free from all reproach, and is perfumed by means of good report.

Q. What age are you? A. Very ancient.

Q. Who are you? A. I am a Patmian: (i.e., of Patmos.)

Q. Whence came you? A. From Patmos. End of the lecture.

TO CLOSE.—Q. What is the o'clock? Ans. There is no more time. The Most Puissant strikes seven, and says, "Venerable Knights Princes, the Council is closed." The two Wardens repeat the same, and the Council is closed.

* * * * *

SOVEREIGN PRINCES, MASTERS ADVITIAM, OR VENERABLE GRAND MASTERS OF ALL SYMBOLIC LODGES.

DECORATIONS, ETC.—This Lodge must be decorated with blue and yellow. The Grand Master sits on a throne elevated by nine steps, under a canopy before it is an altar, on which is a sword, bible, compass, square, mallet, etc., as in the Symbolic Lodges. Between the altar and the south is a candlestick with nine branches, which is always lighted in this Lodge. There are two Wardens in the west. The Grand Master represents Cyrus Artaxerxes (the Masonic name of Cambyses), wearing his royal ornaments, and a large blue and yellow ribbon crossing each other.

TO OPEN.—Grand Master: "I desire to open the Lodge." He then descends to the lowest step of the throne, and when he is assured that the Lodge is tyled, he knocks one and two with his mallet. Each Warden repeats the same, which makes nine. G. M.—"Where is your Master placed?" Warden: "In the East." G. M.—"Why in the East?" W. "Because the glorious sun rises in the East to illumine the world." G. M. "As I sit in the East, I open this Lodge," which is repeated by the Wardens. Then all the brethren clap their hands one and two.

RECEPTION.—The candidate represents Zerubbabel, who enters the Lodge by himself, without being introduced, decorated with the jewels and badges of the highest degrees he has taken. The Wardens take him by the hand, and place him in a blue elbow chair, opposite to the Grand Master, who demands from him all the words, from an Entered Apprentice upwards; and after he has satisfied the Grand Master, and is found worthy to hold a sceptre, they make him travel nine times 'round the Lodge, beginning in the South, and then by nine square steps he advances to the throne, and walks over two drawn swords, laid across. There must be a pot with burning charcoal close by the throne, that the candidate may feel the heat of the fire while taking the obligation; in doing which, he lays his right hand on the Bible, which is covered by the Grand Master's right hand, and then takes the following obligation:

OBLIGATION.—I, A. B., do solemnly and sincerely swear and promise, under the penalties of all my former obligations, to protect the craft and my brethren with all my might, and not to acknowledge any one for a true Mason who was not made in a regularly constituted and lawful Lodge. I furthermore do swear, that I will strictly observe and obey all the statutes and regulations of the Lodge; and that I never will disclose or discover the secrets of this degree, either directly or indirectly, except by virtue of a full power in writing, given me for that purpose by the Grand Inspector or his deputy, and then to such only as have been Masters of a regular Lodge. All this I swear under the penalties of being forever despised and dishonored by the Craft in general. He then kisses the Bible.

Here follow the signs, token, and word, viz.:—FIRST SIGN.—Form four squares, thus: with the fingers joined, and the thumb elevated, place your right hand on your heart (this forms two squares). Place the left hand on the lips, the thumb elevated so as to form a third square; place the heels so as to form a square with the feet. SECOND SIGN.—Place yourself on your knees, elbows on the ground, the head inclined towards the left. THIRD SIGN.—Cross the hands on the breast, the right over the left, fingers extended, thumbs elevated, and the feet forming a square. TOKEN.—Take reciprocally the right elbow with the right hand, the thumb on the outside, the fingers joined, and on the inside; press the elbow thus four times, slip the hands down to the wrists, raising the three last fingers, and press the index on the wrist. SACRED WORD.—"Razabassi," or "Razahaz Betzi-Yah." PASS-WORDS.—"Jechson," "Jubellum," "Zanabosan." Some, however, give Jehovah as the sacred word, and "Belshazzar" as the pass-word.

LECTURE.—Question—Are you a Grand Master of all Symbolic Lodges? Answer.—They know me at Jerusalem to be such.

Q. How shall I know that you are a Grand Master of all Symbolic Lodges? A. By observing my zeal in rebuilding the temple.

Q. Which way did you travel? A. From the South to the East.

Q. How often? A. Nine.

Q. Why so many? A. In memory of the Grand Masters who traveled to Jerusalem.

Q. Can you give me their names? A. Their names are Esdras, Zerubbabel, Phachi, Joshua, Elial, Toyada, Homen, Nehemias, and Malchias.

Q. What are the pass-words? A. "Jechson," "Jubellum," and "Zanabosan."

Q. What object engaged your attention most, when you first entered the Lodge of Grand Masters? A. The candlestick with nine branches.

Q. Why are the nine candles therein always kept burning in this Lodge? A. To remind us that there cannot be less than nine Masters to form a Grand Master's Lodge.

Q. What were your reasons for wishing to be admitted and received in this Lodge of Grand Masters? A. That I might receive the benefit of the two lights I was unacquainted with.

Q. Have you received those lights, and in what manner? A. In receiving first the small light.

Q. Explain this? A. When I was received by steel and fire.

Q. What signifies the steel? A. To remind us of the steel by which our Most Respectable Chief, Hiram Abiff, lost his life, and which I am sworn to make use of whenever I can revenge that horrible murder of the traitors of Masonry.

Q. What means the fire? A. To put us in mind that our forefathers were purified by fire.

Q. By whom were you received? A. By Cyrus.

Q. Why by Cyrus? A. Because it was he who ordered Zerubbabel to rebuild the temple.

Q. What did you promise and swear to perform when you received this degree? A. I swore that I would see the laws, statutes, and regulations strictly observed in our Lodge.

Q. What was your name before you received this degree? A. Zerubbabel.

Q. What is your name now? A. Cyrus.

Q. What means the word Animani? A. "I am that, I am;" and it is also the name of him who found the lion's den.

Q. Why is the Lodge decorated with blue and yellow? A. To remind us that the Eternal appeared to Moses on Mount Sinai, in clouds of gold and azure, when he gave to his people the laws of infinite wisdom.

Q. Where do you find the records of our order? A. In the archives of Kilwinning, in the north of Scotland.

Q. Why did you travel from the South 'round to the East? A. In allusion to the power of the Grand Architect of the universe, which extends throughout all the world.

Q. Why did you wash your hands in the taking of one or the previous degrees? A. To show my innocence.

Q. Why is the history of Hiram Abiff so much spoken of? A. To put us always in mind that he chose rather to sacrifice his life than reveal the secrets of Masonry.

Q. Why is the triangle, with the word secret on it, considered as the most precious jewel in Masonry? A. Because by its justness, equality, and proportion, it represents our redemption.

Q. By what mark was the place discovered where Hiram Abiff was buried by his assassins? A. By a sprig of cassia (say granate).

Q. For what reason do the Master Masons in the Symbolic Lodges speak of a sprig of cassia? A. Because the Sublime Grand Elected descendants of the ancient Patriarchs did not think proper to give the real name or truth of Masonry; therefore, they agreed to say that it was a sprig of cassia, because it had a strong smell.

Q. What are the reasons for the different knocks at the door to gain admittance? A. To know and be assured that they have passed the different degrees, which number we must understand.

Q. For what reasons do we keep our mysteries with such circumspection and secrecy? A. For fear there might be found amongst us some traitorous villains similar to the three Fellow Crafts who murdered our chief, Hiram Abiff.

Q. What is the reason that the Grand Masters of all Lodges are received with so much honor in the Symbolic Lodges? A. Those homages are due to their virtues as Princes of Masons, whose firmness has been shown on so many occasions, by spilling their blood in support of Masonry and the fraternity.

Q. Why do we applaud with our hands? A. In that manner we express our happiness and satisfaction at having done a good action, and rendered justice.

Q. What reflections occur, when contemplating the conduct of Solomon? A. That a wise man may err, and when he is sensible of his fault, correct himself by acknowledging that fault, whereby he claims the indulgence of his brethren.

Q. Why do the Symbolic Lodges take the name of St. John of Jerusalem? A. Because in the time of the Crusades, the Perfect Masons, Knights, and Princes, communicated their mysteries to the Knights of that order; whereupon it was determined to celebrate their festival annually, on St. John's day, being under the same law.

Q. Who was the first architect that conducted the works of Solomon's temple? A. Hiram Abiff; which signifies the inspired man.

Q. Who laid the first stone? A. Solomon cut and laid the first stone, which afterwards supported the temple.

Q. Was there anything enclosed in that stone? A. Yes; some characters, which were, like the name of the Grand Architect of the Universe, only known to Solomon.

Q. What stone was it? A. An agate of a foot square.

Q. What was the form of it? A. Cubical.

Q. At what time of the day was the stone laid? A. Before sunrise.

Q. For what reason? A. To show that we must begin early and work with vigilance and assiduity.

Q. What cement did he make use of? A. A cement which was composed of the finest and purest flour, milk, oil, and wine.

Q. Is there any meaning in this composition? A. Yes; when the Grand Architect of the Universe determined to create the world, he employed his sweetness, bounty, wisdom and power.

Q. What is the reason why the number eighty-one is held in such esteem among Princes of Masons? A. Because that number explains the triple alliance which the Eternal operates by the triple triangle, which was seen at the time Solomon consecrated the temple to God; and also that Hiram Abiff was eighty-one years of age when he was murdered.

Q. Was anything else perceived at the consecration? A. A perfume which not only filled the temple, but all Jerusalem.

Q. Who destroyed the temple? A. Nebuchadnezzar.

Q. How many years after it was built? A. Four hundred and seventy years, six months, and ten days, after its foundation.

Q. Who built the second temple? A. Zerubbabel, by the grant and aid of Cyrus, King of Persia. It was finished in the reign of Darius, when he was known to be a Prince of Jerusalem. Cyrus not only gave Zerubbabel and the captive Masons their liberty, but ordered all the treasures of the old temple to be restored to them, that they might embellish the second temple, which he had ordered Zerubbabel to build.

Q. What signifies the jewel of the Right Worshipful Grand Master of all Lodges being a triangle? A. He wears it in remembrance of the presents given by monarchs and the protectors of the order, in recompense for their zeal, fervor, and constancy.

Q. What way have you traveled to become a Right Worshipful Grand Master of all Lodges, and Grand Patriarch? A. By the four elements.

Q. Why by the four elements? A. To put us in mind of this world, and the troubles in which we live; to cleanse ourselves from all impurities, and thereby render ourselves worthy of perfect virtue.

Q. Where was the Lodge of Grand Masters first held? A. In the sacred vault, east of the temple.

Q. Where is that lodge held at present? A. All over the world, agreeably to the orders of Solomon, when he told us to travel and to spread over the universe, to teach Masonry to those whom we should find worthy of it, but especially to those who should receive us kindly, and who were virtuous men.

Q. What did Solomon give you to remember him at your departure? A. He rewarded the merits of all the workmen, and showed to the Chief Master the cubic stone of agate, on which was engraved, on a gold plate, the sacred name of God.

Q. How was the agate stone supported? A. On a pedestal of a triangular form, surrounded with three cross pillars, which were also surrounded by a circle of brass.

Q. What signifies the three pillars? A. Strength, wisdom and beauty.

Q. What was in the middle of the circle? A. The point of exactness, which teaches us the point of perfection.

Q. What else did Solomon give you? A. The great sign of admiration and consternation, by which I am known by a brother. He also put a ring on my finger, in remembrance of my alliance with virtue, and loaded us with kindness.

Q. Why have you a sun on the jewel of perfection? A. To show that we have received the full light, and know Masonry in its perfection.

Q. Who destroyed the second temple which was finished by the Princes of Jerusalem? A. Pompey began its destruction, and King Herodes the Great finished it.

Q. Who rebuilt it again? A. King Herodes repenting the action he had unjustly done, recalled all the Masons to Jerusalem who had fled, and directed them to rebuild the temple.

Q. Who destroyed the third temple? A. Tito, the son of the Emperor Vespasian. The Masons, who with sorrow saw the temple again destroyed, departed from Rome, after having embraced the Catholic religion, and determined never to assist in constructing another.

Q. What became of those Masons afterwards? A. They divided themselves into several companies, and went into different parts of Europe, but the greatest part of them went to Scotland, and built a town which they called Kilwinning; at this time there is a Lodge there, bearing the same name.

Q. What happened to them afterwards? A. Twenty-seven thousand of the Masons in Scotland determined to assist the Christian Princes and Knights, who were at that time at Jerusalem, in a crusade for the purpose of taking the Holy Land and city from the infidels, who were then in possession of it; and they accordingly obtained leave of the Scottish monarch.

Q. What happened most remarkable to them? A. Their bravery and good conduct gained them the esteem and respect of all the Knights of St. John of Jerusalem. The general of that order, and the principal officers, took the resolution of being admitted into the secrets of Masonry, which they accordingly received; and in return they admitted them into their order.

Q. What became of those Masons afterwards? A. After the crusade they returned and spread Masonry throughout all Europe, which flourished for a long time in France and England; but the Scotch, to their great praise be it spoken, were the only people who kept up the practice of it.

Q. How came it again in vogue in France? A. A Scotch nobleman went to France and became a resident at Bordeaux, where he establishes a Lodge of Perfection, from the members of the Lodge in 1744; in which he was assisted by a French gentleman, who took great pleasure in all the Masonic degrees. This still exists in a most splendid manner.

Q. What means the fire in our Lodge? A. Submission, purification of morals, and equality among brethren.

Q. What signifies the air? A. The purity, virtue, and truth of this degree.

Q. What does the sign of the sun mean? A. It signifies that some of us are more enlightened than others in the Mysteries of Masonry; and for that reason we are often called Knights of the Sun.

Q. How many signs have you in this degree of Grand Pontiff, which is Grand Master of all Lodges? A. 1st, The sign of the earth, or Apprentice; 2d, of water—Fellow Craft; 3d, of terror—the Master; 4th, of fire; 5th, of air; 6th, of the point in view; 7th, of the sun; 8th, of astonishment; 9th, of honor; 10th, of stench, or strong smell; 11th, of admiration; 12th, of consternation. End of the Lecture.

TO CLOSE.—The Grand Master says, "My brother, enter into the cave of Silol—work with Grand Rofadam—measure your steps to the sun, and then the great black eagle will cover you with his wings, to the end of what you desire, by the help of the Most Sublime Princes Grand Commanders." He then strikes four and two, makes the sign of four squares, which is repeated by the Wardens, and the Lodge is closed.

The examination of a brother in the foregoing degree is as follows:

Q. From whence came you? A. From the sacred vault at Jerusalem.

Q. What are you come to do here? A. I am come to see and visit your works and show you mine, that we may work together and rectify our morals, and, if possible, sanctify the profane—but only by permission of a Prince Adept, or Prince of the Royal Secret (if one is present).

Q. What have you brought? A. Glory, grandeur and beauty.

Q. Why do you give the name of St. John to our Lodge? A. Formerly all the Lodges were under the name of Solomon's Lodge, as the founder of Masonry; but since the crusades we have agreed with the Knights Templars, or Hospitallers, to dedicate them to St. John, as he was the support of the Christians and the new laws.

Q. What do you ask more? A. Your will and pleasure as you may find me worthy, obedient, and virtuous.

* * * * *

PRINCE OF THE ROYAL SECRET.

The Assembly of Princes is termed a "Consistory."

OFFICERS.—The first officer represents Frederick II., King of Prussia; he is styled "Sovereign of Sovereigns," "Grand Prince," "Illustrious Commander in Chief." The two next officers are styled "Lieutenant Commanders." The fourth officer is the "Minister of State," who acts as the orator. The fifth officer is the "Grand Chancellor." Then the "Grand Secretary;" the "Grand Treasurer;" the "Grand Captain of the Guards;" a "Standard Bearer;" a "Grand Master Architect;" and two "Tylers."

PLACE OF MEETING.—This is to be a building at least two stories in height, situated on elevated ground, in the open country. Three apartments on the second floor are necessary in this degree. In the first of these the guards are stationed. The second is used as a preparation room. The third is occupied by the members of the Consistory. This last apartment is hung with black, sprinkled with tears, "death's heads," "cross bones," and "skeletons." The throne is in the East, elevated by seven steps. On the throne is the chair of state, lined with black satin, flamed with red. Before the chair is a table covered with black satin, strewed with tears. On this cloth, in front, is a "death's head" and "cross bones;" over the "death's head" is the letter I; and under the "cross bones" is the letter M. On the table is placed a naked sword, a buckler, a sceptre, a balance, and a book containing the statutes of the order. In the West is placed another table covered with crimson, bordered with black, and strewed with tears; on the front of this cloth are the letters N. K. M. K. in gold.

DRESS AND STATIONS OF OFFICERS.—The "Sovereign of Sovereigns" is dressed in royal robes, and seated in the chair of state. The Lieutenant Commanders dressed like the modern princes of Europe, and seated at the table in the West; their swords are crossed on the table. The Minister of State is placed at the Sovereign's right hand. The Grand Chancellor stands on the left hand of the Sovereign. Next to the Minister of State is placed the Grand Secretary. Next to the Grand Chancellor is placed the Grand Treasurer. Below the last named officers are placed on one side the Standard Bearer, the Grand Master Architect, and the Captain of the Guards. Below these officers are placed six members dressed in red, without aprons, wearing the jewel of the order, suspended on the breast by a black ribbon.