Chapter VII: Part 7

A. "I, A. B., of my own free will and accord, in the presence of
Almighty God, and this Chapter of Royal Arch Masons, erected to
God, and dedicated 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 Royal
Arch Mason to to anyone of an inferior degree, nor to any other
being in the known world, except it be to a true and lawful
companion Royal Arch Mason, or within the body of a just and
legally constituted Chapter of such; and not unto him or unto them
whom I shall hear so to be, but unto him or them only whom I shall
find so to be, after strict trial, due examination, or legal
information received. Furthermore, do I promise and swear, that I
will not give the Grand Omnific Royal Arch word, which I shall
hereafter receive, neither in the Chapter nor out of it, except
there be present two companions, Royal Arch Masons, who, with
myself, make three, and then by three times three, under a living
arch, not above my breath. Furthermore, that I will not reveal the
ineffable characters belonging to this degree, or retain the key
to them in my possession, but destroy it whenever it comes to my
sight. Furthermore, do I promise and swear, that I will not wrong
this Chapter, nor a companion of this degree, to the value of
anything, knowingly, myself, nor 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 exaltation of a candidate to this
degree, at a clandestine Chapter, I knowing it to be such.
Furthermore, do I promise and swear, that I will not assist, or be
present at the exaltation of a candidate to this degree, who has
not regularly received the degrees of Entered Apprentice, Fellow
Craft, Master Mason, Mark Master, Past Master, Most Excellent
Master, to the best of my knowledge and belief. Furthermore, that
I will not assist or see more or less than three candidates
exalted at one and the same time. Furthermore, that I will not
assist, or be present at the forming or opening of a Royal Arch
Chapter, unless there be present nine regular Royal Arch Masons.
Furthermore, do I promise and swear, that I will not speak evil of
a companion Royal Arch Mason, neither behind his back nor before
his face, but will apprise him of approaching danger, if in my
power. Furthermore, do I promise and swear, that I will not strike
a companion Royal Arch Mason in anger, so as to draw his blood.
Furthermore, do I promise and swear, that I will support the
constitution of the General Grand Royal Arch Chapter of the United
States of America, also the constitution of the Grand Royal Arch
Chapter of the State under which this Chapter is held, and conform
to all the by-laws, rules and regulations of this or any other
Chapter of which I may hereafter become a member. Furthermore, do
I promise and swear, that I will obey all regular signs, summons,
or tokens given, handed, sent, or thrown to me from the hand of a
companion Royal Arch Mason, or from the body of a just and
lawfully constituted Chapter of such, provided it be within the
length of my cable-tow. Furthermore, do I promise and swear, that
I will aid and assist a companion Royal Arch Mason when engaged in
any difficulty; and espouse his cause, so far as to extricate him
from the same, if in my power, whether he be right or wrong. Also
that I will promote a companion Royal Arch Mason's political
preferment in preference to another of equal qualifications.[13]
Furthermore, do I promise and swear, that a companion Royal Arch
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, MURDER AND TREASON NOT EXCEPTED.[14] Furthermore, do I
promise and swear, that I will be aiding and assisting all poor
and indigent Royal Arch Masons, their widows and orphans, wherever
dispersed around the globe, so far as in my power, without
material injury to myself or family. All which, I do most solemnly
and sincerely promise and swear, with a firm and steadfast
resolution to perform the same, without any equivocation, mental
reservation, or self-evasion of mind in me whatever; binding
myself under no less penalty than that of having my skull smote
off, and my brains exposed to the scorching rays of the sun,
should I ever knowingly or wilfully violate or transgress any part
of this my solemn oath or obligation of a Royal Arch Mason. So
help me God, and keep me steadfast in the performance of the
same."

Q. After receiving the obligation, what was said to you? A. We were told that we were now obligated and received as Royal Arch Masons, but as this degree was infinitely more important than any of the preceding, it was necessary for us to pass through many trials, and to travel in rough and rugged ways to prove our fidelity, before we could be entrusted with the more important secrets of this degree. We were further told that, though we could not discover the path we were to travel, we were under the direction of a faithful guide, who would "bring the blind by a way they knew not, and lead them in paths they had not known; who would make darkness light before them, and crooked things straight; who would do these things, and not forsake them." (See Isa. xlii. 16.)

Q. What followed? A. We were caused to travel three times around the room, when we were again conducted to the altar, caused to kneel, and attend to the following prayer:

Supreme Architect of universal nature, who, by Thine Almighty
Word, didst speak into being the stupendous arch of heaven! And
for the instruction and pleasure of Thy rational creatures, didst
adorn us with greater and lesser lights, thereby magnifying Thy
power, and endearing Thy goodness unto the sons of men. We humbly
adore and worship Thine unspeakable perfection! We bless Thee,
that when man had fallen from his innocence and happiness, Thou
didst leave him the powers of reasoning, and capacity of
improvement and of pleasure. We thank Thee, that amidst the pains
and calamities of our present state, so many means of refreshment
and satisfaction are reserved to us while traveling the RUGGED
PATH of life: especially would we, at this time, render Thee our
thanksgiving and praise for the institution, as members of which
we are, at this time, assembled, and for all the pleasures we have
derived from it. We thank Thee, that the few here assembled before
Thee, have been favored with new inducements, and been laid under
new and stronger obligations of virtue and holiness. May these
obligations, O Blessed Father! have their full effect upon us.
Teach us, we pray Thee, the true reverence of Thy great, mighty,
and terrible name. Inspire us with a firm and unshaken resolution
in our virtuous pursuits. Give us grace diligently to search Thy
word in the book of nature, wherein the duties of our high
vocation are inculcated with divine authority. May the solemnity
of the ceremonies of our institution be duly impressed on our
minds, and have a happy and lasting effect on our lives! O Thou,
who didst aforetime appear unto Thy servant Moses IN A FLAME OF
FIRE OUT OF THE MIDST OF A BUSH, enkindle, we beseech Thee, in
each of our hearts, a flame of devotion to Thee, of love to each
other, and of charity to all mankind. May all Thy miracles and
mighty works fill us with Thy dread, and Thy goodness impress us
with the love of Thy holy name. May HOLINESS TO THE LORD be
engraven upon all our thoughts, words, and actions. May the
incense of piety ascend continually unto Thee from the altar of
our hearts, and burn day and night, as a sacrifice of
sweet-smelling savor, well pleasing unto Thee. And since sin has
destroyed within us the first temple of purity and innocence, may
Thy heavenly grace guide and assist us in rebuilding a SECOND
TEMPLE of reformation, and may the glory of this latter house be
greater than the glory of the former! Amen. So mote it be.

Q. After the prayer what followed? A. We were again caused to travel three times around the room, during which the following passage of Scripture was read, and we were shown a representation of the bush that burned and was not consumed:

Exodus iii. 1-6. "Now Moses kept the flock of Jethro, his
father-in-law, the priest of Midian; and he led the flock to the
back side of the desert, and came to the mountain of God, even to
Horeb. And the angel of the Lord appeared unto him in a flame of
fire out of the midst of a bush, and he looked, and behold, the
bush burned with fire, and the bush was not consumed. And Moses
said, I will now turn aside and see this great sight, why the bush
is not burned. And when the Lord saw that he turned aside to see,
God called unto him out of the midst of the bush and said, Moses,
Moses. And he said, Here am I. And He said Draw not nigh hither;
put off thy shoes from off thy feet; for the place whereon thou
standest is holy ground. Moreover he said, I am the God of thy
father, the God of Abraham, the God of Isaac, and the God of
Jacob. And Moses hid his face; for he was afraid to look upon
God."

Q. What followed? A. We again traveled, while the following passage was read:

2 Chron xxxvi. 11-20. "Zedekiah was one and twenty years old when
he began to reign, and reigned eleven years in Jerusalem. And he
did THAT WHICH WAS evil in the sight of the Lord, his God, AND
humbled not himself before Jeremiah, the prophet, SPEAKING from
the mouth of the Lord. And he also rebelled against King
Nebuchadnezzar, and he stiffened his neck and hardened his heart
from turning unto the Lord God of Israel. Moreover, all the chiefs
of the priests and the people transgressed very much after all the
abominations of the heathen: and polluted the house of the Lord
which He had hallowed in Jerusalem. And the Lord God of their
fathers sent to them by His messengers, rising up betimes and
sending; because He had compassion on His people, and on His
dwelling place. But they mocked the messengers of God, and
despised His words, and misused His prophets, until the wrath of
the Lord arose against His people, till THERE WAS no remedy.
Therefore he brought upon him the King of the Chaldees, who slew
their young men with the sword in the house of their sanctuary,
and had no compassion on young men or maidens, old men, or him
that stooped for age; he gave them all unto his hand. And all the
vessels of the house of God, great and small, and the treasures of
the house of the Lord, and treasures of the king, and of his
princes; all THESE he brought to Babylon. And they burnt the house
of God, and broke down the wall of Jerusalem, and burnt all the
palaces thereof with fire, and destroyed all the goodly vessels
thereof. And them that had escaped from the sword carried he away
to Babylon; where they were servants to him and his sons, until
the reign of the kingdom of Persia."

At the close of this there was a representation of the destruction of Jerusalem by Nebuchadnezzar, and the carrying captive of the children of Israel to Babylon. We were seized, bound in chains, and confined in a dungeon.

Q. What followed? A. We heard rejoicing, as of good news; the proclamation of Cyrus, King of Persia, was read in our hearing.

Ezra i. 1-3. "Now in the first year of Cyrus, King of Persia, the
Lord stirred up the spirit of Cyrus, King of Persia, that he made
a proclamation throughout all his kingdom, and put it also in
writing, saying, Thus saith Cyrus, King of Persia, the Lord God of
heaven hath given me all the kingdoms of the earth, and He hath
charged me to build Him an house at Jerusalem, which is in Judah.
Who is there among you of all his people? His God be with him, and
let him go up to Jerusalem, which is in Judah, and build the house
of the Lord God of Israel, which is in Jerusalem."

Q. What was then said to you? A. We were unbound and requested to go up to Jerusalem to assist in rebuilding the Temple, but objected, as we had no pass by which to make ourselves known to our brethren.

Q. What followed? A. The third chapter of Exodus, 13th and 14th verses, were read to us:

"And Moses said unto God, Behold! when I come unto the children of
Israel, and shall say unto them, the God of your fathers hath sent
me unto you, and they shall say to me, what is his name? What
shall I say to them? And God said unto Moses, I AM, THAT I AM. And
thus thou shalt say unto the children of Israel, I AM hath sent me
unto you."

We were directed to use the words, "I AM, THAT I AM" as a pass-word.

Q. What followed? A. We arose to go up to Jerusalem, and traveled over hills and valleys, rough and rugged ways, for many days; during which time, as we stopped occasionally, to rest and refresh ourselves, the following passages from the Psalms were read in our hearing for our consolation and encouragement [Psalms cxli, cxlii, cxliii]:

Psalm cxli. "Lord, I cry unto Thee; Make haste unto me; give ear
unto my voice. Let my prayer be set forth before Thee as incense,
and the lifting up of hands as the evening sacrifice. Set a watch,
O Lord, before my mouth; keep the door of my lips. Incline not my
heart to any evil thing, to practice wicked works with men that
work iniquity. Let the righteous smite me, it shall be a kindness:
and let Him reprove me, it shall be an excellent oil. Mine eyes
are unto Thee, O God the Lord; in Thee is my trust; leave not my
soul destitute. Keep me from the snare which they have laid for
me, and the gins of the workers of iniquity. Let the wicked fall
into their own nets, while that I withal escape.

Psalm cxlii. I cried unto the Lord with my voice; with my voice
unto the Lord did I make my supplication. I poured out my
complaint before him; I showed before him my trouble. When my
spirit was overwhelmed within me, then thou knewest my path. In
the way wherein I walked, have they privily laid a snare for me. I
looked on my right hand, and beheld, but there was no man that
would know me; refuge failed me; no man cared for my soul. I cried
unto Thee, O Lord; I said, Thou art my refuge and my portion in
the land of the living. Attend unto my cry, for I am brought very
low: deliver me from my persecutors; for they are stronger than I.
Bring my soul out of prison, that I may praise Thy name.

Psalm cxliii. Hear my prayer, O Lord; give ear to my
supplications; in Thy faithfulness answer me, and in Thy
righteousness. And enter not into judgment with Thy servant; for
in Thy sight shall no man living be justified. For the enemy hath
persecuted my soul; he hath made me to dwell in darkness.
Therefore is my spirit overwhelmed within me; my heart within me
is desolate. Hear me speedily, O Lord; my spirit faileth; hide not
Thy face from me, lest I be like unto them that go down into the
pit. Cause me to hear Thy loving kindness in the morning; for in
Thee do I trust; cause me to know the way wherein I should walk,
for I lift up my soul unto Thee. Bring my soul out of trouble, and
of Thy mercy cut off mine enemies; for I am Thy servant."

At length we arrived at Jerusalem, and presented ourselves at the first Veil of the Tabernacle.

Q. What was there said to you? A. The Master of the first Veil demanded of us, "Who comes there? Who dares approach this outer Veil of our sacred Tabernacle? Who comes here?"

Q. Your answer? A. Three weary travelers from Babylon. They then demanded of us who we were, and what were our intentions.

Q. Your answer? A. We are your own brethren and kindred of the tribe of Benjamin; we are the descendants of those noble families of Giblemites, who wrought so hard at the building of the first temple, were present at its destruction by Nebuchadnezzar, by him carried away captive to Babylon, where we remained servants to him and his sons till the first year of Cyrus, King of Persia, by whose order we were liberated, and are now returned to assist in rebuilding the house of the Lord, without expectation of fee or reward.

Q. What further was demanded, of you? A. The pass-word, "I am, that I am." After giving which, the Master of the Veil, assured of his full confidence in us as worthy brethren, commended us for our zeal and gave us the token and words to enable us to pass the second Veil.

Q. What are they? A. The token is an imitation of that which Moses was commanded to exhibit to the children of Israel, casting his rod upon the ground it became a serpent, and putting forth his hand and taking it again by the tail, it became a rod in his hand. The words are these, "SHEM, HAM, and JAPHETH."

Q. What followed? A. We were conducted to the second Veil, where the same questions were asked, and answers returned as before, with the addition of the pass-words and token given at the first Veil.

Q. What followed? A. The Master of the second Veil told us that we must be true and lawful brethren to pass thus far, but further we could not go without his pass and token, which he accordingly gave to us.

Q. What are they? A. The words are SHEM, JAPHETH, and ADONIRAM; the token is putting the hand in the bosom, plucking it out again, in imitation of the second sign which Moses was directed to make to the Israelites, when putting his hand into his bosom and taking it out again, it became leprous as snow.

Q. How were you then disposed of? A. We were conducted onwards to the third Veil, when the same questions were asked, and answers returned as before, with the addition of the token and words last received.

Q. What followed? A. The Master of the third Veil then gave us the sign, words, and signet, to enable us to pass the fourth Veil, to the presence of the Grand Council.

Q. What are the words, sign, and signet? A. The words are JAPHETH, SHEM, NOAH; the sign, pouring water upon the ground, in imitation of Moses, who poured water upon the ground and it became blood; the signet is called the signet of truth, and is Zerrubbabel. It alludes to this passage, "In that day I will take thee, O Zerrubbabel, my servant, the son of Shealtiel, and will make thee as a signet; for I have chosen thee." [See Haggai, chap. ii. ver. 23.]

Q. What followed? A. We then passed to the fourth Veil, where, after answering the same questions, and giving the sign, words, and signet last received, we were admitted to the presence of the Grand Council, where the High Priest made the same demands as were made at the Veils, and received the same answers.

Q. What did the High Priest further demand of you? A. The signs from Entered Apprentice to Most Excellent Master in succession.

Q. What did he then say to you? A. He said we were truly three worthy Most Excellent Masters, commended us for our zeal and disinterestedness, and asked what part of the work we were willing to undertake.

Q. Your answer? A. That we were willing to undertake any service, however servile or dangerous, for the sake of forwarding so great and noble an undertaking.

Q. What followed? A. We were then furnished with a pick-axe, spade and crow, and were directed to repair to the northwest corner of the ruins of the old temple and commence removing the rubbish, to lay the foundation of the new, and to observe and preserve everything of importance and report to the Grand Council. We accordingly repaired to the place, and after laboring several days, we discovered what seemed a rock, but on striking it with the crow, it gave a hollow sound, and upon closer examination, we discovered in it an iron ring, by help of which we succeeded in removing it from its place, when we found it to be the keystone of an arch, and through the aperture there appeared to be an immense vault curiously arched. We then took the stone and repaired to the Grand Council, and presented it for their inspection.

Q. What did the Grand Council then say to you? A. They told us that the stone contained the mark of our ancient Grand Master, Hiram Abiff; that it was truly a fortunate discovery, and that without doubt the vault contained things of the utmost consequence to the craft. They then directed us to repair again to the place and continue our researches.

Q. What followed? A. We returned again to the place and agreed that one of our number should descend by means of a rope, the middle of which was fixed firmly around his body, and if he wished to descend, he was to pull the rope in his right hand, if to ascend, that in his left. He accordingly descended, and in groping about, he found what appeared to be some ancient jewels, but the air becoming offensive, he pulled the rope in his left hand, and was immediately drawn out. We then repaired to the Grand Council, made our report, and presented the articles found, which they pronounced the jewels of our three ancient Grand Masters, Solomon, Hiram, and Hiram Abiff. They commended us highly for our zeal and fidelity, assured us that it was a fortunate discovery, that it would probably lead to still more important ones, and that our disinterested perseverance should not go unrewarded. They directed us to repair again to the place, and make what further discoveries lay in our power.

Q. What followed? A. We again returned to the place, and let down one of our companions as before. The sun having now reached its meridian height, darted its rays to the inmost recesses of the vault, and enabled him to discover a small chest or box, curiously wrought; but the air becoming exceedingly offensive, he gave the sign, and was immediately drawn out. We immediately repaired to the Grand Council and presented our discovery. On examination, the Grand Council pronounced it to be the ARK OF THE COVENANT, which was deposited in the vault by our ancient Grand Master for safe keeping. On inspecting it more closely, they found a key with which they opened it. The High Priest then took from it a book, which he opened, and read as follows:

Gen. i. 1-3. "In the beginning God created the heavens and the
earth. And the earth was without form, and void; and darkness was
upon the face of the deep; and the Spirit of God moved upon the
face of the waters. And God said, Let there be light, and there
was light."

Deut. xxxi. 24-26. "And it came to pass when Moses had made an end
of writing the words of this law in a book, until they were
finished, that Moses commanded the Levites, which bare the ark of
the covenant of the Lord, saying, Take this book of the law and
put it in the side of the ark of the covenant of the Lord your
God, that it may be there for a witness against thee."

Ex. xxv. 21. "And thou shalt put the mercy-seat above, upon the
ark, and in the ark thou shalt put the testimony that I shall give
thee."

He then declared it to be the book of the law upon which the Grand Council, in an ecstasy of joy, exclaimed three times, "Long lost, now found, holiness to the Lord;" at the same time drawing their hands across their foreheads.

Q. What further was found in the ark? A. A small vessel containing a substance, which, after the Council had examined, and the High Priest again read from the book of the law, Ex. xvi. 32-34, he pronounced to be manna:

"And Moses said, This is the thing which the Lord commanded; fill
an omer of the manna to be kept for your generations, that they
may see the bread wherewith I have fed you in the wilderness, when
I brought you forth from the land of Egypt. And Moses said unto
Aaron, Take a pot and put an omer full of manna therein, and lay
it up before the Lord to be kept for your generations. As the Lord
commanded Moses, so Aaron laid it up before the testimony, to be
kept for a token."

The High Priest then took a rod from the ark, which, after he had read the following passage,

Numb. xvii. 10. "And the Lord said unto Moses, Bring Aaron's rod
again before the testimony to be kept for a token."

He pronounced to be Aaron's rod, which budded and blossomed as the rose.

Q. Was there anything further found in the ark? A. There was a key to the ineffable characters belonging to this degree, as follows

--|--|--|
--|--|--|X

beginning at top of this diagram at the left hand angle. The upper left angle without a dot is A, the same with a dot is B, etc.

Q. What further was said to you? A. The High Priest read the following passage:

Exodus vi. 2, 3. "And God spake unto Moses, and said unto him, I
am the Lord, and I appealed unto Abraham, unto Isaac, and unto
Jacob, by the name of God Almighty, but by my name Jehovah was I
not known to them."

He then informed us that the name of Deity, the divine Logos, or word, to which reference is made in John i. 1-5.

"In the beginning was the word, and the word was with God, and the
word was God, the same was in the beginning with God, all things
were made by Him, and without Him was not anything made that was
made. In Him was life, and the life was the light of men. And the
light shineth in darkness, and the darkness comprehendeth it not."

That this Logos or word was anciently written only in these sacred characters, and thus preserved from one generation to another. That this was the true Masonic word, which was lost in the death of Hiram Abiff, and was restored at the rebuilding of the temple, in the manner we had at that time assisted to represent.

Q. What followed? A. We were reminded of the manner in which we were sworn to give the Royal Arch word, were instructed in the manner, and finally invested with the all important word in due form.

Q. What is the Grand Royal Arch word? A. JAH BUH LUN.

Q. How is it to be given? A. Under a living arch by three times three, in low breath (see description of opening a Chapter).

Q. What followed? A. We were presented with the signs belonging to this degree.

Q. Will you give me those signs? Answered by giving the signs thus: Raise the right hand to the forehead, the hand and arm horizontal; thumb towards the forehead, draw it briskly across the forehead, and drop it perpendicularly by the side. This constitutes the due-guard of this degree, and refers to the penalty of the obligation. The grand sign is made by locking the fingers of both hands together, and carrying them to the top of the head, the palms upward, alluding to the manner in which the brother who descended into the vault and found the ark, found his hands involuntarily placed to protect his head from the potent rays of the meridian sun.

Q. What followed. A. The High Priest then placed crowns upon our heads, and told us that we were now invested with all the important secrets of this degree, and crowned and received as worthy companions, Royal Arch Masons. He then gives the charge.

The second section of the Lecture on this degree states minutely the ceremonies and forms of exaltation (as the conferring of this degree is styled), but there seems to be some parts which require explanation. The Principal Sojourner conducts the candidate, and is considered as representing Moses conducting the children of Israel through the wilderness. He is usually dressed to represent an old man, bowed with age, with a mask on his face, and long beard hanging down upon his breast; is introduced to the candidate in the preparation room by the name of Moses. On entering the Chapter, the candidates are received under a "living arch;" that is, the companions arrange themselves in a line on each side of the door, and each joins hands with the one opposite to himself. The candidates entering, the conductor says, "Stoop low, brothers! we are about to enter the arches; remember that he that humbleth himself shall be exalted; stoop low, brothers, stoop low!" The candidates seldom pass the first pair of hands, or, in other words, the first arch, without being so far humbled as to be very glad to support themselves on all fours. Their progress may be imagined to be very slow; for, in addition to their humble posture, they are obliged to support on their backs the whole weight of the living arches above. The conductor, to encourage them, calls out occasionally, "Stoop low, brothers, stoop low!" If they go too slow to suit the companions, it is not unusual for some one to apply a sharp point to their bodies to urge them on; the points of the pasteboard crown answer quite well for this purpose. After they have endured this humiliating exercise as long as suits the convenience of the companions, they pass from under the living arches. The candidates next receive the obligation, travel the room, attend the prayer, travel again, and are shown a representation of the Lord appearing to Moses from the burning bush. This last is done in various ways. Sometimes an earthen pot is filled with earth, and green bushes set around the edge of it, and a candle in the centre; and sometimes a stool is provided with holes about the edge, in which bushes are placed, and a bundle of rags or tow, saturated with oil of turpentine, placed in the centre, to which fire is communicated. Sometimes a large bush is suspended from the ceiling, around the stem of which tow is wound wet with oil of turpentine. In whatever way the bush is prepared, when the words are read, "He looked, and behold, the bush burned with fire," etc., the bandage is removed from the eyes of the candidates, and they see the fire in the bush,[15] and, at the words, "Draw not nigh hither; put off thy shoes," etc., the shoes of the candidates are taken off, and they remain in the same situation while the rest of the passage is read to the words, "And Moses hid his face; for he was afraid to look upon God." The bandage is then replaced, and the candidates again travel about the room, while the next passage of Scripture is read. [See Lecture.] At the words, "And break down the walls of Jerusalem," the companions make a tremendous crashing and noise, by firing pistols, overturning chairs, benches, and whatever is at hand; rolling cannon balls across the floor, stamping, etc., etc., and in the midst of the uproar the candidates are seized, a chain thrown about them, and they are hurried away to the preparation room. This is the representation of the destruction of Jerusalem, and carrying captive the children of Israel to Babylon. After a short time the proclamation of Cyrus is read, the candidates are unbound, and start to go to Jerusalem, to assist in rebuilding the temple. The candidates, still hoodwinked, are brought into the Chapter, and commence their journey over the rugged and rough paths. They are literally rough paths, sticks of timber framed across the path the candidate must travel, some inches from the floor, make no comfortable traveling for a person blindfolded. But this is not always the way it is prepared; billets of wood singly, or in heaps, ladders, nets of cord, etc., etc., are all put in requisition to form the rough and rugged paths, which are intended as a trial of the FIDELITY of the candidates. If they escape with nothing more than bruised shins they do well. They have been known to faint away under the severity of the discipline, and occasion the WORTHY companions much alarm. After traveling the rugged paths till all are satisfied, they arrive at the first Veil of the Tabernacle, give the pass-word, and pass on to the second, give the pass-words, and present the sign. This, it will be recollected, is in imitation of the sign which Moses was directed to make to the children of Israel. He threw his rod upon the ground and it became a serpent; he put forth his hand and took it by the tail, and it became a rod in his hand. The conductor is provided with a rod, made in the form of a snake, and painted to resemble one. This he drops upon the floor, and takes it up again. They then pass on to the next Veil, give the pass-word and make the sign (put the right hand in the bosom and pluck it out again); pass on to the next, give the pass-words and make the sign (pour water upon the ground), and are ushered into the presence of the GRAND COUNCIL. The Veils are four in number, and of the same color as the banners of the three Grand Masters of the Veils, and that of the Royal Arch Captain, blue, purple, scarlet and white, and have the same references and explanations. [See Lecture.] The Grand Council consists of the Most Excellent High Priest, King and Scribe. The High Priest is dressed in a white robe, with a breastplate of cut-glass, consisting of twelve pieces, to represent the twelve tribes of Israel; an apron, and a mitre. The King wears a scarlet robe, apron, and crown. The mitre and crown are generally made of pasteboard: sometimes they have them of the most splendid materials, gold and silk velvet; but these are kept for public occasions. The mitre has the words, "HOLINESS TO THE LORD" in gold letters across the forehead. The Scribe wears a purple robe, apron, and turban. After having satisfied the Grand Council that they are true brethren, and stated their object in coming to Jerusalem, the candidates are directed to commence the labor of removing the rubbish of the old temple preparatory to laying the foundation of the new. For the purpose of performing this part of the ceremony, there is in or near the Chapter a narrow kind of closet, the only entrance to which is through a scuttle at the top; there is placed over this scuttle whatever rubbish is at hand, bits of board, brick bats, etc., and among them the keystone. After the candidates are furnished with the tools (pick-axe, spade, and crow), they are directed to this place, and remove the rubbish till they discover the keystone. This they convey to the Grand Council, as stated in the Lecture. After the Grand Council have examined it, they pronounce it to be the work of the Grand Master, Hiram Abiff, and direct them to return and prosecute their researches, not doubting that they will make many important discoveries. The candidates return and let down one of their number by a rope; he finds three squares, is drawn out, and all proceed with them to the Grand Council. The Grand Council inspect them, and pronounce them to be the three ancient jewels that belonged to the three ancient Grand Masters, Solomon, Hiram and Hiram Abiff. The candidates then return to the vault and let down another of their number. Here, let it be remarked, some Chapters, for the purpose of lightening the labor of the candidates, call in the aid of machinery. A pulley is suspended over the vault, and the candidate is EXALTED from the bottom at the tail of a snatch block; the one last let down find at the bottom a small chest or box, upon which he gives the signal to be drawn out; he no sooner discovers the box than the air in the vault, in the language of the Lecture, "becomes exceedingly offensive." This is strictly true; for at the moment he takes up the box and is preparing to ascend, fire is communicated to a quantity of gunpowder at his feet, so that by the time he arrives at the top, he is so completely suffocated with the fumes of the powder, that he is almost deprived of the power of respiration or motion. The box is carried to the Grand Council and pronounced to be the ark of the covenant. It is opened, and a Bible taken out, and some passages read from it. [See Lecture.] One word respecting the representation of the ark. It ought to be a splendid box covered with gold, and some of them are really elegant; but the Chapter must have such as it can afford; if it is too poor to procure splendid furniture, cheap articles are made to answer; for an ark, if the funds are low, a plain cherry or pine box will answer, and sometimes a cigar box is made the humble representation of the splendid ark, made by divine command, of shittim wood, and overlaid with pure gold. The High Priest takes then from the ark a vessel containing something to represent manna. This vessel is of various forms and materials, from an elegant silver urn to a broken earthen mug; and the substance contained is as various as the vessels in which it is deposited; such as a bit of sugar, a piece of cracker, or a few kernels of wheat. Whichever is used, the High Priest takes it out and gravely asks the King and Scribe their opinion of it; they say they think it is manna. The High Priest then looks at it intently and says, "It looks like manna;" smells it and says, "It smells like manna;" and then tastes it and says, "It is manna." The High Priest then takes from the ark a bit of an apple tree sprout, a few inches long, with some withered buds upon it, or a stick of a similar length, with some artificial buds upon it, which, after consulting with the King and Scribe, he pronounces Aaron's rod. He then takes out the key to the ineffable characters and explains it. This key is kept in the ark on four distinct pieces of paper. The key is marked on a square piece of paper, and the paper is then divided into four equal parts, thus:

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The outside lines represent the dimensions of the paper; the inside ones are the key, and the dotted ones, the section that is made of the whole for the purpose of keeping it secret, should any GRACELESS COWAN ever get possession of the sacred ark, and attempt to rummage its contents. The other part of the key x is made on the back of the same piece of paper, so that on putting them together, it shows equally plain. It is said that these characters were used by Aaron Burr, in carrying on his treasonable practices, and by that means made public; since which time they have been written and read from left to right. After the ceremonies are ended, the High Priest informs the candidates, in many or few words, according to his ability, that this degree owes its origin to Zerrubbabel and his associates, who rebuilt the temple by order of Cyrus, King of Persia. He informs them that the discovery of the secret vault and the inestimable treasures, with the long lost WORD, actually took place in the manner represented in conferring this degree, and that it is the circumstance upon which the degree is principally founded. The ceremony of closing a Chapter is precisely the same as at opening, to the raising of the living arch. The companions join hands by threes, in the same manner, and say in concert, "As we three did agree the sacred word to keep, as we three did agree the sacred word to search, so we three do agree to close this royal arch." They then break without giving the word, as the High Priest reads the following prayer:

"By the wisdom of the Supreme High Priest may we be directed, by
His strength may we be enabled, and by the beauty of virtue may we
be incited to perform the obligations here enjoined upon us; to
keep inviolable the mysteries here unfolded to us, and invariably
to practice all those duties out of the Chapter, which are
inculcated in it. (Response.) So mote it be. Amen."

The High Priest then declares the Chapter closed in due form.

* * * * *

KNIGHTS OF THE RED CROSS.

At the sound of the trumpet the line is formed. Master of Calvary to the Sir Knight Warden, "When a Council of Knights of the Red Cross is about to be formed and opened, what is the first care?" Warden--"To see the Council chamber duly guarded." M. C.--"Please to attend to that part of your duty, see that the sentinels are at their respective posts, and inform the Captain of the Guards that we are about to open a Council of Knights of the Red Cross for the dispatch of business." W.--"The sentinels are at their respective posts, and the Council chamber duly guarded." M. C.--"Are all present Knights of the Red Cross?" W.--"They are." M. C.--"Attention, Sir Knights, count yourselves from right to left--right files handle sword--draw sword--carry sword--right files to the left double--second division forward, march, halt--right about face!" Sir Knight Master of Infantry, accompanied by the sword-bearer and Warden--"Please inform the Sovereign Master that the lines are formed waiting his pleasure." At the approach of the Council the trumpet sounds. M. C.--"Form avenue (the Council pass); the Sovereign Master passes uncovered; recover arms, poise arms!" Sovereign Master--"Attention, Sir Knights; give your attention to the several signs of Masonry; as I do, so do you." [The Sir Knights give the signs from the first to the seventh degree.] S. M.--"Draw swords, and take care to advance and give the Jewish countersign--recover arms; take care to advance and give the Persian countersign--recover arms." S.M. to Sir Knight Master of the Palace--"Advance and give me the word of a Knight of the Red Cross; the word is right--receive it on your left." The word is then passed around; when it arrives at the Chancellor he says, "Sovereign Master of the Red Cross, word has arrived." S. M.--"Pass it on to me [he gives it to the Sovereign Master]. Sir Knight, the word is right." S. M. to Sir Knight Chancellor--"Advance and give me the grand sign, grip, and word of a Knight of the Red Cross; it is right--receive it on your left." The word passes around as before, as will hereafter be explained, and when arrived at the Master of the Palace, he says, "Sovereign Master, the grand sign, grip and word have arrived." S. M.--"Pass them on to me; Sir Knight, they are right. Left face--deposit helmets--centre face--reverse arms--to your devotions [the Sir Knights all kneel and repeat the Lord's prayer]--recover arms--left face--recover helmets--centre face--right about face--to your posts--march!"

* * * * *

FIRST SECTION.

Question--Are you a Knight of the Red Cross? Answer--That is my profession.

Q. By what test will you be tried? A. By the test of truth.

Q. Why by the test of truth? A. Because none but the good and true are entitled to the honors and privileges of this illustrious order.

Q. Where did you receive the honors of this illustrious order? A. In a just and regular Council of Knights of the Red Cross.

Q. What number compose a Council? A. There is an indispensable number and a constitutional number.

Q. What is the indispensable number? A. Three.

Q. Under what circumstances are they authorized to form and open a Council of Knights of the Red Cross? A. Three Knights of the Red Cross, being also Knight Templars, and hailing from three different commanderies, may, under the sanction of a legal warrant from some regular Grand Encampment, form and open a Council of Knights of the Red Cross for the dispatch of business.

Q. What is a constitutional number? A. Five, seven, nine, eleven, or more.

Q. When composed of five, seven, nine, eleven, of whom does it consist? A. Sovereign Master, Chancellor, Master of the Palace, Prelate, Master of Cavalry, Master of Infantry, Master of Finance, Master of Dispatches, Standard-Bearer, Sword-Bearer, and Warder.

Q. Warder's station in the Council? A. On the left of the Standard-Bearer in the West.

Q. His duty? A. To announce the approach of the Sovereign Master; to see that the sentinels are at their respective posts, and the Council chambers duly guarded.

Q. Sword-Bearer's station in the Council? A. On the right of the Standard-Bearer in the West.

Q. His duty? A. To assist in the protection of the banner of our Order; to watch all signals from the Sovereign Master, and see his orders duly executed.

Q. Standard-Bearer's station? A. In the West.

Q. His duty? A. To display, support, and protect the banners of our Order.

Q. Why is the Standard-Bearer's station in the West? A. That the brilliant rays of the rising sun, shedding their lustre upon the banners of our Order, may encourage and animate all true and courteous Knights, and dismay and confound their enemies.

Q. Station of Master of Dispatches? A. In front of the Master of the Palace.

Q. His duty? A. To observe with attention the transactions of the Council; to keep a just and regular record thereof, collect the revenue, and pay the same over to the Master of Finance.

Q. Station of the Master of Finance? A. In front of the Chancellor.

Q. His duty? A. To receive in charge the funds and property of the Council, pay all orders drawn upon the Treasurer, and render a just and regular account when called for.

Q. Station of the Master of Infantry? A. On the right of the second division when separately formed: on the left of the whole when formed in line.

Q. His duty? A. To command the second division or line of infantry, teach them their duty and exercise; also to prepare all candidates, attend them on their journey, answer all questions for them, and finally introduce them into the Council chamber.

Q. Station of the Master of Cavalry? A. On the right of the first division when separately formed, and on the right of the whole when formed in line.

Q. His duty? A. To command the first division or line of cavalry, teach them their duty and exercise; to form the avenue at the approach of the Sovereign Master, and prepare the lines for inspection and review.

Q. Prelate's station? A. On the right of the Chancellor.

Q. His duty? A. To preside in the Royal Arch Council; administer at the altar; to offer up prayers and adoration to Deity.

Q. Station of Master of the Palace? A. On the left of the Sovereign Master in the East.

Q. His duty? A. To see that the proper officers make all due preparations for the several meetings of the Council; to take special care that the Council chamber is in suitable array for the reception of candidates and the dispatch of business; to receive and communicate all orders issued by the Sovereign Master through the officers of the line.

Q. Chancellor's station? A. On the right of the Sovereign Master.

Q. His duty? A. To receive and communicate all orders and petitions; to assist the Sovereign Master in the discharge of his various duties, and in his absence to preside in the Council.

Q. Sovereign Master's station? A. In the East.

Q. His duty? A. To preside in the Council; confer this order of knighthood upon those whom his Council may approve; to preserve inviolable the laws and constitution of our Order; to dispense justice, reward merit, encourage truth, and diffuse the sublime principles of universal benevolence.

S. M.--"Sir Knight Chancellor, it is my will and pleasure that a Council of Knights of the Red Cross be now opened, and to stand open for the dispatch of such business as may regularly come before it at this time, requiring all Sir Knights now assembled, or who may come at this time, to govern themselves according to the sublime principles of our Order. You will communicate this to the Sir Knight Master of the Palace, that the Sir Knights present may have due notice thereof, and govern themselves accordingly." [The Sir Knight Chancellor communicates it to the Sir Knight Master of the Palace, and he to the Knights.] S. M.--"Return arms--right about face--to your posts--march--center face--Sir Knights, this Council is now open for the dispatch of business."

* * * * *

SECOND SECTION.

Question--What were the preparatory circumstances attending your reception to this illustrious Order? Answer--A Council of Royal Arch Masons being assembled in a room adjacent to the Council chamber, I was conducted to the door, where a regular demand was made by two, three, and two.

Q. What was said to you from within? A. Who comes there?

Q. Your answer? A. Companion A. B., who has regularly received the several degrees of Entered Apprentice, Fellow Craft, Master Mason, Mark Master, Past Master, Most Excellent Master, and Royal Arch, and now solicits the honor of being regularly constituted a Knight of the Red Cross.

Q. What was then said to you? A. I was asked if it was of my own free will and accord that I made this request; if I was worthy and well qualified; if I had made suitable proficiency in the foregoing degrees, and was properly vouched for; all of which being answered in the affirmative, I was asked by what further right or benefit I expected to gain admittance.

Q. Your answer? A. By the benefit of a pass-word.

Q. Did you give that pass-word? A. I did, with the assistance of my companions. [Here the Royal Arch word is given as described in the Royal Arch degree.]

Q. What was then said to you? A. I was then directed to wait with patience till the Most Excellent Prelate should be informed of my request, and his answer returned.

Q. What was his answer? A. Let him be admitted.

Q. What was you then informed? A. The Most Excellent Prelate observed that the Council there assembled represented the Grand Council convened at Jerusalem, in the second year of the reign of Darius, King of Persia, to deliberate on the unhappy state of the fraternity during the reigns of Artaxerxes and Ahasuerus, and to devise some means to obtain favor of the new Sovereign, and to gain his consent to proceed in rebuilding their new city and temple.

Q. What followed? A. The Most Excellent Prelate then informed me if I was desirous of attending the deliberations of the Council at this time, it was necessary that I should assume the name and character of Zerrubbabel, a prince of the house of Judah, whose hands laid the foundation of the second temple, and whose hands the Lord has promised should complete it.

Q. What followed? A. The Most Excellent Prelate then read a lesson from the records of the Fathers, stating the impediments with which they were troubled by their adversaries on the other side of the river, and the grievous accusations which were brought against them before the King.