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COLLECTANEA

Volume 2

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



The rituals reproduced herewith were used in

Masonic bodies now extinct. Regardless of a ny

similarity of names, they are not now used nor

have they any connection with any Rite of

Freemasonry in the United States of America.

They are issued for the use of the members

of the Grand College only and for study pur-

poses and must not be conferred or ‘worked’.

~\ ~iVV“~

S T A Y S . ~ 1•

ALBANY

CONTENTS—Volume II

Constitution of the Grand College of Rites Page 4

Fellowship 7

Minutes of the Ninth Annual Meeting 11

The Martinist Order 17

Eng lish Ritual—First Degree 19

Second Initiate Martiniste 27

Third Degiee, Superior Inconnue 33

The Amerz~an Rztual—Notre Vrai Maitre 40

First Degree 42

Second Degree 46

The’ Adonhiramite Rite 49

Entered Apprentice 58

Banquet or Table Lodge 68

Fellowcraft Degree 79

Master Mason 87

First Elu or Elu of the Nine 121

Second Elu, Called of Perignan 1 3 5

Third Elu Called Elu of the Fifteen 140

Minor Architect 149

Grand Architect o r Scottish Fellowcraft 158

Degree of Scottish Master 166

The Knight of the Sword also called Knight of the East or

of th e Eagle 178

Knight of the Rose Croix 195

Noachite oi Prussian Knight 205

3

A916463A



COL LE CTANE A CONSTITUTION

CONSTITUTION

of the

GRANt’ COLLEGE OF RITES

OF THE UNITED STATES OF AMERICA

PREAMBLE

The G R A N D C O L L E G E O F RITES has for its major objects:

i. The study of the history and rituals of all Rites, Systems and

Orders of Freemasonry not already under the control, juris.

diction, and/or stewardship of the regularly existing and

recognized Masonic Bodies, hereinafter specifically designated.2. The elimination of sporadic efforts to originate, resuscitate or

perpetuate Rites, Systems and Orders of Freemasonry in the

United States beyond those under control, jurisdiction, and/or

stewardship of the regularly existing and recognized Masonic

Bodies.

3 . The collection and preservation of rituals of the various Rites,

Systems and Orders of Freemasonry ordinarily unavailable tothe American Masonic student.

ARTICLE 1—NA ME

This organization shall be known and designated as THE

GRAND COLLEGE OF RITES OF ThE UNITED STATES OF AMERICA.

ARTICLE 11—AUTHORITY

The G R A N D C O L L E G E O F RITES, as such, in loyal recognition

of the regularity and accepted Masonic standing of the following

Masonic Bodies, shall refrain from any encroachment upon theirritualistic systems:

1 . The several Grand Lodges, F . & A. M., A. F . & A. M.,

F . A. A. M. and A. F . M.2. The several Grand Chapters, R. A. M.

3 . The several Grand Councils, R. & S . M.

4. The General Grand Chapter of the U. S . A.

5. The General Grand Council of the U. S . A.6. The several Grand Commanderies, Knights Templar -

7.

8.

9.

10.

ii.12.

13.

14.

15.

The Grand Encampment of the U. S . A., Knights Templar

The Supreme Councils, 330, A. & A. S . R. and A. A. S . R.

The Grand Imperial Councils of the Red Cross of Constantine

The Societas Rosicruciana in Civitatibus Foederatis

The Royal Order of Scotland

The Order of Anointed High PriesthoodThe Grand Council of Allied Masonic Degrees

The Grand College of America, Priestly Order of the Temple

The Holy Order of the Knights Beneficent of the Holy City

AR WIC LE Ill—FELLOWSHIP

Fellowship, active and honorary, in the GRAND COLLEGE OF

RITES is b y invitation only to Master Masons in good and regular

standing in a regular Symbolic Lodge, recognized by American Free-masonry. The number of active Fellows shall not exceed one hun-dred (100). Fellows m ay use the title “F.G.G.R.” as a particular

designation. Fellows not residing in the continental United Statesshall be 1-lonoris Causa, not counted in the Fellowship limitation

and shall not exceed forty (40) in number. Fellowship shall be

by unanimous election at the Annual Convocation.

ARTICLE IV—,PEFS

There shall be no fee for Fellowship, but the active members

shall donate two dollars ($2.00) per annum. Honorary Fellows

shall be exempt from the donation but may contribute at their

pleasure.

ARTICLE V—INSIGNIA

The official seal and insignia of the GRAND COLL E GE OF RITES

shall be a special adaptation of the cross, containing: circle, square,

triangle, pentagon and seal of Solomon.

ARTICLE VI—OPPICERS

The Officers of the GRAND COLLEGE OF RITES, all of whom

shall be elected by majority vote at the Annual Convocation, are a sfollows:

4 5



CON ST IT UT IONCOL LECTANEA

Grand Chancellor

Grand Senior Vice-Chancellor

Grand Junior Vice-Chancellor

Grand Registrar

Grand High Prelate

Grand Redactor-General

Grand Archivist

Grand Seneschal

Grand Marischal

ARTICLE VII—TITLES

The title of the Grand Chancellor and the Past Grand Chan-

cellors shall he “Most Illustrious” and that of the other Grandofficers and past Grand officers “Right Illustrious.”

ARTICLE ViII—CONVOCATIONS

The GRAND COLLEGE OF R I TES shall at each Annual Con-

vocation, determine the time and place of its next Annual Convoca-

tion, provided, however, that the Grand Chancellor may convoke

the GRAND COLLEGE OF R I TES in Special Convocation at such time

and place as he may deem expedient, by notice to the Fellowship

at least (15) days before time of Convocation.

ARTICLE IX—QUORUA

A quorum of the GRAND COLLEGE OF R I T E S shall be five (5)

Fellows, including one of the first three officers; but in the absence

of the three principal officers the Grand Chancellor shall designate

and appoint a presiding officer to act in his stead. Honorary Fellows

have a voice but no vote on any question.

ARTICLE X—AAIENDAIENTS

This Constitution may be amended, altered or changed at any

Annual Convocation of the GRAND COLLEGE OF R I TES by a two-

thirds vote of the Fellows present.

FELLOWSHIP—102

(Limited to One Hundred)48—Alexander, Herbert C.—Charlotte, N. C .

184—Allen, Edwin Brown—Troy, N. Y.4—Allen, S . Edward~WarrentOn, North Carolina

49—Anderson, Alexander P.—Brooklyn, N. Y.52—Bahnson, Frederic F.—Winston-Salem, N. C .

129—Barker, Gardner R.—New York, N. Y.104—Bradbrook, George E.—New York, N. Y.

54—Brain, Clarence—Oblahoma City, 0km.25—Brown, William Mosely—Clarendon, Va.

182—Bulluck, David E.—Rocky Mount, N. C .55—Cheney, D. Rufus—Portland, Ore.

185—Chiles, Henry C.—Lexington, Mo.118—Clark, George B.—Denver, Col.

26—ChIt, James M.—Richmond, Va.126—Cochran, John T—The Plains, Va.27—Cohn, David—Elberton, Ga.14—Conover, Charles A.—Coldwater, Mich.28—Copestake, Charles 11.—Schenectady, N. Y.29—Cumming, William li—Syracuse, N. Y.

124—Cusick, Edward R.—New York, N. Y.57—Davis, Edward—Ada, 0km.81—Dents, Hiram E.—FlemingtOn, N. J.

121—Dietz, Martin J.—W’eehawken, N. J.15—Denslow, Ray V.—Trenton, Mo.

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

58—Emmerson, ~lr., Henry—New York, N. Y.103—Evans, Henry F.—Denver, Cob.106—Fennimore, Roland M.—Fair Haven, N. J.112—Fleagle, Fred K.—Davidson, N. C .148—Foy, Herbert M.—Mt. Airy, N. C .146—Glidewell, James A.—Dallas, Texas

62—Gore, M. Elting—Orange, N. .1 .189—Grant, Taylor B.—Forest Hills, N. Y.

68—Griffin, Lee—Monroe, N. C .64—Grossfield, Morris—New York, N. Y.

88—Gruener, Edwin E.—Pittsburg, Pa.65—fl anauer, Albert M.—Pittsburgh, Pa.11—flartsell, Jr., Luther T.—Concord, N. C .67—Haubert, Luther T.—Helena, Mont.68—Heath, E. Fenno—Newport News, Va.69—Helm, Sam 5.—Corsicana, Texas71—Hickox, Norman B .—Evanston, Ill.12—Hodge, William B.—Charlotte, N. C.

142—Holmes, Walter R.—Brooklyn, N. Y.17—Hunt, Charles C.—Cedar Rapids, Iowa

187—Horka, Stanley L.—Passaic, N. S.18—Hurley, Frederick T.—Little Silver, N. J.

105—Johnson, Charles 11.—New York, N. Y.78—Johnson, Harry 8.—Cincinnati, Ohio74—Jones, Mattison B.—Los Angeles, Calif.

6 7



COLLECTANBA

149—Keitner, C]aud—Washington, D. C.47—Kenderdine, Glen A.—Des Moines, Iowa75—King, Edward A .—Pittsburgh, Pa.76—Lainhart, John W.—Washington, D. C .77—Lang, Ossian—New York, N. Y.

115—Linkletter, George 0.—Manhasset, N. Y.186—Love, Clyde P.—Harrisburg, Pa.

85—Miller, George B.—Red Bank, N. ~J.19—Miller, James B.—China Grove, N. C .

107—Morton, Francis P.—East Orange, N. J.82—O’Donnell, Thomas C.—New York, N. Y.86—Palmer, Earl C.—Long Branch, N. J.

145—Palmer, Erik S.—Kearny, N. S.183—Pangburn, Jr., William H.—Ma~ood, N. J.

* 6—Parham, Kennon N. C. N. ~.

114—Paterson, William J.—Philadelphia, Pa.87—Pittis, Godfrey—AlIerdale, N. S.

123—Price, Walter E.—Brooldyn, N. Y.102—Priest, Ernest 11.—Red Bank, N. J.

88—Pugh, Charles IL—Gastonia, N. C .116—Putnam, Harry Ames—Trenton, N. J.147—~Quincke, Walter K—Los Angeles, Calif.

89—Rask, Louis—Schenectady, N. Y.141—Reid, Elmer T.—Brooklyn, N. Y.117—Saint Clair, Ward IC—East Wifliston, N. Y .

5—Saliba, Michel—Wilson, N. C .40—Sargent, Donald J.—Jersey City, N. J.98—Searles, Harold 3.—Metuchen, N. J.86—Shepherd, Silas IL—San Diego, Calif.

3—Shute, II, S. Ray—iVI onroe, N. C .87—Smith, Lewis E.—Omaha, Nebr.42—Snodgrass, Charles A.—Chattanooga, Tenn.

140—Souders, Otto it—Wichita, Kans.43—Stearns, ~1unius S.—Monroe, N. C .44—Stockwell, Walter L.—Fargo, N. D.46—Timberlake, Jr., E. W.—Wabe Forest, N. C .

150—Tumolo, Nicholas A.—Philadelphia, Pa.188—Veino, Nathan M.—Watervliet, N. Y.* 8—Voorhis, Harold V. B.—Red Bank, N. S.

21—Vrooman, John B.—Wichita, Kan.180—Wakefield, Stanley W.—Yonkers, N. Y.119—Walker, James 1.—Maryvifle, Tenn.110—Walker, Wendell IC—New York, N. Y.

91—Warner, G. Van Vans—Red Bank, N. S.92—Weigand, Daniel S.—Little Silver, N. J.98—West, Clarence J.—Appleton, Wis.94—Wilson, S. Edward—Ruinson, N. J.95—Winkelmaler, Robert C.—St. Louis, Mo.

128—Woolley, Willis A.—Long Branch, N. J.148—Young, Claud F’.—Fort Scott, Kan.

*Honorary Life Member

FELLOWSHIP

HONORARY FELLOWSHIP—SI

(Limited to Forty)

11-26—Adams, Frederic—London, EnglandH- 6—Allan, S. Mason—Edinburgh, Scotlandil-Bi—Berger, Fred T.—Mexico City, Mexico11-17—Blessing, Edward C.—Balboa Heights, Canal ZoneH-28—Brid~e, George E. W.—London, England11-15—Buel, William S.—Vancouver, Canada11-80—Butler, Leonard—Perth, Western AustraliaH-21—Charriere, Louis—Paris, FranceH- 2—Coombs, William J.—Paris, FranceH- 3—Crossle, Philip—Dublin, IrelandH- 5—Dentith, Arthur W.—London, England11-18—Evans, J. Austin—Toronto, Canada11-14—Finch, Roy S.—New South WalesH- 7—Fischer, Leo—Manila, PhilippinesH- 8—GleadeIl, A. W. B.—Mt. Hawthorn, Western AustraliaH- 9—Harris, Reginald V.—Halifax, Canadail-lO—Haydon, N. W. J.—Toronto, Canada11-85—Hepburn, Ross—Christ Church, New ZealandH-16—Leach, John HX—Cristobal, Canal Zoneil-li—Loevy, Marcus A.—Mexico City, MexicoH-12——Meekren, R. J.—Quebec, Canada11 -82— — Potts, George—Maidstone, England11-88—Rasmussen, Johannes—Copenhagen, Denmar’k 11-20—Savoire, Camille—Paris, France11-27—Sedmik, Jirk—Praha, Czechoslovakia11-22—Sharpe, Alfred 1.—Paris, France11-25—Vail, William L.—Mexico City, Mexico11-84—Von Heidenstam, Rolf—Stockho[m, Sweden11-28—Voronoff, Georges—Paris, FranceH.- 4—Waite, Arthur Edward—Broadstairs, EnglandH.-19—Watch, Harold V. IL—Sydney, New South Wales

DISTRIBUTION OF HONORARY FELLOWSrnP—32

EnglandCanada BFranceAustralia 4Mexico 8Canal Zone 2

Sweden

1

1

ScotlandIreland -

New ZealandPhilippinesDenmark. kia

1

.1

8 9



COLLECTANEAMINUTES

CLASSIFICATION

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

Active Fellows electedLess Deceased, Declined, Demitted and Dropped

Honorary Life Members (Parsell and Voorhis)

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

Honorary FellowsLess Deceased and Declined

Honorary Fellowship

188

264918

75

126

15048

1022

10049

1022251

854

3’

DISTRIBUTTON OF FELLOWSHIP4O2

New York New JerseyNorth CarolinaPennsylvaniaVirginiaCaliforniaKansasMissouriColoradoDist. of ColumbiaIowa

28221665

388

.222

Wisconsin

OklahomaTennesseeTexasGeorgiaIllinoisIndianaMichiganMontanaNorth DakotaOhioOregon

.1

2221

1

11111

MINUTES OF NINTH ANNUAL CONVOCATION

The Ninth Annual Convocation of theGrand College of Rites

of the U.S.A., was he]d in the Blue Room of the Hotel Hamilton,

Washington, D. C., on February 25, 1940 at 10:3U KM., Rt. Ill.

Charles C. Hunt, Grand Junior Vice-Chancellor, presiding. The

following eighteen Fellows were present:

Rt. Ill. Charles C . Hunt (Iowa) Grand Junior Vzce-Chancellor

M. Ill. Harold V. B. Voorhis (NJ.) Grand Regzrtrar

M. Ill. Henry V. A. Parsell (N.Y.) Grand High PrelateRt. Ill. C. Vernon Eddy (Va.) Grand Seneschal

Rt. Ill. Henry Emmerson, Jr. (N.Y.) Grand Marischal

M. Ill. William Moseley Brown, P.G.C. (Va.)

M. III. Luther T. Hartsell, Jr., P.G.C. (N.C.)

M. Ill. Ray V. Denslow, P.G.C. (Mo.)

Bro. Frederic F. Bahnson (N.C.)

Bro. Gardner R. P. Barker (N.Y.)

Bro. Edwin E. Gruener (Pa.)

Bro. Claud Keitner (Texas)

Bro. George 0. Linidetter (N.Y.)

Bro. Clyde P. Love (Pa.)

Bro. Godfrey Pittis (N.J.)

Bro. Walter E. Price (N.Y.)

Bro. Ward K. St. Clair (N.Y.)

Bro. Michael Saliba (N.C.)

The Convocation was opened

High Prelate.

by Prayer led by the Grand

The Report of the Grand Registrar was

vote of thanks given to ‘him for his services.

Balance on hand last report

Receipts (Subscriptions—94 Reg.—4 Hon.)

Jewel account (Collectanea sales)

Disbursements (checks No. 14 to No. 19)

Balance on hand (February 25, 1940)

read, adopted and a

The Report follows:

$113.59

196.00

14.00 $323.59

178.37

$1’1s.22

10 11



COLLECTANEAMINUTES

Active Fellowship last report

Demitted (99) Died (9, 23) Dropped (60, 144)

New Fellowships granted (elected Feb. 25, 1940)

146—James A. Glidewell Dallas, Texas

147—Walter A. Quincki Los Angeles, Cal.

148—4Dr. Claud F. Young Fort Scott, Kan.

149—Claud Keltner Washington, D.C.

150—Nicholas A. Tumolo Philadelphia, Pa.

Total Active Fellowship

Honorary Fellowship (including

11-35—Dr. Ross Hepburn

Died (H-i)

Active Life Membership (1 and 6)

one elected)

Christchurch, N. Z.

100

-5

5

100

31

2

Total Fellowship—all classes 133

Volume ii, Part 3, of COLLECTANEA (32 pages) containing

additional degrees of the Adonhiramite Rite, translated by our Re-

clactor-General, Fellow John Black Vrooman, checked by Fellow

Edward R. Cusick, edited by the Grand Registrar, and printed by

Fellow Henry Emmerson, Jr.,has been sent to the Fellowship. Vol-

ume II, Part 4 will follow. With the approval of the Grand Chan-

cellor, COLLECTANEA has been lengthened to four parts, due to the

fact that the remaining portion of the Adonhiramite Rite to be

printed was too long to issue this year. It will be completed in Part 4

and issued the coming year.

The books of the Grand Registrar have been audited by the

Committee on Audit and the funds of the Grand College are on

deposit in the Second National Bank and Trust Company of Red

Bank, New Jersey under the name of “The Grand College of Rites

of the U.S.A., Harold V. B. Voorhis, Grand Registrar.”

We have suffered a loss in our Fellowship of two of the most

prominent Freemasons in the United States: No. 9, Most Illustrious

J . Hugo Tatsch, 330, Past Grand Chancellor, and Fellow William

L. Boyden, 330, No. 23, both Past Masters of Symbolic Lodges,

whose names are synonymous with Masonic historical research and

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

every Freemason engaged in Masonic research throughout the w9rld.

Col. Tatsch passed away in London, England on July 15, 1939 and

Brother Boyden on December 1, 1939 in Washington, D. C., both

a few minutes after a heart attack. Because of the many notices re-

garding their passing in the Masonic press, available to our Fel-

lowship, we will not set down here more than our appreciation of

their efforts in behalf of the Grand College.

We also suffered a loss of our Honorary M~mber, No. 1, Most

Worshipful S . Clifton Bingham, Past Deputy Grand Master (1920),

Past Grand Master (Honoris Causa 1922), of Christchurch, New

Zealand, who was Grand Representative of the Grand Lodge of Maryland 1900 to his death. Our Honorary Fellow ceased his earthly

labor on December 2, 1939, at the age of 78 years. More than anyone

else, Most Worshipful Brother Bingham has aided and abetted the

work of the Grand College by supplying rituals and various data

about them. Our archives have many of these contributions which

will give us material for publication for a number of years to come.

Because of his contributions and the respect and esteem in which

we held him, we make this note to his memory. Expressions of sym-

pathy were sent to the families of our late Fellows..

Membership cards, minutes and Collectanea have been sent to

all those elected to Fellowship since our last Annual Conwcation.

A Past Grand Chancellor’s Jewel has been provided for the Out-

going Grand Chancellor.

Respectfully submitted,

HAROLD V. B. VoolulIs, P. G. C.,Grand Registrar.

Letters of regret were received and read from several of the

Fellows.

The following Allocution of the Grand Chancellor was read:

AL LOC UTI ON— ~F eb rua ry 25, 1940

It has been the custom in the Grand College, each year, for

the Grand Chancellor to deliver an Allocution to the Fellows as-

sembled at Annual Convocation. The nature of our organization is

such that the presiding officer has no formal activities beside pre-

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

12 13



COLLBCTANEA Mi N UTES

to report—except such observations pertinent to our publication activ-

ities.

COLLECTANEA

Our intention this past year was to complete the publication of

the rituals of the Adonhiramite Rite. The remaining parts, however,

were too long to issue in the remaining part (3) of Volume Two of

COLLECTANEA . I approved, therefore, of lengthening Volume Two

to four parts and instructed the Grand Registrar to issue as much

of the remaining ritual in Part 3 as our funds would warrant. This

was done with the idea that publishing of the Adonhiramite rituals

could be concluded in a Part 4. This has been done and Part 3 has

been placed in the mails—February 21st. I hope my decision will

meet with approval. We are indebted to Fellows Vrooman, Cusick,

Voorhis and Emmerson for the present issue.

FELLOWSHIPOur numbers keep quite intact. Vacancies caused by two deaths,

which will be reported later, and one resignation, are to be filled at

this Convocation. Also, the passing of our first Honorary Fellow will

be reported. We regret, exceedingly, these losses, but rejoice that

the “grim reaper” has not more deeply cut into our Fellowship.

THANKS

To the Grand Registrar, Past Grand Chancellor Voorhis, again

is due the credit for carrying along all of the mechanical Parts, so

to speak, of the Grand College. He has collected the subscriptions,

distributed COLLECTANEA, kept the records and paid the bills. I

extend my personal thanks and that of the Grand College to him.

CONCLUSION

I am firmly convinced that the place of the Grand College of

Rites in the Masonic family of the country is firmly established as

one of benefit. By its activities it is preserving for present and future

generations, rituals which would not be readily available to students

of the Craft. It has this single purpose as its reason for existence

and, as long as we continue to forward this purpose, the Grand

College will survive as a useful organization.

I appreciate having headed such a Masonic Body and, as I

pass now into the ranks of Past Grand Chancellors, I do so with the

thought that I may be available for future service whenever such

is desired.

KENNON W. PARHAM

It was moved and carried that the Allocution of the Most Il-lustrious Grand Chancellor be accepted and made part of our min-utes.

The subject of the contents of Collectanca was discussed and it

was regularly moved, seconded and carried unanimously that the

Publication Committee be thanked for their labors and discharged;

that in Volume II, Part IV, the Adonhiramite Ritual be concluded;

that Volume III be devoted to the various phases of the Memphis

Rite rituals with a sketch concerning them by Fellow Cummings;

that the issue be edited b y the Grand Registrar assisted by FellowsCummings, Emmerson and Cusick, that there be placed in each part

hereafter the following “The rituals reproduced herewith were used

in Masonic bodies now extinct. Regardless of any similarity of

names, they are not now used nor have they any connection with

any Rite of Freemasonry in the United States of America. They are

issued for the use of the members of the Grand College only and

for study purposes and must not be conferred or ‘worked’.”

The following officer for the ensuing year were ~lected and

those present were installed:

M. Ill. Walter L. Stockwell (N.D.) Grand Chancellor

Rt. Ill. Charles C . Hunt (Iowa) .... Grand Senior Vice-Chancellor

Rt. Ill. Charles H. Johnson (N.Y.) . Grand Junior Vice-Chancellor

M. Ill. Harold V. B. Voorhis (N.J.) Grand Registrar

M. Ill. Henry V. A. Parsell (N.Y.) Grand High PrelateRt. Ill, John Black Vrooman (Kan.) ... Grand Redactor-General

Rt. Ill. C. Vernon Eddy (Va.) Grand Archivist

Rt. Ill Henry Emmerson, Jr. (N.Y.) Grand Seneschal

Rt. Ill. William L. Cummings (N.Y.) Grand A4arischal

The Committee on audit—Fellows Pittis and Putnam.

Prayer was offered by M. Ill. Henry V. A. Parsell, Grand High

Prelate, after which Rt. Ill. Charles C. Hunt, Grand Senior Vice-

Chancellor, closed the Convocation.

(signed) HAROLD V. B. VooRsus, P.G.C.

Grand Registrar

14 15



COLLECTANEA

CONVOCATIONS 1938-39-40

SEVENTH ANNUAL CONVOCATION

Washington, D. C., February 20, 1938—present 29

R ay V. Denslow Grand Chancellor

William B. Hodge Grand Senior Vice-Chancellor

Walter L . Stockwell Grand Junior Vice-Chancellor

Harold V. B. Voorhis, P.G.C Grand Regiitrar

Henry V. A. Parsell, P.G.C Grand High Prelate

John Black Vrooman Grand Redactor-General

Charles C. Hunt Grand Archivist

Charles H. Johnson Grand Seneschal

C. Vernon Eddy Grand Marischal

EIGHTH ANNUAL CONVOCATION

Washington, D ’. C., February 25, 1939—present 21

Kennon W. Parham Grand Chancellor

Walter L . Stockwell Grand Senior Vice-Chancellor

Charles P . Hunt Grand Junior Vice-Chancellor

Harold V. B. Voorhis, P.G.C Grand Registrar


John Black Vrooman Grand Redactor-General

Charles H. Johnson Grand Archivist

C. Vernon Eddy Grand Senesthal

Henry Emmerson, Jr Grand Alarischal

NINTH ANNUAL CONVOCATION Washington, D. C., February 25, 1940—present 1 8

Walter L . Stockwell Grand Chancellor

Charles C. Hunt Grand Senior Vice-Chancellor

Charles H. Johnson Grand Junior Vice-Chancellor

Harold V. B. Voorhis, P.G.C Grand Registrar


John Black Vrooman Grand Redacior-General

C . Vernon Eddy Grand Archivist

Henry Emmerson, Jr Grand Seneschal

William L . Cummings Grand A4arischal

THE MARTINIST ORDERFOREWORD

In 1887, Dr. Gerard Encausse, oi Papus a s he was known tomost, established in Paris L’Ordre du Martiniste, which workedthree grades and was in no wise Masonic in character. Disregaid-

ing various comments and condemnations, Papus was sincere in his

efforts and the organization spread very rapfdly throughout the

Continent, to England, America and elsewihere. The philosophy

incorporated in the rituals was sound and many men and women

of letters found time and desire to work under the Order’s banner.

An elaborate ritual of book proportions, entitled Rituel de

TJOrdre A4artinrste was published in Paris in 1913. A copy of

this tome is in the archives of The Grand College of Rites of theU. S . A. The coming of the World War, however, saw the decline

and final disruption of the Order and today it is a thing of the

past with but few living who were members.

We do not here have space to devote to a discussion of theAmerican branch, or of the rectified Order created by Dr. Edouard

Blitz on these shores; nor of the pseudo-Masonic attempt with

ritual, et cetera. However, we do feel that our Fellows will do

well to consult Waite’s new Encyclopedia of Freem4sonry and other

sources, including publications issued circa 1902 by the American

Martinist groups, for further information on the subject.

Herein is reproduced an English ritual of the Order, which wastranslated from the French in 1895 for one of our Fellows, who

was a member in England, and which he graciously su pplied to us

for publication. The caption of the manuscript reads Ritual of the

Order 0] the Marquis de St. Alartin. Attached to the ritual is acopy of Charter No. 45, issued to John Yarker, for the establish-ment of a Lodge in England, and which we present for considera-

tion. We are also reproducing an American ritual of the first twogrades and regret that the third grade is missing from our collec-

tion. It was translated by Martha C. Vincent by authority of the

Supreme Council of France and was used in the American group.

The differences will be noted between the English and Americanrituals.

J . R. S.

1617



COL LECTANEA

THE MARTINIST ORDER

COPY OF CHARTER

SUPREME CONSEIL DE L’ORDRE MARTINISTE

(Seal)

~artier General

ParisQuartier General

Paris

(Seal)

Charte No. 45

Par — a Presente, Le Comite Directeur Confere a Monsieur

Jor-N YARKER

tous les pouvoirs necessaires a leffet de constituer a Mianchester,

on en tout autre lieu une Lode reguliere de l’Order, et invite tous

les Membres a tenir compre de Ia presente decision.

Pour Ic Comite Directeur.

C. Secretaire

P. Sidi

Le Presidente

Papus

P.S.C.

(Seal o f Presidente)

COPY OF CERTIFICATE

LODGE OF THE MARTINISTE ORDERThe President of Lodge No. 4 5 confers upon B in

45 the rights and privileges of an Associate/Initiator and requests

him (as Initiator) to assign to such Associates, Initiates andSuperior Inconnus, as he m ay admit to the Order Martiniste, dis-

tinguishing them by letters from A to Z (omitting J) to follow

after their name of No. (45) as in the Ritual of S::IQ.

kYRKR

45

ENGLISH RITUALFIRST DEGREE

AIM OF THE ORDER

Let the Profane, the Initiated and th e Initiator know well that

the aim of the Order is not to create Dogmatic Rulers, but, on thecontrary, humble and devoted students of the cult of Eternal Truth.

The precepts are elementary, the symbols are few, but they

suffice for the modest aim of our Order. Its members know butfew things, still they know those few .things well, and possess the

elements of a personal development which can direct them muchfurther.

Unknown and silent, they expect no other reward for theirlabours, than the infinite satisfaction which procures the assurance

of a pure conscience, and a heart given to make every sacrifice forhumanity.

Insiruciion First Degree

ASSOCIATE MEMBRE LODGE MARTINISTE.

This is the summary of the teaching given to the Associate,

in the first part of his initiation.

The indispensible symbols are:

1 . The Three Lights and their triple hierarchial disposition.

2. The Mask.

3 . The Mantle of the Initiate.

THE LIGHTS

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

opposed.The initiate knows how to recognize religion, always the

same, under the many cults which translate i t to the profane. There

is only one religion, as there is only one truth, and no cult, whether

it is called Brahmanism, Buddhism, Catholicism or Islamism, can

attribute to itself the monopoly of its possession, to the exclusion

of other cults. That was the foundation of ancient initiations (the

mysteries of Memphis, Eleusis and Mithras, etc.) and it is why

18

1 9



COLLECTANEA

we see an Initiate like Alexander the Great, sacrifice at the altars

of all the Gods including the God of the Jews. All the priests

of all the cults were then initiated, and knew how to unite all

the beliefs in the magnificience of the philosophical revelations of

Esotericism.

The aim of the most part of societies has been to re-establish

the union of intelligent men, that universal communion of thepriests of all the cults, and you can understand the grand ideainculcated to them, the one grand dream, that of the immense

progress that would be accomplished in the march of the peoples

towards perfection.As well as Faith, Science must see unity spring from diver-

sity, through scientific synthesis, conciliating at length materialism

and idealism, in the full conception of the truth.

The law which presides over the march of nature, is indicated

in the same way, by that mysterious disposition of the three

luminaries totalising themselves, by the emission of one and the

same only light.

SITUATION OF THE LUMINARIES

Remember the situation of the Lights upon beds of different

colors. In that way, appears in the first place, the principle of hierarchy, which is found at the origin of all organization.

The hierarchy is here terminated by a ladder of light and

the color is less luminous as it descends. Such must be the base of

all true organization, whether it is social, scientific, or religious.

In man, we again find that organization in the three partsconstituting the human throne, the belly, breast and head, which

gives birth respectively:

The belly, — to the body which it reconstructs; the breast, —

to the life is supports; the head, — to thought, which it mani-fests. Thought, the image of the Lights is the ladder of light; life

the ladder of penumbra, and the body, the ladder of shade.

If you desire i t, in nature a s well as in God, y ou will be able

to find this mysterious organization.

THE MARTINIST ORDER

Nature, Man, and God, form the three steps of the Universe,

and each possesses its proper power.

Nature works through the fatal forces (guided by chance, shallwe say, if chance exists?) The fatal and blind force is destiny,

which corresponds to the body of man or matter in the world.It is the God of materialistid science.

Man works through the half fatal, half intelligent force of

the brain, through the human will, as powerful as destiny. It isthe God of Pantheistic science, worshipping himself through Nature.

It corresponds to life in man, td the universal force in the world.

God works by the super-intelligent an d super-conscientiousforce called providence, which may al ly ‘ i tself to the human will,but only by its free and absolute consent, it is the great mystery.

Providence corresponds to the will in man, to the soul of the

world. It is the God of the most pure Theism of the highest

initiations.

A great and fruitful lesson m ay still arise from the contem-plation of that mysterious disposition of the Lights. But you

can only develop it after having discerned the way; Meditate with

all thy heart and providence will sanctify thee.

THE MASK

Through the mask your mundane personality disappears. You

become an unknown, in the midst of others unknown. You haveno longer to fear the mean susceptibilities to which daily life is

compelled, in the midst of people who unceasingly dog your

footsteps.

Inspire yourself deeply with the profound symbolism of that

practice, altho’ apparently useless. You will be found Solus, inthe presence of persons y ou do not know, and you have nothing to

ask of them. It is from yourself that you must extract theprinciples of your advancement. Rely upon others only in case

of supreme need, otherwise learn to be always thyself. Unknown

you have no orders to receive from any one. You are alone,

responsible for your actions, reporting to yourself and your con-science, as the dreaded master of whom you must always take

20 21



COLLECTANEA

counsel, the severe and inflexible judge to whom you must render

an account of your actions.

That Mask which isolates thee from the rest of thy kind,

during the period of labour, points out to y ou the value that you

must attach to liberty all powerful through the will before Destiny

and Providence.

No one in the world has the right to sieze y ou for y ou areabsolute master, and must alone answer to your conscience for the

errors and faults that it will make known to you. Learn to be

Unknown to those you have stripped of unhappiness and ignorance.

Learn to sacrifice your personality at all times, when it isnecessary

for the good of the community.Such are the principal aids furnished by a symbol so profound

as the Mask of the Order. Other meanings will be revealed if thy

heart knows how to desire them.

THE MANTLE

Isolated in the study of himself man succeeds by meditation increating his personality. The man now fearlessly faces other men,

but he must take great care. All the fatal forces are let loose, they

tend to rush in emulously against the new elect, against that will,

calm and powerful, which is born to the light of a new day.

Then he knows how to wrap around himself the mysterious mantle

which renders him insensible to the attacks of ignorance. Let

Prudence never cease to council the Unknown, who knows howto isolate himself in the calm of conscience.

The Mantle which conceals him from the eyes of the wickedand profane, he who knows its manifold uses, will always hide

Unity under its protecting folds.Perhaps it is the most profane symbol which the Order

has placed before the eyes of the Unknown, so that its study must

be left to the care of perseverance and the personal work of the

new Initiate.

RESUME

The precepts that you have received up to this point seem

perhaps useless and peurile. Recall for a moment the terrific

THE MARTINIST ORDER

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

of Antiquity had to submit; you will perhaps understand then the

utility of some pages you are about to peruse. Some symbols par-

tially explained, have taught the Profane truths, which, later, they

never fail to appreciate in all their importance.

The Lights and their disposition teach:

1. The existence of symbolism.

2. The esoteric doctrine of unity.

3 . The principles of Hierarchy.

4. The laws of Ternary and its affinities.

The Mask instmcted the profane upon:

The creation of personality by isolation and meditation.

The Mantle allowed a sight of the necessity of piudence served

by the will, in order to destroy the evil effect of ignorance.

In the name o f Notre Vrai Maitre, the Unknown philosopher.

THE INITIATOR’S RITUAL(Practical part) First Degree

Initiation decided upon, the Initiator allows some time for

reflection to the candidate in anticipation of it, nevertheless theSociety into which he is about to enter claims no oath tof obedience

from anyone, and leaves to each one their entire liberty. He also

tells him that he will never have to pay anything for the right of

entrance or otherwise for his initiation. On the day of Initiation

all must be prepared. The following are necessary:—

1. Three lights, their form like or unlike, it matters little.2. A Mask for the Profane.3 . A woolen covering or any woolen thing, white as far as

possible whatsoever other color it m ay contain.

4. A Red Cloth, or the dominant tint red.

5. A table and few seats, one for the Initiator, the other for theProfane.

ARRANGEMENT

The Lights are placed triangularly; the point of the triangle

on the other side to the Profane. Under the Lights place the

red cloth, under this is the wood of the table, or a black or white

22 23



COLLECTAN EA

material may be placed between. Then place the Initiator’s seat

as far as possible in the East, that of the Profane in the West.

The woolen covering is placed upon the seat of the Profane before-

hand. He sits upon it, his feet are likewise placed in such a w ay a s

to insulate him, electrically speaking. The Books are placed on the

table to the right of the Initiator.

ORDER OF INITIATION

The Profane, when introduced, finds the Initiator masked

and the lights lit. If the Initiatoi~ is assisted by S:::I~~. ; they are

also masked, and sit beside him. He is invited to take his seat

and the Initiator disposes the mantle as it should be, when he gets

to his place and the initiation commences.

The Initiator has before him the books of the First Degree.

He explains to the profane the constitution of the Order, and its

object, which is to make sincere and disinterested friends in truth.He continues his discourse according to the books that he has copied

beforehand, as far as the explanation of the symbols exclusively.

At that moment he stops himself, and questions the Profane upon

three points. EXAMINATION. The Initiator first asks him if he has formed any

personal idea after his reading and after his labors upon Nature,

Man or God.The answers to these questions are noted according to the

partiality of the profane for anyone of the’ three objects.1. They infer from this that he inclines to be a natural philos-

opher if he loves Nature most.2. That he is inclined to be a physiologist and psychologist if he

prefers and studies Man.

3 . But if he is inclined to be metaphysical he is most interested

in the knowledge of God.The rest of the discourse of the Initiation must particularly

develop the subject preferred by the Candidate. After these

questions and answers, they ask the candidate to say, if he desires

to do so, the circumstances of what study he is taken up with asesoteric science, and if he is still busy in them.

24

I’

THE MARTINIST ORDER

The members present at length take the obligatory promise

from the Profane, the only oath to which he is subjected, viz., that

of never revealing the name of his Initiator to anybody, or of

reporting it to the world, in order to bewilder the researches of the curious in this sense. It is taken with the right hand raised,

and this done, the Initiator takes up the discourse again.

He develops the ideas contained in the instruction books placed

before him, following the order therein observed.

When he comes to the symbol of the Mask, he stands up

and causes the Profane to do so also, goes toward him and places theMask over his face. That done, having seated the candidate and

returned to his place, he explains the symbolism of that object.

Finally when the Mantle is explained, the Initiator causes the Profaneto stand up, clothes him with the mantle and without again seating

the Candidate finishes his discourse.

Such are the essential bases of initiation to the first degree.

The indispensible means being few it c an be gone through very

easily.

Each Initiator can add what he thinks proper provided he does

not change the base.

The furniture and properties of the Lodge room consist of

Three Lights, Profane’s seat with mantle thereon, Mask, Inkstand

and Rituals, Red cloth, Table with Black or White covering.

INITIATOR — ORGANIZATION

The order of the Superior Inconnue is organized in such a

manner as to give to each of the elements which comprise it,the greatest independene, a s a whole, to preserve a strong cohesion.

Human liberty must never be attacked, and the order always

works with the free consent of the members, who group together

for a definite object.Each member must be theoretically, if not really, unknown,

to all the others, except to his Initiator, who constitutes th e only tieby which the Unknown is connected with the Order.

Each Initiator must always be able to place himself in rapidrelations with all those he has initiated, whatever be their grades.

25



C 0 L L E C T A N E A

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

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

A member never becomes truly Superior Inconnue but by be -

coming an Initiator and himself forming a group. The advantages

of such organization are considerable, and it i s useless to bring them

forward one by one.

We may now enumerate the principle. First of all, absolute

liberty is left to each of its members. It is left to each one todevelop himself according to his aptitude.

Another advantage of this organization is the difficulty of thedestruction of the Society, considering the impossibility of knowingat one time all its offsprings.

A traitor, if he violates his oath, can ‘only unveil the name of

one member, his Initiator, and can never prevent the development

of other groups, of which he is ignorant. Such are the principle

reasons which necessitate the use of the Mask and changing the name

during the ceremony. It is a guarantee of the vitality of the Order.

It is a grace that gives an enormous division of the work of office which it is able to totally abolish, and which is a considerable

advantage for the rapid diffusion of the Society.

More, the small reward and the plentifulness of the indispen-sible objects to initiation, permit all procuring them themselves,

without demanding anything whatever from the candidate, and

which does not transform the Order into a society for financial

cultivation of the newcomers, another great advantage.

Each member of the Order must remain a personal and active

entity. Also, the Initiator must cease all initiative relations with

anyone of his members that has himself become Initiator.

The diffusion of the Order is like cellular diffusion through this

dividing. One cell never shuts up another, except for a very short

time. The mother cell divides into the greatest number, giving birthto cells which themselves become mothers rapidly.

26

THE MARTINIST ORDER

SECOND INITIATE M ARTINISTE

The Initiation in the First Degree of our Order has made a

new man of the Associate, if he knows perfectly how to understand

the scope of the teaching he h as received.

Become “Philosopher of Unity” he can, like the ancient initiates

spiritually commune with the priests of all the cults, and with the

votaries of a ll philosophies; he will always have present in the mind

the pregnant symbol of the Lights, teaching that diversity always

returns to unity.

As all the cults are grounded in the unity of religion, so all

philosophies harmonize in the unity of science, in the same waythat human beings only represent the cells of humanity.

Humanity is a real being, having its own conscience and its

particular laws of vitality and death; it reads upon each of the cells

which constitute it, like each of the human cells react upon oneanother.

So the human body is formed of membraneous cells, eachhaving its own individuality and autonomy, but nevertheless, the

the human personality forms one whole unity, independent of its

parts. The proof of it i s that we can cut off a member o f’ a man, that

is to s ay , greatly diminish the number of cells constituting him,

without for all that, making him lose an atom of consciousness, or

the personality of the man. The ancients termed Humanity thus

formed of all the men and all the women that constitute it Adam-

Eve. Adam designated the whole of men and Eve designated the

whole of Women. The History of Adam - Eve is only anotherhistory of humanity. Humanity has been infamously misrepresented

by theologians.

The knowledge of the unity of the human race, gives us the

veritable key of fraternity, in pointing out to us, that the raising

of the individual cannot take place without being accompanied by

the raising of the community.

Philosophers of Unity meditate with a ll your heart upon the

consequences of some ideas which we proceed to unveil to you . The

fall of man appears to you as a sad reality and his raising as the

27



C 0 L L E C T A N E A

object to which the doctrine of every true initiate aspires. Themoral lessons are only those which lead to the desired object and

the greatest people are those with whom the Initiator has been

able to realize the production of the greatest morality, whatever

the appearance elsewhere.

The “raising” of the community by devotion and at need,

by the sacrifice of the intellectual individuality, such is the object

pursued by all initiations, the foundation of th e mysterious teachings

of all secret societies.

The associate is strongly inducted to study, as well as he is

able, the organization and the histories of secret societies, andprincipally, those contemporary with F . M. Every true S::V. must

know the symbols of Masonry and its rites. Therein is the firstphase of individual development.

The Initiator must on his part facilitate the task of the Associate

as far as he is able. Discourses and conferences upon subjects

importantfor the members a re held at the meetings which take place

at various times.

THE TWO COLUMNS

The profane symbolism of the two columns (white and black)

gives the k ey of the Autonomies in all Nature.

These columns, of different colours, though in essence identical,

are opposed in appearance to each other, but harmonize in the unityof the intermediary terms, the table of initiation lit with its triple

luminous light. It is by initiation only which permits of finding,through the knowledge of the laws of equilibrium, the common

term which binds all opposites.

The tw o columns are: Good and Evil; Life and Death; Essence

and Substance; Spirit and Matter.

The Initiate must learn how to know and find, the third term,which gives the reason of the existence of these Apparent Contraries.

All initiations point out to the Profane the symbolism of the

“Binary” or o f Autonomy at their entrance to the Temple — teach

yourself always to remember this explanation.

28

I”

F ’

F’

1 1

A

1,’

1’

‘ F ,

$

1 1

Ill

THE MARTINEST ORDER

It is the “Binary”, the momentary destroyer of equilibrium,

which points out the little known laws of that universal force spread

everywhere, and everywhere invisible in its essence — a terrible

and all powerful force in the hand of the Initiated. To know its

existence suffices. Desire and meditation will teach the advantage

o f i t . The “man of desire” is the proteg6 of providence.

RESUME

In the Second Degree of our Order the Associate has acquired

the following attainments:—

The unity of humanity gives the reason of the existence of

Fraternity.

The fall and rehabilitation of Adam-Eve.

The balancing term of the Ternary and the existence of theUniversal Force.

The Man of desire.The grade of the Second Degree acquired gives the title of Initiate.

SECOND DEGREE, PRACTICAL PARTS

We must only initiate to the Second Degree upon tthe demand

of the Candidate already received in to the First Degree. Thedemand made, the Initiator causes the Associate Member to come

and redemand of him if he desires to be of the Second Degree of

the Order and upon his affirmative an swer warns him of some ob-ligations to which he will be subjected.

He makes him forsee the labor, considerable enough, thatdevolves upon him, receiving a copy of the manuscript, and pointsout to him the necessity of that copy.

If the Candidate perseveres the manuscripts of the teaching

of the First Degree are handed to him, which he must bring back

in three days upon his honor. All this passes without the least

symbolical ritual.

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

29



F , ~

~F~F

I

I1 F F

COLLECTANFA

The Ritual is the same as the First Degree excepting the as-

sociating of the symbolism of the Two Columns, one white and

the other black.

(Two chairs or two tables dressed, the one with a white linen

cloth, the other with a black material or simply two lights, the

third being extinguished.)

The Associate wears the Mask and is seated upon the woolen

mantle.

The Initiator demands of the Candidate:—

(T) What his impressions were at the end of the First Degree?

(2) What he took this Society to be?

(3) What he thought of the future?

The answers made are noted; then commences the discoui seof initiation according to the manuscripts of the Second Degree a sfar as possible.

In this grade must be indicated, but in terms very vague, thepredominating power of the heart over the brain in moral evolution.

The manuscripts are however very explicit upon this subject.The symbolism of the Two Columns must be developed parti-

cularly and must complete the teaching of the ground work of the

First Degree.

Terminate the discourse by surmising upon the power of the

“Man of Desire.” Refer to St. Martin the Philosopher, in case

the Candidate demands an explanation, but not otherwise.

Give the Initiate the manuscript of the Second Degree whichhe must bring back in three days.

At the same time give to the Initiate his number in the Order

and his mystic name.

NOTES OF THE TRANSLATOR

St. Martin, if he wrote the Ritual seems to have arrived at

the same conclusion as Dupuis and Volney, except that he saw

God behind the Temple, which they did not, altho’ their works

are a great help in the transfiguration of the doctrine. With the

Kabalah worked by the Tarot-Wheels it is understood; without itI am afraid it m ay shock some susceptibilities. Eliphas Levi (Page

30

‘9 K ~ ’F ~U

F {~ F

F

9

F

.9

THE MARTINIST ORDER

339 Ritual) says that the Martinists were in possession of the trueTarot. My Tarot-wheel is given in the Shekinab (London 1887).

The author compares the four worlds of the Kabalah with the four

decades of the Tarot, the four degrees of Masonry, the four circles

of Rosencreuz inside a larger one, in which were written fourLatin mottos, and says The Circle of Cards which forms this wonder

wheel are a s follows: 9 cards of Clubs; 9 cards oF Cups; 9 cards of

Swords; 9 cards of Pentacles. These are the four 9 ’s of Sethos;

the 10th. in each denotes union. There are also King, Queen, Chev-alier an d Valetof each, representing Fathei, Mother, So n and Daugh-

ter; and the 22 hieroglyphical cards representing the Hebrew letters

which complete the pack of 78 cards. The 22 letters representthe three principles, the 7 planets, and the 12 signs of the Zodiac,

and these correspond exactly with the Egyptian Zodiac. This

wheel is the one very often seen as the East window in Churches

and Cathedral.

“It is the key to the squaring of the circles, the enigma of

“the Sphyn K, the building of the Pyramids, and the doubling of

“the Cublical Stone — Circulate the cube, then square the circle

“by doubling the cubical stone, and all this comes back again to

“the Image of God”.

See also the recently published work on Tarot by Papus, which

adopts the same idea but which is “on the track” only.

As to the old Hermetic Society of Eight it is a past dream,

tho’ if we could get eight firm students, one through the Kabalab,

and others of other religions, proving the assertions of the Ritual,

through Astrology, Theosophy, Hermiticism, etc., etc. Then this

Ritual really hands the Key down, but all should a im at the center.

The idea of Eight was like the R. C.; but really the “Eight Singles

of the Cubic or Perfect Stone.”

Eliphus Lev i ’s grand idea was the same as this Ritual.

A real Magus can live a Roman Catholic, Protestant, Buddhist,

Brahman, or belong to an y of the innumerable lights to truth.

A true initiate I take to be one who has passed through the

Creeds to reality, his “idea become form” his ‘F’words made deeds”

31



“9

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1..,

F ’

‘11

F ”

9”

, F F ’

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COLLECTANEA

his “word made flesh,” — the test of St. John. In fact become a

Christ, attained Nirvana as a Buddha.

OBJECT OF THE RITUAL

There are three degrees, two of which are given to the Initiated,but the Third, which is ’ the Intermediary of the First and Second,

is reserved to those made Initiators.

These are:—

1st Associate.) 3rd Supreme Inconnue.

2nd Initiate.) Practical Part.

The Initiator has power to found rings or groups of his own.

If an Initiator has one in his group that is competent, he can recom-mend him to become an Initiator and he then receives the ThirdDegree and the Practical Part.

Thus the Two First Degrees and the Members admitted to

them belong to the Initiator and when a Member of the Second

Degree is appointed an Initiator he receives the Third Degree from

his own group.

A SHORT OPENING

Phil. Inc. Bro. Associate what hour is it?

Bro. Ass. The East is illuminated, the Sun rises, the Eye of the

World is opened, Truth appears.P. I. Bro. Initiate, is it Sunset to the Profane?

Does it refuse Light to the Ignorant?

B. I. The visible manifestation of the invisible centre of Life

and Light refuses not its astral influence to any one,

and all created being receive a ray of the Divine sub-stance.

P. 1. Why, Oh my Brother, should not truth be manifested?

Why refuse to share its influence with the Man of Desire?

B. A. The S un rises! May its veil fall and dissipate the shades

of night.

P. 1. Strikes three slow.

B. A. Strikes three slow.

B. I. Strikes one slow.

THE MARTINIST ORDER

A SIMPLE CLOSING

“F‘

AK

IF’

‘A

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PA

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A

I

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32

P1.

B. A.

B. I.P.’.

B. A.

B. I.

B.A.P.1.P.’.

B.A.

B. I.P.1.

Strikes three slow.

Strikes three slow.

Strikes one slow.

0’ regenerate men; 0’ ye who represent in the invisible

the Divine Incarnation; 0’ Masters of the East and

West; we thank you for your presence at our union.

0’ God, made man! 0’ Jeoschuam. Our Guide! 0’

thou crucified one in the invisible sun! Assist with thy

living emanations our work of light and redemption.

In the name of YOD-HE-SCHIN-VAU~.

By J.N.R.J. Amen.Together (all give sign) -

Strikes three slow.

Strikes three slow.

Strikes one slow.

To the glory of JEOSCHOUAH, G.A.O.T.U., under the

auspices of the Unknown Philosopher, our Venerable

Master, the labors of the - - - No are closed,

conduct yourselves with prudence and discretion until

we reopen our labors.

Strike one.

MANUSCRIPT OF TIlE THIRD ORDER

SUPERIOR INCONNUE

THIRD DEGREE

The Third Degree of this Order forms the synthesis of all

the others.

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

The distinctive signature of the Order, ~ I

Third Degree — Superior Inconnue

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

Ritual.

33



AF”’F

‘F”F

F ’~ F

F ’A ” F

F ’ ~ ’ F F ”

4

‘F’,

4

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COLLBCTANEA

The points arranged in two triangles, figure the disposition of

the luminaries and their situation, symbolising the ternary in the

three worlds.The letter I, the first in the word Inconnue (or unknown) in

the French language represents the symbolism of the Mask in all

its significations.

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

The opposition of the twx i letters and the opposition of the two

triangles, points out to every knowing eye , the two columns in

their active opposition (letters), passive opposition (points) vertical

opposition and horizontal opposition, the key of the symbolism of the Cross.

The teachings which follow are given as simple precepts, con-

sidered as history or as legend it matters little — Our duty is to

transmit them. — we do so.

The Man, the Adam-Kadman, the Adam-Eve, had primitively

the faculty of attaining the highest knowledge, without effort.

Materialism and division, in space and time, of that previous

existence so elevated, caused the loss of all these advantages.

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

Men take root among themselves and form colleges, sacred

depositaries of truth, revealed in the imitation of the sages.

The transmission of this sacred deposit, is made without inter-

ruption, from generation to generation, and that in spite of th e per-secutions and violences of the enemies of truth.

That transmission requires two conditions. In the first, men

are picked out capable of receiving and preserving the tradition of

Kaballah.In the Second, the principal gifts of that tradition are progress-

ively taught.

Our Order, connected with these venerable sources, as well asthe most part of so called secret societies, has for its unique object,

the realizing of the first part of the transmission.

34

F ’ A’9

F ” F F ’ ~

A’ ,F’

4 4’

At

A l

4

IF’

Ii

jA

F’4

F ’ F ’F’’’

F’AF

THE MARTINIST ORDER

We prepare the vases which receive the Holy Liquor, it is

to that we must limit our work in the three degrees of the Superior

Inconnue.

If the Initiate desires with sufficient fervour, Providence willdo the rest.

THIRD DEGREE

Become Superior Unknown! Never Forget the new duties

your title imposes.

Never receive orders from anyone except conscience, in doing

so, always work for honor.

Make a point of never forgetting anything but yourself, d evoted

to the moral relief of the ignorant community.

Unknown, to all those to whom you have rendered a service,

you will each day become Superior, and captivating in your ascensionall beings over whom your protection is spread.

Humanity hopes in you! Learn how to answer these hopes, andprovidence, represented by you upon the earth, will allow y ou to

participate in its work.

RESUME GENERAL

First Degree1st Part. Interrogative.

Obligation.

2nd. Instructions.

Transitory phase, copies of manuscript of First Degree.

Second Degree.1s t Part. Interrogative.

Instructions.

The Two Columns.

2nd. Copies of manuscript of the Second Degree.

Third Degree.

1st Part. Interrogative.

2nd. Instruction S . I.

3rd. Copies of Manuscript of the Third Degree.

35



COLLECTANEA

INITIATOR’S RITUAL PRACTICM PART

THIRD DEGREE

The Initiator upon the demand of the Initiate, prepares theRitual of the Third Degree.

He may, if he desires (but this i s not an essential symbol of the

Order) add a sword, or any arm whatever of steel, and pointed, to

the existing symbols.

The candidateis introduced and called throughout the ceremony

by the name of Initiate~ he is masked according to the symbol of

the Order.

He is interrogated at first upon the confidence he had inthe utility of the Order, and it is demanded o f him, if he i s disposed

to personally contribute to the diffusion of the doctrines.

The answer to this is noted.

The Initiator commences his discourse upon the explanation

of the sign S:~: P~. according to the manuscript.

Theseclosely indicate the order and the conduct of the discourse.It is very important for the Initiator to know the beliefs

of the Profane before initiation.

If the Profane is a materialist, it will be necessary to forsee

that he receives the instructions such as we give them to all, that

he must not make any objection during the ceremony, and that oncethe instructions received he ma y consider them when convenient to

himself.Insist, in an Initiation of this kind, upon the physiological

side, and upon the symbolism.

If the Profane is an idealist, insist upon the unity of religions;and to philosophers, develop the metaphysical side of the instruction.

These general rules must suffice to make understood the kindof conduct towards the diverse ‘believers.

CONDUCT TOWARDS THE PROFANE

In juxtaposition towards the Profane, certain rules must beobserved.

No instructions of the Order are secret.

The rituals and symbolism alone, must not be revealed.

3 6

A ’ F ~

‘ A

AF ’ A

‘ F

A

i t

“‘F

‘ A F ’

F’.‘F ’

A F ’ F ’

F’’

F ’ . F ’

A F ’

A ’ F

V

‘ F ’ F ’

‘ F ’

F ’ ’

1 2 F ”

THE MARTINIST ORDER

We may completely reveal to the Profane, the existence of the

Order, its general organization, the absence of th e oath of obedienceto whomsoever it be, and the absolute freedom of individual liberty

left to each.

We must well inform the candidate beforehand that theinstructions he will receive are elementary, that we should make of

him a being bent on initiatic development, nothing more.

If the Profane demands initiation, we must as far as possible

give it to him.

NUMBER OF THE

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

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

to preserve only the number of the Oxder which represents him.

The Initiator beyond his own number in the Order, gives

another formed of the number which immediately follows his own.

The second number becomes that of the Initiates sprung from hisgroup.

The Initiates being unable to take the title of Initiator (thatis to say a s far as the third degree A inclusively) receive, t as a number

of the Order, that of their Initiator, followed by a letter according toalphabetical rank, thus; The Initiator No. 92 gives to the first Pro-

fane he initiates the number 92A to the second 92B, the third 92Cetc. as far as the twenty-fifth; from the 25th. they are continued by

two letters in the same way AA, AB, AC, AD, etc.

The nunter is given a la unite, that is to say, to all in the

transmission of the second degree of the Order. ~f an Initiate

becomes an Initiator, he receives the number following without a ny

other mark, the second receives the same number succeeded by

the letters B, C, D, etc.

Thus the Initiator, No. 92, gives to the first Initiates made

by him, the number of the Order following immediately h is own i.e.

9 3. To the second Initiator, he gives the same number, preceded

by the letter B. i.e. B93, to the third C93, to the fourth D93, and

so on .

3 7



4 .

‘F ’

‘ F / F ’

‘ F F ’

‘ F l ’

4

itA 4’

“ F F

1 2 ’

COLLECTANEA

After the 25th letter, the letters are combined two by two,

AB, AC, etc.

Thus the letter preceding the number, or the number al l alone,

always indicates an Initiator, the letter following the num’ber in-dicates an Initiate.

But lastly, to differentiate one series of Initiates from another,

the number of Initiates taken separately is always surmounted by

the mystic name of the Initiator.

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

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

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

preserved.

Thus Emil is written EML.

Examples:—

The Initiator, No. 25, confers the grade of Initiator upon an

Initiate of his group. That Initiate (supposing that he is calledJean) takes the number following that of the Initiator C. adds

26 and surmounts it with his mystic name formed of the consonants

of the name Jean. The consonants J . N. being an even number

we add an X to the commencement of the name, surmounted by

a point . The Instructor, Jean, that has the following number

MN26

The Initiator No. 25 initiates a short time after, another Asso-

ciat~ into his group, who attains the grade of Initiator. He callshimself, if you like, Pierre. Pierre initiated second, takes the

letter B before his number and bears as a name PER

B26

The third initiated 1y No. 25 succeeds to the grade of Initiator

and takes the No. ‘ C2 6 , the fourth D26, etc. all these numbers

surmounted by the mystic name of the Initiator.

38

4 ’

‘F’

‘ A ’

F ’ F ’ F ’

F”,‘ F ’ ’

‘ 4

‘ F ’ , A iF F ’ 9

F ’ F .’F ” ( 4

~AF’

lit

IF ”

A’F

’ THE MARTIN [ST ORDER

The Initiates in the group Jean, will &ake the following names.

1st . ~JN

26A

2nd. kJN

26B

3rd. fcJN

26C

etc. etc.

The initiates of jthe group Pierre will take in the same way

the following names:—

1st. PRR

26A

2nd. PRR

26B

3rd. etc. PRR

26Cname of the Initiator which

Initiates of the same number.We see, therefore, that it is the

establishes the differences between his

as fcJN and PRR

26B and 26B

We will follow in some of its developments, an initiation.

Jean, an Initiator, the number of whom is ~JN has initiated

26

some profanes, becoming successively associates, initiates andSuperior Inconnue.

The first initiated is called Paul, the second Jules, the third

Emil.

Paul has a name ScJN (since he was the first initiated by Jean.)

26A

Jules has a name MN

26B

Emil has as a name ~JN

26C

Paul and Emil remain Superior Inconnue without working

an act of initiation, whilst Jules becomes an Initiator. He takes

from that moment the name of Initiator, formed after the rule,thus JLS

27

3 9



COLLHCTANEA

Jules also forms some associates, initiates, and Superior

Inconnue bearing the names of his series.

The twelfth associate of the series of Jules, named Edouard,

and bearing the name of Initiate of JLS becomes the first Initiator

and takes the name of &EDRD

28

27

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

and Initiators.

27 B28

SIGNS OF RECOGNITION

1 . Pass three fingers over right eyebrow.

2. Cover left ear with open left hand and demand

Do y ou know St. Martin?

Ans. I know, I know.

Q . Prove it.

Ans. Take the hand of the Questioner and with the thumbpress thrice heavily and then once lightly.

ABBREVIATIONS

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

THE AMERICAN RITUAL

VA1 2

4 F F ’

‘ F

4 1 2

F ’ F ’ F ’ 4’‘ F ’ ‘ F ’

¼”‘‘A’F

itI4I¼

i t ’

NOTRE VRAI MAITRELouis Claude de Saint-Martin, called the Unknown Philosopher,

was born in 1743 and died 1803.

Initiated in the practice of Hermetic Philosophy by Martinez

Pasqually, in the knowledge of the Absolute by meditation on the

works of Jacob Boehme, Saint-Martin always defended the purity

of Tradition against the encroachments of profaners.

He sustained, always, by his efforts, those works which aimed

to save from total loss the remnants of Tradition still preserved by

Free Masonry, but of whose importance that &rder is ignorant.

40

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4

F

‘ 1 7

~1”

44 4 4

F ’..

At’

4’

4 ,

‘ 1 1

F1 2

1 2

“I

7. 1 2

F

it

1 2

F

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it

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4

4<

1 2A,

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i t

THE IvSARTINIST ORDER

Several lodges of Unknown Philosophers were founded by

Martinez Pasqually and by Saint-Martin.

Oiiginally, the Martinist Lodges comprised seven degrees:1st . , Apprentice; 2nd, Associate; 3rd, Master; 4th, Perfect Master;5th, Elect; 6th, Scotch; 7th, Sage. The suppression of the first three

Degrees, reduced the initiation to three essential Degrees, and to

accessory Degiees of Application.

It was in this manner that the Order of the Superior Inconnue

was actually established.

The works of Saint.Martin paiticularly recommended to ourinitiates are:

1 . - Des Erreurs et De La Verite.

2. - Tableau Natural (Based on the Tarot.)

3 . - L’Homme de Detire (Particularly recommended.)

4. - Le Crocodile (A beautiful study of the Astral Light.)

INTRODUCTION

OBJECT OF THE ORDER

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

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

cult of Eternal Truth. The teachings are elementary, the symbolsfew in number, but they amply suffice for the modest purpose of

our Order. Its members know but few things, but they know themwell, and possess the elenients of a personal development which can

lead them far.

These Unknown and Silent look for no other reward for their

labor, than the infinite satisfaction which comes from the assurance

of a pure conscience and of a heart ready for any sacrifice on behalf

of Humanity.

41



4

COLLECTANEA

PART FIRST

INSTRUCTIONS

(Theoretical Part.)

FIRST DEGREE

This is a resume of the teaching given to the Associate at

the time of the first part of this initiation. The principles given

are only indicated, and this document merely serves to fix, to ad-vantage, certain points in the memory.

The first objects presented to the eyes of the profane are dis-

posed in a particular order and present certain aspects intended to

make him understand the existence of symbolism.

Symbols form the foundation of the teaching, and certain of

them are absolutely indispensible; no Jnitiatoi can dispense withtheir presentation, although he can enlarge upon their development

as he deems it advisable. The indispensable SYMBOLS are:

1 . - The three Luminaries and their hierarchical arrangement.

2. - The Mask.

3 . - The Mantle of the Initiate.

THE LUMINARIES

Just a s a single and unique Light emanates from three different

luminaries, so but one and unique Truth emanates from different

and apparently opposite sources.

The Initiate is able to recognize Religion as always the same

under the many cults which express it to the profane. There is

but ONE Religion, as there is but ONE Truth, and no other cult,w ~hether it be called Brahmanism, B~iddhism, Catholicism or Islam-

ism, can claim for itself the monopoly of its possession to the

exclusion of the other cults.

This was the foundation of the ancient initiations (Mysteries

of Memphis, of Eleusis, of Mithras, etc.) and this is why we seean Initiate like Alexander the Great sacrificing at the altars of all

the Gods, including the God of the Jews. All the priests of every

cult were thus Initiates and knew how to unite all beliefs in themagnificent unity of the philosophic revelations of Esoterism.

42

THE MARTINIST ORDER

The Object of the greater number of Secret Societies is to

re-establish this union among intelligent men. Think of the immenseprogress which this Universal Communion of priests of all creeds

would accomplish in the march of the people toward perfection,

and you will then understand the grandeur of the idea we follow.

Science, as well as Faith must see Unity arise from Diversity

by scientific synthesis, reconciling Materialism and Idealism in thecomplete conception of the Truth.

The Law ~vhichpresides over the working of Nature is also

indicated by this mysterious arrangement of Three Luminaries unit-

ing in the emission

of one

and the same

light.POSITION OF THE LUMINARIES

Remember the position of the Luminaries on layers o f differ-ent colors.

By this is figured in the first place, the Principle of Hierarchy

which must be found at the origin of every organization. The[-lierarchyterminates here by the region of Light, and the color is

less and less luminous as we descend.Such must be the basis of every true and sound organization,

whether it be social, scientific or religious.

In Man we find this same organization constituting the human

trunk:—the Stomach, the Breast, the Head, which give birth, res-

pectively — the Stomach to the Body that it ,enews; the Breast

to Life which it retains; the Head to Thought that it manifests.

Thought, figured by the Luminaries, is the region or degree of

Light; Life, that of the PENUMBRA, and the Body that of theShadow.

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

mysterious organization.

Nature, Man, and God form the three steps of the Universe,

and each of them possesses a power peculiar to itself.Nature acts b y a fatal force (guided by chance, we would say,

if chance existed). This blind and fatal force is Destiny, which

corresponds to the Body in Man, and to Matter in the World. It is

the God of Materialistic Science.

43

j



COLLECTANEA

Man acts by the half-fatal, half-intelligent force of his brain;

by the Human Will, as powerful as Destiny — it is the God of

Pantheistic Science, adoring itself through Nature. It correspondsto Life in Man, to Universal Foice in th e Universe.

God acts by the super-intellectual and super-conscious force

called Providence, which may be allied to the Human Will, but

only by the free and absolute consent of the latter — in this lies a

great mystery. Providence corresponds to the Will in Man, to the

soul in the world, it is the God of the purest Theism of the grand

initiations of old.

Great and fruitful teachings may be developed from the con-

templation of this mysterious arrangement of the Luminaries. Butthou alone canst develop them for thyself after having perceived

the route.

Mediate with all thine heart, and Providence will sanctify thee.

THE MASKBy this mask thy worldly personality disappears. Thou becomest

an Unknown in the midst of other Unknowns; thou has no longer

to feai that petty susceptibilities to which daily life is continually

subjected among people who watch thee unceasingly.

Inspire thyself well with the profound symbolism of this ap-

parently useless practice. Finding thyself ALONE before peoplewhom thou knowest not, thou hast naught to ask of them. It is

from thyself, in all thine isolation, that thou must derive the prin-

ciple of thine advancement.Expect nothing from others except in case of absolute need;

in other words, learn to be always THYSELF.Unknown, thou hast no orders to receive from anyone. Thou

ALONE, art responsible for thy acts before thyself, and thy Con-

science is the Master to be feared, of whom thou must always take

council, the severe and inflexible judge to whom thou must render

an account of thy acts.

This Mask, which isolates thee from the rest of thy kind duringthe period of work, shows thee the price thou must attach to thyLiberty all-powerful by thy Will before Destiny and before Pro -

vidence.

44

F ’ ‘FA ’ , ’

A ’

F ’~ F ’

‘ F 4 , ’

F ’ , ~ F ’A ;

4 , F ’

4A ,’

‘¼

‘ F

7

‘ F ’ F ’

it

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‘ F ’

.

1 7‘F,’

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1 7A A ~

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A ’‘¾”

F’,”

¾

F”

F ’A ’

i t I

F’,’

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F ’ F ’

F’’

45

7 ’

F ’ 4

THE MARTINIST ORDER

No one o n Earth h as the right to take it from thee; thou alone

art absolute M aster of it, alone thou will answer to thy Conscience

for the errors and faults it shall have caused thee to commit.

Strive to remain an Unknown for those whom thou hast saved

from misfortune or from ignorance: know how to sacrifice thy

personality wherever it m ay become necessary for the Good of theWhole.

These are the principal teachings furnished by the profoundsymbol of the Mask, in our Order.

Other significations will be revealed to thee, if thy heart knows

how to desire them.THE MANTLE

Isolated in the study of himself, M an has begun, by meditation,

to create his personality.

He can now fearlessly face other men; but he must be on his

guard.

All the fatal forces, unchained against this calm and powerful

Will which gives birth to the light of a new day, will rush withenvy against the new elect.

Then must he know how to fold about himself the ‘mysterious

Mantle, which renders one insensible to the attacks of ignorance.

May Prudence never cease to counsel the Unknown who knowshow to isolate himself in the calm of conscience.

This Mantle, which conceals him who knows its multipleuses, from the eyes of the wicked and the profane, must always cover

the Initiate with its protective folds.It is, perhaps, the most profound symbol that the Order has

placed before the eyes of the Unknown, and its study must be left to

the peiseverance and personal work of the new initiate.

RESUME

The instructions thou hast received up to this point may seem

to thee, perhaps, useless or puerile. Bear in mind, however, the

terrible tests to which all were subjected, in ancient times, who

wished to be initiates. Thou will comprehend then, perhaps, the

utility of these few pages thou hast just perused.

45



A F ’ F ’

-F”.

F ’ 4

¾>

‘ i t

COLLECTANEA

A few symbols, barely explained, have taught the profane

Truth they cannot fail to appreciate later, in their fullest signific-ance.

The Luminaries and their arrangement have taught:

The existence of Symbolism,The esoteric doctrine of the Unity,

The principle of Hierarchy,The law of the Ternary and its relations.

The Mask has taught the profane:

The auto-creation of the Personality by Isolation and

Meditation.

The Mantle has given a glimpse of:The necessity of Prudence attended b y the Will to destroy

the bad effects of Ignorance.

SECOND DEGREEThe initiation to the first degree of our Order has made of

the associate a new man, if he h as understood thoroughly the bear-

ing of the instructions he has received.

Having become a “Philosopher of Unity,” he can, like theancient Initiates, communicate spiritually with the priests of every

cult, with the voltaries of all schools of Philosophy; he will have

forever before his mind the prolific symbol of the Luminaries teach-ing how Diversity always returns to Unity.

Just a s all creeds are lost sight of in the Unity of Religion,

so all schools of Philosophy are harmonized in the Unity of Science,

and all human beings represent merely cellules of the Unity of

Humanity. Humanity is a real being, having its own conscience,its laws of life and death, and reacting on each of the cellules of

which it is composed, as each of its human cellules reacts upon it.Thus the human body is composed of numberless cells having

each its o wn individuality and autonomy, and y et the human Person-

ality forms a united whole independent of these parts.

The proof is in the fact that one can cut off a man’s limb,that is to say, diminish largely the number of constituent cellules,

without causing him to lose an atom of his consciousness, or of thePersonality of the man.

46

‘ ‘ F

‘ F ’‘ F ’

5’

4 ‘F ,~ ’

F ’ A ’ A

F ’ ,

. 5

F ’

F ’ F ’ 4 F ’

‘ F ’ F ’

4 ~ F ’ F ’

‘A

F ’ :

F ” F ’ , ’

S

‘‘F

‘F’

‘ F ,

THE MARTINIST ORDER

The Ancients called Humanity, thus formed of all the men

and women constituting it , Adam-Eve. Adam signified the ensemble

of men, Eve the ensemble of women. The history of Adam-Eve is

naught but the history of Humanity. It has been unworthilytravestied b y theologians.

The knowledge of the Unity of the Human Being gives us

the true key of Fraternity, showing us that individual rehabilitation

cannot take place unless accompanied by the rehabilitation of thewhole.

Philosophers of Unity, meditate with all your heart upon the

interior signification of the few ideas which have just been exposedto you .

The Fall of Man will appear to you as a sad reality and his

rehabilitation as the object to which every true Initiate should

aspire.The moral laws are the only ones that lead to the desired

end and the greatest nation is that in which the Initiator has been

able to realize the production of the greatest morality, whatever

the appearance otherwise.

The Rehabilitation of the Whole, by the devotion ar1d, if need

be, by the sacrifice of the Intellectual Individuality—this is the

end pursued by all initiations; the foundation of the mysterious

teachings of all secret societies.

The associate is strongly recommended to study as well as he

can the organization and the ‘history of secret societies, and princi-

pally, among his contemporaries, that of Free Masonry.Every true S:::IQ should be acquainted with the Masonic

rites and symbols. This is the first phase of his individual develop-ment. The Initiator should, on his part, facilitate the task of the

associate, as far as lies in his power.Discourses and lectures on subjects of importance to the asso-

ciate are given during the session held at certain periods by the~ r~.

THE TWO COLUMNS

The profound Symbolism of the two columns gives the key

to the oppositions found throughout all Nature.

47



-,

COLL ECTANEA

These columns, of different colors but of identical substance,

apparently opposed to each other, harmonize in the Unity of an

intermediate term: the table of initiation lighted by its tripleluminous ternary.

It i s Initiation alone which permits us to find by knowledge of

the Laws of Equilibrium, the common term which binds a ll opposites.

Good and Evil, Life and Death, Essence and Substance, Spirit

and Matter, are the two columns; the Initiate must know how toread and find the third which gives the raison-d’etre of these ap-

parent oppositions.

All Initiations show to the profane the symbolism of the Binaryor Opposition from the entrance to the Temple; strive to remember

always its explanation.

It is this Binary, (momentary destroyer of Equilibrium), whichexplains the laws so little understood, of that Universal Force dis-

tributed everywhere and everywhere invisible in its essence; a Force

teirible and all-powerful in the hands of the Initiate.

To know its existence suffices. Desire and Meditation willteach thee more.

The Man of Desire is the proteg6 of Providence.

RESUME

In the second degree of our Order the Associate has acquired

the following knowledge:

The Unity of Humanity, giving the raison-d’etre of the

Fraternity.

The Fall and Rehabilitation of Adam-Eve.

The equilibrating term of the Ternary and the existence

of Universal Force.

The Man of Desire.

The grade of the second degree acquired, gives the title of

Initiate.

48

4 .5

i t

‘2

4 , ’

i t‘ A

EXACT RITUAL OF

ADONHIRAMITE MASONRY

FIRST PART

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

which is done in Regular Lodges, presided over by Worshipful

Masters, appointed b y the Grand Orient of France.

Translated from the French for:

THE GRAND COLLEGE OF RITES OF THE

UNITED STATES OF AMERICA, 1938

By JOHN BLACK VROOMAN, F . G. C. R.

Grand Redacteur-General of the

Grand College of Rites of the

United States of America

Remember that among true Masons, riches, pride, are but

a Chimera. Children of the same God, all Mortals are Brethren.

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

just, is likewise the greatest.”

L



2 4F ’;

A ’

EDITOR’S NOTE

The first edition of the Adonhiramite Ritual appeared without

date, sometime prior to the first dated edition, 1783. It was, like

most of the subsequent editions, printed in French in Philadelphie

(Paris), and compiled, and probably written by Louis Guillemain

de Saint-Victor. The original edition contained 1 4 4 pages. Various

imprints, reprints and editions appeared continuously until 1812.

The latest edition of a ritual for use in an active body of the!

Adonhiramite Rite seems to be one translated ipto the Spanish and

issued in Rio de Janiero, Brazil in 1832. In all, at least thirty-seven

issues were made between 1783 and 1812. The only edition bearingthe name of anyone but the original compiler is that imprinted“Jerusalem”, dated 1803, and assigned on its title page to one

Latreille.

Up to now no translation of the first degrees of the Rite has

appeared in the English language, altho during the activity of the

Rite a historical tract w ~s printed in London. In this country in1829, Elder David Bernard published his well known “Light on

Masonry” in Utica. Among other exposes of Masonic rituals there

are some “French Degrees”, which really are some of the higher

grades of the Adonhiramite Rite. The compiler probably did notknow what they were when he printed them in his book. These

will be taken up in the next issue of COLLI3CTANI3A , which will

continue the degrees of the Adonhiramite Rite.

Aside from the “liberties in translation” taken by Brother

Vrooman, additional “liberties” have been taken by the Editor in thepreparation of the rituals for the Fellowship. This has been donethat certain less or more obscure passages may be more easily under-

stood when compared with Masonic usage.

It is believed that the present effort will be looked upon as

the most outstanding and interesting of the contributions y et madein COLLI3CTANI3A .

H.V.B.V.

ii

4 4

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A A 4 ’ F

4 4

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. 5

2 2 4 ~

. 5 4

I ’

F”-

‘.5

‘ ‘ . 5

THE ADONHIRAM]TE RITE

It is generally agreed that Louis Guillemain de Saint-Victor

was the founder of the Adonhiramite Rite in France. It is a rite

based on the legend originating in France concerning Adon Hiram,

or Lord Hiram, an unfortunate translation of the Hebrew, which

eventually found its way into French rituals. As early as 1744, a

French book was published in which Adonhiram w as confused with

Hiram Abif and doubtless from this early error arose the legend

for the subsequent Adonhiramite Rite.

Mackey states that Saint-Victor published his work, Recueil

Precieux de la A4 aconnerie Adonhiramute, etc., in 1781, containing

only four grades. Waite, on the other hand, claims 1783 as thedate of the work, and only the three grades. Mackey says that in

1785 another edition contained the higher grades and Waite lists

a different title undei date of 1 7 87 .

The Grand College of Rites of the U. S . A. reproduces here-

after the thirteen grades of th e Rite from Saint-Victor’s 1787 editionand is also fortunate in having subsequent editions and additional

information on the Rite. That the Rite wa s short lived is a matter

of consent, although it lasted several years longer than has beenpreviously assumed. With the high grade scramble in France, theAdonhiramite Rite passed into quietude and soon became a child of

history, but its rituals still offer to the student somehing worthy of consideration and we are very happy to have his opportunity of

rendering into English these quaint ceremonies which Bernard reproduced in part in his expos~ under an entirely different title.

J. R. S .



TRANSLATOR’S PREFACE

The duty of a translator, is to convey great truths to his

reader, and tat in the best possible manner, with idiomatic expres-

sions turned into as correct and reasonable English as will best

express the thought, not only of what the original writer had to

convey, but to bring a s nearly into focus with the theory of modern

trend, the language and thought that is being carried from onelanguage to another.

It has been my aim to render as idiomatically as possible, the

ritual of the Adonhiramite Rite, Part I. In some instances, I have

sacrificed exact literal translation of a word, using a term which

idiomatically or colloquially expresses the idea.

I have tried to avoid what was expressed by Schopenhauer, who

said, in his essay On Authorship in The Art of Literature—after

speaking fitst of Bichat’s distinction between the working of the

passions and the working of the intelligence— ‘T o this class of

writers belong those translators who not only translate their author,

but also cotrect and revise him; a proceeding which seems to me

impertinent. To such writers I say ‘write books yourself which are

worth translating, and leave other people’s books as they are’.”

With this admonition staring me in the face, I affectionatelyturn this translation over to the Fellows of the Grand College of

Rites of America.

J.B.V.

4

A

i

if

EXACT RITUAL OF


containing

the ritual of the First Three Degrees, the Opening and Closing of

the different Lodges, Table or catechism of instruction, General and

Particular Healths, as well as the duties of the

principal officers in charge

Enriched by

an infinity of questions and answers which are symbolic, an

explanation of the emblems and a large number of useful

as well as curious notes.

Dedicated to WeIl-verjed Masons

by

BROTHER LOUIS GUILLEMAIN, OF ST. VICI7OR

Knight of all Masonic Orders

At the Grand Orient of France, under the Vestibule

of the Temple of Solomon. Number 33.

In the Year of True Light — 5789

L



COLLECTANEA

EXACT RITUAL OF


CONCERNING THE MANNER IN WHICH A MASON

OUGHT TO CONDUCT HIMSELF IN LODGE

A Lodge is a body of virtuous men, consequently honorable.

Any rational man ought to hold above all the things the esteem of

the Society to which he belongs and, as a principal means to that

end, observe punctually all of the laws to which he is subject,

whether they be those of the state or of his obligations. Those of Masonry have as a foundation, honor, modesty, and humanity. I

will not enlarge upon them more than to say; who says Mason says

Honest Man, and that the newly initiated should know that the

word is characteristic, and that it contains within itself all the

attributes of a faithful subject, a good son, a good husband, a good

father, and a perfect friend.

One who so misunderstands as to lack a sense of duty to him-

self can only expect humiliation; Masonry will also punish him,

not by imprisonment but by dishonor and oblivion.

7

Decency i s inseparable from a beautiful soul. If birth and rank

do not count for anything among Masons, education in Masonry

is worth much; it is essential, then, to be clothed as modestly as

possible, and above all, to utter no word against kindness and

honesty.

‘Whatever association ma y occur, one with another, it is f or-

bidden to give oneself any other name than that of Brother, that

which praises Masonry, since this sacred name embodies all the

sentiments to which our hearts are susceptible.

It is essential to remember that it is not permissible for any

Brother except the Wardens and the Orator to speak in open Lodge

without having obtained the permission of the Venerable Master,

who gives it by raising the hand, and the Warden, at the station

where he i s, raps and warns the Grand Master that a Brother under

his station requests the floor.

54

tt

THE ADONHIRAMITE RITE

No one should ever leave the Lodge room, without askingthe Warden under.whose station he i s sitting, and whatever is done

contrary to the request of anyone, that (action) is necessary for

maintaining good order.

If any insult is received in Lodge, or anything is heard ab-

solutely contrary to the Order, it will become necessary to carry

a complaint to the Venerable Master, always after having obtained

his permission in the manner described above; however, it is onlynecessary to go to these extremes when the offense i s grave, for, in

every case, indulgence is always preferable to vengeance.

By all that has just been said, it is easy to see that Masonryrequires men above the ordinary, and this Society, after having

fulfilled its duty to the State and to Religion, follows the doctrine

of the Natural Laws. Charity is one of its greatest piinciples, and for

this reason, Masons ought to exercise it; but in gaining happiness,

the Mason should have for his witness only heaven and his ow~

heart.

WHAT SHOULD BE DONE IN A REGULAR LODGE

In order that a Lodge may be tiled properly, it is nbt sufficient

that the door which closes it should be double—it is necessary also

that there should be two apartments of entrance. The first is occupied

by a Brother Tiler, who opens its door to all who present themselves;and the second, which separates the Lodge from the first (apart-

ment), is that which is called—The Chamber a] Reflection, and

in which the Expert shall always remain. Those who desire to beadmitted into the Lodge, being in the first apartment, one of them

knocks at the Chamber of Reflection; the Expert opens to him, and

receives him alone, and examines him upon the principal points of

Masonry; and above all, makes him give the steps and signs, and

when he recognizes him a s a Mason, the Expert introduces him into

the Lodge with the ordinary formalities. It nmst not be forgotten

that the Brother who is introduced, should take the hand of the

Assistant Expert, who is within the Lodge, in order to give him thegrip and the pass-word of the degree on which Lodge is opened;

then he goes to place himself between the Wardens on the said

55



COLLECTANEA

degree, in making the sign and saluting the Venerable Master,

who then questions him on the ritual, The attentions of the Expert,

and this conduct of the Brethren ought to be observed ceremoniously

in all regular Lodges.

OBSERVATIONS ON THE OPENING OF LODGES

The opening of a Lodge is nothing more than the consent

by all to commence labor. Among ancient Knights this ceremony

was augmented by a prayer to Deity. This singular religious maxim

has been lost through the difficulties in which Catholicity has

endured; Christians, persecuted into their most secret hiding places,were obliged to symbolize all the principal points of their religion;

and to dispel all suspicion of the tyrants who might persecute them,

they took the name of MASONS. Thus, these enlightened and up-

right men, under material emblems, rendered homage to the Supreme

God who had created them. It was thus that the opening of Lodge

became a simple, short and symbolic ceremony, as well as all the

rest, and altogether independent o f instruction. Many of the Masters

paid no attention to it, but rather ignored it. In it could be seen a

great number who met all requirements of the ritual, even those

(requirements) of signs and words, after which the Lodge was

closed; others acting to the contrary, were content to become ad-

vised of the opening of the Lodge by the Wardens, rather than

to go to open Lodge (in person) ; finally, they gave the sign and

made the acclamation in the (particulai) degree in which they

are going to work, then proclaimed that Lodge was open; afterwhich they questioned their officers upon the ritual, beginning by

asking them if Lodge was open—a qu~tion which ought to be

asked before anything of a Masonic nature is done, and above all

(give) a sign, which is one of (its) principal secrets. Thus, these

two methods of opening Lodge are equally contrary to the laws of

Masonry; they are innovations, introduced by Masters who are but

little versed in the statutes of the Order; this is why it is absolutely

essential to avoid both (of them), and I am going to prove it

(to you). It is expressly forbidden to make any .sign, much less to

whisper the Sacred Word until Lodge is opened (or: except in open

56

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2

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A

1

i iF- A

2

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4 ’

5 7

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Lodge), and here it is not open; besides, the ritual is only for (the

purpose of) questioning Brethren who are visiting, or to instruct

the new initiates, and no one may reveal that which ought to be

revealed only in open Lodge. On the other hand, the opening

having been accomplished by all these questions of the ritual, what

will be done in Lodge if there is not any reception (of candidates

or visitors) ? In vain I am told that these questions before the

opening of Lodge all make but a formality, which characterizes

only the Mason who is being interrogated, in forcing him to avow

authentically his (right of) reception. I reply that it is impossible

that a (Grand) Master should doubt that his principal officers maynot be M~,sons; but in reality, it is but to TILE the Lodge, a very

strong reason why each individual of the assembly ought to be

questioned. Then, in place of again filling the station of (Grand)

Master in opening the Lodge, he is no more than an Expert, and thisplace which ought to be a Temple of Light becomes the receptacle

of distrust and confusion. It is then, the fault of attention to, or

the knowledge of, the true Institutions of the Order, that so many

Venerable Masters have confounded, so inappropriately, the open-ing of Lodge with its ritual—two things entirely diffesent, as may

be seen if one will but reflect upon the opening of the Lodge, which

will be followed, and in which three questions will be asked:

Q.—What is the first great care of a Mason?

A.—It is to see that the Lodge is Tiled.

Q.—’What is the second?

A—It is to see that all the Brethren are members of the Order.

Q.—Are y ou a Mason?

A.-—AII my Brethren recognize me as such.

Is it not easy to see that these questions ought only to be asked by

the Wardens before the opening of Lodge; and that they cannot

be any part of the (work of) instruction? Is it not ridiculous to

requiie that a Mason who attends should observe whether the

Expeits are fulfilling ther duty, and whether the assembly is in

oider? As to the first question, in all cases he appears as the Ex-

pert; he alone seems to have the right Q f questioning those who

57



COLLECTANEA

present themselves to enter Lodge, as to whether or not they are

Masons, for the reason that they doubt whether they are, and that_

they ought to assure themselves that they are (Masons), but it is

not so with the Master, who should repose (faith) in the officers

whom he has created (or appointed) by consent of the whole

Lodge, and of whom he recognizes their merit. I condude then, by

the principles of Masonry, and in a sense of unanimity, that a

Venerable Master who presides in the Temple o 4 ~ Light, all the ave-

nues of w4iich are guarded by faithful men and true, ought to be

persuaded that all persons who come before him are zealous

Brethren, who desire to participate in the work, and make new

progress in the Royal Art, and that demanding of them whether or

not they are Masons, it is not alone doubting the capacity of the

Experts, but it i s also to not forget that the Sun has no other function

than that of enlightening the Universe.

It may be seen that the interrogations that are asked in the

opening which follows, do not contain any of the secrets of the

Order; and it i s on that that the greatest attention should be centered,

if the ancient statutes are to be conformed to, and they are given

the respect which they merit, as being founded upon Reason.

OPENING OF A LODGE OF ENTERED APPRENTICES

The Venerable Master, seated on a dais in the Bait, faces the

Wardens, who should be in the West, raps three times with his

gavel, on the pedestal, as an Eniered Apprentice, and say:—

V. M.—Silence, my Brethren, and come to attention. (*)

There words being spoken, the whole assembly arranges itself into

parallel lines, then the Venerable Master says:—

V. M.—Brothec Senior and Junior Wardens—arrange our dear

Brethren, in all their ranks and degrees (in position) to assist

us in opening a Lodge of (Entered) Apprentice Masons.

The Senior Warden (**) My dear Brothers in the South,

in all .your ranks and degtees, I invite you, on behalf of the Ven-

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

58

column, which

THE ADONHIIRAMITE RITE

erable Master, to diligently assist me in opening a Lodge of

(Entered) Apprentice Masons.

The Junior Warden repeats the same thing at his

is o n the North side (of the Lodge).

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

S . W.—AII my Brethren recognize i-ne as such.

V. M.—What is the first (great) care of a Mason?

5. W.—It is to see that the Lodge i s Tiled.

V. M.—Do it. Assure yourself, from the Expert that it is done.

At fhe same insfant ihat the Venerable Masler giver the first three

rapr , each officer ought to have ta i~en his /lace; the Warden ob-

serves whether the Expert has fulfilled his duties, after which he

replies:

5 . W.—It is, Most Venerable Master.

V. M.—What is the second?

S . W.—It is to see that all the Brethren are members of the Order.

(After having observed). They are (all members), Venerable

Master.

V. M.—Why are we assembled together?

S . W.—To raise Temples to Virtue, and dig dungeons for Vice.

V. M.—1{ow long ought we to work?*

S . W.—From noon until midnight.*

V. M.—How long does it take to make an (Entered) Apptentlce?*

S . W.—Three Years.*V. M.—How old are you?

S . W.—Three Years. (**)

V. M.—What time i s it?

Orient, or other Brethren, they should commence (the questioning),and that in each degree, and each time that the Assembly isaddressed. Thus they wifl address it.—”Venerable Masters, orworthy Brethren, who so well grace the East, my dear Brethren,etc.”

(*) Here the Lodge is not open, and while the Venerable Masteris asking the Wardens if all are Masons, it is only that they maybe informed that they must keep surveillance and do their duty tothe Order, and practice these (duties) themselves.

(**) It was the time (required) in the Petit Mysteries—see

“The Origin of Masonry.”

59



COLLECTANEA

S. W.—Nearly noon.

V. M.—In consideration of the time of your age, announce to all~

the dear Brethren, that a Lodge of (Entered) Apprentices isopen, and that we shall commence Labor in the accustomed

manner.

S . W.—My dear Brethren, under my column, I announce to you,

on behalf of the Venerable Master, that a Lodge of (Entered)Apprentice Masons is open, and that we shall commence labor

in our accustomed manner.

The Junior Warden repeats the words of the Senior Warden, and

when he has finished, the Venerahle Master, as well a s all the Brethren, r i se , make the Entered Apprentice sign, then the Honors,

and cry aloud, three times—”Vive;” then each one sits down aga i n ,

and the Venerahle Master commences the Catechism, or , if there

are several candidates;’ they ar e received first, at the completion

of which they may profit hy the instruction.

CATECHISM OF (ENTERED) APPRENTICES

Q.—My Brother, from whence come y ou ?* A.—Most Venerable

(Master), from the Lodge of the Sts. John.

(*) This question ought to he the first (one) in the catechismof (Entered) Apprentices; Brethren who are not famitiar with my“Origin of Masonry,” printed in 1787, and dedicated to Monsieur,the Duke of Greves, will easily understand here, that Masonry isnothing else than the assemblage of all Nature, and that its moralsis the homage that should he rendered to the Creator of the

Universe, and that among us, that homage is the practice of itsvirtues, and above all, that of our religion. Among the Ancients, theInitiates were purified before being admitted to the Petit Mysteries.In thefirst stages of Christianity, Proselytes were not made except —

after being baptized. When the new initiates came to Lodge (forthe first time), the question was asked, which question neededthe answer— (I come from the Lodge of Sts. John)—which is toexpressly say—I come to be purified by the waters of baptism. Noone denies that St. John instituted this sacrament; thus, is it notright that the first question asked on the duties of the Order shouldbe founded upon the first action which his Order requires? Butfurther, when certain Masons would doubt the truth of this(assertion), would it not be more natural to ask everyone who ap-pears at Lodge, from whence they came? When it is agreed, it isonly in Lodge that are learned the Grand Arts of subduing thepassions and practising Virtue.

60


Q.—What is done at the Lodge of the Sts. John? A.—Temples

are raised to Virtue, and there dungeons are dug for Vice.

Q.—What do you bring (with you)? A.—Health, prosperity and

good will to all Brethren.

Q.—What come y ou here to do? A.—To subdue my passions,

subjugate my will, and to make new progress in Masonry.Q.—What do you learn in Masonry? A.—I learn the study of

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

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

Man, faithful to the laws, the brother and friend of Kings and

peasants when they are upright. (‘I”I’)Q.—How shall I know you to be a Mason? A.—By my signs,

tokens and by the circumstances of my reception, faithfully

accounted for.

Q.—What are the signs of Masonry? A.—The square, the level

and the plumb.

Q.—What are tokens? A.—Certain regular grips, which are given

among Brothers.

Q.—Who secured the privilege for you of becoming a Mason?

A.—A wise friend, whom I have recognized since, as’ a brother.

Q.—Why did y ou become a Mason? A.—Because I was in dark -

ness, and I desired to be brought to Light.

(*) Effectively, it is this that Masonry has been always amongthe Egyptians, the Greeks, the inhabitants of Palestine, in factamong all peoples who (ever) knew it’s secrets. See “The Originof Masonry.”

(**) The Masons who were chosen by Solomon to work on theTemple, were declared free, exempt from their taxes, they andtheir descendants; thy also had the privilege of carrying arms. Itis true that in the year 8898 (probably BC 602), Nebuchadnedzar,having taken Jerusalem, and had the Temple destroyed, they wereput into captivity with the Jewish people. But in the year 8468(probably BC 582) Cyrus then having taken Babylon, re-established

them in all their rights, and more, wishing to recompense thevirtue of Zerubbabel, he permitted him to return to the Holy Citywith the Children of Israel to rebuild the Temple, and as a mark of his esteem, he dined with theni before his departure, in givingthem a kiss of peace and called him his Brother and his friend,and treating freely of such, heaped on him honors and well-being—BIBLE. There were other causes of this liberty . . . to reportthem in my history of Masonry.

61



COLLECTANEA THE ADONHIRAMITE RITE

Q.—What did this Light represent? A.—The knowledge and

accumulation of all the virtues, symbolical of the Grand Architect

of the Universe. (*)

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

Lodge.

Q.—What did you learn of a perfect Lodge? A.—I learned that

three Masons assembled together form a simple Lodge; that five

make it correct; and that seven make i t perfect.

Q.—Who are the three Masons of a simple Lodge? A—A Ven-

erable Master and two Wardens.

A.—They are the first three, and two Master (Masons).

Q.—Finally, who, are the seven who complete a Perfect. Lodge?

A.—A Venerable Master, two Wardens, three Master (Masons)

and an (Entered) Apprentice.

Q.—Who prepared y ou to be received as a Mason? A.—An Ex-

pert, Venerable Master.

Q.—What did he require of you. A.—That I inform him of my

age, of my civic qualifications, of my Religion, and my zeal to

be initiated, after which, neither naked nor clad, but nevertheless

in a decent condition, being deprived of all metals, he conducted

me to the door of the Lodge, upon which I gave three distinct

knocks.

Q.—Why did the Expert attire you neither naked nor clad? A.—To

show me that Luxury is a Vice that is only imposed upon the

vulgar, and that the Man who would be upright, should hold

himself above his prejudices.

(*) Light, so dear to Masons, has as its origin, the Sacred Firewhich descended from Heaven upon the Altar, the day that Aaronand his son were consecrated. Christians began by placing threelights upon their Altars to symbolize the triple essence of theCreator, and consequently they were placed in the Temples tomake known the immensity of the Supreme Being. Catholics intaking these maxims from the Jews, published by their Sacredsongs, that it was the God of Light whom they worshipped, andnot fire, itself. The Magi of ancient Persia knew a Supreme God,the Creator of the Universe, but at the same time, they admittedtwo co-eternal entities, the first, author o f ~ Good, whom they rep-resented by the fire, the other, the author of Evil, whom theyrepresented by the darkness. See—”The Origin of Masonry.”

Q.—Why did he deprive you of all metals.~~ A —Because they are

the symbol of the vices, and because M asons should not have

any of their own. (*)

Q.—What do the three raps given by the Expert signify?

A.—Three passages from the Holy Scriptures—’‘Knock, and itshall be opened unto you; Seek, and Ye shall find; Ask, and y e

shall receive.”

Q.—What did (the knocks) procure for you? A.—Admission into

the Lodge.

Q.—When it was opened unto you, what did the Expert do with

you? A.—He placed me in the hands of the Junior Warden.

Q.—What did y ou see when you entered the Lodge? A.—Nothing

that the human mind could understand, a thick bandage hood-

winked my eyes.

Q.—Why had you a hoodwink over your eyes? A.—To let me

know that ignorance is prejudical to the well-being of Man.

Q.—What did the Junior Warden make you do? A.—He caused

me to make three circumambulations from the West to the

East by w ay of the North, and from the East to the West, by

way of the South, then he placed me in the hands of ‘the Senior

Warden.

Q.—Why did you make the circumambulation? A.—In order to

teach me that it i s never on the first trip that one obtains Virtue.

Q.—What were you seeking on your journey? A—I was seeking

Light, of which y ou have given the explanation.

Q.—What did the Senior Warden then do with you? A.—Afterhaving removed the hoodwink, by an order that he had received,

he caused me to place my feet in a square, and made me approach

the Venerable Master by three upright steps.

(*) In a large number of Lodges, and in all catechisn-fs, in lieuof this symbolic and true response, is said “Since it is because, atthe building of King Solomon’s Temple, were not heard the noiseof any implement of iron,” etc. See, that after this, if the Profaneswho have read this aright, (these instructions are printed), werenot right in judging the aforesaid Masons, and treating them asmadmen. As for me, I can not then understand how the ancientMasons could be able to forget all their welfare in common toalleviate the travelers and the unfortunates.

62 63



COLLECTANBATHE ADONHIRAMITE RITE

Q.—What did you see when your eyes were uncovered? A.—AII

the Brethren armed with swords, which they had pointed to-

ward me.

Q.—Why? A.—To show me that they were always ready to shed

their blood for me , if I w as faithful to the obligation that I was

about to assume, as well as to punish me, if I was miserable

enough to repudiate it. (*)

were y ou caused to place your feet in the (form) of a

square, and (why) did y ou advance by three upright steps?

A.—To make me know the obligation which I ought to obey, as

well as the manner in which our (Entered) Apprentices should

behave, in our Order.Q.—What does this forward step signify? A.—The zeal with

which we should press forward toward that which will enlighten

us.

Q.—What did the Venerable Master (then) do with you?

A.—Since he was assured of my wishes, after having obtained the

unanimous consent of the Lodge, he received me as an (Entered)

Apprentice Mason, with all the requisite formalities.

Q.—What were these formalities? A.—l had my left foot clad

with a slipper, my right knee bare, on the square, my right hand

(resting) on the Holy Bible, and in my left, I held a compass,

half opened, pressed against my left breast, which was bare.

Q.—What did you do in this position? A.—I (took) the obli-

gation to conceal the secrets of Masons and Masonry forever.

Q.—Do you remember this obligation? A.—Yes, Venerable Mas-

ter. (**)

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

(*) In the same Catechism cited above, in place of thereply whichhas just been read, the Brother who is being interrogated may beasked—”lt is for the purpose of eliminating the Profanes.”

(**) There are certain Lodges in which it is necessary to repeatthe obligation; but it is not a rule generally recognized; that de-pends upon the wish of the Venerable Master. That is why allgood Masons should remember it for themselves, as well as theSacred Words, the steps and the signs, remembering that theyought never to be published.

A.—To remind me that a Mason is always humble.

Q.—Why was the compass placed upon your naked left breast?

A.—It was to demonstrate that the heart of a Mason ought to be

just, and always open.

Q.—What was given unto you as you were being received as a

Mason? A.—A sign, a token, and two words.

Q.—Give me the sign. (It is given by him)

Q.—What is it called? A.—Gutteral.

Q.—What does that signify? A.—A part of my obligation, that I

should prefer to have my throat cut, rather than reveal Masonry’ssecrets to profanes.

Q.—Give the token to the Second Brother. (It is given; and

when he is found regular, the Warden says-) A.—lt is correct

\Tenerable Master.

Q.—Give me the Sacred Word of Apprentices. A.—.Venerable

Master, it is not permitted to mention it—Give me the first let-

ter of it , and I will give you the second. (It is given, alternately)

Q.—What does this word mean? A—That Wisdom is in God(*)

It is the name of the column which ought to be in the North,

near the door of the Temple at which the Apprentices assemble.

Q.—What is your pass-word? A.—T --- n, which is to say—

“worldly possession.” He was the son of Lamech, who first

learned the art of working in metals.

Q.—.Was nothing else done (for you), when you were received

as a Mason? A.—I was given a white apron, and gloves for menand for women, (‘both) of the same color. (**)

Q.—What does the apron mean? A.—It is the symbol of work;

(*) It is thus that the response should be made a~ an (Entered)Apprentice. See the note on the Sacred Word of a Felloweraft.

(**) Many Masters no longer give gloves for women, meanwhilethis attention, s o feeble as it may be, for beings created to sharewith us our pleasures and sorrows of society, can but honor iWason-ry; I attest many worthy wives, but as a ll men cannot feel the same,those who do not see any lack of delicacy, and do not, give themany more; may rest with these words (and with ‘woman); andthus on that question and answer we will place the inverted com-mas which will be so marked.

64 65



COLLECTANEA

its whiteness demonstrates to us the frankness of our customs,

and the equality which ought to exist among us.

Q.—Why have you been given white gloves? A .—To remind me

that a Mason ought never to soil his hands with iniquity.

Q.—Why are gloves given to the woman? A—To demonstrate

to the candidate that he ought always to esteem and cherish hiswife, and that she should never be forgotten ~i single instant,

without being unjust.

Q.—What did you discover when you were made a Mason?

A.—Three Great Lights, placed in a square, one in the East, the

other in the West, and the third in the South.Q.—Why was there nothing in the North? A.—It was because

the Sun only slightly illuminated this part (of the Lodge).

Q.—What do the three lights signify? A.—The Sun, the Moon

and the Master of the Lodge. (*)

Q.—’Why are they designated, as such? A.—Because the Sun lights

the labor during the day; the Moon (lights it) during the night,

and the (Venerable) Master at all times (enlightens) the Lodge.

Q.—Where is the place of the Venerable Master? A.—In the East.

Q.—Why? A.—By example of the Sun, which appears in the

East to open the day, the Venerable Master sits there (in the

East) to open the Lodge, aid its workers by his counsel, and

and enlighten them by his wisdom.Q.—And where are the Wardens placed? A—In the West.

Q.——Why? A.—As the sun sets in the West to close the day, the

Wardens are so placed to close Lodge, send the Workmen awaycontented, and keep good fellowship amongst Brethren and

Visitors.

Q.—Where were you placed after your reception? A—In the

North.Q.—Why? A.—Because it was the least illuminated part (of

the Lodge)~ and that an (Entered) Apprentice has (as yet) re-

ceived light but partially, and is not in condition to receive a

greater illumination.

(*) See “The Origin of Masonry.”

66

THE ADONHIRAMIT E RITE

Q.—How do (Entered) Apprentices work? (*) A.—They hew

and chisel rough stones.

Q.—Where are they rewarded? A.—At the column J.Q.—What are the great duties of a Mason? A.—To fill that

place (in life), where Providence has placed him, to avoid Vice

and to practice Virtue.

These a re all the questions of the Catechism, of (Entered) A~-

prentices, and when they are demanded of a Brother who comes

after the opening of Lodge the Venerahie Master says to him:

Q.—My Brother, what do you desire? A.—Venerable Master, to

be admitted into your august labors

The Venerable Master: Take your place, my dear Brother, your

wisdom and your virtues give yo u the right to be seated (among

us).

But when the same questions have heen requested after the

reception of (candidates) for instruction, to teach the new in-

iliates, and it is necessary to close Lodge, the Venerable Master

then asks the two following queslions, in place o f the two ahove

mentioned.

Q.—What time is it? A.—Midnight.

Q.—How old are you? A.—Three years.

V. M.—By virtue of the time, and your age, give notice to all the

dear Brethren, a s well under the column of the South and on the

North side, that we are going to close Lodge, cease our labors, in

the accustomed manner.

The two Wardens obey, each at his place, then the whole as-sembly, imitating the Venerable Master, make the sign of an(Entered) Apprentice, and the acclamations, after which the

Venerable Master says:

(*) As ancient Knights taught their new initiates, not only

Mor~ls and Religion, but more especially the useful knowledge of human kind, they compared mankind to rough stones, and said thattheir feelings depended nearly altogether upon the first impressionswhich they received, as the form of a stone, more or less dependedupon the blows which were given it by an artist. This alone is whythe rough stone should be the symbol of (Entered) Apprentices.See “The Origin of Masonry.”

67



COLLECTANEA

My Brethren, Lodge is closed.

The two Wardens repeat his words.

END OF THE FIRST DEGREE

BANQUET OR TABLE LODGE

Arrangement of the Table Lodge

Sin-ce the instruction of the Table Lodge forms a part of the

Mysteries of the Order, this Lodge should be set in a place equallywell protected as the Reception Room.

The table is set in the form of a horse-shoe, large enough, if

space permits it, for all the guests to be on its outside. The Venerable

Master is always placed in the East, before the center of the table;

having the Orator at his right; the Wardens are at each end, at the

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

required to be in the North, beside the Orator, and the Fellowcrafts

occupy the rest of this section. The Brother Ambassador should

seat himself in the horse-shoe opposite the Venerable Master; he

has no other function than to reply to the toast to the health of

Princes.

The banquet is as old as the Mysteries; all Peoples who re•

cognized initiation gave a banquet to the new Initiate.

All those who constitute the servants at the Table should beformed in three parallel lines, that is to say, that the plates should

be the first, the bottles and the glasses the second, and the tapers

form the last.

F t is necessary to know that all those things which are served

at a banquet change their n a m e s ; the glasses are called Cannon;

the b ottles, Barrels; Red Wine, Red Powder; White Wine, Strong

Powder; arid Water, White Powder; Bread is called Rough Stone;

the food, whatever it is, Materials; t h e T a p e r s , Stars; Plates, Tiles;

t h e K n i v e s , Swords; and Salt, Sand.


OPENING OF A TABLE LODGE

Everything having been arranged as above mentioned, the

Venerable Master rises, gives three raps with his gavel as an Ap-

prentice on the table; the Wardens respond with the same, when

the Venerable Master says:

V. M.—Brothers Senior and Junior Wardens, request our dear

Brethren in the South as well as in the North (*) to assist us in

opening a Lodge of Apprentice Masons, as well as a Table Lodge

of Instruction. (**)

S . W.—My Brethren

J. W.—My BrethrenWhen the Wardens shall have made their announcements, the Ven-

erable Master questions them on the opening of a Lodge of Appren-

tices, and after the last questions, he says:—

V. M.—In consideration of the hour and the age, announce to our

dear Brethren that a Lodge of Apprentices, as well as that of a

Table Lodge of Instruction is open, and that we are going to com-

mence our work in the accustomed manner.

S . W.—My BrethrenJ. W.—My Brethren

The Junior Warden having finished, the Venerable Master and all

the assembly make the Apprentic&s sign, and the ordinary honors,

after which each one reseats himself, and partakes of the food, wait-

ing for the Venerable Master to announce the first three obligatory

Healths.

An attentive ear should be given to the raps of the gavel,.

whether it be the Venerable Master or the Wardens who rap, and

stop whatever they are doing in order to hear what he is going to

propose, in o r d e r t o be a b l e t o take part in i t. It is not permitted to

speak of personal matters in this lodge more than it is in others,

( * ) Se e t h e second n o t e i n the degree of Entered Apprentice.( * * ) As i t i s common us a ge t h at t h e Wardens repeat this at theircol umns, t h at w h i c h t h e Ve n e ra ble M a s te r s a y s , they command, andw h i c h i s observed in the opening and closing of a Lodge of Ap-prentices, in what manner they do i t , I s h a l l cont ent m ys e lf w i t hnot i ng t h e ir du t y , by t h e ir names and by a new paragraph.

68 69



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COLLECTANEA

and the least fault contrary to its well being is punishable; drunken-

e s s an d gre e d in e ss a re treated as they merit, that is to say, as major

vices. Finally, the only sentiment that a Mason should have is

t h a t of being esteemed in an assembly of chosen men, bound byhonor and amity; it is not a virtue, but a duty to be sober and tem-

perate; the sensual man, forgetting himself, forgets the respect

which he owes to society, only meriting general mistrust.

It is always at the beginning of the banquet that the three

obligatory toasts are drunk, which are to the King, Queen and the

Royal Family; that to the Most Illustrious Brother, Seignieur the

Duke of Orleans, Most Illustrious Grand Master of all FrenchLodges, and that of the Most Worthy Sister Caroline, Queen of

Naples in respect to the grace of her protection accorded to Free-

masons, persecuted unjustly in her dominions (*). With these are

joined a Health to the Masonic Kings, protectors of Masonry.

It suffices here to relate only the first, since the others differ

in nothing except the names and titles.

FIRST TOAST

The Venerable Master raps once, followed by the Wardens,

then the Venerable Master says:—

V. M.—Brothers Senior and Junior Wardens align yourselves in a

straight line, and direct the brethren to participate in the firsto b l i g a t o r y toast of the Order.

S . W.—M’y b r e t h r e n under my column, in your proper degrees

an d p o s i t i o n s , take your places, and get ready for the first ob-ligatory toast of our Order, which our Venerable Master has

proposed.

J. W.—My brethren

After the Junior Warden has finished, everyone fills his glass with

( * ) Some Masons only drink this health at the endt h e b a n q u e t , preferri ng t h os e of the officers of the Grand L o d g e ,and all regular Masters of France; but as it is always the Masterwh o proposes the toast, and since he takes part in those above-named, besides the recognition that ought to be one of the firstsentiments of a true Mason, I h a v e n o t h e sit at e d t o p l a c e here t h atof this August Protector.

70

I

I-


Red Wine, however strong or weak as he shall judge apropos, and

when the glasses a re ready, the Venerable Alaster say:—

V. M.—Brothers Senior and Junior Wardens, are the glasses filled

and arranged?

The Wardens ascertain, and when everything is r eady , they reply:—

S. W.—Yes, Venerable Master.

J. W.—Yes

As soon as the Wardens have replied, the Venerable Master r ises,

gives the order, everyone doing the same, and announces the toast

in the following way:—

V. M.—Brothers Senior and Junior Wardens, announce to all our

dear Brethren, that the Health Which I intend to propose i s that

to the King, our illustrious monarch, gloriously reigning, for

whose preservation we do not cease to pray, as well as the pros.

perity of the State and its Arms. We also join in this toast with

(one) to our August Queen, to the Royal Family, and everything

which adds to the well-being of them all. It is to the Health,

so dear, that we raise our glasses, with a zeal of respectful amity

f i l l e d with r e d wine, in making fire, good fire, and perfect fire.

S . W.—My Brethren, under my column, the toast proposed by

the Venerable Master is that to the King, gloriously reigning,

our illustrious monarch, and for whose preservation we do not

cease to pray, as well as for the prosperity of the State and its

Arms, he has joined with it that to our August Queen, with

that of the Royal Family, and to all who have the well-being of

being one of them; it is to carry to them, with all distinction of

Free and Royal Masons, and he begs you to fire the cannon filled

with red wine, with a zeal of a respectable amity, and to make

fire, good fire, and perfect fire.

The Junior Warden, in saying the same to those under his

column, and a s soon a s he shall have finished, the Venerable Master

gives his order, in the following manner:—

The right hand to arms. (The right hand is then carried to

the glass).

Arms aloft. (The glasr is raised to the level of the breast).

71



COXJLECTANEA

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

a n d m o u t h ) .

Fire, great fire, perfect fire. (It is drunk once , or twice, what -

ever example may be set by the Venerable Master).

All the brethren having consumed the powder, the Venerable

Master says:—

V. M.—

Arms in repose. (The glass is brought nearly level with the

r i g h t s h o u l d e r , i n t h e m a n n e r t h a t t h e a r m b e n d s , f o r m i n g a

closed compass, the tip at the bottom).

Arms forward. (The glass is brought in front of each one, at

the height of the breast).

One. (The glass if brought to the left breast).

Two. (The glass is carried to right breast).

Three. (The glass is brought again before each one, at the height

of the breast).

When this exercise is performed three times, the glass is

re st e d t h re e t im e s on the table always forming a triangle in the

manner following:

1. The glass is brought horizontally to the left.

2. The glass is brought horizontally to the right.

3. The glass is set on the table firmly.

As soon as the glass is set on the table, three raps are given

with the hands, thrice, when all exclaim—~’Vive,” at the same time.

All these exercises should be done with an exact nicety and

perfection that is possible with the assembled group, in the same

movement and at the same precise moment, in order that the glasses

may produce but a single sound.

DUTY OF THE AMBASSADOR

As soon as the Brother Ambassador shall have completed the

drinking of the toast to the King, he should rise, taking his swordin his hand, to defend the West, between the Wardens, and remain

there until everyone has reseated himself; then he shall replace his

sword in its scabbard, take his cannon, which a serving brother

should present him, and give a toast a s follows:

72

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t

I

~77

THE ADONRSRAMITE RITE

Venerable Master, so worthy of the rank to which I see y ou

raised, brothers Senior and Junior Wardens, Brother Dignitaries,

Brother Visitors, (if there are any), Brother Members, Brothers

newly initiated, my Brethren, the King, my Master, sensible of the

ordinary motives urging yo u to drink to his Health, has invited me

to propose to tell yo u his great rec ognition, and further, not being

better able to express these sentiments toward you, and to make

known those things which y ou inspire in me, in serving the tenets

of Masons, I am going to fire this cannon of red powder to your

glory, and make good fire, great fire and perfect fire.

Then all drink the toast, in observing all the formalitiesmentioned above.

Some time after the first three toasts are drunk, the Wardens

and the Orator propose that of the Venerable Master of the Lodge,

and in order not to leave anything to be lacking in this Ritual, I

am going to report it here, in order to teach the young initiates the

formalities of the Order.

TOAST TO TH1~ VENERABLE MASTER

Proposed by the three principal officers

The Senior Warden raps once, the Junior doing the same;

as soon as the Venerable Master replies by the same raps, and says:

V. M.—Brothers Senior and Junior Wardens, what do you desire?

S . W.—Most Venerable Master, and Brother Orator, Brother Junior

Warden and I pray to be allowed to align, and fill the cannon

for a toast which is dear to us, and which we are going to pro-

pose.

V. M.—My brethren, in all your ranks and degrees, arrange your-

selves, and line up for a toast which our dear brothers the Orator

and the (two) Wardens are going to propose to you.

All the brethren generally, as well as the Venerable Master, charge

their cannon, and as soon as they have finished, the Venerable

Master says:— V. M.—Brothers Senior and Junior Wardens, are your cannon

charged and ready?

rhe W a r d e n s l o o k , a n d a f t e r e v e r y t h i n g is in readiness, they reply:Yes, Venerable Master.

73



COtLECTANEA

V. M.—The East concurs in your wishes; what is the toast which

you are about to propose?

S . W.—It is yours, Most Venerable Master. My brethren undermy column, in all their ranks and degrees, the toast which Bro-

thers Orator, Junior Warden, and I have the pleasure of proposing

is that to our Venerable Master, present, and all who ma y have the

good fortune to follow him; it is for a toast so dear that it isnecessary for us to unite ourselves, finally to fire the cannonades

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

f i r e .

J. W.—My b r e t h r e n

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

After the Orator has f z n i s h e d a n n o u n c i n g t h e t o a s t , t h e S e n i o r

W a r d e n c o m m a n d s t h e m a n n e r i n w h i c h s h a l l b e g i v e n , a s a b o v e ,

and when all the assembly (*) except the Venerable Master, has

made fire, and finished the ordinary acclamations, the’ Venerable

Master, who should have his cannon charged, gives thanks according

to custom, after which all applaud, then the Senior Warden says:

S . W.—With me, my brethren.

Then all the assembly, (except at all times the Venerable

Master) again commence the applause, and finish with the accla-

mations.

Since it zs the usage to propose the health of the (Entered). Appren tices, it is right to teach them the manner o f giving thanks

for it. Here is how it should be done.THANKS OF THE (ENTERED) APPRENTICES

Aft er t h e Venerabl e M a s te r an d a l l t h e brethren have applauded

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

ing required the Word (of an Entered Apprentice) **, and when

they shall have obtained it, the oldest among them shall rise and say:

Venerable Master, who graces so well the East, Brothers Senior

and Junior Wardens, and you, my Brethren, on the South as well

(*) Those to whom a toast is drunk, should never drink withthe others, hut afterwards, as an act of thanks.~(**) See the manner of conducting o ne se lf i n L o d g e , on Page 1 .

THE ADoNHrEAMrTE RITE

as on the North, in all your ranks and degrees, no one can be more

sensible than the (Entered) Apprentices and myself, who have

the good fortune of being of the Brotherhood, the proofs of the

evidence of the esteem and amity which you have given us by

drinking our health. To show you your gratitude (for this act), as

a token, we are going to fire this cannon of red powder to your

glory, and by the number known to happy mortals, disciples of the

true Light, we make fire, good fire and perfect fire.

Two other (Entered) Apprentices repeat (*), one after the

other, the words of the first, and when they have finished, all those

of this degree drink, in observing the same formalities as mentionedabove.

When all the particular toasts have been drunk, the Banquet is

ended by the Songs which all the brethren sing, one after the other,

or in ~ chorus such as the last, which is the same in all Lodges, and

which should never be sung except for the last toast, which im-

mediately precedes the closing of the Lodge.

THE LAST TOAST

V. M.—Brothers Senior and Junior Wardens, inform andtalign the

arms for the last obligatory toast of our Order.

S. W.—My brethren

J. W.—My brethren

After the assembly has obeyed, the Wardens say:—

S. W.—Most Venerable M~ster, the arms are charged, and aligned

in the South.J. W.—Most Venerable Master, they are equally prepared on the

North.

Then the Venerable Master and his assistants rise, then they

cross their arms, placing reciprocally the left hand in the right hand,

and forming a chain all together, without even excepting the Serving

(*) The Order wishes that three thanks should he given for atoast that has been proposed and when there can only he foundone brother of the degree to whom this is du

7e, there is added histoast to that of the (next) higher degree, hut only when thereare two of them; the Orator is required to supply the third one. Thisrule is general, except in the toasts to Princes, and to Venerable( Mast e rs) .

74 75



COLLECTANEA

Brothers (*). Remaining in this condition, the Venerable Master

intones the following song, assisted by all in chorus.

CLOSING SONG**

1.

Brothers and Fellows

of this Order sublime;

Witnessing by our songs,

this spirit which so animates us;

Until on our pleasures, whose virtues,

we try by the Square,In the art of regulating our desires,

give title o f — B r o t h e r .

2.

It is here that the flowers,

wisdom do proclaim;

Recalling delights of the

Empire of Af’a;

This nectar, still living and fresh,

which anon we saw kindle stark wars,Now becomes Peace’s force,

when drunk as a — B r o t h e r .

3.

By all secret means, of showing a longing,

Without remorse, nor regret,

But a just desire to live;

But from kindness so great,

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

76

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THE ADONHrRAMrTE RITE

To which the vulgar aspire;

Nought comes from life’s days,

Except under the titl e —Broth e r.

4.Antiquity doth respond,

to all things reasonable;

Since there is nothing unjust,

or yet disagreeable;

In society Masons true are found,

all hearts are sincere,

Despite rank and dignity,when all men are—Brothers.

5.

Monaiclis and Princes,

In all ages seen;

With many degrees,and in all Provinces;

To take an Apron,

warlike pursuits to forswear;

Ever ready themselves to glory,

that they might be known as—Brother.

6.

Profanes most curious,

to know our secret work,

Never in your feeble eyes,

will come such a great advantage;

Your only hope, to fathom,

our deepest mysteries,

To you they may be only known,

by drinking with you—Brothers

7.

Let us drink a toast,

to honor the Muse of Peace;

Who presides o’er Masonry with ease,

in just equality;

77



.7 ’

7 7 ’

CO L L E C T A N~E A

When with three times three,

the target of our glasses;

We honor the toast as Masons,

‘Let’s drink it to our—Brothers.”*

8.

Let us join hand with hand,may we stand firm together;

And render thanks to Destiny,

for the tie which brings us together;

To all our staunch virtues,

open our hearts, in closing this Lodge,

So that t o none of our Statutes,

may any one of us pay forfeit.

The song having been completed, the Venerable Master gives

the three following interrogations, which are the only ones which

should be used to close a Table Lodge.

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

in order?

R.—They are, Most Venerable Master.

V. Mi.—What time is it?

R.—Midnight.

V. M.—.How old are you?

R. —Three years.

V. M.—In consideration of the hour and your age, I (the

rest is exactly lihe the closzng of a Lodge of (Entered) Appren-

tices, which see.)

END OF TABLE LODGE

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

78

777A


FELLOWCRAFT

SECOND DEGREE

Announcement on the opening of theLodge, and the Catechism

of the Fellowcraft Degree

~‘77

Although the opening of a Lodge of Fellowcrafts, as it is

seen hereafter, should be just as ancient as Symbolic Masonry, and

should be founded upon the Statutes of the Order, it should be well

established here, that the Venerable Masters who have the good

faith to follow the false instructions of which I have spoken, should7 7 ’ 7 7

not know them except in confounding the duties of the Expert with

the instructions to the newlyinitiated, of which I have already

7 7 7 7 spoken (*), Lodges of Fellowcrafts are opened like those of

(Entered) Apprentices, that is to say, with the signs of this degree,

and all the interrogatories of the catechism; one of the greatest

7 7 7 f a u l t s W h i c h a Ve n e ra ble Master may commit, and which he cannot

correct too soon.

It is still very out of place that the Venerable Ma~ters above

• mentioned, in the degree of (Entered) Apprentice, pose interro-

gatories which are seen within quotation marks, to the following in-

struction, knowing that most of them have some knowledge of

Geometry, and that the other e~~planations of the ornaments and

jewels which were hidden in the Temple, and which, in consequence,

should not be known by Fellowcraft, only being those things which

are t h e re f o u n d . F u r th e r than t h a t , it may be seen that which Ihave spoken about ancient Knights.

OPENING OF A LODGE OF FELLOWCRAFT

Everything being in readiness to confer this degree, the Vener -

able Master raps a s a Fellowcra/t, the Wardens replying by the

same tap o f the gavel ,~ when the Venerable M4ster says:

V. M.—Brothers Senior and Junior Wardens, announce to all our

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

79



COLLECTANEA

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

craft.

The two Wardens obey him in the usual way. After that the

Venerable Master poses the following interrogatories, which arethe only ones which should be ashed the two presiding officers to

o p e n t h i s L o d g e .

Q.—Brother Senior Warden, from whence came you? A.—Most

Venerable IV I~ aster , I come from working on the Temple in the

capacity of a Fellowcraft.

Q.—What come you here to do? A.—To receive your orders, and

profit by your intelligence.

Q.—What should you observe in your capacity as Principal Fellow-

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

are, and replies in accord with what he has observed)

Q.—For what purpose are we assembled? A.—To instruct our-

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

w h i c h i s now n e ce ssar y.

Q.—What hour is it? A.—Full noon.

Q.—How old are you? A.—Five years.

V. M.—By virtue of the time and your age, announce to our dear

brethren that a Lodge of Fellowcraft is open, and that we are

going to commence our labor i n the accustomed manner.

S. W.—My brethren on the South

J . W.—My brethren on the North

When t h e J u nior W a r d e n h a s f i n i s h e d , t h e V e n e r a b l e M a s t e r

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

c l a m a t i o n s , t h e n t h e r e c e p t i o n s a r e a tte nde d t o , z f t h e r e a r e a n y n e w

c a n d i d a t e s ; o r if n o t , i n w h i c h c a s e t h e i n s t r u c t i o n i s be gu n.

CATECHISM OF THE FELLOWCRAFT DEGREE

Q.—My brother, what subject interests you? A.—Most Venerable

Master, I came to the assembly of Fellowcraft to receive your Or-

ders, and profit by your wisdom.

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

80

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Q.—How did yo u attain this degree? A.—By zeal, work and pru-

dence.

Q.—What did yo u learn in being received as a Fellowcraft?

A.—The significance of the Letter “G.”

Q.—W’hat does the Letter “G” signify? A—Geometry, the f if -

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

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

Lodge.

Q.—Who a re t h ose who compose a p e r C e c t L od g e? A .— Si x . de-

s i g n a t e d by t h e s i x l i g h t s , which are the Venerable Master, two

W a r d e n s, t w o Master M a s on s , an d a F e l l o w c r a f t . ( * )

Q.—How were you received? A.—By ascending the seven degrees

of the Temple.

Q.—What was given you after you were received? A.—A sign, a

token and two words.

Q.—Give me the sign. (given).

Q.—What do you call it? A.—Pectoral.

Q.—What does it signify? A.—That I (must) guard the secrets

of Masonry in my heart, and that I must prefer to have it torn

out tather than reveal them to profanes.

Q.—Give the token to the Junior Warden. (The order is obeyed,

and ~vhen it is conformed to, the Junior Warden replies:)

J . W.—It is correct, Venerable Master.

Q.—Tell me the sacred word of a Fellowcraft. (It is given).

Q.—What does this word signify? A.—The power which is in

God(**). It is the Name of the column in the South, near thegate of the Temple, where the Fellowcraft assembled.

(*) All Masons who follow the puhlic catechism should reply tothis interrogatory, which requires seven iViasons for a Lodge of Fellowcraft, although generally in all Lodges, are only found sixlights; besides which, more astonishing, it is there that (Entered)Apprentices are placed. But now I asked the Venerable Masterswhether they admitted receiving them as Fellowcraft.

(**) In a great infinity of Lodges, the signification of the Ap-prentice Word is given—”Wisdom is in God,” or “Strength is insod,” or, “Preservation Good.” These are unpardonable faults, con-trary to reason, to the lags of Masonry, and to the Holy Scripturesprimarily, because Masons take upto themselves eve~rything whichWisdom comprises, and strength sustains it. So, is it not ridiculous

81



COLLECTAN EA THE ADONHIRAMIrE RITE

Q.—Have you worked since you became a Fellowcraft? A.—Yes,

Venerable Master, I have worked on the Temple of Solomon.

Q.—By what gate did you enter? A.—By the West gate. (*)

Q.—What did you observe near this gate? A.—Two large columns.

Q.—Of what were they composed? A.—Of brass.

Q.—What was their height? A.—Eighteen cubits.

Q.—What was their circumference? A.—’llwelve cubits.(**)

0.—How were they ornamented? A—With chapiters.

Q.—How were they surmounted? A.—With spherical globes, with

lilies and with pomegranates. (***)

Q.—F-Iow many of them were there? A.—A hundred or more.

Q.—Why do you say—a hundred or more? A.—To indicate that

good Masons ought to be without number.

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

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

to sustain that which is already in existence? Secondly, that whichis the basis of Masonry is Wisdom, and the last word which defiesall refutation, is the interpretation of the proper names of theBible, saying expressly, that the column “J”, which denotes “Wis-dom,” and the column “B”, which denotes “Strength.” Is that notaltogether sufficient?

(*) This reply needs some clarification. It is certain that therewas never a West Gate in King Solomon’s Temple, but when theChristians gave to Masonry the symbol of their religion, theycorrected it, as much as they were able, so that which existed,conformed to the established Church. It is easy to see that thechor-us of the Roman (Catholic) Church and notably that of the Parishesshould be situated in the East, that is to say, that the door should

be in the West. The newly-initiated could judge, by this truth, howrespectable Ivtasonry is, and that if it ignores the signification of its own emblems, they should at least respect them, and practicethe virtues which are prescribed by it.

(**) Enlightened Masons on other subjects but very ill-informedon the symbols of Masonry, find this reply ridiculous. They saythat a column eighteen cubits in height and twelve in circumfer-ence is altogether against the rules of architecture. That is true, asall Masons are persuaded, but they know that this large circumfer-ence contrary to the rules of Man, is an emblem which demonstratesthe wisdom and power of the Supreme Being. It has been seen whatthe names of the two columns signify.

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

82

A—An oblong square.

A.—From the East to the West.

A—From South to the North.

A.—Cubits without number.

A—From the surface of the earth to

which to pay the workmen, (*)

Q.—To whom was t h e l o d g e i n which you were received dedicated?

A.—To St. John the Baptist.

Q.—Why? A.—Because, in the Wars in Palestine (Crusades),

Knight-Masons united as Knights of St. John of Jerusalem to

fight against the infidels. Since they were placed under the pro-

tection of this great saint, and since he rewarded them with vic-

tory, they rendered homage to him in return, and agreed that in

the future, all Lodges should be dedicated to him.

Q.—In what place is your Lodge situated? A.—In the east of the

Valley of Jehosophat, in a place where peace, truth and unity

reign.

Q.—W’hat is its form?

Q.—What is its length?

Q.—”~That is its width?

Q.—What is its height?

Q.—What is its depth?

its center.

Q.—With what is it covered? A.—13y the starry-decked canopy.

Q.—What supports such a vast edifice? A.—Two grand pillars. (**)

Q.—What do you call them? A.—WisdOm and strength.

Q.—Explain that to me. A.—WisdOm to contrive and strength

to sustain. (***)

Q.—Have you ornaments in your Lodge? A.—Yes, Most Vener-

able Master, three in number, these being, the Mosaic Pavement,

the Flaming Star and the Tessellated border.

Q.—What do each represent? A.—The Mosaic Pavement repre-

sents the Grand portal of the Temple, the Tessellated border the

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

83



COLL ECTANEA THE ADONHIRAMII E RITE

exterior ornaments, and the Flaming Star the center from which

emanates the True Light

Q.—Do not these ornaments conceal some moral virtue? A.—Yes,

Most Venerable Master, the Mosaic Pavement from the different

stones joined together by a universal cement, marks the union at

the place at which Masons are joined with virtue; the Tessell-

ated Border is the emblem of the exterior of a Lodge by the

habits of the Brethren Who compose it; and the Blazing Star

is the emblem and symbol of the Sun, Source of Light of the

Universe.

Q.—Do you not also have jewels in your Lodge? A—Yes, Most

Venerable Master, six in number, of which three are movable

and three immovable.

Q.—What are the three movable jewels? A.—The Square, the

Level and the Plumb.

Q.—Why are these called movable lewels? A—Because they pass

from one Brother to another.

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

form perfect squares, the Level to plane a surface, and the Plumb

to raise buildings perpendicular on their bases.

Q.—-.What are the three immovable jewels? A.—The Rough

Ashlar, the Perfect Ashlar, to sharpen, and the Trestle-Board, on

which the Masters draw their designs.

Q.—What is their usage? A—The Rough Ashlar serves for (En-

tered) Apprentices upon which to work, the Perfect Ashlar serves

for the Fellowcraft to sharpen their tools (*), and the Trestle-

Board is for the Masters to draw their designs.

(‘9 Many Venerable Masters transpose this interrogatory, giv-ing as a reason that it is (Entered) Apprentices who ought tosharpen their tools, and that Fellowcraft should cut the stone;but not only should they not sharpen their tools nor work in aLodge, but it must not be forgotten that even Philosophers wholiken an (Entered) Apprentice to a rough stone, whilst comparinga Fellowcraft to a Perfect Ashlar, which they regard as a solida great deal more perfect, which is presented with all surfaceseven, and which, therefore, ought to serve all who would use it;they terminated this stone into a pyramid, on which they foundsome sacred numbers, that is to say, unity, five, four, three timesthree, and in consequence, nine; moreover, in order to cut this

84

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

A.—Yes, Most Venerable Master, the Square teaches us that all our

actions must be regulated by equity; the Level that all men are

equal and that they ought to rule with a perfect unity amongst

Brethren; and the Plumb shows us that the stability of our Order

ought to be raised on virtue; the Rough Stone, on which

(Entered) Apprentices labor is the emblem of our Mind, sus-

ceptible to good or evil impressions; the Perfect Ashlar, which

serves Fellowcraft, to sharpen their tools, again reminds us that

it is only by keeping account of ourselves that we may withstand

vice; and the Master’s Trestle-Board, is the good example which

aids us in practicing the most eminent virtues.

Q.—How many kinds of Masons are there? A.—There are two

kinds, Operative Masons and Speculative Masons.

Q.—Who are the Operative Masons? A—They are the Masons

who build material edifices.

Q.—To what purpose do Speculative Masons serve? A.—They

serve the principles and sublime morals, to purify our lives, and

render us useful to the State and to Humanity.

Q.—Who are Speculative Masons? A.—They are those of our Or-

der who erect Temples to Virtue, and crush the dens of iniquity.

Q.—What are the laws of Masonry? A.—To punish crime and to

honor virtue.

Q.—What should a Mason avoid? A.—Envy, calumny and in-

temperance.

Q.—What should they observe. A.—Sdence, prudence and charity.

Q.—Can you tell me how many points there are in Masonry?A.—They are without number, but they reduce themselves to four

principle points, the Gutteral, and Pectoral, to know, which you

remember from your obligation, as well as its explanation when

taking it, the Manual, which serves to recognize the token by

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

85

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which we know one another, and the Pedal, which demonstrates

to us, that a good Mason walks in the path of equity, of which the

Square is the symbol.

Q.—Where do Fellowcrafts travel? A.—From the West to the

South, from the South to the North, and from the North to the

East.

Q.—What does this journey signify? A.—That a Mason should

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

earth.

Q.—Where are Fellowcrafts placed in the Lodge? A.—In the

South, to receive the orders of the Masters.

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

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

Q.—What is the meaning of this word? A—Bpi, in Hebrew,

it is the watchword of the camp of Jeptha, Captain of the Israel-

ites, when the Tribe of Ephraim revolted, Jeptha seized the pas-

ses of the Jordan by which the Ephraimites had to return and all

those who presented themselves at the Passes, and who were not

able to pronounce this word were massacred, and thrown into

the river.

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

shipful Master.

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

Q.—What do these two words mean? A.—That a Mason should

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

clothed.

Q.—How old are you? A.—Five Years old.

Q.—What is the hour? A.—Midnight

This Lodge is closed a s in the preceding one there being only

the name, sign and applause to change.

End of the Fellowcraft Degree

MASTER MASON

THIRD DEGREE

(Extractive passages from the History of Masonry, to serve as a

preliminary discourse in this Instruction).

If there has ever been a society in the Universe which should

justly merit the protection of Sovereigns, the esteem of Philosophers,

and the respect of Peoples, it is all found in Masonry, and in truth,

since some pleasures are necessary to all men, in whatever con-

ditions they are living, with what satisfaction should Kings and

enlightened Magistrates arrange to introduce it, and make it more

common in their States, in their Governments those who maintain

among men the recognition of a True God, respect for religion, the

obedience of subjects towards their princes, temperance in their

passions, love of their fellow-men, and humanitarianism towards

the unfortunate. Here is the basis of Masonry, and it has always

protected it against calumny, ignorance, fanaticism, and tyranny, for

ages past. The splendor and support which the Order actually en-

joys in France, places it above the criticism of the vulgar’, and of a ll

prejudices; and if ridiculous and criminal compilations that have

dared to be raised against it had been able to degrade i t among the

common folks, time, religion and above all its virtues would render

it worthy in the eyes of the Philosophers. I can swear here, with

out indiscretion, that Masonry not only honors itself by having as

both Protectors and Members, the sons of our Kings, it also pos-

sessess in its ranks the greatest Princes of Europe, and the greatest

geniuses of the world, such as Frederick, Helvetius, Voltaire, La-

land, etc., etc., That which should give great astonishment is how

large a number of Men of Letters who are a part of this Society,

none of them, as far as I know at least, has ever employed his in-

telligence to seek out the true origin of this Institution, insofar as

to assure its moral existence, and to destroy the errors which ig-

norance has introduced from time to time amongst Masons. The

efforts which I have made for that end, over a period of eight

years, have resulted it is true, in gathering materials more than

86 87



COLLECTANEA

enough to write the entire History of this Order; but that which

would have been satisfying would be t o have this task turned over

to certain ones of the illustrious Savants, whose very immortal work

has acquired, so justly, the esteem and the confidence of all Men.

Thus I frankly say, I have only published this book after the per-

mission and unanimous consent of intelligent Masons. Meanwhile,

since the Ritual which I offer now to newly-initiated Masons and

Masons in general, is a certain instruction on the mysteries and the

true principles of the Order, I believe myself obliged to assure all

men now that all of the researches which I have made, have con-

vinced me more and more, that Masonry finds its origin from the

Egyptians, the Magi, the Priests and the Philosophers, bringing

unto themselves the sciences of those times, and above all Morals,

Physics, Astronomy. (*) All ancient authors agree that these Magi

had (special) reception for their Initiates, at which they learned

the secrets, and became expert in the impenetrable mysteries, un-

known to all others. They alone were charged with the education

of the Kings and Nobility, because they alone knew the Arts and

Nature (**) and while they might be prejudiced, it is without

doubt true that their doctrine was nothing more than Natural Theo-

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

Arnobel remarked, with them everything was symbolic, their great

number of Heiroglyphics had caused them to impute to them errors

of which they were incapable. (***)

It i s thus very easy to judge them by the great intelligence which

they possessed, being instructed, and it cannot be controverted fromall that is said in the history of Abraham, Jacob, Joseph, and above

all, of Moses, that these gieat men owed much of their knowledge to

these Sages of Egypt, and they followed their maxims assiduously

for Police, for Government, for War, Offices and Public Fore-

sight, etc.

(‘9 See “The Customs of Savages” by P. Lasiteau, and see myOrigin of Masonry.

(**) Bussuett—”Discourse on Universal History.”

(***) See my “ O r i g i n o f M a s o n r y . ”

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The Magi, particularly those of Memphis, and Heliopolis,

were so respected, and their reknown so trusted afar off, that the

great warriors, philosophers and foreigners of superior rank, came

to Egypt to become initiated into the Priesthood in order to learn the

Sacerdotal secrets. Then each returned to his own country, put

to use his new knowledge in his own interests o r for self-love, in-

stituted doctrines, games, fetes, or mysteries, following their own.

opinions or sentiments. It was among them that Lycurgeus and Solon

found a part of their moral dogmas; that Orpheus came to be

initiated, he who furnished the means of instituting the fates in his

country, and who gave birth to Greek Mythology- It was among them

that Thales learned, that Pythagoras borrowed his metamorphoses,

that 1-lerodotus received a world of knowledge, Democratos his

secrets, and thousands of others, their wisdom. Thus Moses, raised

among the Magi, made profitable use of the intelligence which he

had received from them, using them to free the Israelites from the

slavery of the Egyptians, and above all, to establish the cult of the

True God. It i s known that he had trouble in maintaining the obedi-

ence of the People whilst they were in the Wilderness, which he

needed only for a moral force, and all the knowledge of the Magi,

as well for Physics as for Astronomy to be accomplished. It is true

that the ignorance of the Israelites contributed but little to the

accomplishment in mind, for what knowledge could men who had

4 ’ always been slaves have of the intelligence of the Priests? It is

known that Moses made use of these proofs for the Levites; that the

Sacerdotal secrets were impenetrable to all the other Israelites, and

that their maxims were preserved until Solomon’s time; for it shouldbe observed that after what theSacred Book has said, that everything

which existed in the Temple was emblematic, such as the chandeliei~

with seven branches, the twelve bullocks, the (shew) bread, the

Book of the Seven Seals, etc. But after the destruction of Jerusalem,

the Jewish people, whether wandering, whether slaves, were found

dispersed into all parts of the Earth, could only prevent Paganism

from taking possession of the rest of their secrets and proofs which

they used in order to better judge to whom he confided the myster-

ies. Then none of these means of giving credit to all the new In-

89



COLLECTANEA

stitutions were neglected, even the most ridiculous and the most

infamous (*) - Thus, that which at first had served to make known

the thoughts of men, in order to better instinct and clarify them,

were nothing more than a pretext for hiding most scandalous pas-

sions. This disorder was general until the time of the publication

of the true Gospel, and persecution having followed the Jnstitution’

of this doctrine, zealous Christians found forces to symbolize all

ther religious practices. It was then that they took borrowed names,

and used with all the importunity possible, thedoctrines of the Magi.

But as soon as Religion had nothing to fear, and had Temples and

Preachers, Knight Masons went to adore the Supreme God in theTrue Church, and contented themselves with rendering Him homage

for His goodness, by practicing the virtues and recognizing Human

frailty; they imposed upon themselves strict laws which bound them

mutually to correct vices into which they should fall, and to culti-

vate the sciences useful to the Human Race, and to do all their

good in common for the security of travelers and unfortunates.

Thus it is seen that the final feelings enjoined them to in no wise

commune with lost souls, or cowards. This is the reason that they

preserved their evidence, and established constitutions almost si-

milar to those of the Priests of Memphis. (**) And here is how

they accomplished i t. Whenever they made new converts, they began

by making them go through the test of the four elements(***) in

(*) The Roman Games and (games) of all antiquity are recog-nized, instituted in honor of the Pagan Gods.

(**) These constitutions are found among the religious Greek Masons, called thus Schismatics, who officiated at Jerusalem in

the magnificent Temple which Constantine the Great built aboutthe year 327, and the description of which is read in “The Historyof Masonry.” These brethren, perhaps, are the only possessors of the true Statutes of the Order of Masonry. A venerable missionary,also an enlightened Mason, assured me he had read them in 1751,whilst living amongst the Monks. A sure sign of the early existenceof these brethren is that in 1698, when debating the rebuilding of the dome of the Temple, then damaged, was found, by extremelyold documents, that they alone had the right of rebuilding struc-tures so sacred, also only at their own expense, -which fact wasthe cause of the great difficulties . . . See “Religious Cults,” byJovet, in Volumes I and T I.

(***) See Appendix B.

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

rage was shown, he was not taught any of the mysteries, because

N ) his sentiments were not sufficiently known. When he presented him-

self before the assembly, they were content to interrogate him on

the test which he had undergone, and the application of the morals

which they had inspired in him, in order to have means of judging

V his mind and capacity. Three years passed without his receiving any

other enlightenment’ they were even careful to conceal from him

the slightest secrets, for fear that he would become very curious, and

so that his conduct would be exen~plary, he heard only that this

Society was an assembly of learned, courageous and virtuous men,

and that time alone merited the prerogatives which they had among

themselves. For thiee years the Knights studied the customs and sen-

timents of the aspirant with care, and when they were convinced of

the sagacity and virtue of the candidates, they were received as

Fellowcrafts, that is to say, they began t o impart to them the secrets

which they had hidden amongst themselves with s o much care, which

may be seen in the oath which Fellowcrafts are made to take.

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

which Masonry met, (*) often obliged its members to disperse, and

even to hide themselves; then the Lodges became less frequent, in-

struction less resorted to, and soon, the symbols which told what

Masonry represented at its beginning, became unintelligible to the

• newly~initiated; finally, the negligence in self~instruction was so

g r e a t , t h at t h e re w as a g ap o f n e arly f o r t y y e a r s a m o n g s t M a s on s ,

in w h i c h , w i t ho u t knowing W h y , t h e y founded Masonry on ( t h elegend o f) Hiram, s k i l l e d a r t i s t i n Me t al lu rgy , whom t h e B i b l e

tells us was the son of liur, a Tyrian and of a widow of the Tribe

of Napthali. Several others wished to substitute Hiram, King of

Tyre, being less instructed, while there appeared a printed Gate-

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

91



COLLECTANEA

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

hiram, on which the Master’s degree ought to be founde,d. But it

may be that the Author was entirely iguorant of the significence of

these allegories, or that by bad faith he wished to conceal them, in

order to throw eKtrerne ridicule upon Masonry, at least he did not

record in the Instruction, the material questions, that is to say, those

which contained the greatest symbols, limited to give, as explanation

in full, of the mysteries of the Order, the most piquant irony and

the most criminal intentions: two things far from the principles

of Masonry. Meanwhile, in spite of the errors and mistakes which

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

sons, the greater part of Masonry adopted it, many others followedit, point by point, and the multitude of candidates which the last

made, managed the forgetting of thevenerable symbols of Masonry,

and above all, their virtues which should be taught, Then they

contented themselves with founding the Order on the rebuilding of

the Temple of Solomon. Those who desired to instruct themselves,

studied the Bible, histories and the Talmud. But what did they find

there? Two or three words of the (Entered) Apprentice and Fellow-

craft, but nothing of the (Master) Mason’s degree, except the

single names of Hiram and Adonhiram, which caused them pe-

culiar sentiments; many more, after resarch accused the Masons of

being schismatic and rebellious against the True Church. Finally,

those who held to this, and that which they had learned, and which

they discovered in the books which had come to their attention,

became persuaded that the aim of Masonry was effectively, the

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

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

degree in memory of that one who had been the Grand Architect

(*) It has, as a title, “Catechism of Freemasons or the Secret of Masons.” There are not any longer any printed in France. Thefirst edition was in 1744, the second in 1747, the Author, believedto be an Abbe, signed this work with the name Leonard Gabanon.There have appeared others under different names, hut they areonly the echos of the first, except one, entitled “FreemasonsCrushed,” which may be distinguished from the others by theignorance, and above all, by the villany of the intentions of theauthor.

92

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of this famous edifice, and believing themselves having nothing else

to look for, they argued among themselves about a name. One group

pretended that it ought to have been Hiram, and the other declaredS N that it must be Adonhiram. The first supposed that the name Adon

was a surname which had been given to Hiram, when he had fi-

nished his work in brass, or, perhaps given him after his death(*)

and believing themselves well-instructed on the advanced degrees,

concluded that the Bible and all Authors of sacred volumes were

mistaken, and as a consequence, it was necessary to read—Hiram,

Grand Architect of the Temple. Those who respected the Holy’

Scriptures refuted these assertions, and treated them as innovators,

then the two parties declared themselves injured, mutually accused

each other of ignorance. And what did this gain them? To ag-

gravate the error and distract those men amongst whom their in-

variable rules should guarantee goodwill and pea~. It was then a

question which morals were necessary to be heeded, and not that

such and such a man who had lived nearly three thousand years

before, and who could not serve for any purpose among Masons in

any intentions or objects which they might have. Since my task is

to explain the moral of the emblems and to re-establish as much

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

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

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

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

the Holy Scripture says positively in the 40th verse of the Fifth

Chapter of the Third (?) Book of Kings, that it was Adonhiram.Josephus and all the sacred authors say the same, and distinguish

(*) This diversity of opinion exists still among Masons today, andauthority has just come from a man, led by a base i nterest, hastaken no scruples in appropriating this work which does not belongto him, in causing to be printed in 1744 a Catechism, which I have

spoken about, having followed word for word, without insertingin it a single symbolic interrogatory. All that belongs to him inthis Ritual, is a horrible d iscourse on the degree of Master Mason,in which he said—”besides the Cedars of Lebanon, Hiram gave amost precious gift to Solomon in the person of Ado nhiram, issue of his blood, son of a widow of the T~ribe of Napthali, an excellentworkman in architecture and in the casting of metals. Solomon,knowing his virtues, his merit and his talents, distinguished him

93



COLLECTANEA

him, without leaving any doubt, as Hiram, the Tyrian, worker in

metals, thus it is now Adonhiram whom it is necessary to honor.

But he was an Israelite. What do you think of the advanced deg-

rees, when in the first, when Hiram, King of Tyre is brought in,

to demand vengeance of Solomon for the death of a subject of

Solomon himself, do you think that the latter would be honored

with his confidence and esteem?(*) It is necessary to state that

for a long time, all the emblems were regarded as inexplicable, and

were not the least the object of my researches which I have made,

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

back Masonry to its primary principles. The large quantity of ques-tions and answers for instruction, but forgotten, which I have had

time to replace in their proper setting, in the different degrees, all

the historic notes and necessary explanations in this work, for the

intelligence of the new initiates, certain traits, based on history,

which I have placed as notes in the Third Degree, all that without

doubt, that my love for the truth, esteem and well-being of virtuous

men, members of a Society which I cherish, because it is venerable,

are the only motives which have led me to this treatise. If I have

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

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

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

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by giving him a post of the highest order, giving him the super-vision of the Temple, and the direction of all of the workmen”—page 56.

I have nothing to reply to such foolishness, and to such utterlyfalse statements. If the whole could be seen of the ignorance andbad faith of this man, it is but necessary to compare the twoeditions of 1744 and 1747 with his infamous book entitled—”ANew Catechism for Freemasons,” and the 14th verse, of the 5thChapter of Kings; [(Editors note) This says, in translation ThirdBook of Kings, which is a very evident mistake; possibly meansSecond Book of Kings. which should be checked.] the 13th and14th verses of the second chapter of the Second Book of Chroniclewith extracts of the discourse which have just been read. Thatwhich astonishes me the most, is that this work, published in1780, which only merits a general condemnation, is regarded bya large number of Masons as the best of its kind which has (yet)appeared.

<*) See Appendix C .

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I be reproached that self-love alone was impelling me. Learn here

from my lips, with all the frankness of a good Brother, that I

have done nothing except with the consent o f the Venerable Masters

of the two Orients, who have themselves engaged me to compile

this work, in convenanting with me, that in everything which may

have been written up to the present, upon Masonry there was noth-

ing which might bring back this Order to its primary principles and

morals. Further, I‘have taken care in all this Ritual, to follow, step

by step, the ancient Constitutions, prefering them to the sentiments

of certain unjust Masons who do not know any other laws than

indolence and custom, and in acting thus I have taken as evidencethat a certain part of Masonry is wise, and three quarters of the

other part want to be so. It i s then, for these two classes of Masons,

that it is necessary to clarify (facts). Do the rest merit being thought

about?

DUTY OF THE EXPERTS

As soon as a Master’s Lodge is opened, the Expert who is just

inside should warn the one outside, that a Masters’ Lodge is in

session, as well as that the latter may examine on the aforesaid

degree, Brethren who present themselves to be admitte~l to labor,

and that the latter, in entering, may give to the Expert who is

inside, the sign, token and pass-word of Masters. These duties of

Experts, are inseparable from their functions, it is why they should

pay such dose attention to their practice in all of the degrees.

OPENING OF A LODGE OF MASTERS

Everything being ready for the Master’s degree, the Worship fui

Master (*) gives three raps as Master, the Wardens replying in

like manner, then the Worshipful Master says—

W. M.—Brothers Senior and Junior Wardens, inform all our

worthy (* * ) brethren and ask them to look well in assisting us

in opening a worshipful Lodge of Master Masons.

S . W.—Worthy brethren on the south side, I invite you on the

(*) It is thus that the Venerable is called in a lodge of MasterMasons.(**) See the second note i n the opening of a Lodge of (Entered)Apprentices.

95




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

Master Masons.

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

Order? A.—Yes, Worshipful Master.

Q.—Brother Senior Warden, what i s the reason for our assembling?

A.—That of recovering the Word of a Master Mason, which is lost.

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

South and ascertain from the brethren what they I~ave found

there. Doubtless, by their intelligence, they have recovered the

word for you; then you will come to the East and give it to me.

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

brother the token oj a Master Maion, without any sign, and give

them the kisj of Peace, receiving from them the Sacred Word, in

the manner required by the Order,’ and continue even to the Wor -

shipful Master, they giving it to him with the fame formality, after

which they then return to their places.

Q.—Worthy Senior Warden, now, since the Word is recovered

what remains for us to do? A.—To draw the designs which should

serve as an example to the Fellowcraft.

Q.—With what should we work? A.—Wjth chalk, clay and char -

coal.

Q.—What do these substances signify? A.—Zeal, fervor and con-

stancy.

Q.—How old are you? A.—Seven years.

Q.—What time is it? A.—High noon.

W. M.—By virtue of the time and your age, announce to all our

dear brethren that a Worthy Lodge of I ’~ 4~ as ter Masons is open,

and that we are going to commence our labors in the accustomed

manner(*). (See following page for note)

S . W.—Worthy Brethren

J . W.—Worthy Brethren

When the Wardens have made their announcement, the Wor

ship ful Master and all the assembly make the sign and acclamajionj

of Maiter Masons,’ then they make the reception (of candidates).

96

CATECHISM OF MASTER MASON

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

Master, I come from the Middle Chamber.

Q.—What i s done in the Middle Chamber? A.—There is honored

the memory of our Mist Worshipful Master Adonhiram.

Q.—Ho~ did y ou reach that place? A.—By a flight of winding

stairs, comprised of three, five and seven steps. (*)

Q.—~Vf’hat do these numbers mean? A.—That it takes three years

to become an (Entered) Apprentice, five (to become) a Fellow-

craft, and seven to become a Master Mason.

Q.—How were you received there? A.—As the Masters of the

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

In all Ages, Master Masons have been the recipients of thesciences and the virtues; they are not conferred except on menof the highest merit, and when it is a question of attaining thisdegree, they spare neither care nor surveillance, so that it is alsoeasy to see that the opening (of a Master Masons’ Lodge), which

~has just been read, one cannot ever be surprised by Profanes, inplacing in this class Apprentices and F’ellowcrafts. This method of opening a Lodge of Master Masons has been assiduously followedby all former Worshipful Masters, but I ought to add, to theshame of French Grand Masters, many among them neglected toinstruct themselves on the true statutes, in clinging themselves,to the false Instructions, of which I was speaking the other while,and of which we are not speaking at all in this Lodge opening. Also,since I assert that, if Entered Apprenticeship and F’ellowcraftneeds to be corrected, the Master Mason degree merits it the moreso, because it is, in France, the highest degree of Blue LodgeMasonry, and that (degree) which upholds the greatest symbols.But since it is useless to repeat again what I have already said,

in the course of this work, the Observations on the opening of theLodge can be consulted, and all the notes scattered in all of thethree degrees and judge after that, how it has become a questionof bringing Masonry again into its just principles. See— “TheOrigin of Masonry.”(*) Historians tell us that the Parsis imagined the passage of the

soul to Heaven by a flight of winding stairs, which led to sevendifferent gates, the first was of lead; the second was of tin; thethird -was of brass; the fourth of iron; the fifth of bronze; thesixth of silver; the seventh of gold. These seven gates representedthe seven planets of the ancients—Saturn, Venus, Jupiter, Mercury,Mars, the Moon and the Sun.

(**) It is found, in the Constitutions of the Greek religions, of which Jovet speaks, that while the Christians were held prisonersamong the Infidels, that they gathered themselves undei’ different

97

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COLLECTANEA

Q.—Where were you received as a Master Mason? A.—In a

Perfed Lodge.

Q.—Who are they who compose such a Lodge? A.—~Nine,desig-

nated by nine lights, who are, Worshipful Master, two worthy

Wardens, and six Master Masons.(*)

Q.—How were you received? A.—By passing from the Square to

the Compass at the tomb of our Worshipful Master Adonhiram.

(**)

Q.—What did you see when you made entrance into the Lodge

of Master Masons? A.—It was not permitted for me to see

anything—I only heard wailing.

names; and that when they were met together, there was onegroup, composed of Knights, most intelligent and most upright;when they were introduced among them, the Grand Master gavehim a sprig of Acacia, in memory of the True Cross, which itis said was made of this wood. This sprig of Acacia replaced thebranch of Myrrh which the initiates carried in Memphis; and Imight say in passing that it was the sprig of gold which Virgilgave to Aeneas to protect himself in Hell, from the same source.Meanwhile, in spite of the truths, which should be so dear to Ma-sons, most Masters do not ask this question, nor do they even knowit. That came about because certain ancient Worshipful Masters,i~ever having seen any part, believed themselves correct in notspeaking of it; in addition to those who had found it again in thiswork. It was this unpardonable negligence which has caused somany good Brothers to whom their first duties as Citizens causedthem to take time to search deeper into an Order which they cher-ished, they ignored a great part of the most wonderful mysteries.See—”The Origin of Masonry.”

(*) It is certain that the authors of the catechisms printed up tothat time, had never entered a Masters’ Lodge, for otherwise

would they be able to state that such a Lodge was composed of aWorshipful Master, two Wardens, two Master (Masons), and two(Entered) Apprentices. The more I examine these false directions,the more I am worried about the welfare of the Order,’ because of the success it has made.(**) Adonhiram—a Hebrew word composed of two others Adon

which means Master, and Hiram, which signifies highness of life,or eminence of life. He i s called Architect of the Temple, not alonebecause the True Church was the plan of a Supreme God, but fur-ther, it is because Masons are persuaded that he is the RulingMaster of All, and that, in the Universe, there is nothing which isnot His work; and that thus, each part serves His purpose, and allrational beings owe Him their homage—See “The Origin of Mason-ry.”

See also Appendix C for Explanation of this subject.


Q.—What did you notice after having been received? A.—A

Great Light, in w~iich I saw the letter “G”.

Q.—’~~That does this letter signify? A.—Grandei4r and Glory, that

which all mortals ought t o know, and which is above you.

Q.—Who can be above me, who i s a Free Mason, and a Master of

a Lodge so well.situated? A.~God—for the letter “G’ is the

initial letter of the word God; -which in many languages sig-

nifies the Supreme Being.(*)

Q.—What was given you in your being received as a Master Mason?

A.—The secret of Masons and Masonry.

Q.—Give me the perfect points of your entrance. A.—Give me the

first, and I will give you the second.

Q.—I hail A.—I conceal.

Q.—What do you conceal? A.—AlI the secrets which have been

confided in me.

Q—Where do you hide them? A.—In my heart.

Q.—Is there a key with which one may enter there? A—Yes,

Most Worshipful Master.

Q.—Where is it kept? A.—ln a coral box, which opens and shuts

only with keys of ivory.

Q.—Of what metal is it made? A.—None. It i s a tongue amenable

to reason, which only speaks good in the absence as in the pre-

sence of those of whom it speaks.

Q.—Doubtless, you were an (Entered) Apprentice and a Fellow-

craft before you were a Master Mason, were you not? A.—Yes,

Most Worshipful Master, J . and B. were known to me, as well

as the rule of three, which placed the key of aLl the Lodges at

my disposition.

Q.—What is this key? A.—The knowledge of the signs, words

and tokens of the three degrees, which were conferred upon

me.

Q.—ShOW them to me. A.—(The signs of the first two degrees

are given; then he places himself at the command of the Master.

in saying:)

(*) That is to say, in the ancient Saxon, and in consequencein English and Flemish, as well as in Germany, etc.

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COLLECTANEA

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

characterizes a True Mason.

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

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

Q.—Why is that key so precious to you? A.—Because it has made

me know the True Light, and in showing it to me, I may assist

in the first three labors.

Q.—Why do you carry it on your left side? A.—I will say that

it accompanies my heart in which are intrusted the secrets of our

Order, and that it reminds me of the attitude in which the body of

Adonhiram w as found, in which the left arm was extended, andthe right arm formed a square, making the pectoral sign.

Q.—What came you here to do? A.—To seek the Master’s word,

which was lost.

Q.—How was the Master’s word lost? A.—By three heavy blows.

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

Worshipful Master received when he was assasinated at thegate of the Temple by three villainous Fellowcrafts, who wished

to take from him the Master s word, or his life.

Q.—I-fow was it known that it was Fellowcrafts who had committed

this crime? A.—By the roll call of the workmen which was

taken, at which three Fellowcrafts were found missing.

Q.—The Master’s word having been lost, how was it possible to

recover it? A.—The Masters, informed of the assassination of

Adonhiram, and fearing lest the severity of the torture might

have elicited from him the Master’s word, decided among them-selves, that the first word which should be spoken upon finding

him, would serve them in the future in recognizing each other.

It was the same with the sign and token.

Q.—How many Master Masons were sent in search of Adonhiram.

A.—Nine, designated by the nine lights.

Q.—Where was the body of the Worshipful Master found?

A.—In a heap of rubbish about nine cubic feet deep, on which

had been planted a sprig of Acacia.

Q.—What purpose did this sprig serve? A.—To mark the place

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THE ADONEXRAMITE RITE

where the body of Adonhiram was hidden, and to prove the

respect which Masons owe to his memory.

Q.—What was done with the body of our Worshipful Master?

A.—Solomon had i t buried in the sanctuary of the Temple and pla-

ced on his tomb a triangular medal of gold, (*) on which was en-

graved Jehova, the ancient word for Master, and which signified

in Hebrew, The Supreme Being.

Q.—What was the form of this tomb? A.—It was seven feet

long, by five feet wide, by three feet deep.

Q.—What then, were the distinctive marks of a Mason?

A.—A sign, a token, two words, and the five perfect points of the Master.

Q.—Give me the sign. A.— (In response, it i s given).

Q.—What is that called? A.—The sign of Horror.

Q.—Why? A.—Because it marked the horror with which the

Masters were seized when they perceived the body of Adonhiram.

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

Notice that on this subject, the token of a Fellowcraft, it is

the same for the word of a Master.

Q.—Give him the Sacred Word. (It is done as the Order requires

it)

Q.—What does this word signify? A.—The flesh slips fiom the

bone.

(*) The table of Isis, of the Egyptians, was triangular. It rep-

resented three symbols, that of The World, that of Egypt

and thatof Memphis. Several authors, sacred and profane, have regardedthis table as an emblem of Trinity. All history proves that thetriangle has been known to the most ancient peoples, and it alwayssignifies the First Principle, and even the Author of Nature.Christianity appropriated i t to represent the triple essence, thetriple unity of the Creator, and when Masonry became the emblemof our religion, all Masters decided to wear an equilateral (tri-angle). This figure was the symbol, the sign of true Christian Ma-sonry. At the beginning and end of an action, it was necessary toshow a triangle, to mark the rendering of thanks to the Divinity.There is where the table exercise (of grace) comes from. TheCommander of Knights, which the Constitutions of ReligiousGreeks mention, wear a triangular medal, in which is contained acircle, which, in place of ,Iehova, represents, without doubt, theSupreme Being. See—”The Origin of Masonry.”

101



COLLECTANEA THE ADONIIIRAMITE RITE

Q.—What is the password? ~ given our

Worshipful Master. (*)

Q.—What are the five perfect points of a Master? A.—The pedal,

the inflexion of the knees, the clasping oj th e two right hands, the

left a rm on the shoulder, and the kiss of peace.

Q.—Give me their exRlanation. A—The pedal signifies that

we ought always to be ready to walk to the aid of our brethren.

(2). The inflexion of the knees, that we owe, without ceasing

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

clasping of the two right hands, that we ought to aid our breth-

ren in their needs. (4). The aim which we place over theshoulder, that we o we thdm our counsel, dictated by wisdom and

charity. (5). Finally, the kiss of peace, proclaims that gentle-

ness and that inalterable union which is the basis of our Order.

Q.—On what i s Lodge raised? (**) A .—Qn three great triangular

pillars, named Wirdom, Strength and Beauty.

(*) In order to achieve how much a reasonable and just instructionis necessary in order to revive the ancient statutes, I shall observehere, that for a long time, a large number of Masons did notknow this word, and abusively they said of it that they did notat all understand it, to which they gave a signification as hazyas untruthful. In order to convince themselves of that, it is neces-sary to know that the first Knights had for a password the Latinword “Sublimis,” and as soon as the French learned Masonry, theypronounced it Sublime, which was quite good for then, but whencertain Profanes wished to divulge our secrets, and not apparentlyhaving heard this word except imperfectly, they wrote Jiblime, andsaid that it signified excellence; others afterward, to go one stepfurther, wrote Gibbs, and dared to advance that it was the nameof the place where the body of Adonhiram had been found. As atthis time, the number of ignorant (uninstructed) Masons wasconsiderable, these ridiculous asserti&ns were received with eager-ness, and its tt’uth was generally forgotten. It has been seen else-where how these false and strange catechisms are accredited. B e—sides, it may be judged of what utility these researches ought to beto true Masons.(**) Here is the place for this question. It is easy to judge it by

the replies which ought to be given, and who only, ought to berecognized as Master Masons. The most simple and most forcefulreason is that an (Entered) Apprentice should only know the wis-dom designated by the colutnn “J”; a Fellowcraft only wisdom andstrength, the emblem of the two columns; and the Master Mason,alone, should know (the column) Beauty, that is to say, the worthof sublime things: It is not necessary to understand anything

102

Q.—Who called them thus? A—Solomon, Hiram, King of Tyre,

and Adonhiram, Atchitect of the Temple.

Q.—Why is Wisdom attributed to Solomon? A.—Because he

received this gift froni God, and that he was, in truth, the wisest

king of his age.

Q.—Why strength to t he King of Tyre? A.—Because he furnished

Solomon with the wood and material with which to build the

Temple.

Q.—Why beauty to Adonhiram? A.—BecauSe, as Grand Archi-

ted of the Temple, he designed all the ornaments which should

embellish this magnificent monument.(*)Q.—Do not the names of these three columns have any other mean-

ing? A .—Yes, Most Worshipful Master, the form of these

columns signifies theDivinity ~nall its compass; Wisdom symbol

of His knowledge, Stretigth, His infinite power, and Beauty ex-

plains how the works of God are both perfect and sublime.

Q.—What should be the qualifications of a Master Mason?

A.—Wisdom, Strength and Beauty.

Q.—How can these qualities, so rare, be united? A.—Wisdom in

his morals, strength in his union with his Brethren, ‘and beauty

in his charadet.

Q.—Is there necessary furniture in the Lodge? A—Yes, Most

Woishipful Master, three in number, which are, the Holy Bible,

the Compasses, and the Gavel.

more by the word~~”Soutenir”than that the universe is pre-served because i t is good. The ancient Knights were far fromthinking that God admired his works; Iliey persuaded themselves,on the contrary, that He could not be mistaken, and that all whichHe made was perfect. If the first authors who have written aboutMasonry had taken care to recall that the philosophers only ad-mitted an Aspirant into Masonry at the end of seven years, sincethis Aspirant used this time to instruct himself in all the usefulscience of the human race, in order to penetrate as far as possiblein the truths of natQre, and that when these Knights convincedthemselves that a man, full of knowledge could not help admiringthe order and beauty of the universe, if these authors, I say, had ob-served all that, more Masters today would not speak of Beauty asFelIowcraft~, and would not regret having believed those men,whose good faith they had abused, under pretext of instruction.

(~) See the preceding note.

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COLLECTANEA

Q.—What is their signification? A.—Tbe Holy Bible denotes

Truth; the Compasses, Justice; and the Gavel, which serves to

maintain order, causes us to remember that we ought to be docile

to the lessons of wisdom.

Q.—Why do the first three officers use the gavel? A.—To l et us

know continually, that since matter gives sound when it is struck,

by greater reasoning to man, to whom God has given a heart and

the faculty of knowing and judging, it ought to be sensible to

the cry of virtue, and render homage to his Creator.

Q.—What is the Master called? A.-~Gahoan(*)which is the

name of the place where t he Israelites deposited the Ark (Ark of

the Covenant) in times of trouble.

Q.—What does it signify? A.—That the heart of a Mason should

be sufficiently pure, to be a Temple, acceptable unto God.

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

—an English word meaning student in Architectwre.

Q.—What are the privileges accorded a Luwton? A.—It is to be

received into Masonry before all others.

Q.—On what do Master Masons work? A.—On the Trestle Board.

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

Chamber.

Q.—Where do Master Masons travel? A—Over the surface of

the Earth.

Q.—Why? A.—To spread Knowledge.

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

A—Between the Square and the Compass.Q.—Explain this reply. A—It is because the Square and Compas-

se s are the symbols of wisdom and justice, and thus a good Mason

ought never to stray from them.

Q.—What would you do if yo u were in a ny danger? A.—I would

give the sign of distress, in saying— “To my aid, Sons of the

Widow.”

Q.—Why do you say—”Sons of the Widow?” K—It is because

after the death of our Worshipful Master, the Nfgsons took care

(*) Appendix C .

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

ren, Adonhiram always having xegarded them as his Brethren.

- Q.—How old aie you? A—Seven years.

Q.—What does this age signify? K—The time that Solomon took

to erect the Temple.

Q.—What time is it? A.—High noon.

(This Lodge is closed like that of a Lodge of Fellowcrafts,

and nothing is changed except the name and the acciamations).

End of the Catechism of a Master Mason

HISTORIC DISCUSSION OF THE MASTER MASON DEGREE

My Brother, the most worthy degree of a Master Mason, which

seems to m e to be the object of your desires, is the perfect point of

Masonry. In all ages it has been the recompense of sciences andvirtue; it is only conferred on men of the highest merit, because

the principles which lead to (the conferring) of the Master Masonbs

(degree), give him power to overcome his prejudices; the uncor-

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

makes him understand the beauty of the works o f the Gra’nd Archi-

ted of the Universe; besides, a Master Mason should sacrifice for

duty’s sake, pride, interest and envy— (here the Worshipful Masterdescends from the East and goes to the candidate). And in oxder

to convince yo u of this truth, know that three villainous Fellow-

crafts, not being able to obtain this degree, and consequently thewages of a Master Mason, assassinated our Worshipful Adonhiram

with three heavy blows; by the first he was stunned, by the second,

he was tripped, and by the third he was felled in his tracks. (The

W. M. goes again to the East, and continues as follows):

(*) In the first editions of this work I omitted the discoursegiven by the W. M. to the Fellowcrafts whom he admits as MasterMasons, and this omission seems well founded but many Masters,known equally for their knowledge and virtue, having assured methat this discourse ought to be apart of the instruction generallyrecognized by Masters of regular Lodges, I have adhered to theirsuggestion. It is necessary to see that the Master only gives thisdiscourse after the Candidate has taken his obligation, and is putat the head of the line, between the Wardens.

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COLLECTANEA

My Brother, the attitude in which you now are, represents to

us Adonhiram, our first Master, reposing in the Holy of Holies.

The recital which I am going to give you on the life and death of

this great man, will make you understand the cause of the respect

and regrets which we have for him.

Since the creation of the Universe, in the year 3000 (*), all

the people of the known world had been so ungrateful toward the

Creator, that they had not built a Temple to Him, in which reason-

able and sensible Beings could assemble to unanimously render to

Him a pure and sincere homage. Meanwhile, the sciences and arts

were cultivated. Africa, the mother of Human knowledge, had itslabryinths and its pyramids(**), Asia had its Temples of Nature,

of the Earth and Heaven(* **), and Europe w as enlightened b y the

Greeks. But it is necessary to state, to the shame of Man, that all

the monuments of Antiquity were raised only thiough pride, and

it w as necessary to raiseone for the recognition of the Supreme God,

and this immortal glory was reserved for the successor of David.

Solomon, aged eighteen years, ascended to the throne of his

father, and was a kingly example because of the wisdom of his

jud gm ents, by his power, founded on well-being and love of his

people, and by the splendor w~hich surrounded him, and which was

the effect of his encouragement of the arts. Finally, the reign of

Solomon was one of peace, and inconsequence, of much good. This

peace was necessary to him because of the design which he had to

erect a Temple to the Eternal which was David’s idea, but which

he had not been able to execute because of the wars, during his

(*) Following Moses, or rather, following the Bible, and the

system of Osiris.(**) See—”The Origin of Masonry.”

(***) Before a Chinese emperor had the right to rule over hisnation, he entered the Temple of Nature, where he rendered hom-age to prove that he lnew every value of life; he then passed intothe Temple of the Earth, where he 1a~ored then he announced toh~s people that the revenues of the State are the fruit of toil andprimarily the laborers, then he entered the Temple of Heaven, andsang his wisdom and well-being. Chowking and the historians tellus that these ceremonies were used before the emperor Yao, whoreigned more than 4,000 years ago. See—”The Origin of Masonry.”—Chapter 5.

106


reign, which had troubled all Judea. Solomon applied all his abil-

it ies to accomplish his enterprise. To this end, he chose three thous-

and six hundred skilled men, who were capable of executing their

plans by the Fellowcrafts, and supervise all the workmen. These

last, who were one hundred and forty thousand in number, were

divided into two classes, of which one was composed of eighty

thousand FellowcraftS, destined to cut the stones in the quarries and

put them in their place, and the other, formed of seventy thousand

(Entered) ApprentiCeS~ who were used to serve the Masters and

FellowcraftS and carry, on their shoulders, everything necessary for

the building oF the Temple. Solomon sent, at the same time, toHiram, King of Tyre, his friend, to ask him to take part in the

project, and prayed him to allow him to cut the Cedars of Lebanon.

Hira~m honored by this confidence of Solomon, not only let him cut

the cedars which his illustrious friends asked, but he sent them en-

tirely hewn, following the necessary plans~ in such a manner that

they only needed to be put into place. Then, the King of Tyre,

wishing to prove absolutely to Solomon how dear his esteem and

amity was to him, sent to him the sage Adonhiram, the widow’s

son of thetribe of Naphta1i~ as great for his wisdom in ~rchitectute

and his talents in casting metals, as worthy for his modesty and

virtues. These qualities, so rare, merited him from Solomon the

title of Grand Architect of the Temple.

Adonhiram, anxious to build this edifice to a point of per-

fection which no other building had yet attained to present confusion

and disorder, commenced by giving to each class of workmen signs,

woids, and tokens, very distinctive, and assigned them particular

places and different hours to assemble. Finally, to inspire them to

ardor and attention he promised all of them, even in the name of

Solomon himself that as soon as the Temple was completed, each ono

would receive not only the wages of his work, but further, a re-

ward proportionate to his zeal and his talents. (*)

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

107



COLLECTANEATHE ADONHIRAMITE RITE

Thus, at the wish of the wisest of kings, and under the super-

vision of the greatest architect, the Temple was commenced in the

year of the world 2993, and was finished seven years afterwards,

in the year 3,000.

The time was approaching when each one was going to bepaid according to his worth, when three villainous Fellowcrafts, in-

spired by self-interest and envy, resolved to obtain from Adonhiran,

the wages and reward due Master Masons. For this reason, they

entered the Temple, and stationed themselves, one at the North

Gate, another at the East Gate, and the third at the South Gate.

Towards the end of the day, Adonhiram, according to his usual

custom, went to offer up his prayers, entered the Temple, by the

North Gate, where he found the first of these wicked men, who

insolently demanded of him the signs and word of a Master Mason.

Adonhiram, surprised, replied, but with mildness, that that

which he demanded could only be obtained by work, zeal and

constancy. This rash man, angered by such a reply, gave him a vio-

lent blow with the rule, which stunned him, and obliged him to-

flee towards the East Gate, where he met the second ruffian, who

made the same demand. Adonhiram, having given him the same

response as to the first one, received a sharp blow from the scroll,

which staggered him.

The WorshipC u! Master, instead of soiling his hands with the

blood of these furious Fellowcrafts, in order to avenge their aud-

acity, decided rather to resort to flight. Conserving then, his re-

maining strength, he ran to the South Gate, where he was stoppedby the third ruffian, who demanded of him the word of a Master

Mason, or his life, with more vigor than the others. Adonhiram,

preferring to be the victim of his assassins rather than fail in his

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

108

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duty, replied with steadfastness—’ ‘You can dispose of my life, it

is mine; but never hope to obtain the secrets of a Master Mason,

they are the reward of virtue” At once, the criminal gave him a

terrific blow with the -maul, which killed him on the spot.

These three wretches, being together, asked each other the

word of a Master Mason. Seeing that they did not have it, they

wrapped our Worshipful Master in his robe, and since it was already

night, they went in haste to hide him in a pile of rubbish, near which

grew a sprig of Acacia, at the foot of Mount Moriah(C), and took

to flight.(**).

Solomon having seen three, five, and then seven days pass

without having heard of his Grand Architect, could not hide his

anxiety any longer, and he issued a call for his workmen, and when

it was told him that three Fellowcrafts were missing, be suspected

the misfortune which had happened, and ordered nine of the

(*) It was on this mount that the Temple was built—Il Chron-ides, Chapter [, Verse 5.(**) The Worshipful Masters who are familiar with the cate-chism of which I have spoken (in a previous note)

6, tell thecandidates that the three assassins, who had no witnesses to theircrime, in place of fleeing, as is stated in all degrees, came on oneof the following nights, took the body from the rubbish in whichthey had hidden it, and which they had gone to bury in a grawwhich they had dug especially, outside Jerusalem, sufficiently far a-way, since one of the young Master Masons, sent to search for Ad-onhiram, was tired, and was forced to rest, when be found (the

body). Finally, here is a series of reflections most profound, writ-ten by the author, and which has been repeated in several Lodges.“These young Master Masons met among themselves, not farenough away from each other than the sound of the human voicecould be heard; one of them, weary from the search, and wishingto rest, saw that the ground was freshly broken, he examined it,(I am very curious to know, with what), and found the body of Adonhiram. lie called his companions, who at his voice, approachedhim etc The rest of this discourse is of the samenature and force as found elsewhere, that this newly-broken groundwas, however, covered with a flattened turf, which touched eventhe body of Adonhiram, and finally seemed to have raised it allin one piece, which can be judged by the following extract: Theeldest of the Masters advanced, and discovering the grass, which(the author speaks of a sheet) serves us as a symbol, took him by“J,” but remained in his hand, and he took it . . . etc. It is seenthus, that the sign of a Master Mason was not familiar to ourAuthor.

109

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COL L B CTAN BATHE ADONHIRAMITE RITE

youngei-t*, Master Masons to leave at the immediate moment to

search (or Adonhiram, and bring him news of him.

Three departed by the North Gate, three by the West Gate,

and three departed by the South Gate. One of these later, finding

himself, by chance, at thespot where the object of their search was

hidden, remarked that the top of this rubbish heap had been dis-

turbed, he examined it more closely, and Soon he discovered the

clothing and body of our Worshipful Master. He called his com-

rades, who, at his call, gathered about the sad grave, and there,

filled with regrets, sorrow and respect, they bathed with tears the

precious remains of such a virtuous man; finally, seeing nearby,a sprig of Acacia, which was commencing to bloom, they picked

the most beautiful sprig, and planted it on the grave, and returned

to Solomon.

The wise king, learning of the death of his Grand Architect,

succumbed to the deepest sorrow, and he tore his clothes and swore,

that he would have vengeance. Immediately, he sent nine of the

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

bring it back to the Temple.

These nine Master Masons, full of mourning, put on aprons and

gloves of lambskin, in token of their innocence, and gave each

other the kiss of peace.

This sign of true Masons, having been observed by them,

that Masonry would be dishonored if, by violence, the assassins of

Adonhiram had extorted any secrets from him; they met and depart.ed, and decided that the first sign and token which should be

given in raising the body of our Worshipful Master, would serve

in the future, to make them known to one another.

Arrived at the grave, and the body placed in plain sight, even

though still wrapped, the oldest amongst them placed himself at

the feet of Adonhiram, and stooped down in this manner (here the

Worshipful Master, while speaking, acts for the Candidate, while

the Master with whom he speaks, acts with the body of Adonhiram)

(*) Notice contrast of age of searchers.

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

recoil in horror, but as soon as they recall the virtues of Adonhiram,

they give the sign of distress. Then the oldest of the Masters, leaned

down, as at the first time, to raise the body of our Worshipful Mas-

ter, and took it with (the grip) of J . But the skin slipped from

the flesh in his hand; then. he took it with (the grip) B, and

succeeded no better. Then he took it by the Five Points of Masonry,

named the Grip, and assisted by two others, he raised it in this

manner; foot to foot, knee to knee, left hand placed behind the

right shoulder, and pronounced these words—’‘M” B”

which mean—’‘The flesh cleaves from the bone.”

This being done, they carried the body of our Worshipful Mas-

ter to Solomon, who to immortali2e the memory of this great man,

had him buried in the sanctuary of the Temple, with pomp worthy

to virtue united with talent, and had carved on his tomb a medal

in the form of a triangle, in the middle of which was graven

JEHOVAH, the ancient word of the Master, which means-.----GOD.

THE END, PART I

110111



COLLECTANEA

APPENDIX “A”

THE “ENTER’D” APPRENTICE’S SONG.

Dr. William Moseley Brown, Past Grand Master of the Grand

Lodge of Virginia, in speaking of this song, has the following

to say, in arecent edition of the VIRGINIA MASONIC HERALD.

“No Masonic song has ever enjoyed more popularity than the

“Enterd Apprentice’s Song.’ While we do not hear much of itnowadays, its popularity during the eighteenth century was almost

unbelievable. No book of Masonic songs was published without it,

and it was translated into French at least as early as 1763, for, in

that year is appeared in three separate publications—one in Paris

and two at the Hague. M~ackay quotes it in full in his encyclopedia,

and informs us that the author was Matthew Birkhead. He was

Master of one of the London Lodges at the time that Dr. James

Anderson was at work upon his famous constitution, his pro-

fession being that of singer and actor at the Drury Lane Theatre, in

London. Birkhead died on December 30, 1722, and was buried with

due solemnity on January 12 following at St. Clements Danes. Si x

brother actors from the Drury Lane playhouse carried the casket.

They were followed, two and two, by the brethren of the Lodge,

to which Birkhead belonged, many other ‘Accepted Masons’ ac-

companying them. Most of the aprons worn on the occasion were

black.

“The first publication of the ‘Enter’d A pprentice’s Song’ occur-

ed in Read’s Weekly Journal on December 1, 1722. It appears like-

wise in Andersons’ Constitutions of 1723. Later it was often called—

‘The Freemason’s Health’ and on the continent it received the

name—’Chanson de l’Union’ ( Song of the Union). It is still sung

in many English Lodges, though American Masons have almost

forgotten it. Many versions are known, both in English and in

French. Below is appended a sample version.”


ENTER’D APPRENTICE’S SONG

Come let us prepare,

We Brothers that are

Met together on Merry occasion;

Let’s drink, laugh and sing,

Our wine has a spring.

‘Tis Health to an Accepted Mason.

The World is in pain,

Our secret to gain,

But still let them wonder and gaze on;

Till they’re shown the Light

They’ll ne’er know the Right

Word or Sign o t~ an Accepted Mason.

‘Tis this, and ‘tis that,

They cannot tell what,

Why so many great Men of the Nation

Should Aprons put on,

To make themselves one,

With a Free or an Accepted Mason.

Great Kings, Dukes, and Lords,

Have laid by their swords,This our Mist’ry to put a good Grace on,

And ne’er been ashamed

To hear themselves named

With a Free or an Accepted Mason.

Antiquity’s pride,

We have on our side,

It makes each man just in his station;

There’s nought ‘but what’s good to be understood,

By a Free or Accepted Mason.

113112



COLLECTANEA


Then join hand in hand,

T’ each other firm stand,

Let’s be merry, and put a bright face on;

What mortal can boast,

So noble a toast

As a Free and Acepted Mason?

About 1730, Springett Penn who became Deputy Grand Mas-

ter of Munster (Ireland), and who was likewise a member of a

London Lodge, added a stanza which appears in Anderson’s Con-

stitutions of 1738:

We’re true and sincere,

And just to the Fair;

They’ll trust us on any occasion;

No mortal can more

The Ladies adore,

Than a Free and Accepted Mason.

APPENDIX “B”

THE FOUR ELEMENTh

Mackey, in speaking of the Four Elements, (Enc. 1-321), says

first that “It was the doctrine of the old philosophers, sustained by

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

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

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

by the Cabalists, and afterward by the Rosicrucians, who according

to the Abbe de Villars, sometimes known as the Compte de Gabalis,

peopled them with supernatural beings called, in the Fire, Salaman-

dery; in the Air, Sylphs; in the Earth, Gnomes, and in the Water,

Undines. From the Rosicrucians and the Cabalists, the doctrine

passed over into some of the advanced degrees of Freemasonry, and

is especially referred to in the Ecossais, or Scottish Knight of St.

Andrew, which has so often been clainied as an invention of the

Chevalier R~msay. In this degree we find the four angels of the

four elements described a Andarel, the angel of Fire; Casmaran,

114

of Air; Ta//jail, of Water; and Fur/ac of Earth, and the signs refer

to the same elements.

Mackay further says that the ceremonial in the First and

Twenty Fourth degrees of the Ancient & Accepted Scottish Rite,

have dealings with the above- mentioned Four Elements.

In Eliphas Levi’s ponderous volume on “Transcendental Ma-

gic,” the matter of the four elements is more thoroughly gone into,

with a great deal of the spiritualism and theory of alchdrnism, it

should suffice for us to make note of but a part of this discussion.

On page 74, the following—’ ‘Here let us add a few words onthe four magical elements and elementary spirits. The magical

elements are: in alchemy, Salt, Sulphur, Mercury and Azoth; in

Kabalah, the Macro proso pus, the Micro proso pus, and the two Mo-

thers; in hieroglyphics, the M4n, Eagle, Lion and Bull; in old

physics, according to vulgar names and notions, Air, Water, Earth

and Fire . . . we shall therefore preserve the wise distinction of

elementary appearances admitted by the ancients, and shall rec-

ognize Air, Fire, Earth and Water as the Four positive and visible

elements of Magic.’’

Parenthetically speaking, it m ay be said that the “magical”

interpretation of the four elements need hardly b e considered here,

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

or symbolistic theory, it is for historical and developmental data

only, that this phase i s considered.

Levy draws a chart, illustrating the four elements, and ex-

plaining their positions.

“The subtle and the gross, the swift and slow solvent,” he

says, “or the instruments of heat and cold, constitute, in occult

physics, the two positive and negative principles of the tetrad, and

should thus be tabulated. (*)

(*) —The four living creatures of Ezekiel’s vision areas follows; The Eagle, to air, intelligence, spirit and soul; TheMan, to water, knowledge, light and life; The Lion, to fire, force,action and movement; and The Bull, to earth, toil, resistance anaform . . . to these four elementary forms correspond the fourfollowing philosophical ideas—Spfrit, Matter, Motion, Rest

115



COLLECTANEA

Thus Air and Earth represent the Male Principle; Fire and Water

are referable to the Female Principals . . . b y . these four following

philosophical ideas—Spirit, Matter, Motion, Heat . .

APPENDIX “C ”

GABAON

In Mackey’s Encyclopedia, Vol I—page 385, we find this

topic discussed very thoroughly, and in order to give this passage

its proper signification, let us take part of Mackey’s dissertation.

“Gabaon is a significant word in the Advanced degrees,” hesays. “Oliver says (Landmarks I, 335), ‘in philosophic Masonry,

heaven, or, more correctly speaking, the third heaven, is denomin-

ated Mount Gabaon, which is feigned to be accessible only by the

seven degrees that compose the winding staircase. These are the

degrees terminating in the Royal Arch.’ Gabaon is defined to sig-

nify a high place. It is the Septuaguint and I/u/gate form of the

Hebrew, Gibeon, which was the city in which the tabernacle was

stationed during the reigns of David and Solomon. The word meansa city built on a hill, and is referred to in II Chronicle, 1 ; 3—’So

Solomon, and all the congregation with him, went to the high

place that was at Gibeon; for there was the tabernacle of the con-

gregation of God’.”

“In the middle of the eighteenth century,” he continues, “ I t~

is said that Gabanon is the name of a Master Mason. This word is

striking evidence of the changes which Hebrew words have under-gone in their transmission to Masonic ceremonies, and of the almost

impossibility of tracing them to their proper root. It would seem

difficult to find a connection between Gabanon and any known

Hebrew word.”

At this point, it is interesting to note that under the word—

Gabaonne—Mackey gives his as a definition, in t he French Langu-

age of the widow 01 a Maiter Mason; he says that it is derived,

from the word Gabaon.

Mackey refers in his article on Gabaon to this Adonhiramite

ritual, quoting the part which inspired this Addendum.

116

AN EXACT RITUAL

OF


SEC ONt~ PART

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

which is done in Regular Lodges, presided over by Worshipful

Masters, appointed by the Grand Orient of France.

Translated from the French for:

THE GRAND COLLEGE OF RITES OF THE

UNITED STATES OF AMERICA, 1939

By JOI{N BLACK VROOMAN, F. G. C . R .

Grand Redacteur-General of the

Grand College of Rites of the

United States of America



$ 4

AN EXACT RITUAL

OF


FIRST E LU

or

ELU OF THE NINE

Containing the

Three Points of Scottish Masonry, KNIGHT OF THE EAST, and

the ROSE CROIX, which has never been printed.

Preceded by

the Three Degrees of Three Elus, and followed by NOACHITE or

PRUSSIAN KNIGHT, translated from the German.

Enrich ed by

an outline of the history of these degiees.

Dedicated to all INSTRUCTED MASONS by a Knight of all

Masonic orders.

(signed) F. LOUIS GUILLEMAIN

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

-1787-

4




FIRST ELU OR ELU OF THE NINE

NECESSARY ORNAI4ENTS

The Lodge, which represents the Sanctum of Solomon, should

be properly decorated. The drapes should be of several colors. The

East should be sufficiently commodious to allow two chairs at its

foot. On the same plane, at the foot of the dias, on the right, is s eta small altar, covered with cloth, which will bear three yellow wax

candles, placed in a square, together with the Book of the Law. TheLodge should be illuminated by nine yellow candles hung suspend-

ed in a cluster, or placed obscuredly in a torch on the floor,

but it i s essential that there should be one separated from the others

by at least a foot. If better illumination is desired, the Burning Bush

may be represented with the leaves and branches of the tree illumin-

ated by floor lights.

The floor of the lodge room ought to be covered with a doth

on which is represented a child, aged three or four years. On two

sides of the cloth are found the seats of the Brethren. Whi s Lodge

being the Council of the Nine, it must b e composed of but nine, of which the first two are Solomon and Hiram, King of Tyre, who

together occupy the dias; but Solomon presides on thd right. These

two kings should wear crowns on their heads. That of Solomon

should be studded with jew els; that of Hiram, King of Tyre willhave no jewels. He will simply carry a scepter of gold and blue,

filleted and surrounded by a luminous triangle, emhlem of per-

fection and of wisdom. The King of Tyre holds in his hand a large

poinard. The remainder of the clothing will be as those of theBrethren, except that Solomon will have gloves decorated by a

fringe, and an apron bordered b y a laced silver edge. All the breth-

ren will be clothed in black, and will wear a small breastplate on

the left side, on which will be embroidered a skull and cross bones

and a crossed poinard, in silver; the whole with the motto—”CON-

QUER OR DIE”. There wilt also be a large black girdle of moire

four fingers wide, worn from right to left, bearing on it this motto—

“CONQUER OR DIE,” embroidered in silver. At the lower end

121



COLLECTANEA THE ADONHIRAMIT E RITE

of the cordon should be placed a rosette of white ribbon, at the

end of which hangs a small poinard in its sheath. The apron should

be of white lambskin, bordered with black; on the flap or bib will

be embroidered a skull and cross bones, and a sword, super-imposed on a square embroidered in gold. On the pocket of the

apron will be a large tear; at the bottom and on the sides, eight

other smaller tears, and at the end of the pocket, a sprig of Acacia.

The gloves will b e double, with black taffeta, and trimmed with

the same.

TITLESThe master is called—MOST WISE; the King of Tyre—A4OST

POWERFUL—and the Brethren—MOST WORTHY. There are

no Wardens at all, but t he Most Wise Master, a s soon a s he ascends

the dias, designates a Brother, who i s called—”INT1A4ATE O F THE

COUNCIL.”

BEGINNING OF THE WORK

The Most Wise Master, crown on his head, being seated, ad-

dresses the King of Tyre—

“Most Powerful King of Tyre, what came you here to do?”

The King of Tyre answers:

“Most Wise Master, I have come to demand vengeance for the

death of the Architect of the Temple, who, until now, has se-

mained unpunished.”

The Most Wise Master says:

‘Be seated, my Brother, and witness the search which I am goingcause to be made for his murderer.”

The King of Tyre ascends the dias and seats himself. Solomon names

a Brother, who instantly without hesitation kneels on one knee at

the foot of the dias. Solomon takes his scepter, and placing it over

the head of the designated Brother, says to him:

“My Brother, I constitute you~r tINTIMATE OF THE CO UN -

CIL—Watch over the safety of the Lodge. Commence your duties

by assuring yourself of the qualities of the Brethren here present.”The Brother rises, salutes the two Kings, then receives the

sign, grip and word from each Brother. On returning to the foot of

the dias, he says:

122

“Most Wise Master, this Council is composed only of faithful

subjects.”

Solomon rises and says:

“My Brethren, ma y the Grand Architect enlighten us; may equitydirect us; and may truth prevail. Intimate Brother, remove all

profanes, and remember that under this name we shall know the

Masons who are not honored by the title—Master Elect.”

The Intimate Brother goes to inspect all exits, placing a Brother,

sword in hand, on guard outside the door, and returns to the foot

of the dias, where, bowing, he says:

“We are tiled; the guards surround the doors of the palace, andno profane m ay penetrate our mysteries.”

Solomon directs the Intimate Brother to prepare the candidates for

initiation. A s soon a s they arrive, the Most Wise Master says:

“What hour is it?”

“Break of day.”

Solomon gives seven equal raps; then two quick ones, saying:

“N N M”which signifies vengeance~

The Brethren repeat the same:

“N N M”and clap their hands nine times, after which Solomon says:

“Most Worthy Brethren, the Lodge is open.

He gives the hailing sign, and the Brethren respond to it, then

he continues:

“You know with what sorrow I learned of the murder of a great

man, which was committed in the pursuit of our work. In vain

have I set the laborers at work to endeavor to discover the mis-

creants who have committed this detestable crime. Circumstances

should bring them to us for vengeance; the King of Tyre has

come hither to demand it . I leave to him the task of enthusing

yo u with righteous motives which will animate yo u to avenge

the death of a m an so worthy of my confidence.”

The King of Tyre descends from the dias, goes toward the floor

cloth, draws his sword and with its point shows the son of Adon-

hiram, there represented, and says:

123



CGLLBCTANEA

“Behold! my Brethren, the sacred challenge which is left to y ou

by this great man~ It must be borne in mind that if his memory

is sacred to you, the cries of this child, his tears, and his prayers

will inspire you. He wants vengeance from y ou for the death of

his father, who was your companion and your friend. Then let

us unite our efforts to discover the assassin. Let him suffer what

he deserves.”

Then each of the Brethren places his hand on his poinard, draws

it , and exclaims:

“NN M”

The King of Tyre again ascends the dias, and a s Solomon arises toresume t he work, a loud noise is heard at the door, which is climaxed

by nine raps given by the candidate. Warned by a rap which has

been given from the outside by the sentinel, Solomon seems indig-nant, and says angrily:

“Intimate Brother, ascertain what occasions this alarm, and

see that my orders are obeyed.”

The Brother leaves and re-enters quickly, with an air of surprise,saying:

“Most Wise Master, our Council is betrayed.”

All the Brethren draw their swords, and say:

“NNM”

Solomon, scepter raised, intervenes, and says:

“Let our indignation stop an instant, to hear from the Intimate

Brother his explanation. Tell us, Intimate Brother, who caused

this alarm, and who has the audacity to disturb o ur august Coun-cil.”

The Intimate Brother in reply, says:

“I have lust noted with surprise that a Brother has clandestinely

slipped into the outer room of this Apartment. I fear lest he m ay

have learned the secrets of this Council. I will even say with

trepidation that it will be presumed that he is guilty of some great

crime, as his hands are stained with blood, and the sharp sword

which he wears, a ll testify against him, and everything excites my

Suspicion.”

Solomon raises his poinard, and says:

124 t


“Let him be sacrificed to the memory of Adonhiram.”

The King of Tyre arises and says:

“My Brother, exercise your wisdom and d o not be hasty. I believe

my convictions, and in m y mind feel that this ma n is the murderer

for whom we are in search, or at least, he m ay be able to give us

some information. My suggestion would be that he be disarmed

and introduced, his body, neck and hands bound, after which, in

this situation, he should be made to reply to such questions as

your wisdom will devise.”

Solomon raises his scepter and says:“Most Worthy Brethren, you have heard the expression of con~fidence of the Most Powerful King of Tyre, and t he precautions

which his wisdom and prudence have suggested. Areyo u willing

to follow his suggestion?”

Each of the Brethren who wish to consent, raise their hand in the

customary manner; then Solomon says:

“Intimate Brother, yo u have heard what the Council has just de-

cided. Seek out this bold person, inspire him with confidenceand awe, and bring him to the foot of the dias irt such a state.”

The Intimate Brother departs to seek the candidate.

PREPARATION OF THE CANDIDATE

The Intimate Brother, upon arriving, takes hold of his sword,

and draws it , and sends it to the Lodge by a Brother, whom he has

caused to leave with him. This Brother in presenting it to the MostWise Master, says to him:

“He is disarmed.”

The Intimate Brother leaving him at the door of the Lodge, passes

about his neck a cabletow, or red ribbon, by which his hands were

tied, and in which his body is bound. After his shoes are removed,

a thick hoodwink is placed over his eyes, and bloodstained gloves

are also placed in h is hands; he is barefoot, bareheaded, anck wears

his apron as a Mason. When he is thus clothed, the Intimate Bro-

ther’ says to him:

“Search yourself, my Brother; you are suspected of a great crime

meriting a punishment capable of terrifying the stoutest heart.

12 5



COLLECTANEA

Meanwhile, y ou may hope for indulgence if sincerity governs your

speech. If y ou ax e innocent follow me with confidence”

Then the Intimate Brother places his poinard at the heart of the

candidates, leads him to the door of the Lodge, to which he should

have th e key. He opens the door to the candidate, admits him, and

places him in the West. While he is there, and a ll the Brethren are

seated, Solomon says to the candidate:

‘What seek yo u ?“

The Intimate Brother, who prompts the replies of the candidate,

makes him answer:

“The wages which are my due.”

Solomon:

‘D o you believe that Masons instigate crime and murder! Tremble

in anticipation of the just punishment awaiting you. Who are

you?”

Candidate.

The best of Masons, the most zealous of all Brethren, or at least,

the most worthy of that title.”

Solomon:

‘Vile assassin; how dare you speak~ when you plesent hands

tainted with innocent blood, within this sacred place. Everything

weighs against you. Everything confirms the murder.”

Candidate:

“I submit to all, if I am guilty.”

Hiram, King of Tyre:

‘Let Adonhiram be revenged.”

All the Brethren reply:

“NNM”The King of Tyre:

“My Brethren, rest easy, the murderer of Adonhiram is dis-

covered.”

Solomon:

“The imposture is greater, since he seeks to deceive us. What

say you?”

Candidate:

126

4

THB ADONHIRAMITE RITE

“That it is a mistake to suspect me of the death of a Master whose

memory I revere; I have but one desire in giving news of the

murderer b y a discovery I have just made.”

Solomon:

“What is this news?”

Candidate:

“A cavern; a burning bush; a running spring; a dog for a guide;

all have shown me the place of his retreat.”

Solomon:

“What is your surety for this fact?”Candidate:

My hands, steeped in the blood of three animals, the Lion, the

Tiger and the Bear, who were tamed to guard the entrance of

his cavern, and which I destroyed tq gain entrance therein.”

Solomon:

“What are you going to demand?”

Candidate:

“To throw myself a t ~ the foot of the King; to receive his ordersand know whether he wishes me to deliver Abiram to him dead

Or alive.”

Solomon:

“Wbat proof do y ou give us of your faith ?“

Candidate:

“The most sacred vows shall be the surety of my innocence; and

the most rigorous tortures, to which I consent to be subjected,should I be Found guilty.”

Solomon:

“Intimate Brother, since the Brother has just allayed our sus-

picions, advance him to the foot of the dias on the nine steps,

three of an Apprentice; three of a Fellowcraft, and three of a

Master Mason, there to come to take his obligation between our

hands.”

The Intimate Brother advances the candidates exactly a s he is order.

ed, to t he foot of the dias, where when he is placed, he kneels on his

right knee, his right hand on the Book of the Law, and in his left

hand he holds the compasses which enclose a gavel. Solomon places

127



Co LLECTANEATHE ADONHIRA~ITE RITE

128

his poinard upon his forehead, and the Intimate Brother places a

bare sword upon his neck; then the Most Wise Master, rappingonce with his scepter on the altar, by which he calls up all the Bre-

thren, says to him:

“Take care now what you are going to do. The moment is criti-

cal; if yo u seek to deceive us, our indulgence will augment the

rigor of the punishment which will follow. If yo u are sincere,

pronounce with us—

ThE OBLIGATION

“I promise on the faith of an honest man, and before this august

assembly, at the feet of the highest authority of Masonry, never

to reveal to any man who has not done what I have done, the

secrets which are necessary to obtain and gain the sublime title of

MASTER ELU. I promise to keep scrupulously these obligations

under penalty of sacrificing to the shade of Adonhiram my blood,

in whatever condition it m ay be, for the perjuries which might re-

veal any of our secrets to the profane. I will hold to my vows,

lest a frightful death be the expiation of my perjury, after whichmy eyes may be deprived of light by red-hot iron; m ay my body

become the prey of vultures, and m ay my memory be an execration

to t he sons of the widow throughout a ll the earth.

SO MOTE IT BE.”

Solomon says:

‘NNM”which all the Brethren repeat together; then he says:

“My Worthy Brethren, you have heard; do yo u think that this

Brother has now secured revenge?”

All the Brethren give acquiescence by the sign of response. Then

Solomon raises the candidate once more, and says:

“Intimate Brother, take this Brother to the eKtreme end of the

Lodge; as he ha s come to the dias from behind, let him return the

same way, in order to learn that nothing is gained without pain,

and that he should not become offended at the mortification or-

dered by the judgment of the Lodge; humility being the veritable

Masonic path of perfection.”

Then the Most Wise Master addresses a speech to t he King of Tyre,

saying to him:

“Most powerful monarch, are yo u satisfied ?“

“I shall be when the Unknown shall have fulfilled his obligations,

and delivered Abiram to us dead or alive.”

Solomon:“Intimate Brother, untie the hands of the Unknown, arm him

with his sword and put him into such state as will allow him to

carry out his promises.”

After the Intimate Brother has obeyed, and returned to the candid-

ate his hat and sword, Solomon says to him:“Perform your duty with the assistance of darkness, and, render

yourself worthy of the opportunity which we have allowed yo u

to exterminate the murderer of Adonhiram but endeavor to

deliver him to us alive.”

Immediately the Intimate Brother takes the candidate by the arm,

and makes him walk nine times about the Lodge; twice slowly and

twice quickly; at the ninth time the door of the Lodge is gently

opened, and if possible, the candidate is conducted, without per-

ceiving it , into the Obscure Chamber (Chamber of Refledion)’ the

description of which follows:

THE OBSCURE CHAMBER

This room should be hung with black drapes, and should be illumin-

ated only b y lights, which will be explained. At the far end, to one

side, there should be a sort of cave or cavern, covered with treebranches, in which should b ~ seated an apparition, the hair on thehead of which is shown, and only attached to the body. Nearby

there ought to be a table and a stool, and opposite, a transparent

picture, representing an arm holding a poinard, and this’ motto—

“VENGEANCEOn the table there should be a goblet, and

under the stool should be a large poinard and a lamp ‘~ vh ich m ay

be held in the hand, and which gives off a feeble light; at the

other side of the chamber should be a fountain from which flows a

stream of clear water.When all is thus arranged, the Intimate Brother conducts

the Candidate into this apartmeflt~ he places him on the stool

129



Co L L ECTA NEA

in front of the table, his head supported by one of the Poinards;

then he says to him;

“Do not move, my Brother, from this position, lest yo u should

not hear the three raps struck which will serve you as the signai

to uncover your eyes. Follow exactly what you ate told, without

which y ou ca n never be admitted into the August Lodge of Mast-

er Elect.”

After this discourse the Intimate Brother leaves, slams the door, and

leaves the Candidate several moments to his reflections; then he

raps three times, then gives time to the Candidate to observe what

is around him, after which, he enters with a serious mien and says

to him—

“Courage, my Brother, do you see this spring? Take this goblet,

fill it with water and drink, for much work remains for yo u to

do.”

When the Candidate has drunk—

“Take this lamp,”

The Intimate Brother says to him,

“Arm yourself with this poinard enter the depths of this cavern,

and strike at whatever you there find that resists you, defend

yourself; avenge your Master, and render yourself worthy of

being an Elu.”

The Candidate enters, poinard raised, holding the lamp in his left

hand. The Intimate Brother follows him, in showing him the ap-

parition or the head.“Strike, avenge Adonhiram; there is his assassin.”

The Candidate strikes with his poinard, then the Intimate Brother

says to him,

“Put down this lamp, take this head by the hair, raise y9ur

poinard and follow me.”

NOTE. There should be some blood or some red liquid, with

which the Intimatd Brother sprinkles the poinard and the hands of

the Candidate before leaving the cavern; then he conducts him to

the Lodge, into which the Intimate Brothez enters first. The Can.

didate follows him and is presented to a ll the Brethren w ho are seat~ed and who make the sign when he passes in front of them.


As soon as he is in the Lodge, the Most Wise Master puts his

hand on his poinard, raises it to the sign and says “N N M”. The

Intimate Brother advances the Candidate to the altar b y three fast

steps. At the third, he bows, kneels, places his head and pornard on

the altar, and remains kneeling. Solomon says to him:

“Wretched man, what have y ou done? I have not told y ou to kill

him.”

All the Thus immediately kneel, and say:

“Mercy, Most Wise King—It is his zeal which overcame him—

Mercy, Mercy, Mercy !“

Solomon replies:

“S o may it be to him according to your decision, my Brethren,

rise and concour with me in rewarding the zeal and firmness of

this Brother; and yo u my Brother, arise, come and learn all that

which yo u have just done alludes to the obligations which y ou have

assumed today. You are going to replace one of the Nine Masters

whom Solomon judged sufficiently perfect to attempt the pursuit of

the assassin of Adonhiram.”

“Although all were animated by the same zeal, yet~ Nistoken

had already discovered the body of the Most Worthy One, mean-

while it is to be thought that no Master could havd been able tO

find the retreat of the assassin if an unknown person had not made

it known to Solomon. This Wise King immediately sen t there nine

zealous Masters, then, o ne of them entered the cavern precipitately,

no sooner seeing Abiram than he gave him a thrust with his poinard,from which he fell dead o n the spot. Come now my Brother, tore-

ceive the reward which is owed to your constancy. (Giving him the

apron).

“This apron marks the mourning which all the Elus wore for

the death of Adonhiram and makes known to y ou the sorrow which,

should be felt by all good Masons. (Giving him the gloves.)

“These gloves teach yo u that innocence alone merits sorrow

without remorse. We have in this degree, as in a l l ) others, a sign,

a word, and a token.”

“The Sign; is made by him who demands it , taking his poinard

with his right hand and raising it as if to strike his forehead.

130 131.



COLLE CTAN BATHE ADONHIRAMITE RITE

I-Ic who responds, closes his right hand and with the fist clenched

raises it and then turns it over.

The Token: for he wh o demands it is, after having closed the

right hand, raises the thumb from it and presents it to the one

who demands it. The latter should respond b y grasping with the

same hand, the upraised thumb. Then he who asks, repeats the

same thing and he who replies does so once again.

The Word: N N M.

Go now, and make yourself known to all the Brethren, givingthem the sign, the token and the word, which you will give as

you have received them. Then you will come and give them to

me.” The Candidate obeys.

~‘MyBrethren,” says Solomon, “help me to Create an Elu.”

The Brethren clasp hands beside the Candidate, then the Most Wise

Master says to him, in touching him with his scepter.

“My worthy Brother, I create yo u Master Elu by consent of ffiis most august Lodge, and I again give yo u this poinard.

(in passing him the Cordon)

But remember, it is only used to punish crime, to succor your

Brethren, punish murder; it is in this light that we adorn y ou with

it , and that y ou should care for i t. Take counsel among the Brethren,

the old heads of our Council; follow their example, and to instruct

yourself, give an attentive ear to the instruction that is going to

be given, it will enlighten yo u upon that which h as appeared beforeyour eyes, and of which y ou have not been able to understand until

the present.”CATECHISM OF TIE FIRST ELU

Q.—Are yo u a Master Elu? K—Yes, Most Wise Master, I am

such.

Q.—By what shall I know it? A.—A sign, a token and a word.

Q.—Give them. A.—(He gives them.)

Q.—Where have you been received as a Master Elu? A.—ln the

Room of Solomon.

Q.—What motive has prompted yo u to solicit this title? A.—The

desire to avenge the death of Adonhiram.

Q.—Who was the murderer of Adonhiram? A.—Abiram, a name

which signifies murderer or assassin.

Q.—By what means did y ou arrive at the place of vengeance?A.—By obscure and unknown ways .

Q.—Who conducted yo u there? A.—An unknown person.

Q.—Where was the place of vengeance situated? A .—At the foot

of a Burning Bush in an obscure Cavern.

Q.—What did yo u find in that cavern? A.—The traitor Abiram

a fountain, a lamp and a poinard.

Q.—What was the purpose of all that? A.—The lamp lighted m e,

the fountain quenched my thirst, the poinard was reserved to

avenge the death oF Adonhiram by the blow which Abiram re-

ceived, which made him fall dead on the spot.

Q.—Did this unhappy man pronounce a word? K—Yes, he pro-

nounced one which I am not able to utter.

Q.—Tell me only the first word, I will tell yo u the second.

A.—Nekar.

Q.—Nekum. What d~ d yo u do with the body of Abiram? A.—Tcut off the head, which I carried to Solomon, to apprise h im that

vengeance was accomplished.

Q.—What time was it when you arrived? A.—At break of day.

Q.—I-low many Master Elus were there for this vengeance?

A—Nine.

Q.—What is left to be done? A.—Nothing, since all is done.

Q.—What time is it . A.—Sunset, the hour at which I came out

of the cavern.

Q —What is the pass word? A.—Sterkin.

Solomon: My Brethren, may an hour so memorable be always

present in our mind and ceaselessly remind us to imitate the zeal

of the nine masters.

Solomon gives seven measured raps o n the altar, and Hiram,

strikes the last two, quickly, after which the Most Wise Master

says: “My Brethren, vengeance is done. The council may retire, the

Lodge of Master Elus is closed.”

All the Brethren clap their hands nine times, seven equal, two

fast, and make acclaim.

132133



COLLECTANEA

Note: When the Lodge assembles, let all the Brethren be dothed,

with exception of the Cordon which they should pass across the left

arm, the Most Wise Master places himself at the foot of the altar,

and passes the black cordon to all the Brethren, one after another

making sure all the Brothers kiss it before passing it about his

neck. The Master Elus should not be in any Lodge, be it inferior

or superior, without carrying their black cordon and poinard. How-ever, it only should serve ultimately for Lodges of Elus.

TABLE LODGE

The Table Lodge meets a s others, except that there a re no War-

dens, but the Intimate Brother is placed facing th e two Kings and

performs his duties. The Lodge is opened by nine raps, then cer-

tain questions of the Catechism are asked, and it is announced that

a Lodge of Elus is opened.

When toasts are given, the Brethren take their poinards, place

them across their firing glasses; they are withdrawn, and placed

beside the glass. Ordinarily they are drawn, and immediately the

poinard i s placed on the glass, three times without noise. He wh o

proposed the toast, makes the; sign of assent, and all the Brethren

respond, the same when one wishes to demand the word. Knives are

called poinards.

When a Lodge of Elus is held, and there is a ny reception it is

opened on the Master’s degree. The Candidate assists in it . Whenthe Lodge is opened, the Worshipful Master seats the Candidate

at the foot of the altar. All the Brethren seat themselves on stools

which they carry behind them, then the Worshipful Master exhorts

them to lend an attentive ear to the discourse which will be given,and which concerns their reception. The discourse completed, the

Candidates rise, and are sent to the Chamber of Reflection; the

Lodge of Masters is closed, and a Lodge of Elus is opened, as it

is written at the beginning of the Ritual.

Finish of the First Elu

134


SECOND EL U CALLED~OF PERIGNAN

ARRANGEMENT OF THE LODGE

The arrangement is the same as in the preceeding degree, ex-

cept that the Lodge is lighted b y 2 7 candles, composed of 9 each.

The Most Worthy Master, seated on the Throne gives a sharp rap

and says:

“Brother Wardens, satisfy yourself that we are well tiled, and

see if we are in safety.”

After the Wardens shall have replied, the Worthy Master asks

the following questions:

Venerable Senior Warden, do yo u know, a s an Elu, other mysteries

than those of the letters N N M?

A.—Yes, I know the letter P.

Q.—What does this letter signify? A.—It is the initial of the un-

known who advised Solomon of the hiding place of Abiram and

who offered himself to conduct there the nine Master Elus.

Q.—At what hour is a Lodge of this degree opened? A.—At Sun-

set, or the close of the day.

Q.—What time is it . A.—The day is done.

Q.—The Most Worthy Master gives 27 raps by three times nine,

gives the sign and says:

“Venerable Senior Warden, perform your duty, in proclaiming

from your station that~ a Lodge of second Elus is opened. (It isdone after which ordinary acclamations are made.) Then the

Most Worthy Master says:

“Venerable Senior and Junior Wardens ascertain from your stat-

tion if any Brother has anything to propose. (it Is done).

Then the Master of Ceremonies rises and says:

“There i s a Master Th u of the First Degree, who desires to learn

the mysteries of the second degree.”

The Most Worthy Master asks if his examination has beenproficient in the preceeding degree and orders the Master of Cere-

monies to introduce him, after having examined him on the degrees

he possesses and especially on the degree of First Flu. This examin-

I3~



_____________ _

CGLLECTANEA

ation completed, he conducts the Candidate, with all his clothes and

his Cordon to a place between the two Wardens.

The Most Worthy Master asks him what he desires? To which

he replies:

“To learn of the Degree of Second Elu”.

Q.—”My Brethren, do you deem him worthy of it?” A.—The

Junior Warden, and the Master of Ceremonies reply “Yes.”The Candidate travels the four Cardinal points of the com-

pass, twice; that is to say, he departs from the West, where he finds

himself, he advances to the East, by the South, and returns toj the

West by the same route. There he twice faces the West, coming andgoing

4 He does the same in the East, then in the North, and re-

turns afterward to take his place from where he crosses the Lodge

to go to take his obligation. This crossing is done b y nine stages.

It is necessary in so doing to salute the Throne nine times.

OBLIGATION

I swear and promise, on my word of honor on the faith of

an honest man, in the presence of the G A 0 T U, and before this

assembly, to guard and observe the mysteries of the Second Degree

of Elu which will be conferred upon me, not only face to face

with Profanes, but also to Brethren w ho are of lower degrees than

this one; all this under the penalty carried by my first o bligation,

binding myself further to have my tongue torn out b y its roots, and

I to be deemed infamous. Ma y God help me and aid me in it . So

mote it me.

CATECHISM OF THE DEGREE OF SECOND ELU

Q.—Do you know of another Elu than that of the letters N N M?

A.—Yes, I know the letter P .

Q.—What does this letter signify? A.—It i s the initial of the un-

known who went to reveal to Solomon t he hiding place of Abiram.

Q.—Pronounce his whole name. A.—Perignan, after whom this

degree is named.

Q.—How were you introduced into the Lodge? A.—By 27 raps

struck at different intervals of nine, nine and nine.

Q.—What do the raps thus repeated signify? A.—Three things.

136


The first that I was one of the Nine Elus who were in search of

the assassin, or at least whom I suspect was he, the second, thenine masters who were in search of the body of our dear master

Adonhiram. The third, the blows which were given at the three

gates by the three false Brethren.

Q.—What do the letters R G A in the Tracing Board of the Lodge

signify? A.—The names of the assassins of our Worthy Master

Adonhirarn.

Q.—Name them. A.—RomveI, Gravelot, Abiram

Q.—How were these three miserable men placed to perform their

detestable crime? A.—Rorflvel at the West gate, armed with arule; Gravelot at the North gate, armed with a mallet, and Abir-

am at the South, armed with a beam. It w as he who struck him to

the ground and left him dead.

Q.—What was the fate of Romvel and Gravelot? Our First Elu

only discovered Abiram alone. A.—Solomon discovered that

they had perished miserably in the country of Cabul, where they

were refugees.

Q.—What of Perignan, this unknown of the First de~ree, was

it from him that Abiram was taking refuge in the Cavern?

A.~Peiignan, working on a bush, at the foot of which was the

Cavern, his d og commenced to bark. He looked, and sa w a fero-

cious man enter. His curiosity impelled him to know who it was.

Abiram seeing himself discovered by this unknown threw him-self at his feet, and confided his secret, and plead with him not

to reveal it to Solomon, kissed his hands to influence him, and

prayed him to relieve him of the pressing hunger devquring him.

Q.—Why did the unknown person advise Solomon? A.—To com-

ply with the edict, issued by this wise king, and obtain the reward.

Q.—How long did Perignan feed Abiram before exposing him to

Solomon? A.—Seven days altogether!

Q.—Why did he wait so long to declare him? A.~Because he only

learned of the edict of the king seven days after he discovered

him, going to the town in search of food for himself and Abiram.

Q.—What i s the sacred word of this degree? A.—MCabOfl.

137



COLLIECTANEA THE ADONHIRAMITE RITE

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

crime and the criminal are punished.

Q.—What is the sign of this degree? A.—lt is to pretend a s if

to tear out the tongue, extending the hands.

Q.—What is the response to this sign? A.—It is to raise the hands

and eyes to the sky , as if to implore mercy.

Q.—From whence is this sign taken? A.—Part from my obligation,part from the surprise of Abiram on finding himself discovered.

Q.—Wbat is your token? A.—To present my hand to him who

wishes to be recognized, w ho should take it and kiss it .

Q.—To what does this token refer? A.—To the kissing of Perig-nan’s hand by Abiram to persuade him to conceal him.

Q.—What is the pass word. A.—Abiran-~ , which signifies, mur-

derer or assassin.

Q.—What became of the head of the unhappy wretch? A.—It was

embalmed, and Solomon placed it on the end of a pike, with a

poinard crosswise above it , and exposed it in the North of the

Temple, to let je be seen that crime will not remain unpunished.

Q.—What do the nine circumambulations signify that you have made

on your journey, before taking your obligation? A .—The nine

days that Abiram remained hidden in the Cavern.

DISCOURSE

Thus yo u have finally attained the degree of Second Elu, Ve-

nerable Master, to this degree, which has long been the object

of your desire, that your zeal and your labors have procured f oryou; allow me to congratulate you. We have confidence in your

good faith, and the more willingly, that this favor is no doubt

going to render yo u more worthy by your efforts to under-

stand the sublime mysteries which we are leaving for yo u to dis-

cover: You have learned in the first degree of Elu, the escape of

the perfidious Abiram, and the second instruded yo u of the tragic

fate of the two other rascals, Romvel and Gravelot, who after having

wandered from province to province always struggling with the re-

morse of their crime, perished miserably. This was a just decree of

Divine vengeance, which never leaves a crime without punishment.

All the allegory which this new degree contains, is very simple

to develop; you will find it a ll traced in this picture which unfolds

before your eyes, and of which the principal and most striking ob-

ject of horror and frightfulness to all those who continue to work

on the Temple, is of their knowledge that whoever betrays his Bre-

thren, his Masters and his friends, merits a like fate. All the myster-

ies of the Elu degree have a moral signifance~ as those of the other

- degtees which yo u possess. The sign of this one, in seeming to tearout th e tongue, teaches us b y it, how great should be our discretion;

and the penalty of indiscretion. The response to the sign, in raising

the hands and the eyes

to Heaven, designates the condition of a sur-

prised man and one forbidden a glimpse of a striking event which

Providence h as staged to bring him back to his duty, or punish him.

The sacred word which we pronounce marks out resignation to the

Will of Supreme Being, and the satisfaction which we feel i n ’ see-

ing t he crime and the criminal punished.

Finally this degree, eminent as it is, is only, we m ay say, pre-

paratory to the third degree, the solemnity of which it announces, and

of which yo u may know its ptofound mystery someday, if your zeal,

your discretion, and your other good qualities do not at al l diminish.

METHOD OF CLOSING THE LODGE

Q.—DO you know, a s flu, other letters than N N M? A.—Yes, I

know, the letter P.

Q.—At what hour is the Lodge closed? A.—At daybreak.

Q.—What time is it? A.—DGy is about to break.

The Most Worthy Master~

- “Since it is day, and since our labors are ended, venerable Senior

and Junior Wardens, announce from your stations that this Lodge

is closed.”

The Wardens perform this duty. Afterwards applause and or-

dinary acclamations are heard.

Finish of the Second Elu

139138



Co L L E CTANBA

THIRD FLU

CALLED

ELU OF THE FIFTEEN

ARRANGE~NT OF rITE LODGE

The Lodge should be hung in black, and strewn with drops of red and black. In the East there should be a skeleton which repre-

sents the traitor Abiram, following the degree of Elus of the Nine,

of which the true name is Hoben: in the West, on the North, side

there is another skeleton representing Otersut: In the East on the

South side, another skeleton representing Sterkin, each one shouldbe armed with the fatal instrument with which the murderers struck

our Worthy Master.

The Lodge is opened by five raps repeated thrice. The Master

having rapped, the five lights which were placed in the East at the

left, are lighted. Then the Senior Warden gives the same raps, and

the five other lights are lit and the Junior Warden having rapped,

the five, resting on three chandeliers of five branches are

lit. There should also be there three lusters on the floor, placed in

triangular position, where there should be at least five lights for

each one, which should be lit before entering the Lodge. When there

is a reception (of Candidates) there may not b e but fifteen of them.

When the fifteen raps are struck, and the Lodge is totally illumined,

the Master asks the Senior Warden

“What is the hour?”He replies, “It i s five o’clock.”

Then the Master says,

“It is then time to work and commence labor, my very dear Bre-

thren, the Lodge of Grand Elus is opened.”

After which each brother claps his hands five times. When there i s

~ reception (of Candidates) it is said,

“Here is a Master Elect of Nine w ho ardently desires to learnof t he other two assassins of A donhiram, and receive the degree of

Master El u of the Fifteen.”


After having introduced the Candidate, it should be observed

that he should be dressed as a Master Elu of the Nine, with two

death heads, one in each hand, with a poinard in the head in his

right hand crossed under the jawbone. After which the Master says

to the Senior Warden,

“Let him enter by fifteen triangular steps, to appear at the foot

of the altar.”

The Candidate remains standing about a quarter of an hour,

holding meanwhile the death heads.

The Master and a ll the Brethren take their poinards and place

their hands interlaced in front of the forehead asking pardon from

the Grand Master for him, and replying that he is not guilty.

“If he is not guilty,” says the Grand Master, “Why do you ask

mercy of me?”

The Senior Warden alone speaks,

“The only mercy [ ask, is that this Brother Master Elu be re-

ceived.”

All reply,

“Yes, Most Worthy Master.”

“Let him advance to the throne,” says the Grand Master.

This being done, he says to him,

“The Fifteen Master Elus have asked me the favor of receiving

you as a Master Elu of the Fifteen, and likewise restore you tothem. Do yo u feel capable of guarding a secret which must be in-

violable? Will yo u obligate yourself in the accustomed manner?“

He replies, “Yes,” and repeats the obligation.

OBLIGATION

I, N M, obligate myself on the Holy Scripture, neither to reveal

or confide where I have been received, nor wh o has assisted in m y re-

ception, nor to receive anyone whomsoever, at least not until I shall

have received express permission to do so. In case of indiscretion I

consent to have my body cut open, my head cut off, that it m ay

be presented to the Worthy Master w ho has received me. May Godhelp me in its performance.”

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COLL B CT AN BA

After the obligation the story of the other Amrderers -o f Adon-

hiram is told. My very dear Brother, you have learned in the degree

of Master Elu of Nine, through which y ou have passed, that Abiram,

killed in a cavern beside a burning bush, was a murderer of Adon-

hiram. It is very true that this man was one of the assassins; hisname is Hoben, it is he who was at the East gate, armed with a

beam, which knocked down our Master, and whose head Solomon

had embalmed, in order to preserve it , and it could be exposed in

public together with those of his accomplices, when they should

be discovered; which was not long, when six months afterwards,Ben Gabal, one of the Intendants of Solomon, by means of the in-

quiries he had made around the country of Geth; a tributory of

Solomon; Ben Gabel, I said, knew that Sterkin and Otersut, the

other assassins of Adonhiram, were there as refugees, in the hope

of remaining there in surety. Solomon having been apprised of this

news immediately wrote to Maaca, King of Geth, asking him to

deliver these assassins to persons of discretion whom he would send;

to return them to Jerusalem there to receive punishment for their

crrrne.

In consequence, Solomon, on the same day, armed fifteen of

his most zealous Masters, of which number there were the nine who

had been in the search for Hoben. He gave them sufficient troops

to escort them. They began to march o n the fifteenth of the month

which corresponds to our month of June and arrived at Geth the

28th of the same month. They delivered the letter of Solomon toKing Maaca, who shuddering at this news, immediately orderedstrict search should b e made for these two murderers, and that they

should be delivered without delay to the Israelites and further, that

he would be happy to have the states rid of two such monsters. A

strict search was then made and they were found in a quarry named

Bendicar, the fifteenth day of the hunt. Zeomet and Eleham were the

first to discover them. They were seized and put into chains above

which the sort of punishment they were to suffer was written. They

arrived the fifteenth of the following month, and were immediately

taken before Solomon who after having uttered words of reproach

against them, ordered them placed in the dungeons of a tower called

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1-lesar, to have them put to death most cruelly the following da ywhich was done at ten 5’clock in the morning. They were bound

to t wo posts by their feet, neck and their arms bound behind them.

Their bodies were cut open from the neck to the private parts,

and they were left in this manner exposed to the heat of the sun

for eight hours. The gnats and other insects sucked their blood. They

experienced such horrible pains that they moved their executioners

with compassion~ which obliged them to decalhitate them.

Their bodies were thrown outside the gates of Jerusalem to

be exposed to wild beasts. Solomon then ordered that the head of

Hoben be brought back so that all three might be exposed outside

the c ity on pikes, each in the same position in which the murderers

had placed themselves in the Temple, to assassinate Adonhiram

thus make an example to all his subjects and particularly to Masonic

Craftsmen. In consequences the head of Sterkin was placed at the

South Gate, that of Otersut at the West gate and that of Hoben at

the East gate. This is the end of the summary of the story of the.

assassin of Adonhiram, for whose death Solomon punished them.

I pray the Grand Architect of the Universe to preserve us from

a similar fate.

Then he gives the Candidate the signs the word and token afterhaving put the Cordon on him again.

SIGNS

The first is to close the right hand, the thumb raised a s if hold-

ing a poinard, carrying it to the chin, bringing it down the length of the body, as if wishing to split it . The second, which is the reply

to the Examiner, is to extend the hand, seizing it and seeming to

cut the throat with the thumb.The secret word is Zeomet, and the reply Eleham which will

gain admittance to the Temple.The first token is to give two light taps with the index finger

on the knuckles of the little finger by which is recognized the allu-

sion to the two traitors discovered. The second is to take the righthand of the Examine! with five fingers of the extended right hand,

which indicates three times five, and in consequence, the number o f

fifteen Elus.

1 . 4 3



COLLECTANEATHE ADONHI~AMITE RITE

Cordon of the Grnd Master Elect is of black ribbon of greatlength, with 3 crimson red tassels, to which a death head i s append-

ed. The bottom of the Cotdon should be decorated with drops of

silver.

MANNER OF INTRODUCING THE CANDIDATE

He should be dressed like an Elu of the nine, holding two

death heads, as has been said before. When there is no Candidate

the Lodge is opened a s follows, except when the fifteen candles arelit, the Grand Master says,

~Assistme in opening the Lodge.”Then the Brethren ate seated; with heads bare.

Q .-.— - F {o w goes the hour? A.—Five o’clock in th e evening.

Q.—Why? A.—Because it is at this time that the murders of

Adonhirarr~ were discovered and seized to be taken to Jerusalem.

Q.—Had they been discovered? A.—Yes, Most Worthy Master,

they were, and taken before Solomon.

~MyBrethren,” said the Grand Master, “Since these two mur-

derers have been discovered, and arrested, let us resolve to see

them punished, and know that they are, thus to demonstrate our

zeal for th e vengeance of the death of Adonhiram.”

All the Brethren clap their hands thrice, assenting and giving

consent.

Q.—Are yo u a Giand Master Elu? A.—Yes, my zeal and my work

have given me this degree, with the esteem of my Superiors.

Q.—Where were y ou received? A.—In the Chamber of Solomon.

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

Brethren to seek the last two assassins of Adonhiram.

Q.—You were, then, yourself at the search? A.—Yes, most WorthyMaster.

Q.—Did you experience great joy when the assassins were punished?

A.—The three heads which aje a t my Cordon is proof of that.

Q.—What d o these three heads signify? A.—Those of the three

assassins of Adonhiram.

Q.—You s ay that yo u were at the search for two? K—That is

true; but the third had already been punished.

144

Q.—What were the names of the two whom you conducted to

Jerusalem? A,—.Sterkifl and Otersut.

Q.—HoW were they discovered? A.—By the search which Ben

Gabel made.

Q.—~How did Solomon manage to get them? A.—He wrote a letter

to Maaca, to get him to make a search.

Q.—WhO carried this letter? A.~~Zeomet.

Q.—Did King Maaca offer any opposition? A.—No, on the con-

ttary he gave us guides and escorts.

Q.—Where did yo u find them? A.—]n a quarry of Bendicar.Q.—WhO w as Ben Gabel? A.—.One of Solomon’s Intendants, and

his son~in~law.

Q.—WhO were the Masters that first took them? A.~Zeomet andElehan, after fifteen days of searching.

Q.—How did they bting them to Jerusalem? A.—They were

chained by their two hands.

Q.—.How were theit chains made? A.—By rule and hammer, on

which was written the kind of punishment which they should

suffer.

Q—What da y did they arrive at Jerusalem? A.—The fifteenth of

the month which corresponds to our month of July.

Q.—How long were yo u on this journey? A.—One month.

Q.—How many mastets did Solomon employ on this seatch?

A.~Fifteen, of which I was of the number.Q.—What did Solomon order? A.—After having loaded Ihem

with reproacheS~ he gave orders to Hesar, Grand Master of the

Household, to conduct them to a towet which bore his name,

and they should be put to death the next morning a t ten o’clock.

Q.—In what manner were they punished? A—They were bound

naked to posts by their feet, arms, and neck. Their bodies were

cut open from their neck to theit private parts.

Q.—Did they temain long thus? A.~Eight houts exposed to the

sun, harassed by gnats and other insects. Their horrible cries

moved their executioners, who cut off their heads. Their bodies

were thrown outside the city , to be the food of ravens.

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COLLBCTANEA

Q.—What was his name? A.—-Abiram This name is an em-

blem, and signifies only a n~urderer.

Q.—What w as his true name? A.—Hoben

Q.—.How do you designate the three gates where the three heads

were placed? A.—Those at the South, West and East.Q.—Which one was the head exposed at the South Gate?

A.—That of Sterkin.

Q.—At the West Gate? A.—That of Otersut.

Q.—At the East gate? A.—That of Hoben.

Q.—Why were these three heads exposed at the three gates.

A.—To make known their position when they assassinated Adon-

hiram.

Q.—What is the secret word of Grand Master EIu? A.—Zeomet

Q.—What is the pass word? A.—Eleham.

Q.—What i s the hour? A.—Six o’clock in the evening.

Q.—Why six o’clock in the evening? A—Because it was at this

time that the murderers had their heads cut off.

“My Brethren,” said the Grand Master, “Since the death of

our Grand Master Adonhiram has been revenged by those of his

assassins, we ought to be satisfied.

The Lodge is Closed.”

Fifteen raps are given.

FORM OF THE APRON

It is of white skin, bordered with black ribbon. In, the center

there should be a tower embroidered in silver; Three rosettes of

black ribbon are in each corner and one on the flap, which indicatesthe three heads; underneath the bib will be placed “H”; under-

neath the rosette to the left, “0” and at thd right “S’.

CATECHISM OF PERFECT ELU

Q.—Are y ou an Elu? A.—I am one.

Q.—What is the duty of a perfect Elu? A.—To rectify Morals.

Q.—Where do perfect Elus travel? A.—To the Roy al Arch.

Q.—Through what have yo u passed? A.—Through a long corridor

lighted by 3-5-7-9 lights.

Q.—What does the number 3 signify? A.—The three Principal

Columns, F-S-B, age of an apprentice.

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THE ADONHI1~AMITE RITE

Q.—What does the number 5 signify? A.—The five orders of

Architecture, the Ionic, Doric, Tuscan, Corinthian and Composite,the age of a Fellowcraft.

Q.—What does the number 9 signify? A.—The Nine Masters, the

perfect age of a Mason.

Q.—What did yo u find before the corridor? A.—A Worthy Elu,

who demanded of me the Password.

Q.—What did y ou give him? A.—Chibot, repeated thrice.

Q.—What confirmed your faith? A.—The word.Q.—What i s this word? A.—That which was lost in the ruins of

the Temple.

Q.—To whom was this word given in the first place? A.—To

Moses, in a Burning Bush.

Q.—To whom was it transmitted? A.—To Perfect Masters only.

Q.—To whom was this word of service? A.—To those W ho

sought the murderers of Adonhiram.

Q.—Give it to me. A .—[ cannot, Most Worthy Master.

Q.—Have yo u found the Murderer? A.—I have punished him.

Q.—Where did yo u find him. A.—In an obscure cavern near

the fountain of Siloe.

Q.—]n what position was he. A.—In this position, Most Worthy

(assuming it.)

Q.—What does that position signify? A.—Remorse and sadness.

Q.—What was he called? A .—Abiram.

Q.—What are the working tools of a Perfect Elu? A.—The Ham-

mer, shovel and handspike.

Q.—Give me the token? A.—] obey in saying N N M (which

he pronounces.)

Q.—Give me the Explanation of N N M. A.—Perfect.

Q.—Give me the word of Vengeance. A.—Sterkin.

Q.—How old are you. A.—Nine years old, Most Worthy Master.

Q.—Do the rays of the sun shine on us? A.—Our Worthy Master

is avenged.

Q.—What is the Password? A.—Berit-Neder, Aliam

Q.—What is the sign? A.—(Giving the hand, turning it twice.)

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COL LBCTANBA

DISCOURSE OF ThE MAS’rER

You all know my Brethren, that our Worthy Master Adon-

hiram was massacred by the villainy of three Fellowcrafts, that one

of then~ gave him the death blow, and that all Masons should set

themselves to find the murderer and punish him for his crime.

Our Masters then set out to hunt hini. One of them, after having

crossed with unbelievable trouble, the rugged mountain roads most

infrequently traveled, full of fatigue, sat down o n the edge of a

fountain called C iv i . . . He perceived at a distance, an obscure ca-

vern. His curiosity was excited and he went toward it . When he

was at the entrance he saw in the hollow, a feeble light, by t he !gleam of which he discovered a man crouched in the same position

in which you see me (he assumes the posture of a man overcome

by remorse.) He demanded his name, he replied that he was called

Abdacam, and that he fled the pursuit of those conspiring against

him, that he was the murderer of Adonhiram, and that since that

time, he had not found any asylum from the remorse which was

consuming him. At these words the Master overcome by anger ad-

vanced and plunged his poinard into his breast, in saying ~Stet~.kin”

which signifies vengeance. This, my Brethren, is the institution of

the grade of Master FIns, which is a just result of Masonry and the

subject for which the Worthy Lodge is assembled today.

Finish of the Third Elu

EDITOR’S NOTE

The “Catechism of Perfect Flu” and “Discourse of the Master”

appearing on pages 44 to 4 7 of the original, following the comple-

tion of the Third Elu, seems to refer to some words and events not in

accord with the t e x I ~ of the Third Flu. Nevertheless, at the end of

the “Discourse of the Master”, is found “Finish of the Third EIu.”

148

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“Ft

F ~ F

F F F ~ F

F F F

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4

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THE ADON ESIRAMITE RITE

DEGREE OF MINOR ARCHITECT*


The Lodge is an oblong square, extending from the East to

the West. At the end of the square, in the West, should be a triangle

containing a blazing star in which thexe is a letter “G,” and in

the angles of the triangle should be these thi ee letters—S.U.G. This

triangle should be enclosed in a circle. The Lodge should be hung

with black curtains and lighted by 21 candIes, eighteen of which

should be placed by nines in two chandeliers. The throne, which is

in the East, should be elevated on three steps; on one side isplaced a small altar upon which rests a Bible, Compasses, a Square,

a Triangle, a Chandelier of three branches for the three remaining

candles and an Urn in which there should be a golden trowel and a

paste composed of milk, oil, wine, and flour. All the Brethren a re

seated as usual, at the sides of the Lodge. Their aprons should be

bordered and lined with crimson material. The Master and theBrethren wear wide crimson moire collars about their necks, on the

ends of each is a blue rosette bearing the jewel, which is a

triangle. The officers have the jewels of their rank enclosed in the

triangle. All the Brethren should wear swords and be co~ered. Their

hats should be ornamented with a crimson cockade.

The Master, who represents Solomon, is called “Puissant Mast-er”; the Wardens “Worshipful”, and all the Brethren “Venerable”.

The Lodge is opened by the Puissant Master with seven raps,

separated by a pause between the third and fourth. The Wardensrepeat them. Then Solomon says—”Brother Wardens, assist me in

opening a Lodge of Minor Architects.” After the Wardens haveinformed ~‘ all the Brethren that the Lodge is about to be opened,

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

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COLLECTANSA THE ADO NHIRAMITE RITE

the Puissant Master says, “Worshipful Wardens, are yo u satisfied

that we a re well tiled ?“

A.—”Yes, Puissant Master.”Solomon: “Worshipful Wardens, to obviate any treachery, yo u

will take from each Brother the sign, word and grip of the degree

upon which we a re about to open Lodge, and report to me.”

The Wardens obey, and then say, “All the Brethren are Minor

Architects.”

Q.—”Brother Senior Warden, what is the architectural hour?”

A.—’ ‘The first moment of the first hour of the first day that the

Grand Architect employed in the creation of the universe.”Solomon: “My Brethren, it is the first day, the first hour,

the first moment which the Grand Architect used in the creation of

the Universe. It is the first hour, the first day, the first year that

Solomon labored to erect the Temple. It is the first day, the firsthour, the first moment when we open the Lodge. It is time to start

work.” The Wardens repeat one after the other, “My Brethren,

it is the first day, the first hour, the first moment, when the PuissantMastei opens and holds a Lodge of Minor Architects. The Lodge

of Minor Architects is open.”

The Master then directs the Master of Ceremonies to prepare

the Candidate. For this purpose he retires, accompanied by the

youngest brother present.


The Candidate, upon arriving, should be presented to the

Master, who, conducts him into a room which is lighted b y a single

small lamp placed on the floor, then he instructs him to preparehimself, by serious meditation, to receive the degree which is to be

conferred on him. He then retires to open the Lodge. He gives the

key to the Secretary and Treasurer, who go to request of the can-

didate the fee with which he has been charged. Then the Mas-

ter of Ceremonies retires to prepare him, according to instruction. He

enters the chamber with sword in hand, which he places o n a table;and orders the Candidate to divest himself of all weapons, offensive

and defensive, such as knives, scissors etc. All of these he sends into

the Lodge, then he hoodwinks the candidate; and binds his wrists

with a slip knot, in such manner that the end ma y be long enough to

conduct him by; this done, he leads him to the door of the Lodge,

where he introduces him in the usual way, and places him, in

Masonic fashion, between the tw o Wardens, who inform th e Master

that he has been introduced.

RECEPTION

Puissant ~Master:“My Brother,’ the degree of Architect, which

yo u wish to attain, may not be acquired until yo u shall have given us

proof that you have been in no way an accomplice in the death of

our Master Adonhiram. In order to assure ourselves of this, we re-

quire that you participate in the symbolic oblation of the heart of

this Worshipful Master, mystically preserved since his assassination.

Do y ou feel capable of swallowing a portion of this heart, which

will be presented to you, as all faithful Masons have done, but

which the body of the perjured cannot retain? Examine yourself,

and answer m e. Are y ou disposed to undergo this test?”

A.—~’Yes, Puissant Master.”

The Puissant Master continues: “In that case, Most Worshipful

Warden, let himadvance by the three steps of an Apprentice~ to theplace where the Urn reposes which contains the mystic portion

of our Most Worshipful Master.”

The Warden executes the order, and causes him to kneel on

one knee, his hands resting upon the triangle and Bible.Puissant Master: “Before admitting you to this solenm and

exacting ordeal, we must satisfy ourselves in regard to you. Will y ou

assume our obligations and take part in our mysteries?”

A.—’ ‘Yes, Puissant Master.”

Puissant Master: “In that case, repeat after me carefully:”

THE OBLIGATION

“I promise, under the same obligations that I have contracted inthe preceding degrees, and before this solemn assembly, to keep,

guard, and conceal the secrets of Architects, and never to revealthem to a ny Brother of an inferior degree, or to a Profane, under

150 151



COLLECTANBA

penalty of being deprived of the honorable burial which was

given our Worshipful Master. Finally, I promise to maintain

Masonry with all my power, and to assist all my Brethren a s muchas I am able. So mote it be.”

The Puissant Master takes the trowel which is in the Urn,

covers it with the Mystic Paste, and presents it to the mouth of the

Candidate that he may partake of it, meanwhile saying:

Let this mystic portion which we share with yo u form forever

a tie so indissoluble that nothing m ay be capable of breaking i t.

Sa y with us, as all the Brethren join in saying: ‘Accz,ersed be he

who ftaris u.s.’”Then the Master orders him reconducted to the West by the

Wardens, who cause him to make three steps backwards as an

Apprentice. ‘When this has been done the Master says to him:

“My Brother, what you have just done teaches you that y ou should

never refuse an admission of your faults; that self-conceit and

obstinacy should be banished from the heart of every good

Mason.”

At these words, the Wardens seize the Candidate and place

him face downward on the floor, in such a manner that he rests

on his hands and knees, his face above the blazing star, his lips

pressed to the letter “G”.

In this posture, the Junior Warden removes his hoodwink, and

the Senior Warden throws over his body a black cloth. Then the

Master says:—

Q.—”My Brother, what do yo u perceive?”A.—”The letter ‘G’, in a blazing star.”

Q.—’What does it signify?”

A.— Glory, Grandeur and Geometry.”

you not know it under another name?“A.—’Yes under tat of God.”*

The Master: “My Brother, it is the name of the Grand Archi

ted oF the Universe. The situation in which you are placed, repre.sents that in which our Worshipful Master was buried; that is to

*The word “God” appears in the original and not the French word

“Dieu”.

152

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say, his face turned toward the blazing star, his lips on the letter

C’, engraved on a plaque of gold within a triangle, which

is the positive emblem of the three mystical angles united into

one. The cirde reptesents the universal immensity, as well as the

space which was in the third part of the Temple, which w as called

the Holy of Holies, or in Hebrew ‘Hekal’.”

Q.—”Do you ptomise us that if, during the symbolic journey, that

you ate going to make across the plains and mountains, youshould meet the other assassins of Adonhiram, you will capture

them even at the peril of your life?”

A.—

t’Yes, I promise.”

The Master gives one rap as a signal to the Brethren again

to raise him, release his hands and neck, and conduct him 18 times*

about the Lodge from North to South and ending in the West. Thisdone, the Wardens report to the Puissant Master in the accustomed

manner.

O.—”Did yo u find any obstacle on your path?”

A.— ‘Yes, Puissant Master.”‘It is with great joy,” says the Puissant Master, “that I now

reward your zeal for Masonry, by conferring on you the deflignation

of Architect, and the direction of the work on the Temple. Advance,I will instruct you in the mysteries of this degree.”

The Warden takes from him his apron, which he throws on

the floor, and causes him to advance to the Throne by way of the

South.

The Puissant Master gives him the apron lined with crimson

and says to him:

“The difference that you remark between this apron and the

one yo u have discarded points out that a part of the instruction y ou

have hitherto received no longer applies to us in our Lodges of

Architects. Your occupation hereafter will be more dignified (than

that of the workmen) since you will be employed only upon the

architecture and adornment of the Temple.”

He then gives the candidate the collar, from which the jewel

is suspended, and also the gloves.

*The Master has the right to reduce these 18 turns to whatever

number he sees fit; that is to say, 3 , 6 or 9 turns.

153

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ACOLL~CTANEA

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

one is called the Pa~s Sign. It is so called because no one ca n entera lodge of Architects without giving it. The one who challenges

says: “Are you an Architect?” At the same time he puts his right

hand upon his right hip, pressing it with the thumb and first finger,

and raising his eyes to heaven makes a movement a s if to draw back.

The one who responds does the same upon the other side and says,

“1 ant”

The other sign, which is for general use, is given by placing

the right hand upon the heart in the position of the Masters sign,then describing a diagonal line in front of and at the height of the

face, bringing the hand back again to a horizontal position, the

thun2b extended in front, thus forming a triangle, then letting it

fall into the position of the Master’s sign.

The response is to put the right hand to the right hip, in

making a movement a s if to step back, drawing the right foot behindthe left, so as to form a square. The grip is given like that of

Master, each passing the hand rapidly under the elbow of the other,

which is taken in the palni of the hand; the elbow being shaken

thrice in pronouncing each time one syllable of the word ‘Gabaon.”

~Gonow and make the acquaintance of all the Brethren, then

you will return tome.” This is done. On his return he says to him:

My Brother, aftet the death of Adonhiram the work s1o~ w ed downconsiderably. Solomon wishing to revive the enthusiasm of the

Masters, resolved to select a new Architect of Works.

For the purpose he caused to assemble in a room of his palace,

the Most Worthy Masters in the place, known for their inget~uity,

ability and character. By the plans which were presented to him, herealized that the first stage had been completed. He ordered them to

place the same proportions on the second elevation and appointed

their Master as Architect. They then assumed new obligations, which

were those that you have just takem and which elevate you to their

rank. May you long enjoy this good fortune among us.”

1 ~4

V THE ADONHIRAMITE RITE

CATECHISM OF MINOR ARCHITECT

The Puissant Master, giving the Pass Sign, says to the Senior

Warden:

Q.~—BrOthCr Senior Warden, are you an Architect?

The Senior Warden, making the answering sign, says

A.~~PuiSSaflt Master, I am.

Q.-~-~Whete were you received?

K—In the Circle of the quadrangle~ and in the Holy of Holies.

Q.’~Qhat does the circle signify?

A.—The boundlessness of the Grand Architect who has neither

beginning not ending.

Q.—The quadrangle?

A.—The space of the oblong square of the tomb of Adonhitam.

Q.~The Holy of Holies?

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

of the Grand Architect.

Q.—By what means were you received as an Architect?

A.—By the cement which was used to join the stones of the Temple.

Q.—What cement was used?

A.—A mystic cement composed of milk, oil, wine, and flour.

Q~What is the meaning of this mixture?

A —The milk represents gentleness; the oil wisdom; the wine

strength; and the flour goodness, which were the sterling qualities

of our Master.

Q.—I{ow was he buried?

A.—Eace down, his mouth on the letter G’, which was engraved on

the blazing star.

Q.—In what place was he buried?

A.~-Behifld the Sanctuary.

Q.—Did Solomon allow the death of Adonhitain to be unpunished?

A.—No. He named as Architects those who were willing to bind

themselves by new obligations to pursue the instigators of his

death.

155

9



THE ADONHIRAMITE RITECOLLECTANEA

Q.—How did the Architects travel?

A.—By three times seven they made circuit of Mount Lebanon and 4 ,the neighboring mountains and visited the most secret places.

Q.—Were the assassins found?A.—Yes, Puissant Master.

Q.—What wa s the name of the one who slew Adonhiram?A.—Abiram, which means assassin or murderer.

Q.—How did y ou attain to this degree?

A.—By three steps of Apprentice forwards and backwards.

Q.—To what do you apply yourself?

A.—To perfect architecture, in seeking to remove differences between ~‘

the workmen, and in working by the triangle placed on the tomb

of Adonhiram.

Q.—Give me some description of this work?

A—The center contains the letter “G” and the angles the letters

S—U ——G.

Q.—Give me the explanation of all these letters.

A.—The “G” in the center is the initial of the word God, which

is to say Eternal; “5,” submission; “U” signifies union, and

“G”, Gomez. It is the Master word, and is said to be the first

which the first man spoke.

Q.—Are there no other letters in your lodge?

A.—Yes, Puissant Master; “M. B.” which signifies the word which

we may not pronounce aloud, and which we uttered in raising

the body of our Worshipful Master. Besides these, three others 4of brass inlaid on the edge of the tomb.

Q.—Tell me these letters, and give me an explanation of them.

A.—They are: M-A-S; “M” means Moriah, true name of the moun-

ta m on which the Temple wa s built; “A” means Adonhiram and

“5” Sterkin.

Q.—Was your work limited to the building of the Temple alone?A. —No. I described the circle represented by the circumference

around the area of the place we call the Holy of Holies.

Q.—What does this circumference signify?

A.—The infinity of the Supreme Power, which Geometry represents

for us under this figure.

156

Q.—What marks have you?

A.—Two signs, a word and a grip.

Q.—What do yo u call the grip?

A.—The double vault.

Q.—Give me the pass word.

A.~GabaOn.

Q.—Give me the Master word.

A.~GomeZ.

After this response, the Master says:

“My Brethren, it is the last moment, the last hour, the last

day, that the Master of the Universe employed in the Creation,that Solomon worked to build the Temple, and this is the last

moment that Architects should work. It is time for us to rest.”

He gives seven knocks, of three and four. The Wardens re-

peat them, and the Grand Master declaies that the lodge is closed.

End of the Degree of Minor Architect

197



COLLECTANEA

GRAND ARCHITECT

or

SCOTTISH FELLOWCRAFT

ARRANGEM~NT OF THE LODGE

In order to give these degrees successively, it is necessary that

the Lodge should be divided into two apartments by a black curtain

which should hang behind the Master’s Throne. On one side should

be a small altar, o r~ which there is a Bible, a double triangle, a square,

a compass, and a tracing board on which is drawn the design of the

Temple of Solomon, up to the beginning of the thu d stage. The

whole Lodge should be hung with red curtains on which is a pattern

of hyacinths. The hangings of the first apartment of the Lodge should

be covered with black curtains and arranged in such a manner that

they may be drawn aside when the proper time comes. This first

apartment’ should be illuminated by twenty-seven lights, placed in

nines, on three chandeliers. The titles of the Masters and Wardens

in the first section of the degree are the same a s in the preceding

degree. The floor-covering does not differ at all, except that the

triangle should be double.

THE JEWEL

This is a double triangle formed with a pair of compasses a nd a

le’vel* endosed in a cirde of gold. The pivot of the compasses should

be in the form of a gold sun, the rays of which touch the apex of the level. This jewel is hung at the end of a broad red cordon

worn from left to right. It should be noticed that, in the first apart-

ment, when hung in black, the jewel should be worn at the end of

a black cordon, and that when the hangings change, the cordon

should be changed also.

SECOND APARTMENT

Behind the black curtain should be an Altar decorated with

all the attributes of Masonry, either carved or painted. This altar

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

1 ~8


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

eighy-one lights placed in a triangle. In addition there should be a

transparent picture, representing the Glory of the Grand Architect,

surrounded by the seven Celestial Intelligences. In the centeris a luminous triangle, within which is the name of God, in Hebrew

letters. At the extremities of the cloud of glory are seven cherubs.

Upon the altar is shown in elevation, the Ark of the Covenant, sup-

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

a book from which hang seven seals. On the right side of the Ark,

in front, is the sea of brass sustained by twelve golden oxen.If it is desired that the Lodge should be furnished in the minutest

exactitude, ten Urns should be placed, five on each side and the

brazen sea at the end, on the west side toward the South. In the

middle should be placed a brass table called the Altar of Ho loc aus ts.The seven-branched chandelier should be placed opposite the

Ark. On the North is a table of the shewbread upon which theeleven loaves of Shew Bread are placed, one on the other, real or

imitation. There should also be some vessels, cups, andurns for the

offerings.

PREPARATION

The Master of Ceremonies should remove from the Candidate

all offensive and defensive weapons, without taking his jewelry or

other valuables. He then hoodwinks him, gives him a discourse on

the Degree which he is about to receive, informing him he is des-tined to take the place of Adonhiram, whose loss is still mouined;

and that he i s to be presented to Solomon and the Grand Architect

that he should prepare himself with fortitude, though this degree

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

OPENING OF THE LODGE

The Puissant Master, seated on a movable throne, raps once,

the Wardens do the same, then the Puissant Master says:

“Most Worshipful Wardens, before opening a Lodge of Grand

Architects, be pleased to examine all the Brethren, and assure

159



COLLECTANBA

yourselves, by our officers, that all the avenues of the Temple

are tiled.”

The Wardens obey and say:

Puissant Master, all the Brethren present are Grand Architects,

and the Temple is impenetrable against all intruders.”

The Puissant Master says:

“This being so, invite all our Worshipful Brethreu to assist us inopening the Puissant Lodge of Grand Architects.”

The Wardens obey in the accustomed manner, the Puissant

Master then says:

‘Worshipful Senior Warden, what i s the hour?”

His response and the remainder of the Opening of this Lodgeare absolutely the same a s in the preceding degree.

RECEPTION

After the usual formalities, the Master of Ceremonies conducts

the Candidate to the door of the Lodge and raps a s a Minor Archi-

tect. The Junior Warden replies to him a s a Grand Architect: then

the Senior Warden; and then the Puissant Master. The Junior

Warden says:

‘Worshipful Brother Senior Warden, there raps at the door of

the Lodge a Minor Architect.”

The Senior Warden says:

“Most Puissant Master, there raps at the door of the Lodge a

Minor Architect.”The Puissant Master says:

“Worshipful Brother Senior Warden, ascertain who raps.”The Junior Warden goes to the door, raps a s a Minor Architect;

there is a response, and he asks:

“What do you wish?”

The Master of Ceremonies replies:

It is a Brother Architect who asks to be examined in order to

attain the rank of Grand Architect.”

The Junior Warden closes the door, and goes to make a re-

port to the Senior Warden, who repeats it to the Puissant Master

and the Puissant Master replies:

160

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“Worshipful Brother Senior Warden, asceitain from him hisname, his surname, if he be correctly prepared, and if he is

resolved to pass harder and more rigorous tests than all those

through which he has hitherto passed.”

The Junior Warden goes to the door, asks the questions of the

Master of Ceremonies, who instructs the candidate how he should

reply. When the Candidate ha s replied, the Junior Warden goes to

report to the Senior Warden, who informs the Puissant Master. After

this, all the Brethren, who until this time have been seated, rise, and

the Puissant Master says:

“My Brethren, the second elevation of the temple having reachedits perfection, conforming to supreme order, it is necessary for us

to set ourselves to erect a third, which will complete the height

which the Temple should have according to the plans which were

given for it by the Grand Architect of the Universe. The super-

vision of this third story was doubtless being reserved for the

Grand Architect who was to replace Adonhiram and whom we

have postponed mentioning until the present. Since the work can

be no longer suspended, it is necessary that it should be completed

on this happy day when we are again gathered together~ It is proper

that the Architect who presents himself should be able to con-vince us of the accuracy of his designs, for it belongs only to a

Grand Architect to perfect this work. Can he be found worthy of

placing the finishing touches to this splendid Temple? Is this your

opinion, my Worshipful Brethren?“

Each one puts his hand on the drawing of the Lodge, clapshis hands three times and gives the usual acclamation. The Puissant

Mastei says: “Introduce Moabon into the Lodge in the usual man-ner.” The Junior Warden goes to the door, and thence leads the

Candidate to the West, his feet on the points of the square, of

which his feet form a second. The Puissant Master raps once, for

silence. The Junior Warden raps seven times as Grand Architect,

which the Senior Warden repeats, followed by the Puissant Master.

The Junior Warden then says:

“Puissant Master, here is Moabon, wh o desires to attain the degree

of Grand Architect, and to whom entrance into this Lodge has

been granted for this purpose.”

161



A t

COL LE CTA N BA

The Puissant Master says:

“My Brother, the degree t o which you aspire is most exalted; the

art of bringing our Temple to its perfect completion must be so

superior that we fear lest we see you succumb to tests which we

require of the subjects whom we admit therein. However, the

necessity of naming a successor to our ‘Master Adonhiram, forcesus to test all those who may be judged capable of approaching

him in ability. To begin with, it is required that yo u make a

tour of the works of the Temple twenty-seven times, from

the North to the East, from the South to the West, which I re-

duce to nine. Take care to draw an exact plan. You will present

it to the Grand Architect, in order that he may decide if you areworthy to replace our Master Adonhiram, whom we have lost.”

The Puissant Master raps once, to give the Junior Wardenthe signal to begin the’ Journey, which is made a s in the degree of

Minor Architect.

At the completion, the Junior Warden puts the tracing board

into the hands of the Candidate. He raps once, and the Junior

Warden says to him’ “What do yo u wish?“

The Junior Warden:

“Worthy Brother Senior Warden, the mystic journey of Moabon

is finished.”

The Senior Warden repeats it to the Puissant Master.The Puissant Master:

“My Brother, what are the fruits of your journey?”

The Candidate:

“Puissant Master, I have drawn the plan of work on the Templeand I am bringing the designs to you.”

The Puissant Master:

“My Brother, give them to me by three steps o( a Fellowcraft.”The Candidate presents them in such a way that the third

step places them at the foot of the throne, where he kneels on his

right knee. The Puissant Master takes the tracing board, looks at it

and gives it to the nearest Brother to him, who sends it entirelyaround the Lodge, from hand to hand, until it comes again to the

Puissant Master, who having received it, places the hand of the

Candidate on the square and double triangle which are on the Altar,

1 4 ’

At

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THE ADONRIRAMITE RITE

the compasses over his wrist, the sword upon it, and causes him

to take the obligation in these terms:

OBLIGATiON

“I promise, under the same obligations which I have taken in mypreceding Masonic Degrees, that I will never reveal the secrets

of Grand Architects to any Architect, Master, Fellowcraft or Ap-

prentice Mason, under penalty of being excluded from our Orderand our Lodges. So mote it be.”

The Puissant Master:

“Rise. Brother Senior Warden, conduct him to the West, by thethree steps of a Fellowcraft backward.”

When he is in the West, the Wardens make him turn his back

to the East, placing him on the stool which is before the picture andthen turn him again toward the East. Then the Master says:

“Will yo u persevere in keeping silence regarding our mysteries?”

The candidate replies:

“Yes, Puissant Master”.

The Puissant Master.

“Brother Warden take off the veil of his obscurity. Moabon is

worthy to enjoy a view of our labors.”

The Puissant Master raps once, and the hoodwink should be

remo~ed at the same moment. He is directed to salute the Master

and all the Brethren. Then the Puissant Master says:

“My Brother, it is with extreme pleasure that we have seen your

eainestness to measure up to that which we have demanded of you. Besides this, your designs have induced us to admit yo u tothe rank of Grand Architect, in order that y ou m’ay complete with

us the vast and sublime edifice. May this new favor make you

merit the illustrious degree which succeeds this, and of which this

serves but to foreshadow all its magnificence.

“Draw near, my Brother, and receive the distinctive marks of

rank to which your constancy entitles yo u to be elevated. We have,

in order to recognize each other, a hailing sign and response, a

grip and two words.

“The hailing sign is to bring the two hands to the stomach, and

162163



COLLECTANEA

there form a triangle with the thumb and index finger of each hand,

and is c~dled the hailing sign.

“The sign of response is to bring the two hands in the same

form, upon the head. It should not be given except in Lodge o r

or when in dire need. It is called the sign of distress.

“The grip is given by taking each other by the right hand andturning the hand at the wrist three times so that first one hand and

then the other is uppermost.

“The woid is A4oab on . This word should be spoken in syllables,as the hands are turned. Following this the two brothers embrace

each other.“The Password is Shibboleth.

“Go, my Brother, make yourself acquainted with all your Brethren

and give them the signs, the words, the grip and the embrace,

then return and give them to me.”

When he has given the signs, the token and the word to the

Master, the latter says to him,

“My Brother, pass to the head of the Lodge, and pay attention

to what is to be said.”

CATECHISM

SCOTTISH FELLOWCRAFT

Q.—Most Worshipful Senior Warden, are you a Grand Architect?A.—Yes, Puissant Master, I have labored in the Third Apartment.

Q—Where were you received?A—In the Middle Chamber.

Q.—Where is that Chamber?

A—The place where Solomon labored on the plan o F the Temple

with the Grand Architect.

Q.—How are you employed in the degree of Grand Architect?

A.—In erecting the last part or the third edifice, which forms the

topmost portion of the building.

Q.—Through what have you merited this degree?

A.—The perfection of plans which I have presented to Solomon.

Q.—What was your reward? -

A.—Two signs, a grip and two words.

164


Q.—Give them to me.

A.~Puissant Master, give me the first, and I will give you the

second. (It is done.)Q —What are these signs called?

A.—The first is called the hailing sign, and the other the sign of

distress.

Q.—What does this last sign denote, and w hy is it thus designated?A.—That a good Mason should count firmly on the friendship and

aid of his Brethren, also this sign should not be given outside

Lodge except in pressing danger.

Q.—Give the grip to the Junior Warden.(Ii Is done, saying “Moabon”)

Q.—What is the word which you have just pronounced?A.—The woid which has been given to me by Solomon.

Q.—What is the’other word?

A.~Shibboleth, which is the Password.

Q.—I-{ow old are you?

A.~~Twenty~Seven years old.

The Puissant Master to the Senior Warden:

“Brothers Worshipful Senior and Junior Wardens, announce

each in your place, that I am about to close the Lodge of Grand

Architects.”

(They do .io.)

Q.—What hour is it, Brother Senior Warden?

A.~..—Puissant Master, the last moment of the last hour of the last

day in which the Grand Architect of the Universe was engagedin creating the world. It is the last moment of the last hour

of the last day that Solomon was engaged in building the Temple.The Puissant Master says:

“Thus should this be the last moment of our Lodge. It is time to

close a nd rest.”The two Wardens repeat this, each in his place.

The Master gives twenty seven raps as Grand Architect, and

says;

“My Brethren, the Lodge is closed.”

The Wardens repeat, and all the rest make the usual response.

End of the Degree of Grand Architect

165



COLLECTAN HA

DEGREE OF SCOTTISH MASTER


It has been seen, at the beginning of the degree of Grand

Architect or Scottish Fellowcraft, in what manner the apartment

behind the black curtain, there mentioned should be decorated.

So far as the first apartment is concerned it is arranged the same asin the preceding degree. It is only necessary to take care that th~

small altar, that in that degree is near the throne, is removed to the

West between the two Wardens, and in place of the first TracingBoard, it is necessary to have another representing the Temple of

Solomon completely finished, but without any adornment. At the

foot of this Board a number of tools should be depicted and on

the back of it the names of all the brethren who are to pass thisgrade, which they should themselves have inscribed. At the end of

these names there should remain space to write the word Excluded;for should anyone withdraw during his reception he is to be effec-

tually and perpetually excluded.

A footstool is to be placed before the small altar, upon which

th~ Candidate is to be seated, and made to rest his head upon the

foot~tool when the lodge is changed.

TITLES AND OPENING OF THE LODGE

In a lodge of Scottish Masters the Venerable Master is called

Most Puissant the Wardens Very Worshipful, and all the brethren

Very Honorable. This lodge is opened as in the preceding degree.The Most Puissant then orders the Wardens to ascertain if the lodge

is tiled and if all the brethren present are Scottish Masters, andafter the Wardens have reported to the Most Puissant, the latter

asks them several questions from the Catechism while waiting for

the candidate to be prepared.

PREPARATION AND RECEPTION

After the lodge of Scottish Fel[owcraft-s has been closed, thenew Proselyte is taken back to the Chamber of Lost Steps. There

he is put in the same state he was for the preceding reception,

except that he is not hoodwinked. The Master of Ceremonies then

delivers a moral discourse on Masonry in general, and upon the

7<

I


degree he is about to receive. Then he causes him to sign his name

upon the Tracing Board without letting him s ee the design upon the

other side, and in so doing warns him that if he does not feel thathe has sufficient fortitude to endure all that will be required of

him it, would be much better not to present himself for reception,

seeing that if he shows the least weakness he will be excluded for

ever from all lodges.

pC,

<A

After the Candidate has consented to all this, the Master of

Ceremonies knocks at the door of the Lodge as in the degree of

Grand Architect. This is responded to from within with the raps

of a Scottish Master, and after the formalities of introduction, the

Candidate is caused to enter, and is placed in the West with his

back to the Table which is between the Wardens. The two War.

dens then give the battery and the Most Puissant responds, and

says to them.

“Very worshipful Wardens, what do you desire?”

The Senior Warden: “Most Puissant, it is Moabon, who, full

of zeal, strength and courage, earnestly desires to submit to all theproofs which yo u m a y impose upon him in order that 1

1 e may at-

tain the Puissant Degree of Superintendent Scottish Master.”

The Most Puissant: “My brother, I and all the honorable breth-ren here present are unable to indicate sufficiently our approval of the

ardour that you manifest in your desire to fathom our most secret mys-

teries; yet yo u are quite ignorant of all the grandeur of the degree

which you solicit. It is no longer material buildings that are to beerected, but altars and sacred shrines worthy to replace those of

which our worshipful Master Adonhiram prepared t he designs. He

is no more; and it i s necessary that he should have a successor who

will be able with honor and glory to execute the plans which he

received from the Supreme Ai chitect. Do you believe yourself to be

capable of this?”

C.—’ ‘Most Puissant, if zeal, labour and constancy are able to give

me any claim, deign to prove me.

The Most Puissant: “Very Wotshipful Junior Warden, cause

him to make a general inspection of the works, by a journey of three times twenty-seven; and if the plans that you will submit are

166167



Co LLE CTA NBA

worthy of being carried out we will proceed to the trials necessaryfor attaining a knowledge of the brilliant light.”

This said, the Junior Warden gives the Tracing Board to the

Candidate, and causes him to make the journey, * and when this has

been done, the two Wardens knock, and the Senior says:

“Most Puissant Master, Moabon has fulfilled all your commands,and he requests that he may present to y ou his designs.”

The Most Puissant: “Very Worshipful Brother Junior Warden,cause him to advance by the three steps of a Master Mason.”

This order is carried out and the candidate being at the foot

of the throne, the Most Puissant takes from him the Tracing Board,and having looked at it, causes it to be passed around to all the

brethren.

The Most Puissant: “My brother, to labor with one’s hands

is not sufficient; there are many other trials to be passed. Do you

still persist in your first intention?”

C.—’ ‘Yes, Most Puissant Master.”

The Most Puissant: “Very Worshipful Brother Junior Warden,

cause the Brother to return to the West by the three steps of a Mas-

ter Mason taken backward, in order to teach him to maintain his

constancy in the pathway of virtue in spite of the humility that may

be required from him.”

‘When he has reached the West, the Most Puissant says to him:Brother, are yo u competent to give us instruction-I. in all the de-

grees through which yo u have passed?“

C.—’‘Yes, Most Puissant Master.”An abridgement of the Instructions of all the preceeding de-gree is then gone through and the Candidate should answer the

questions put to him, Then the Master says:

“My brother, although you have passed through all these degrees,

nevertheless you have not yet attained perfection. There remains

yet for y ou to receive that most brilliant light which Masonry pro-

mised y ou in all degxees, and which is never granted except after

*Voyager, to journey, and Voyage, a journey, are regular tech-

nical terms in French Masonry for circumambulating the lodge.

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

THE ADONHIRA MATE RITE

many trials. There are still difficult tests to be undergone. It is

for you to decide. We are still ready to release you from all

your promises, even those you have made to us. The fear of see-

- i ng our mysteries profaned would not stop us. There is now neces-

sary another obligation besides all these yo u have taken. They

were given in darkness, this that is now necessary must be taken in

complete freedom. You camread it; it is here written upon this

paper which I present to you. Read it to yourself. If you consent

to it, then read it aloud.”

OBLIGATION

“B y the full freedom that I possess in all the five natural senses

and by the existence of my reason and understanding, which I de-

clare to be in no way subjected to constraint and by the intelligencewhich upholds me, guides me and enlightens me, I promise, I swear

and I vow that I will keep inviolably all the secrets, signs and mys-

teries which up to the present have been revealed to me, and allthat may be revealed to me in the future~ in the five first degrees

of Perfect Masons, and of Perfect Masonry, into which I have

been admitted, approving aloud, so that all may hear it, in an intel-ligible voice, without fear, my life being free and my mind free from

prejudice and affirming that I have not the least’ regret for having

thus obligated myself though I did so in darkness in our lodges,declaring it with all my heart, holding my obligations to be invio-

lable; and I agree, should I reveal a ny of these mysteries, that my

body may be subjected to all the pains and penalties under which

I am obligated, that the veins of my temples and of my throat m ay

be opened andthat exposed naked upon the highest pyi amid, I m ay

be exposed to suffer on this hemisphere all the force of the winds,the heat of the sun, the chills of the night; that my blood ma y flow

slowly from my veins until the life that animates the matter, the

bodily substance is extinguished; and that in order to increase thesufferings both of my body and my mind, I may be forced to take

every day an amount of nourishment proportioned so a s to be suffic-

ient to maintain and prolong a cruel and devouring hunger, there

being nothing too severe for the punishment of a perjurer. May the

16 8 16 9



COLLECTANEA

laws of Masonry be my guide to sustain me and may the Grand

Architect of the Universe be my aid. Amen.”

The Most Puissant: “Well my brother, nothing hinders you?

Does it? Are you resolved, aloud, and from your heart, and before

this August assembly, to pronounce the obligation in all the freedom

of sight, of heart and mind which is accorded to yo u ?“

If the brother refuses, the two Wardens put the points of their

swords to his back, and cause him to take rapidly, the 27 circum-

ambulations of Grand Architect, the 18 of ‘Minor Architect, the 9of Master, the 5 of Fellowcraft and the 3 of Apprentice, and after

having performed upon him the ceremonies of the pumpS theyexpel him a s a weakling.

If he accepts, he recites the obligation aloud and distinctly,

and when he has recited it, the Junior Warden takes the paper upon

which it is written and burns it in one of the candles. As soon as

it is burnt, three knocks are given by the Master and Wardens and

the usual acclamations, and the Master says:

“My brother, since your zeal for Masonry has moved you, with

the firmness of a good Mason, to persevere, we are going to

recognize you as Superintendent of the Sancturaries that we are

building. You will put the last touches to the work, and will be-

come the successor of our Worshipful Master Adonhiram; but be-

fore the pioclamation of your preferment is made in the East of the

Temple, we ought, with a sincere feeling of sadness render a

secret homage to the spirit of our departed Master, whose murder

we have mourned till now. Let us give our hearts to meditation,and in our minds recall his memory in a profound silence.”

He says “Civi,” which signifies “Bend the knee.”

All the brethren kneel upon one knee. The Most Puissant gives

one rap and all the brethren bending the head supporting it withthe hand, maintain silence.

*“The ceremonies of the pump” refer to the long forgotten tradi-

tion of the treatment hy which a cowan or intruder attempting toohtain admission to the lodge, or to spy upon it, was to he punished.He was to he put under the eavee where the rain spouted down,so the water would run in at the neck and out of his shoes. Failingthe rain, to put him under the pump would serve.


The Most Puissant raps again, and the Wardens make the

Candidate kneel ata tablet and his head resting upon the book which

should be placed upon it, and his face completely covered by his

hands. The Wardens then cross their swords and rest them upon

his neck. While he is in this posture, the curtaint is drawn aside,

the hangings on the walls are changed’ as quickly as possible, and

the brethren put on their red collars. When the change has been

completed, the Master raps once for silence. Then he raps again

and says “Caki,” which signifies “Arise—all of you.” The brethren

rise, and the Wardens remove their swords from the Candidates

neck and cause him to stand up and salute the Master and the As-

sembly. At the moment the Candidate rises the Most Puissant Master

taps once and all the brethren say:

“Adonhiram is dead and Moabon succeeds him.”

After a moment of silence, the Most Puissant says:

“It is with pleasures my brother, that I see you proclaimed as

superintendent Scottish Master. We can hardly express our satis

faction sufficiently. We shall now, my brothers, with the greatest

pleasure, confide to y ou the mysteries of this degree. Advance and

I shall instruct you.

He is caused to advance as far as the Brazen Sea. The Master

then takes water from it in an urn and sprinkles a few drops of

water on the left side of the Candidate, saying as he does so.

“Be purified.” After this he brings him to the foot of the throne,

and presents him with the sash and jewel and says:

“This sash and this jewel give you the command-in-chief over all

‘Masons of thelower degrees.” (And then giving him the gloves).

“These gloves appertain to this degree.”

He then proceeds to communicate the secrets. We have in

this degree for recognitions two signs, a grip and four woids. The

two signs are Urim and Thummim. The sacred and incommuni-

cable word is Jehova, the ancient Master’s Word; which has never

*presumahly the small “altar” that was put in the West hetween

them.

tThe hlack cnrtain hehind the throne that concealed the secondapartment.

17 0171



THE ADONHIRAMITE RITECOLLBCTANEA

been lost* The password is Zedidiac. The sign is to place the

hands, forming a triangle in front of the forehead,t saying, ‘The

triangle upon my brow is the point of my support.1 To this the

response i s to put the right hand over the eyes, to bow the head and

bend ~he knees.

“The grip is to clasp the right bands as in the degree of Grand

Architect, but instead of turning them, each gives three little taps

in the palm of the other’s hand with the four fingets pressed close

together, at the same time putUng the left band on the other’s right

shoulder, after which the two embrace, saying, ‘Virtue unites two

hearts, two bodies, two hands and all these are one.”‘Now my brotber, go and communicate t~hese honorable tokens

of the true Mason to the Very Worshipful Wardens, and then return

here to the throne to receive Insttuction.”

CATECHISM OF THE SCOTTISH MASTER

Q.—Very Worshipful Brother, what do you know In the capacity

of a Scottish Master?

A.—Most Puissant, Iknow the great light of the Third Apartment,

(i.e. the Sanctum Sanctorum.)

Q.—How were you received.

A.—In the high place.

*In the 18th Century, and later, the Catechism of the Third Degree

said that the original Master’s word was the Hebrew name of God,

but that after the death of H. A. B .~ the other Masters agreed tochange i~, fearing it mighl have become known. The anonymousauthor or compiler of the present work, in his account of theThird Degree has omitted this, having apparently transferred it tothe present place. It does not appear in an earlier version of theScottish Master. The signs etc., have been changed from theearlier ones.fIn the earlier version the second sign is to put the hands abovethe head, forming a triangle with the forefingers and thumbs of each, the tw o thumbs forming the base of the triangle.

1A literal translation of the original would be “Triangular at theforehead—this is my point; of support”, which in English doesnot suggest much meaning. The allusion seems to be to theilluminated triangle in the Lodge containing the tetragrammaton—the Hebrew letters Jod He, Vau, He, from which the name Jehovahis derived.

172

Q.—By what way did you go?

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

Q.—Has this Third Apartment another designation?

A.—It is called Gabaon; it is the high place where David and

Solomon offered sacrifice to ~he Lord before the building of the

Temple.

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

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

ornaments.

Q.—What are the ornaments?

A .—The Ark of the Covenant, supported by two Cherubims which

cover it with their wings, the table of brass, the altar of burnt

offering, the Table of Shewbread and the seven branched Candle-

stick.

Q.—What surrounds the Ark of the Covenant?

A—The Shekinah, which upon the day o~ Dedication appeared in

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

with their wings, where it gave divine oracles.Q.—What was the principal law given by ~he Shekinah?

A.—That which was given on the Mount of Sinai, and thereafter

kept in the Ark, andwhich was the first law to be written.

Q.—Give me the sign of this law?

A.—It is given, b y carrying the two hands to the head, the fingers

apart, which symbolically denotes the Ten Commandments

Q.—In what form is the Shek,nah represented?

A—Under the type of a lamb, peacefully lying down, testing upon

the Book with the Seven Seals.Q.—Of what wood was the Ark constructed?

A.—Of incorruptible Shittim wood, covered with layers of gold

Q.—iWhat were its proportions?

A.—It was two and a half cubits long, half a cubit in breadth, and

the same in depth.

Q.—What form had it?

A.—That of a square coffer with four rings of gold, and four tods

of Shittim wood by which to carry it, and it was covered withlayers of gold.

173

4



COLLECTANEA

Q—~What did it contain? A .—The Shekinah, the tables of the Law, the rod of Aaron and

the vessel filled with manna.

Q.—Where was it made and by whom?

A.—lt was made at Floreb by Bezaleel and Aholtab.* It was carried

from Horeb to Moab, from Jvfoab to Shechem, and from thence to

Shiloh; from Shilob to the Temple of Dagon, from thence to

the house of Abinadab, from thence to that of Obed-Edom, after-

ward to Kirjath-Jearim and from Kiriath-Jearim to Jerusalem on

Mount Zion, and finally put in the Temple on Mount Morish.

Q.—Where were the other ornaments placed, and what was theiruse?

A.—The table of brass, or the’ altar of burnt offeringi- was in front

before the Propitiatory, from whence God spoke. The altar of

incense and that of burnt offering, each on one side, served for

offerings and sacrifices. The table of Shewbread w as in front, the

middle. The other furniture was for the most part made of

Shittim wood covered with layers of gold and brass, made withexquisite artistry.

Q.—What does the Seven-branched Candlestick represent?

A.—The seven days, in which God created the world, including the

day of rest.

Q.—How came you to know all these things?

A.—By the designs that I have presented to Solomon after a most

arduous journey.

Q.—How long did this journey last?A.—Three times twenty-seven times the circuit of the works.

Q.—What does this arduous journey signify?

A.—The construction of the Work.

4<

3 3

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*In the English Bible it is Aholiab.

i-The text has literally the “altar with the grating” which seemsto be taken from the description in Exod~as 38, v. 4. There appearsto be also an error, or a misunderstanding of the Biblical account,the “autel ~ grille” or table of brass was the altar of burnt offer-ing. The catechism seems to have supposed there was anotherbeside the altar of incense. The Propitiatory was the lid or crownof the Ark with the Cherubim—between which the Shekinahappeared, but the Catechism seems not to be aware of this.

‘I

THE ADONHII1AMITE RITE

Q.—WaS the brilliant light the recompense of your labour?

A.—ISTo, Most Potent. Three trials, much more severe have gained

it for me.

Q.—What are these trials?

A.—The first was three steps of a Fellowcraft* taken backwards,

to teach us firmness in the way of virtue, in spite of the humili-

ations this life m ay bring upon us. The second was an exact ac-

count of the progress I had made in Masonry, and in the practice

of all the virtues which it inculates. The third was a voluntaiy

obligation to which my heart consented and which my soul ap-

proved and my lips pronounced.Q.—What privilege did this obligation gain for you?

A.—To pay homage to the memory of Adonhiram and to weep for

his death.

Q.—What did this mourning gain for you?A.—A word marked with a second circumambulation.i The

vision of an infinite Power, which predicted sadness and sorrowin Masonry, the fall of our material edifice, and the spirit of a

more perfect work through obedience.

Q.—What is this word?

A.—”Civi” which is to s ay “Bend the knee.”

Q.—Was this sorrow for long?

A.—After seven minutes the word “Caki” was pronounced, whichis to say, “arise.”

Q.—What resulted from this word?

A.—Surprise, discovery, the brilliant light and the proclamation.Q.—What was the surprise?

A.—To my sight appeared the purple and the hyacinth.

Q.—What was this discovery—this biilliant light?

A.—The Shekinah and the glory of the Grand Architect.

Q.—What was the purpose of the proclamation?

*In the description of the ceremony, the steps taken backwardsare those of a Master.

i-This is literally translated’, for its meaning is most obscure. Theversion published by Bernard confesses ignorance by substitutingthe question “What followed?” and going on by the answer, “Theword ‘Civi’ which signifies ‘kneel.’” There appears to have beenan idea behind the confus&I answer.

174 175



COLLECTANEA

A.—The acknowledgement by all the brethren that in my person,

Iwas to replace Adonhiram, by declaring me Superintendant of

the work of the Temple and in naming me Moabon.

Q.—~What does the luminous triangle represent?

A—The glory of the Grand Architect of the Universe, and the

three divine attributes, eternity, wisdom and power.

Q—What do the letters within it signify?

A—The name of God, the sacred word of Scottish Masters. Thisword shows forth, that God is the source and the centre of all

light and that to Him alone, can all things be known.

Q.—Why do Scottish Masters bear the triangle?

A.—Because it is the emblem of the triple unity.

Q.—W.hat does the circle which surrounds the triangle represent?

A.—That God has had no beginning whatever and will never have

an end.

Q.—Why does this jewel hang from a sash of the colour of fire?

A.—In order to make known to us the ardor that we ought to have

in the breaking* down of our vices.

Q.—In what place did you hold your first lodge?

A.—Between three mountains, inaccessible to the profane, in a

deep valley, where reign peace, virtue and union.

Q.—What are the names of these mountains?

A.—Mount Moriah within the borders of the land of Gabaon,

Mount Sinai and the mountain of Heredom.

Q.-.--”What is this mountain of Heredom?

A.—A mountain situated between the west and north of Scotland?

at the end of the course of the sun, where the first lodge of Mas-

onry was held in this part of the terrestrial [sphere] and which

has given its name to Scottish Masonry.

Q.—What do you understand by the deep valley?

A.—I understand the tranquillity of our Lodges.

Q.—’~(That causes this tranquillity?

*The word in the original might mean “demolition” as of a

building.

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A.—The preservation of our marks* since their origin.

Q.—What are the marks of a Scottish Master?A.—Two signs, a token and four words, of which one is incom-

municable.i-

Q.—Give me the sign

(For response it is given)Q.—Give the token to the Second Brotherst

(For response it is given)

Q.—What is this grip called?

A.—The perfect proof.

Q.—Give me the incommunicable word?A.—I will spell it with you.

Q.—What does this word signify?

A.—The name of the Grand Architect.

Q.—Give me the first two words.(For response they are given)

Q.—Give me the pass-word.A.—Zedidiac.

Q.—Why is the lodge purified before beginning work?

A.—Because after the completion of the Temple, the Grand Archi-

tect caused fire to come down from heaven to purify it and to

consume the burnt offering.

Q.—How old are you?

A.—As an Apprentice three years, a s a Fellowcraft, five, as a Mas-ter Mason, nine, as Minor Architect twenty-one, as Giand Archi-

tect twenty-seven, and as Scottish Master eighty-one.This Lodge is closed a s is the preceeding one.

End of the Degree of Scottish Master

*The original, “marque” could also be rendered as “tokens” oras “insignia.”

i-Or “ineffable.”lie, the Junior Warden.

177



COLLECTANCA

THE KNIGHT OF THE SWORD

also called

KNIGHT OF THE EAST OR OF THE EAGLE

ARRANGEMENT AND DECORATION OF THE LODGE

This degree requires two apartments on the same floor. The

first should be hung with green; but it is necessary to observe

that these hangings should be tiick, and attached to the ceiling

on three sides, that is on the West, North and East, in such a

manner that there is a space of about six feet between them and thewall. The remaining space enclosed by the hangings should be

an oblong square. This represents the Apartment of Cyrus, King

of the Assyrians. It should be illuminated by 70 lights, to mark

the 70 years of the Captivity. In the East should be a throne, in

the West two arm chairs, and along the South the seats for the

brethren. Behind the throne should be a transparent painting re-presenting the dream of Cyrus; that is a furious lion about to

spring upon him. Above a “Shekinah” in which is the name

Jehova. This “Shekinah” borne by a luminous cloud from which

emerges an eagle carrying in its beak a scroll with this device “Set

the captives free”. Below this are to be seen Nebuchadnezzar andBelshazzar, predecessors of Cyrus, both loaded with chains. There

is no Tableau* in this apartment. What takes its place is an oblong

square formed by a kind of low wall, of painted wood or cardboard,

about a foot and a half high. This little wall starts on each side of

the throne, and passes in front of the brethren seated in the

South and continues as far as the curtains in the West, so that

the two armchairs of which I have spoken are inside the square,and runs along by the hangings in the North to the East.i- At thefour corners of this wall, as well as in the middle of the North a nd

South sides should be small towers about a foot and a half higher

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*That is there is no “stage setting”.

i-In other words the throne of the ~,Iaster and the arm chairs of the Wardens are within this mimic wall, which fills the whole of the room inside the hanging curtains with the exception of thespace in the South allotted to the assisting brethren.

178

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THE ADONIjIRAMITE RITE

than the wall. There must also be another tower in the West divid-

ing the wall in two, as also the hangings.* This towei~ should be

about seven feet high and the circumference so proportioned that

a man may stand inside easily. There must be two doors to this

tower, one inside the Lodge and the other outside. At this last

should be two sentinels armed with a pike and a sword, who thus

stand in the six feet between the hangings and the walls of the

chambei in the West. In this space, which continues by the North

to the East, where the door into the second apartment is situated,

there should be a practicable bridge lighted by a lantern. Theapproach to the bridge should be guarded by several armed men,

and the further end of the bridge should be near the door into the

second apartment. Below the bridge there should be water, and

arrangements should be made s o that it can be put in motion. Thisrepresents the river Staburzanai.

SECOND APARTMENT

This apartment represents the enclosure within which the

Temple stood. The hangings should be red. The Tableau is the

same as in the degree of Scottish Master, to which i~ added a

representation of a corner of the entrance to the Temple, showing

the column Boaz broken. This Tableau should be covered with a red

veil, and in what follows it will appear when it should be un-

covered.

TITLES, ORNAMENTS AND JEWELSOF THE FIRST APARTMENT

The Master represents Cyrus. The Senior Warden represents

Nabuzaradan his Chief General, the Junior Warden is the General

Mithridates, the Secretary is the Chancellor, the Master of Cere-

monies is called Grand Master, and the brethren Knights. The

sovereign has a sceptre, and as well as his officers, wears a broad

ribbon of green moir6 over the shoulder and across the breast,without any jewel. The Wardens and the Brethren have their*The curtains, being divided at this point apparently, hang o n each

side of this tower.

179



COLLECTANEA

swords in their hands, and the latter also wear a green ribbon, bando-

her fashion, from left to right, also without jewels. They also

wear white aprons lined with green silk and a narrow border of

the same colour, without any other mark of Masonry.

TiTLES, ORNAMENTS AND JEWELS

OF THE SECOND APARTMENT

In this apartment the •Master is called Most Excellent, the

Wardens Very Powerful, the Brethren Very Worshipful, and the

Candidate represents Zerubabel. When they pass from the first to

the second apartment they change from green and take the red.However, the degrees that have been taken are distinguished by

rosettes at the end of the sash, one above the other, blue for Minor

Architect, flame colour for Grand Architect, red for the Scottish

Master and green for Knight of the East and black for Knight of the Eagle. The brethren have a sash of silk of the colour of water,

with a fringe of gold, and upon it are represented death’s heads

and cross bones interspersed with golden chains of triangular links.

In the middle is a band of gold representing a budge; upon which

are three letters, L . P . D. This sash is worn as a girdle so that the

ends, ornamented with gold fringes hang upon the skirt of the

coat. The Master and Officers have their jewels hanging from the

neck, and the Brethren at the end of their sashes. The Master’s

jewel is three triangles, one within the other. The Senior Warden

has the square and the Junior Warden the level. All the other

officers have their usual jewels but enclosed in a triple triangle.The form of the jewel is that of the Scottish Master, upon which

is placed two cross swords bound together by the blades, the hilts

resting upon the level. All the brethren should have a trowel hung

at the band of their aprons.

PREPARATION

The Candidate should be vested in red, with the sash andapron of a Scottish Master, with chains of triangular links upon his

hands. This chain should be long enough so that his hands are

free. He is informed that he is to call himself Zerubabel, that he

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should assume a sad and doleful air, and that he should consider

himself a captive. He is not to wear any arms or ornament or jewel.

He is caused to put his hands over his face till he arrives at the

door of the tower where the two guards search him strictly.~

OPENING OF THE LODGE

The Sovereign “My brethren, assist me to open the Lodge of

Knight of the Sword.” The Generals repeat this, and the Sovereign

gives seven knocks with a pause between the fifth and sixth, and

the Generals do the same. The Sovereign says, “Fi,st General,

inquire if we are in security and if all the Brethren are worthyKnights.”

The General obeys and says after having so done, “Sovereign

Master, we are secure against the profane and all the brethren pres-

ent are Knights of the Sword.”

The Sovereign asks, “In what period are we?“*

The First General replies, “The day that the 70 years of the

Captivity are accomplished.”

The Sovereign, “Generals, Princes, Knights, it is no w a good

while since I have determined to set at liberty the captive Jews.

I am weary of hearing them groan in their fetters, but I do not

wish to deliver them before I have consulted you upon a dream

that I have had during the night, and which requires interpretation.

I thoughts I saw a lion about to spring upon me to devour me. Its

aspect terrified me, and caused me to flee in order to find a shelter

from its fury; but at that moment I saw my predecessors, whoserved as a supporti- for a glory by which the Masons designate

the name of the Grand Architect of the Universe. Two words were

forced upon my attention. They issued from the centre of theluminous start I distinguished that these words signified “Give

liberty to the captives”, or if not, my crown would pass into the

*LiterallY~ “time”.

i-Marche-pied, a foot-board, foot-stool, stepping stone. There is aservile and contemptuous signification in the term as here ~ised..tPresumably the glory. In the transparency earlier de~erihed theeagle issuing from the cloud helow the glory (an irradiated triangle)bears a scroll on which the words are written.

181



COLLECTANEA

hands of strangers. I was abashed and confused. The dream dis-

appeared. Since then I have lost all peace of mind, it remains for

you, Princes, to aid me with your counsel, and to deliberate upon

what I ought to do.”

During this speech the brethren sit with bowed heads, but

at the end’they look up at the First General, and imitate him. The

First General puts his right hand on his sword, draws it, and

presents it with the point up, the arm stietched out before him.

He then points it down, to signify acquiescence in the will of the

King. He then raises it again to signify liberty, and rests in that

position.

The Sovereign, ‘“Let the Captivity be ended. Generals, Princes,

Knights, the Lodge of Knights of the Sword is open.” The Generals

repeat this, each upon his own side, and the Brethren make the

usual acclamations but without t he applause.

RECEPTION

When the Candidate has been prepared the Master of Cere-

monies conducts him to the door of the tower and its guards The

guards question him, and he repeats what the Master of Ceremonies

has told him to reply.

Q.—”What do yo u want?”

A.—” I request, if it be possible, to speak to your sovereign.”

Q.—”Who are you?”

A.—”The first among my equals, by rank a Mason, and a prisoner

by misfortune.”

Q.—”What is your name?”A.—”Zerubabel”

Q.—”What is your age?”

A.—’‘Seventy years.”

Q.—”What is the purpose which brings yo u here?”

A.—”The tears and the misery of my brethren.”

The Guard, “‘Wait. We will see that your complaints are

brought to the Sovereign.”

One of the Guards knocks seven times upon the door of the

tower a s a Knight of the Sword. The Second General gives seven

knocks on the mallet of the First General, followed b y the Sovereign.

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The Second General goes to the door of the tower, knocks,

as a Knight of the Sword.”

The First General, “Sovereign Master, a guard knocks at the

door of the tower a s a Knight of the Sword.”

The Sovereign, “First Genetal, let him be introduced. Guard

me with special precautions. In the state of perturbation in which

I find myself, not the least hint of danger should be neglected.”

The Second General goes to thee door of the tower, knocks,

and opens it, and brings the guard in to the West, who, laying down

his pike, crosses his arms, bows and says, “The first among the

Masons, his equals, aged 70 years, asks that he m ay appear before

you . ~~

The Sovereign, “Let him be introduced into the tower of the

Palace; we will question him.”The guard bows again, and retires. The Candidate i s made to

enter the tower and the doors are shut. Then the Sovereign asks,

through the door, which should remain closed:

Q.—”What is the purpose that brings yo u here?”

A.—’ ‘I come to implore the justice and goodness of the Sovereign.”

Q.—”For what ?“

A.—’ ‘T o ask for favour to my brethren who have been in servitude

for 70 years.”

Q.—”What is your name

A.—Zerubabel, the first among my equals, a Mason by rank, and

a prisoner by misfortune.”

Q.—”What favour do you request of me?”

A.—”That by the grace of the Grand Architect of the Universe,

the justice of the King will grant us our liberty, and that we m ay

be permitted to go and rebuild the Temple of our God.”

The Sovereign, “Since such just motives have brought him here

let him be given liberty to appear before us openly, with face un-

covered.”So soon as this is said the guards open the door of the tower

and biing him in to the West and cause him to prostrate himself.

The Sovereign, “Zeinubabel, I have felt in sympathy the weight

of your captivity. I am ready to deliver you from it, by granting

183182



COLLECTANEA

you your liberty at this moment, if yo u will communicate to me the

secrets of Masonry, for which I have always had the deepest venera-

tion.”

The Candidate: “Sovereign Master, when Solomon gave us our

primary principals he taught us that equality should be the moving

spirit of Freemasonry, Equality can never reign here. Your rank,

your titles, your superiority and your court would be incompatible

in the place where we are instructed in the mysteries of oui Order.

Besides, our external marks are to you unknown. My obligations

are inviolable, and I cannot reveal to y ou our secrets. If my libertyrequires this price, I prefer captivity.”’

The Soveieign: “I admire the circumspection and the virtue

of Zerubabel. He deserves to be set at liberty.”

The brethren all assent, by lowering the points of theirswords and again raising them.

The Sovereign: “Second General, cause Zerubabel to undergo

the seventy trials, which I reduce to three; that is, the trial of the

body, of the mind and of the soul, in order that he m ay thus meritthe favour for which he asks, and which his circumspection induces

me to grant to him.”

The Second General causes him to make three turns around

the Lodge. At the first a petard i s fired. At the second he is asked

if he still demands his freedom. At the third he is caused to put

both his hands upon his forehead, and when he returns to the

West the Second General gives seven knocks and the First General

asks, “What do yoi~ desire?”Second General: “The Candidate has undergone the trials with

firmness and constancy.”The Sovereign: “I grant to you Zerubabel, the boon that you

have asked, I consent that you be set at liberty.” The Sovereign

gives seven knocks which serve as a signal to the Generals to remove

the chains from Zerubabel’s hands which they do at once. Then the

Sovereign says.

‘Go to your own country. I grant to yo u permission to re-

establish the Temple destroyed by my ancestor; its treasures shall

be returned to you before the sun sets. You shall be be acknowl-

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edged as the chief among your equals. I ordain that all shall obey

you everywhere in your journey, and that every aid and assistance

shall be given to you as if to myself. I require no more than thesimple tribute of three lambs, five ewes and seven rams for which

I will send to be received in the Porch of the New Temple. If I

demand this it is rather as a reminder to m e of the friendship I

promise than as a recognition of your indebtedness. Approach, my

friend.

The two Generals bring him to the foot of the throne.

“I arm you with this sword, as a distinctive mark of superior-

ity among your equals. I am sure you will not use it s a ve3 in theirdefence. In consequence I create y ou Knight of the Sword.” As hesays these words he strikes the candidate with his sword upon the

shoulders, and then embiaces him. Following this he presents the

apron, and the green sash, which is put on so as to pass from the

left to the right, and then he says: “As a mark of my esteem, I

decorate you with this apron and sash which I have adopted in

imitation of the workers upon your Temple. Although these in-

signia are not accompanied by any mysteries, nevertheless I grant

them only to the princes of my Court as an honoui. Hereafter you

will enjoy with them the same honours. Now I will put you into

the hands of Nebuzaradan who will provide you with guides to

conduct you safely to your brethren in the place where you are to

rebuild the Temple. Thus I ordain.

The First General takes the Candidate and causes him to

enter the tower, and there leaves him while the brethren pass insilence into the second apartment. As soon a s they are all in place,

a serving brother comes and notifies the Master of Ceremonies that

everything i s ready. He takes the candidate* and leads him behind

the hangings to where the bridge is placed, where they find the

guards. These stop the candidate and remove from him the green

apron and sash and then forbid his passing. But he fights and

overcomes them and puts them to flight, and so reaches the door

of the second apartment.

‘A

*The general has caused the candidate to enter by the inside doorof the tower. The Master o f Ceremonies leads him from the outsidedoor, which opens for the purpose.

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COLLECTANBA

The Master of Ceremonies knocks upon the door seven times

as a Knight of the Sword, and when the brethren hear him knock

they take from the bands of their aprons the trowels which should be

suspended therein; holding their swords in their right hands and

their trowels in their left. The Second General knocks seven times,

and following this the First General does the same. Then the

Second General says, “I hear someone knocking at the door of the

Lodge as a Knight of the Sword.”

The First General: “Most Excellent Master, someone knocks at

the door of the Lodge as a Knght of the Sword.”

The Master: “Very Powerful Junior Warden, see who knocks.”

The Junior Warden* goes to the door, knocks, and then opens

it, and asks what is wanted.

The Candidate: “I ask to see again my brethren, and to give

them the news of my deliverance fiom Babylon, and that of the

remainder of the unfortunate members of the fraternity who have

come out of captivity.”

The Junior Warden returns to communicate this to the Senior

who tells it to the Master. The ‘Master says:

“The news that this captive brings is quite possible. The

seventy years have expired, the day for the rebuilding of the Temple

has come. Cause the Junior Warden to as k his name, his age and

from what country he has come, so that we may not be imposed

upon. The Junior Warden knocks, which i s responded to. He opens

the door and says:

Q.—”What is your name?”

A.—’ ‘Zerubabel.”

Q.—”Where is your country.”

A.—’‘On this side of the river Staburzanai to the west of Assyria.”

Q.—”What is your age?”

A —“Seventy years.”

The Junior Warden shuts the door and repeats this to the

Senior Warden. The Senior Warden again repeats it to the Master.

The Master says: “Zerubabel, the name; of a country this side of the

river Staburzanai; aged seventy years! Yes, my brethren, the

*Called “Second General” in the preceding paragraph.

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THE AflONHIRAMITE RITE

captivity is finished, the dormant state of Masonry is ended. This

captive i s rightfully the Prince of the Sovereign Tribe which shouldagain raise our Terrtple. Let him be admitted among us, to be recog-

nized a s the one who is to guide and sustain our labours.”

The Junior Warden goes to the door, knocks and opens it,

receives the Captive and conducts him to the West. The Senior

Warden says, “Most Excellent Master, behold Zerubabel, who de-

mands to be admitted to the bosom of our fraternity.” The Master

responds, “Zerubabel, give us an eKact account of your deliverance.”

Zerubabel says: “Cyrus, having permitted me to appear at the

foot of his throne, was touched by the miseries of the Fraternity.lie armed me with this sword for the defence and succour of my

brethren, and honoured me with the title of Brother in his Company.

Following this he restored to me my liberty, and gave me into the

hands of his servants who were zealous to conduct me, and aided

me in overcoming our enemies at the passage of the river Staburzanai,

where however, in spite of our victory, we lost the distinctive marks

of honour which the King our liberator had bestowed upon us.

The Master: “My brother the loss that yo u have sustained, in-

forms us that the principals of our order are incompatibl~ with the

triumph of pomp and grandeur. Cyrus in decorating you with these

honours was not guided by the spirit of equality which always accom-

panies us. You see b y this that it is only the maiks of honour given

by this Prince which have disappeared, and that you have retained

those of the true Masonry But before I communicate to you the

secrets which have been preserved since the Captivity among the

remnant of our fraternity, we demand of you assurances that the

long duration of your humiliation has not enfeebled in yo u the

sentiments of fraternity and that you retain a perfect knowledge of

the mysteries of Masonry.”

A.—’ ‘Question me, I am ready to answer.”

Q.—”Of what degree are you in iviasonry?”

A.—”That of a Scottish Master.”

Q.—”Give me the signs.” (Foil responre they are given.)

Q.—”Give the grip.” (For response it is given.)

The Master: “My brother Knights, I believe that Zerubabel is

186 1 87



CQLLECTANEA

worthy to enter into our new mysteries.” The brethren acquiesce,

raising and lifting up the points of their swords.*

The Master: “Very powerful Senior Warden, cause the Candi-

date to advance by the three steps of a Master Mason so that thelast may place him at the foot of the Tribunal of the Grand and

Sovereign Architect; that he may there undertake the engagements

that we require.” This he is caused to do in the same manner as

when he took the other obligations.

OBLIGATION

“Yes, I promise, under the same obligations, that I have con-tracted in the different degrees of Masonry, never to reveal the

secret of Knights of thel Sword or Free Masons to any member of an inferior degree or to a Profane, under the penalty of remaining

in the most rigorous captivity, that my fetters ma y never be broken,

that my body ma y be exposed to the mercy of ferocious beasts, and

that the thunder bolt may reduce it to dust that it may be an

example to all who might be indiscreet. So mote it be.”

The N{aster rises and says, as he replaces his sword in the

sheath, all the brethren doing the same; “My brothers, the destruc-

tion of the Temple having subjected Masons to the most painful

humiliations, we have been afraid that their captivity and dispersion

may have tended to weaken their fidelity to their engagements, which

has constrained us, while waiting for the time for the rebuilding of

the Temple, to keep ourselves afar off in a private and secret place,

where we might faithfully preserve various remnants of the ancientstructure. We introduce therein only those whom we know as true

and lawful Masons, not only by means of signs, words and tokens,

but a s well by their actions and habits. To them we then communi-

cate gladly our new secrets; but we insist that they bring withthem as a pledge, some relic of the ancient Temple. Those which

Cyrus has given to you will suffice.”

During this last speech the Tableau is uncovered.“Very powerful brother Senior Warden, cause the Candidate to

take, the three steps of a Master Mason in retrogression in order to

~1’

*There is probably a mistake in the text here in describing this sign.

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teach him that we should hold as certain that the masonic virtue is

perfect resignation.”

The Candidate stands in the West and the Master says.

“My brother, the object of our labours is the rebuilding of the

Temple of the Grand Architect of the Universe. This sublime

work was reserved to Zet ubahel. The engagements that you have

just entered into with us under that title [i.e. of Zerubabel] require

that you will help to reestablish the Temple in all its brilliance and

splendour. The sword that was given to y ou by Cyrus should serve

to defend your brethren and to punish those who would profane

this august Temple which we erect to Virtue and to the glory of theSupreme Being. On these conditions it is that you share ou r secrets.

The sign of a Knight, my brother, is to put the right hand upon

the left shoulder, and to draw it down diagonally to the right

side as if cutting the body. The sign of response is to put the right

hand upon the left hip and then draw it across the body to the right

hip

“The grip is given by putting the right hand upon the sword

as if to draw it for combat; then to make a turning movement,

the right foot drawn back and raising the left hand astif to push

off an opponent, so that two brothers in this position have their

left hands together. They then interlace their fingers, and embrace

each other.

“The woids are Judah and Benjamin. The password i s Lzbertai,

go and give to all the brethren of this Lodge these signsi grips

and words and then come and return them to me.” He does thisgoing by ’ the north and returning to the West by the South. “My

brother, after this deliverance King Cyrus created yo u a Knight

Mason, and I will give you this Trowel which will serve perpetually

as a symbol of your new dignity; that is to say that from now on

you will work only with the trowel in one hand and the sword in

the other, should the Temple come to be again destroyed; foi it is

thus that we have established it.”*

*This speech seems to take it as understood that the second

Temple was complete, that so it was rebuilt, and should it hedestroyed in the future, so should it be built again. The word“established” refers to the Temple and not to the ordinance.

388 ~89



COLLECTANEA

(In putting o n the sash)

“This sash you should wear in all the lodges of other degrees,

andi it will be an indication of the true knighthood that you have

acquired at the river Staburzanai, through the victory you obtained

over those who opposed your passage.

(In giving him the green rosette)

“Although we do not permit in our ceremonies any of the in-signia with which Cyrus decorated you, you may however preserve

a memento of them by a rosette of the colour that he chose, and weplace this under the rosettes of the other degrees, at the bottom of

the sash proper to the Grand Architect Degree to which the jewelis attached.*

(in giving him the Jewel)

“This jewel, which is otherwise the same as that of Grand

Architect, by the addition of the crossed swords signifies to us the

victory of our Masonry. You should never use your own sword

except for its defense, that is to say for justice.

(in giving him the gloves)

“We will now proceed to your proclamation. My brothers,

Knight Masons, do you consent that Zerubabel shalt hereafter rule

over the labours of Masonry ?“

They all acquiesce by the sign of lowering and raising thepoints of their swords.t He is seated in the chair destined for the

candidate, the Master saying, “Pass, my brother, to the judgment

seat of the Sovereigns of our Lodges. You will serve the triangular

stone in the edifice.t You will govern the workmen as Solomon,Adonhiram and Moabon governed in directing them.” As soon as

he is seated in his place the Brethren sheathe their swords, and clap

*The sash given to the Grand Architect is worn in the succeedingdegrees, being d,ifferentiated by these rosettes.i-This seems to be the correct form of the sign of consent. [t ispossible that in the description of it preceding the Obligation aprinter’s error put hausser, to lift, in place of baisser, to lower.Though hausser also appears in this place in Berage’s work of twenty years earlier.

1The text here seems to be obscure. There is n o explanation of thisstone in any extant ritual of this degree, but by analogy it maybe assumed that it represents the presence of the Deity in HisTemple.

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with their hands three times, crying three times, Zerubabel. After

this the Instruction is begun.

INSTRUCTION

Q.—”Biother Senior Warden how have you attained the eminent

degree of Knight of the Sword ?“

A.—”l have attained it by humility, patience and frequent petitions.”

Q.—”To whom did you address yourself?”

A.—”To the Great King.”

Q.—”What is your name?”

A.—’ ‘Zerubabel.”

Q.—”Your country?”A.— ’ ‘Judea, I am of noble parentage, of the Tribe of Judah.”

Q—”What art do you profess?”

A.—’ ‘Masonry.”

Q.—”What buildings do yo u erect?”A.—”Temples and Shiines.”

Q .— ’ ‘Where do you construct them ?“

A.—”For lack of land we build them in our hearts.”

Q.—”What is the name of a Knight Mason?”

A.—”That of a most free Mason.”

Q.—”Why most free?”

A.—’ ‘Because the Masons who were chosen by Solomon to work

upon the Temple were declared free and exempt from all taxes,

both they and their descendants. They also had the privilege of

bearing arms. At the destmction of the Temple by Nebuchad.nezzar they were taken into captivity with the Jewish people,

but by the bounty of King Cyrus they were given permission to

build a second Temple under Zerubabel, and were set at liberty.

It is since this epoch that we have borne the name of Free

Masons.”

Q.—”Was the ancient Temple beautiful?”

A.—”It was the first wonder of the world for richness and grandeur.

Its courts were able to contaiil two hundred thousand people.

Q.—”Who was the chief architect who constructed this great

edifice?”

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CQLLECTANEA

A.—’ ‘God was the first, Solomon the second and Adonhiram the

third.”

Q.—”Who laid the first stone?”

A.—’ ‘Solomon.”

Q .— ’ ‘A t what hour wa s it placed?’

A.— ‘Before sunrise.”

Q.—”Why?”

A.—”In order to make known the vigilance that we ought to have

in the service of the Grand A rchitect of the Universe.”

Q.—”’What~ cement was used ?“

A.—’~A mystic cement, composed of flour, milk, oil and wine.Q.—”Explain to me the mystical sense of this?”A.—”In order~ to form the first man the Supreme Being employed

sweetness, wisdom, strength and goodness.”

Q.—’’Where was the first stone placed?”

A.—’ ‘In the middle of the chamber that was destined to be the

Sanctuary.”

Q.—”I-Iow many gates had the ancient Temple?”

A.—’ ‘Three, one to the West, one to the South and one to the

North.”Q.—”How long did the Temple stand ?“

A.—”470 years, 6 months and 10 days.”

Q .— ’ ‘Under what King of Israel was it destroyed ?“

A.—’ ‘During the reign of Zedekiah, the last of the race of David.”

Q . — ’ “What signifies the column Boaz, represented as broken?“

A.—”The confusion and evil that results when an unworthy personis received.”

Q.—”Why i s the number 81 50 much venerated by Masons ?“

A.—’‘Because this number makes explicit the triple essence of the

Dtivinity, represented figuiatively by the triple triangle, by the

square of 9 and by the number 3.

Q.—”Why were the chains of the captives made of triangular links?”

A.—”The Assyrians, having learned that among hem [ze. the Jews]the triangle was an emblem of the Name of the Eternal, they

made the chains in this fashion in order to cause their captives

the more pain.”

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Q . —‘Why are Masons forbidden to work upon profane structures?”

A.— ‘ To teach us never to attend irregular lodges.”

Q . — ’ ‘What w as the plan that Cyrus gave for Ihe new Temple?”

was one hundred feet long, sixty feet broad and the same

in height.”

Q.—”Why did Cyrus order that wood should be c ut in the forests

of Lebanon, and that stone~ should be drawn from the quarries

of Tyre, for the construction of the new Temple?”

A.—”Because it was requisite that the second Temple should in

all points resemble the first.”

Q.—”Give me the name of the principal architect wh o had thedirection of the construction of the second Temple ?“

A.—”Bibot is his name.

Q.—”Why did the workmen carry a sword while at their labour?”

A.—”It was because they were subject to incursions from their

enemies, and so while they were working with the one hand to

carry materials, and on the construction of the Temple, they held

their swords in the other hand ready to defend their work and

their brethren.”

Q.—”’Why a re there 70 lights in the Lodge?”

A.—~’In memory of the 70 years of the captivity in Babylon.”

Q.—”Are you a Knight of the Sword?”

A.—”Look at me.” (He takes his sword in his hand.)

Q.—”Give me the sign.”

(For response he gives it.)

Q.—”Give me the word and the pass-word.”A.—”Judah, Benjamin and Libertas.”

Q.—~’Give the grip to the Senior Warden.”

(For response he gives it.)

Q.—’~Where have you worked?“

A.—”At the rebuilding of the second Temple.”

Q.—”What is the hour?”A.—~’The moment of the rebuilding.”

The Master says: “M y brethren, since we are s o happy as to have

rebuilt the Temple of the Lord in its splendour, le t us preserve the

memory of it, and our secrets, b ~ s our silence. It is time to repose.

193



COLLECTANHA THE ADONHIRAMITE RITE

Brothers Senior and Junior Wardens, announce, both on the side of

the South and on that of the North, that I am going to close the

Lodge of Knights of the Sword.” The Wardens make the announce-

ment, each on his side, that the Master is going to close the Lodge.

Then the Most Excellent gives seven knocks, the two Wardens d o the

same, and the Master says, ‘The Lodge is closed, it is permitted to

each one to retite.” The Wardens repeat this. The ordinary applause

and acclarnations ate given.

End of the Degree of Knight of the Sword

4;

I

KNIGHT ROSE CROIXTITLES AND JEWELS

The Lodge is called a Sovereign Chapter. The Master is called

Most Wise Master, the Wardens are called Most Worshipful Seniorand Junior Wardens, all the other officers, who are an Orator, Sec-

retary, a Master of Ceremonies, as well as the Brethren are called

Most Worshipful Knights. The first are only distinguished by the

name of their position. The Jewel i s a sort of triangle formed with

a compass and a quarter.circle. In the center is a cross on which

is a Rose and below on the quarter-circle, is a Pelican seiZing’ it by

its claws. This Jewel is attached to a black rosette, and hung by a

large red cordon of velvet, placed about the neck o r crosswise. This

Jewd is worn in all Lodges, except in the first point of the Rose

Croix, in which it is necessary to wear Ihe black cordon.

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OBSERVATIONS ON THIS DEGREE AND ITS CEREMONY

OF RECEPTION

Although this Degree is the Ne Plur Ultra of Masonry, and one

who posseses it has the right to attend all others without being

subject to examination, there is however no Lodge in Which those

present a re less to be suspected than in this one, for the reason that

no Brother may be admitted into it wh o is not well-known, o r

unless he has a patent* signed by all those who have assisted at his

reception. No proselyte can be made except he be upright and

respectable, and his morals irreproachable. It is also necessary that

he should have passed through the Degrees of Elu, Scottish Masterand Knight of t he East. There are three points in the Rose Croix,

two of reception and one called the Mystici Supper, which i s made

use of only four times a year, or on feast days of the Order andon solemn occasions.

DECORATION AND ARRANGEMENT OF THE LODGE

The Lodge should? be draped in red, and at the East, in place

of a Throne, there is a Triangular Altar the front of which is

turned toward the West. This Altar should be raised on seven

*Certificate that is required to be given to each Brother afterhis reception.

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COLLECTANBA

elevations. On the Altar there should be a large transparent

tableau, representing Calvary. The two crosses on the side are

bare but on that in the center there is a Rose and an interlaced

drapery and below it the inscription, which was on the Cross of the

Savior. Below, on the bottom of the tableau there are broken

columns, on the debris of which are the sleeping guards, and in

the middle of them is seen a sort of tomb~ the stone of which is

pushed aside from above and fiom which a winding sheet emerges.

There should also be three triangular altars or tables and for each

o f them a light. These tables are placed one on the right of the

Last, at the foot of the steps, and the two others in the West,

facing each Warden. All this arrangement is used during all thetime that Chapter is in session. But when there is a Reception, it

should only be in the second point, since, in the first, all the

hanging, the tableau and the altar should be covered in black

Also it is necessary to have three large triangular Columns, the

names of which, written below in a tiansparency are those of the

three Theological Virtues, in such manner that Faith is in the East,

I-lope in the South and Charity in the West.

It should be remembered that, to confer the Degree of Rose

Croix, two other apartments are necessary one which is called the

Chamber of Reflections, in which there is nothing but a writing

table, and seats for the candidate and those who may be there,

and the other, called the Dark Chamber, because it should be so

darkened that nothing can be seen. In this chamber there should

only be some chains with which to frighten the candidate during

his mystical journeys.

OPENING OF THE SOVEREIGN CHAPTER

The Most Wise Master is seated o n ’ the third elevation of the

altar his head cupped in his hands. He raps five times slowly and

twice quickly on the small table which is beside him.

“Most Worshipful Senior and Junior Wardens, what is the

hour?”

Senior Warden: “The first hour of the day.”

Most Wise Master: “It is time to commence our labors. Most

Worshipful Senior and Junior Wardens, summon all the Worshipful

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Knights who wish to a id us in opening a Sovereign Chapter of Rose

Croix.”

The Wardens obey. Then the Most Wise Master says: “Most

Worshipful Senior and Junior Wardens, are all the Brethren at

order ?“

The Brethren should be at order with heads bare, lined upin two columns, and the Warden replies: “Yes, Most Wise Master.”

Most Wise Master: “M y Brethren, y ou find me overwhelmed

with sadness. Everything is changed. The veil of the Temple is

rent, the columns of Masonry are broken and the cubical stone hassweat blood and water. The word is lost, Consummatum est. [It is

finished.]

“Most Worshipful Senior and Junior Wardens, look each to

your column to s ee if, by the assistance of our Worshipful Knights

you m ay not lestore i t. Then y ou will come and report to me .

The Wardens go, one to the North, the other to the South,

and take up the word from each of the Brethren being careful

to take it at low breath a nd mouth to ear and in no cast giving the

sign. As they began at the West, they finish in the East by giving

it to ‘the Most Wise Master. They then return to their stations, and

the Most Wise Master says: “Most Worshipful Senior Warden, now

that the word i s again found, what remains to be done ?“

Senior Warden: “Most Wise Master, to respect the decrees

of the Most High, render homage to the Supreme Architect, andhumble ourselves without ceasing before all which m ay again bring

us back to his Image.”

Most Wise Master: “Yes, Most Worshipful Wardens, that is

the aim of ouc labors. My Brethren, let us bend the knee before

Him who has given us being.”

In saying these last words he rises, with the whole assembly.

Each one turns toward the East, makes the sign, bows and kneels

on one knee. As soon as the Most Wise Master rises again, every-

one imitates him, then seven claps with the hands are given, and

they sa y Houze three times. This done the Most Wise Master says:

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THE ADONI{IRAMIT E RITECQLLECTANEA

“Worshipful Knights, the Sovereign Chapter is open.” The Wardensrepeat the same words. Then announcement is made that the

Candidate ma y present himself.


He is in the Chamber of Reflections with the Orator and the

Master of Ceremonies. The former gives him a short discourse o n

the dignity of the degree he is about to receive. Then he is caused

to write his name and his profession, as well as the degrees whichhe had in Masonry. For his age he is caused to put down 33 years.

The iMaster of Ceremonies gives the alarm at the door as a

Knight of the East. The Expert, wh o is inside, replies with the

knocks of a Knight of Rose Croix, then advises the Junior Warden

that there is an alarm at the door of the Sovereign Chapter. The

Junior Warden repeats it to the Senior Warden and he to theMost Wise Master. The latter orders him to ascertain who knocks,

and after the reply, the reception proceeds in the accustomed man-

ner, and when there i s no objection whatever, seven raps are given,

then Houze i s repeated three times. After this the Expert is ordered

to have the Candidate enter. Then the Master of Ceremonies

invests him with the sash of the Knight of the East, a nd the Scottish

Cordon, causes him to assume the sword by his side and to take

it in his hand. He admits him into the Sovereign Chapter and

places him between the two Wardens. It should be observed that

at the moment when the Candidate is admitted, all the Brethren, as

well as the Most Wise Master, should assume a sad countenance.

The Candidate being thus placed, the two Wardens rap; the

Most Wise Master replies. Then the Senior Warden says: “Most

Wise Master, here is a Worthy Knight of the East who presents

himself to the Sovereign Chapter to obtain the favor of being ad-

mitted to the Sublime Degree of Rose Croix.”

The Most Wise Master: “Worthy Knight, who ar e you?”

Candidate: “I am born of Noble Parents of the tribe of Judab.”

Most Wise Master: “What is your country?”

Candidate: “Judea.”

Most Wise Master: “What art do you profess ?“

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Candidate: “Masonry.”

Most Wise Master: “Worthy Knight, you inspire me with

most perfect esteem; but you find us overcome with grief. All is

changed, the first support of Masonry is no more; the veil of the

‘ I emple is rent; the columns are broken, the most precious orna-

ments are carried away, and the Word is lost. We have no hope

for its recovery than your courage. Do you promise to use it for

us?”

Candidate, “Yes Most Wise Master.”

Most Wise Master: “Come here and give us assurance, by taking

an obligation that if you are permitted to know our mysteries y ou

will keep them in the most profound silence. Do you consent to

this?”

Candidate: “Yes, Most Wise Master.”

Then the Candidate is caused to approach the small altar placed

near the Most Wise Master. The latter causes him to kneel, his right

hand upon the Book of Wisdom and a sword and compasses laid

over i t. Then he is caused to repeat the obligation.

OBLIGATION

“In the prSsence of all these Worthy Knights I promise and

swear on my honor a s a m an and Mason, that I will never reveal

to anyon~ whomsoever the secrets which have been confided to

me, and those which I am to learn, under the penalty of being

dishonored and banished from all Lodges as being unworthy of associating with regular Masons. I pray God to help me.

The obligation taken, the Most Wise Master rises again and

says to him: “M y Brother, you feel, as do we, the weight of your

pledge. What now remains for you to do is to make a laborious

jou rney . Brother Knight the Master of Ceremonies i s going to make

you acquainted with that which ought to be the basis of your con-

duct.

“Most Worthy Master of Ceremonies, please to show to the

Worthy Knight the means which he should use to recover the

Word.”

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COLLECTA N EA

The Master of Ceremonies takes the Candidate by the hand

and causes him to make a tour of the Chapter, showing him suc-

cessively the three columns, that is to say , Faith, Hope and Charity.After which he notifies the Most Wise Master, through the Wardens,

that the Knight i s so instructed.

Most Wise Master: “Worthy Knight, never deviate from what

you have Just learned, and remember that we await your return with

eagerness. Ma y it be happy and bring again peace and felicity to

our minds.”

As soon as the Most Wise Master has finished, the Master of

Ceremonies takes the Candidate by the hand, conducts him to thedark chamber and causes him to make seven circuits of it. During

this time the decorations of the Lodge are changed [the black veils

and hangings are removed]. When the seventh turn is finished,

the Master of Ceremonies again brings the Candidate to the door of

the Sovereign Chapter; at which he knocks in the manner which

has been above described, in order to re-introduce him, and when

he h as entered, the Most Wise Master asks him the following, and

the Brother who conducts him prompts him with the answers.

Q . — ’ ‘My Brother, from whence come you ?“

A.—”From Judea.”

Q.—”By what place did you pass?”

A.—”By Nazareth.”

Q.—”Who conducted you?”

A.—”Raphael.”Q.—”Of what Tribe ar e you?”

A..—”Of the Tribe of Judah.”

Q.—”Arrange the initial letters of these names.”

(It is done)

I Q.—”What are they together?”

A.—”INRI.”

MostWise Master: “Yes, my Brother, i t is the inscription which

you see above this Cross, and it is the word which we had lost and

which your zeal has again found for us. Come to the foot of this

altar and receive the reward which is due you.”

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I.

F V

THE ADONHIR&MITE RiTE

The Candidate obeys, and when he is at the foot of the altar

the Most Wise Master places his naked sword on his head and

says in a loud voice that which follows:

“B y virtue of the power which I have received from the Metro-

politan Lodge of Heredon, and before this august assembly of

Knights, my Brethren and my equals, I admit, receive, constitute

you , now and forever, Knight, Prince of the Eagle and Pelican,

Perfect Mason, free of Heredon, under the title of Sovereign of

the Rose Croix, in order that you ma y enjoy the titles andperogatives of Prince Perfect Masons, in all places where there

are Masons, with the power to hold Lodge in the regularlyassembled Lodges, to convoke Lodge, make and perfect Masons

up to the sixth degree or Knight of the Sword, also called Knight

of the Orient, without having need of our authority, which we

reserve to ourselves for the degree of Rose Croix alone.”

The discourse finished, the Most Wise Master raises the Candi-

date to his feet, and gives him the Cordon, the Word, the Sign and

the token.The Word i s INRI. It is spelled.

The Sign is to cross the arms and bend as if to ~putthe knee

to the ground.

The Token is given in mutually putting the right hand on the

right shoulder of the other, and the left hand on his left shoulder,

in such a manner that the arms are found crossed and interlaced.

Then they embrace in saying, the one Emmanuel—the other Pax

vobis.After the Proselyte has given the word, the sign and the token

to the Wardens, he is placed in the South; then a collection for the

poor is taken, and when that is done the instruction is begun.

CATECHISM OF ROSE CROIX

O.—”Most Worshipful First Knight, from whence come you?”

A.—”From Judea, Most Wise.”

Q.—”By what place did you pass ?“

A.—”By Nazareth.”Q.—”Who conducted you?”

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A.—”Raphael.”Q.—”To what Tribe do you belong?”

A.—”To the Tribe of Judah.”

Q —‘ ‘Bring together for me the initials of these four names.”

A.—’ ‘Most Wise Master, I cannot do it without your assistance.”

Q.—”What do these letters say?”

A.—”INRI, sacred word of K

4nights of the Rose Croix.”Q . — ’ ‘How have y ou come to a knowledge of this degree ?“

A .—‘ ‘By the three Theological virtues, Faith, Hope and Charity.”

Q.—”What more than the word was given you?”

A.—”A sign and a token.”

Q.—”Show me the sign.”

(It is done.)

Q.—”Give the token to the Most Worshipful Junior Warden.”

(It is done.)

Q.—”Do you know the Pelican?”

A.—’ ‘Yes, Most Wise Master.”

Q . — ’ ‘What does it signify?”

A.—”It is the symbol, to us, of the Redemptor of the world, and

of perfect humanity.”

Q.—”What then, is the object of the Rose Croix?”

A.—’ ‘To respect the decrees of the Most High, to render homage

to the Supreme Architect and to humble ourselves without

ceasing before all that ma y retrace his image in us.”

Most Wise Master: “Yes, Most Worshipful Knight, it is the

object of the true Mason. My Brethren, let us bend the knee before

Him who has given us our being.”

After these words a ll kneel as at the opening, and when they

again rise, the Most Wise Master closes the Chapter in this manner.

CLOSING

Most Wise Master: “Most Worshipful Senior Warden, what

is the hour?”

ft~

A

f t f t


The Senior Warden: “The last hour of the day.”

Most Wise Master: “Since it is so, Most Worshipful Senior

and Junior Wardens, announce to a ll our beloved Brother Knights

that it is the instant to close the Sovereign Chapter, and for us to

retire in peace.”

The Wardens obey. Then the Most Wise Master raps seven

times as Rose Croix. The Wardens do likewise. Immediately all the

assembly rises and gives the sign, watching the Most Wise Master

wh o also gives it. Then, always in imitation of the latter, each oneclaps his hands seven times, and says thrice HOUZE. Then the

‘Most Wise Master says, “Most Worshipful Senior and JuniorWardens, the Sovereign Chapter is dosed.”

The Wardens repeat these words, and everyone retires. -

(N. B . From the time that the Sovereign Chapter is hung in black for th e reception of the Candidate, is what is called the first point of

the Rose Croix; and after the decoration is changed, that is to sa y

when the Sovereign Chapter is hung in red, etc., is what is called

the second point.)

THE TH]RD POINT OF THE ROSE CROIX

It is always after having held the Chapter as has been seen

above, that this ceremony is practised. As soon a s it i s a convenient

da y upon which this Ceremony ought to be observed, the MostWiseMaster does not close the Chapter at all. He only suspends it at the

instant when he asks the hour. All the decorations remain the

same. A table, covered with a napkin is placed in the center of theroom, on which there is bread and a pitcher full of wine. The

quantity of bread and wine should be determined, so that each

Brother could have a portion of each. On the table also should be

placed a slip of paper on which i s written the sacred word of Rose

Croix. Everything being thus arranged each one [of the Brethren]

takes a rod. The whole assembly is arranged in two lines, that is to

sa y from North to South, the Wardens are at the head, and the

Most Wise Master between them. The latter raps and announces

that the Sovereign Chapter takes its course with full powers. The

Wardens repeat the words. Then the processions begin, in this

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manner: The Most Wise Master, foljowed by the whole group,

makes seven circuits of the Chapter, beginning at the South;

finally [the seven circuits being completed] he stops, facing the

East, makes the sign, takes the bread, from which he breaks off a

small piece and then gives it to the Senior Warden, wh o is on

his right, the latter breaks a piece from it, and passes it o n to the

Brother o n his right, and so on in such a manner that the remainder

of the bread comes to the Junior Warden. The Most Wise Master

having eaten [his morsel of] bread, he takes the wine, takes a s ip

and passes it to the Senior Warden, wh o drinks of it in the

same manner, and passes the cup to the Brother on the right. The

Senior Warden then turns toward the Most Wise Master who gives

him the Token, saying Emmanuel, and the Warden replies, Pax

Vobis. The cup [meanwhile] is passed along and the ceremony

proceeds till it reaches the Junior Warden who returns the cup

and gives the Token to the Most Wise Master. The latter shows to

the whole assembly that there is nothing more in the cup. Then

advancing to the table, he takes the paper, lights it and places it in

the cup. When the paper is entirely burnt, the Most Wise Master

makes the sign and says Et consummatum est. After which all the

Brethren make the sign.

The Most Wise Master closes the Chapter in the manner which

has been described previously.

End of the Degree of Knight of the Rose Croix

f t ~ f t ~


NOACHITE OR PRUSSIAN KNIGHT

The Most Ancient Order of Noachites, known under the name of Prussian Knights, translated from German by Mons. de Berage,

Knight of Eloquence [Orator] of the Lodge of Mons. de St. Gillaii,

Lieutenant Commander, Inspector General of Prussian Lodges in

France, in the year of the order 4658.

ORIGIN AND DIGNITIES

The General Grand Master of the Order, wh o is called Grand

Knight Commander, is the Most Illustrious Brother Frederick

William, King of Prussia. [us ancestors for three hundred years,

were protectors of this Order, whose memory the Knights celebrate

in the destmction of the Tower of Babel. Formerly they were

known under the name Noachites, that is, descendants of Noah.

The pagans knew them under the name Titans who sought to scale

the sky to dethrone Jupiter. But the Prussians, wh o knew n o other

Go d than the Grand A rchitect of the Universe, have made it their

pleasure to glorify and celebrate each year, during the night of the

full moon in March, the confusion of tongues and the breaking up

of workmen at th e Tower of Babel which is on e of the great marvelsof the Creator, because it is the epoch of this day of vengeance. It

is also for that reason that they assemble in a retired place on the

night of the full moon each month, to hold Lodge, since they can-

not receive proselytes except by the light of the moon.

The General Grand Master of the Order is called Knight

Lieutenant Commander. The dignitaries are: first, Knight of Office,

second, Knight of Office Introducer, third, Knight of Eloquence,fourth, Knight of the Guard, fifth, Knight of the Chancellery, sixth,

Knight of Finances. The other members of the Lodge are called

Prussian Knight Masons. The Lodge shbuld be composed of atleast the first three knights; but in this case only if there be a scarcity

of Prussian Knight Masons in the town in which the Lodge is held.

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It is [in this case] permissible to pass the other [officers]. The

Noachites, n ow called Prussian Knights are descended from Phaleg,

Grand Architect at the Tower of Babel; thus their Order takes

it origin much further back than the Masons who are descendantsof Adonhiram; for the tower, of Babel was built several centuries

before the Temple of Solomon, and in former times it was not

required that those proposed for reception should be descendants

of Adonhiram. But in the times of the Crusades where all the

Knights of the different orders in Europe were initiated by Chris-

tian Princes and confederated in order to conquer Palestine, the

Masons descended from Adonhiram, and called Adonhiramites, Out

of regard for the Order of Prussian Knights, which were held in

great veneration at that time, were received into it [i.e. the Order of

Prussian Knights]. The Prussian Knights in recognition of this,

believing that they were not able to confide their mysteries more

wisely than to the ~descendantsof Adonhiram, have since then in-

sisted that all their candidates should be received Masters of this

Order [i.e. Master Masons] no others being allowed admission, as

it appears in the Statutes of the Order which are in the Archives of

the King of Prussia by which it is expressly forbidden for a Prussian

Knight Mason to receive any candidate if he has not given proof

of his zeal and his capacity in the Order of Masters, descendants of

Adonhiram. It is necessary that he shall give proof of having

exercised the functions of Dignitary Officer in a regular and com-

plete Lodge.

ARRANGEMENT OF THE LOflGE AND RECEPTION

The Knight Commander is placed facing the moon, the four

Knights in front of him, the better to hear and execute orders. Theydo not have a ny fixed place for the purpose of making sure that the

Knight should renounce pride, and practice humility at all times.

The room should be illuminated at least by one large window, ar-

ranged in such manner that it ma y receive the faint light of the

moon. It is forbidden, according to the statutes of the Order, to

receive the rays of the Sun, nor any a rtificial light.


The Knight Lieutenant Commander opens the Lodge by three

raps, given very slowly at equal intervals. The Principal Knight of

Office responds by a single rap which he gives on the hilt of his

• sword after which the Knight Lieutenant Commander says, “Come

to order, Knights,’~ raising his aims toward heaven, the face turned

away from the East in which quarter the moon rises.

The Prussian Knight Masons do the same, and the Knight

Lieutenant Commander, after having put several questions from

the Catechism to the Knight of Office, says to them, “Announce

to all the Knights that the Lodge is illuminated.” Then all the

Knights again take their normal attitude. The plan [i.e. Tableau,Ti acing Board] of the Lodge is the firmament. The Knights look

at the moon and stars until the Candidate arrives outside the door

of the Lodge. He should be introduced without his sword and with

his head bare, clad in his ordinary clothing, and with an apron and

white leather gloves such a s the Masters, descendants of Adonhiram,

wear. The Second Knight of Office, the Incroductor, who serves asprotector to the Candidate, gives three knocks, very slowly at equal

intervals. The Knight of the Guard responds by one knock. Then

the Knight of the Guard whose care it is to prevent anyone from

entering unless he should make himself known a s a Prussian Knight,

opens the door, b y the order of the Knight Lieutenant Commander

and demands in a low voice in the ear of the Knight Introductor,

the sign, token, word, and password of the Order. Then he again

closes the door and goes to report, in a low voice to the First Knight

of Office that the Knight of Office, the Introductor, ha s replied satis-factorily, and that he requests entrance into the Lodge. The First

Knight of Office then announces it aloud to the Knight Lieutenant

Commander, who tells him to go to inform the Knight Introductor

• that if he is alone he ma y enter. He replies that he is accompanied

by a Master descendant of Adonhiraixi who has white gloves and a

white apron. “In that case, First Knight of Office ask the Knight

Introductor what the Mason descendant of Adonhiram desires.”The First Knight of Office goes to the door, knocks once, to which

the Knight Introductor replies by three slow raps. The Knight of

the Guard opens, and the First Knight of Office demands of the

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Knight Introductor what he desires; the latter responds, “It is a

Master descendant of Adonhiram, who, by the gpod pleasure of

the Knight Lieutenant Commander, desires to be received as a

Prussian Knight Mason.”

The First Knight of Office goes to give a report to the Knight

Lieutenant Commander wh o orders that he be caused to enter a s a

Master, after he h as been asked for the password of a Master. TheKnight Introdudor leads him into the Lodge, causing him to ad-

vance by the three steps of the Master, and reconducts him to the

door on the inside of the Lodge.

Then the Knight Lieutenant Commander says to the KnightIntroductor, ‘[Sir] Knight, can y ou vouch to me for the Master

whom you are presenting?“

‘I vouch for him as for myself. He is a Master and a de-

scendant of Adonhiram.”

The Knight Lieutenant Commander leaves his station and goes

to demand of the Candidate the Master’s Word. This is done in theu s L i a l manner. Then the Knight Lieutenant Commander addresses

himself to the Knights, “I present to you a Master, descendant

of Adonhiram who desires to be received as a Prussian Knight; doyou consent to this?“

As he says this the Knights take their swords in their hands

without saying a word, presenting the points to the Candidate, wh o

replies, by means of the Knight Master of Ceremonies that he per-

sists in the same sentiments if it is the good pleasure of the Knight

Lieutenant Commander and of all the Knights of the Lodge.

The Knight Lieutenant Commander, in the name of the whole

Lodge, “My brave Knights and I consent, provided that you re-

nounce all pride during the rest of your life.”

He replies, “I renounce it.”

“Commence then by performing an act of humility.”

Then the Knight Introductor, assisted by the First Knight of

Oflice conducts the Candidate to the feet of the Knight Lieutenant

Commander by three deep genuflexions, wh ich he makes with his

left knee.

— f t

f t ftft

~

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If t .

THE ADONHIRAMITE 1’..ITE

Having arrived there, he prostrates himself before the Knight

Lieutenant Comm ander w ho orders him to kiss the hilt of h is sword.Then the Knight of Eloquence gives a discourse o n the pride of the

children of Noah, and on the humility of him wh o recognized hissin. During this the Candidate remains upon his knees. When he

again gets up, all the Brethren, sword in hand, make the sign of

Master Mason, descendant of Adonhiram, with the Knight Lieuten•

ant Commander, wh o says:

“Do y o u promise, on the faith of a Master Mason, descendant

of Adonhiram, to keep the secrets which I am going to confide

to y ou under three conditions. The first is, that you will never

reveal to any of the Children of Adam the mysteries of our

Order; at least only to those whom you recognize as Masons;

the second is that y o u will be obliging and compassionate to all

Knights of our Order; the third is that you will never suffer

even at the risk of your life, any man to wear the Jewel of our

Order, except such as are able to make themselves known to y o u

as Prussian Knight Masons ?“

He replies, “I swear i t, and pledge myself under th ~ conditions

which you have se t for me.”

Then the Knight Lieutenant Commander recounts to him the

history of the Order, and says to him at its close:

“There, Sir Knight, is the great secret of our Order, which is

not known by any child of Adam. I confide them to y ou with

pleasure, malediction be on y ou if yo u should ever be so rash asto betray it! Be circumspect and on every occasion practise humil-

ity after the example of our Grand Architect.”

All the Knights sheath their swords, and the Knight Com-

mander causes that of the Candidate to be returned to him.

He gives him the black ribbon with the jewel which is of

silver, attaching it at the third button of his vest, and requests him

to remove his “clothing” as a Master, descendant of Adonhiram,

and gives him that of the Order. Aprons are worn as Fellowcrafts.

The Knight Introductor directs the Candidate to offer [a pair of]gloves to the Knight Lieutenant Commander, who after receiving

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COLLECTANHA

them g i v e s him t h e sign, token and word which he then gives toall the Brethren giving to each also a pair of gloves.

It is forbidden by the statutes of the Order to hold a Table

Lodge. Since those newly received can only be instructed by the

aid of some light, the Knight Lieutenant Commander, wh o is the

sole depository of the Catechism, ma y for instruction hold a table

Lodge of Fellowcrafts of Hiram, at which nothing ma y be served

which has had life, that is to say, it must be a frugal repast. As the

Lodge is opened by three knocks, it is closed by the same. TheFirst Knight of Office responds by a single knock, and the Knight

Lieutenant Commander says to the First and Second Knights of

Office, “Announce to all the Knights here present that the Lodge

is darkened, and that it is time for them to retire.”

All the Knights being in order, they say three times, “Phaleg”.

The gloves and aprons are yellow, the Jewel is an equilateral

transversed by an arrow, its point down. It should be of gold

a t t a c h e d to a l a r g e b l a c k c o r d on , which passes from the right

s h o u l d e r to t h e l e f t , u n l e s s i t i s ’ worn in t h e b u t t o n h o l e of t h e v e s t ,

t h e n i t i s s i l v e r .

Ex~blanation of the Armorial Bearing

Of t h e f i r s t , B l u e , t h e moon of silver, stars of gold. Of the

second, Sable, triangle and arrow of gold.

CATECHISM OF PRUSSIAN KNIGHT MASON

Q .— ’ ‘Who are y ou ?“A.—”Tell me who you are an d I will tell you who I am.”

Q.—”Do you know the Children of Noah?”

A.—”I know three of them.”

Q.—”Who are they?’

A.—”I will tell y ou the words S . C. J. ” [Shem, Chain, Japeth]

Q.—”Tell me the word.”A.—’ ‘Commence, and I will reply to you.”

(The three words S . C . J . are given.)

Q.—”What do these words signify?”

A.—”The initial letters of the sacred word.”


Q.—”Cari you give me t h e token?”

A.—”Here it is, in shaking three times, etc.”

Q.—”Make me t h e s i g n . ”

A.—”I w i l l s a t i s f y . ”

(It is given)

Q.—”Give me t h e P a s s w o r d . ”

A.—”Phaleg.”

Q.—”Do y ou know who was the Grand A rchitect of the tower of

Babel ? “A.—”Phaleg is his name.

Q.—”Who h as told y ou of his history?”

A.—”The Knight Lieutenant Commander of Prussian Knight

Masons.”

Q.—”In what Lodge?”

A.—’ ‘ I n a Lodge in w h i c h t h e moon gave light.”

Q.—”Would i t not have been possible to have other light?”

Q.—”Was this edifice laudable?”

A.—”No, i t s p e r f e c t i o n w a s impossible.”

Q.—”Why w a s i t i m p o s s i b l e ? ”

A.—”It i s b e c a u s e p r i d e w a s t h e p r i m a r y f o u n d a t i o n o f i t . ”

Q.—”Is i t t o i m i t a t e t h e chi l dr en o f Noah that y o u preserve its

memory ~“

A.—”No it i s to have their sin before our eyes.”Q.—”Where does the body of Phaleg rest?”A.—”In a t o m b . ”

Q.—”Has he been disowned?”

A.—”No, the agate stone signifies that God had pity on him, because

he had become humble.”

Q .— ’ ‘How were you received as a Prussian Knight Mason ? “

A.—”By three genuflexions, after having kissed the hilt of the sword

~F the Knight Lieutenant Commander.”

Q.—”Why were you made to bend the knee three times?”

A.—”To remind me that during all my life I should practice

humility.”

Q.”Why do the Knights wear a triangle?”

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COLLECTANBA

A.—”]n memory of the Temple of Phaleg.”

Q.—’ ‘Why the reversed arrow ?“

A.—’ ‘In memory of what happened at the Tower of Babel. The

apron and the gloves are in memory of all the workmen of

the Tower. The black cordon is a mark o~ their sadness.”

Q.—”Did the workmen work day and night?”

A.—”Yes, in daytime by favour of the rays of the sun, and at night

by favor of the moon.

End of the Degree of Noachite or Prussian Knight

¾

I

THE ADONHIRAMITE RAT H

HISTORY OF THE NOACHITES

or

PRUSSIAN KNIGHTS

The descendants of Noah, notwithstanding that the Rainbow,

which was the sign of the reconciliation which the Lord had given

to m en by which to be assured that he would not revenge himself

on them by a universal flood, resolved to build a tower whoseheight would place themselves beyond Divine vengeance. They

chose for that a plain called Senaar in Asia. Ten years after they

had built the foundations of this edifice, the Lord says the scripture,cast his eyes over the earth, perceived the pride of the children of

men, and came down to the earth to confound their bold projects,

and put to confusion the languages among the workmen which is

why they call this tower Babel, which signifies confusion. Some-

times afterward Nimrod, who had been the first to establish the

distinctions between men, who had grudged even the rights andworship owed to God, founded there a city, which because of i t, w as

called Babylon, that is born of confusion. It w as on the night of thefull moon of March that the Lord performed this miracl~.

It is in memory of that that Prussian Kinghts hold their grand

assembly each year in the full moon of March. Their assemblies of

Instruction are held each Month on the day of full moon and by

light of the moon, not being able to have any other light in the

Lodge than the moon.

The workmen, not learning more, were forced to separate.

Each one took his part. Phaleg, wh o had contributed the idea o f

this structure, and who was the Director of it, was the most guilty.

He w a s condemned to a r igo r o us p en an ce, a n d r etu r n ed t o t h e N o r t h

of Germany, where he arrived after much hardship and fatigue

which he encountered in the desert country where he found for

nourishment only roots and wild fruits.

In that region called Prussia there were constructed several cabins

to use a s shelter against the seasons and weather, and a temple was

built in the form of a triangle where he shut himself in to implore

forgiveness of Go d and the remission of his sins.

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COLL ECTANEA

In the rubbish, in rummaging in the mines of Prussia, twelve

cubits in depth, in the year 535, was found, in the form of a

triangular building in which was a white marble stone, on the baseof which the whole History was written in Hebrew. Besides this

column was found a tomb of sandstone within which was seen dust

and an agate stone upon which was the following epitaph:

Here rest; the remains of our Grand Architect at the tower of Babel.

The Lord had pity on him because he has become humble.

All these monuments are with the King of Prussia. The epitaph

does not say that Phaleg was Architect at the Tower of Babel; but

the History which was on the base of this column informs us that

Phaleg was the son of Heber, whose father was the son of Arphaxad,

who was the son of Shem, the oldest son of Noah. The Password

is Phaleg. The Sacred Word is S . C. J . which means Sem, Chain

and Japhet.

THE END

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