All legally constituted bodies of Royal Arch Masons are called
Chapters, as regular bodies of Masons of the preceding degrees are
called Lodges. All the degrees from Mark Master to Royal Arch are
given under the sanction of Royal Arch Chapters. A person making
application to a Chapter for admission, is understood as applying for
all the degrees, unless he states in his application the particular
degree or degrees he wishes to receive. If you ask a Mark Master if he
belongs to a Chapter, he will answer yes, but has only been marked. If
a person make application for all the degrees, and wishes to receive
them all at one time, he is frequently balloted for only on the Mark
degree, it being understood that if accepted on that, he is to receive
the whole. The members of Chapters who have received all the degrees,
style each other companions; if they have not received the Royal Arch
degree, brothers. It is a point of the Royal Arch degree "not to
assist, or be present at the conferring of this degree upon more or
less than three candidates at one time." If there are not three
candidates present, one or two companions, as the case may be,
volunteer to represent candidates, so as to make the requisite number,
or a TEAM, as it is technically styled, and accompany the candidate or
candidates through all the stages of exaltation. Every Chapter must
consist of a High Priest, King, Scribe, Captain of the Host,
Principal Sojourner, Royal Arch Captain, three Grand Masters of the
Veils, Treasurer, Secretary, and as many members as may be found
convenient for working to advantage. In the Lodges for conferring the
preparatory degrees, the High Priest presides as Master, the King as
Senior Warden, the Scribe as Junior Warden, the Captain of the Host as
Marshal, or Master of Ceremonies, the Principal Sojourner as Senior
Deacon, the Royal Arch Captain as Junior Deacon, the Master of the
First, Second, and Third Veils as Junior, Senior, and Master
Overseers; the Treasurer, Secretary and Tyler as officers of
corresponding rank. The Chapter is authorized to confer the degrees by
a charter, or warrant from some Grand Chapter.
The members being assembled, the High Priest calls to order, and
demands of the Royal Arch Captain if all present are Royal Arch
Masons. The Royal Arch Captain ascertains and answers in the
affirmative. The High Priest then directs him to cause the Tyler to be
stationed, which, being done, the High Priest says, "Companions, Royal
Arch Masons, you will please to clothe, and arrange yourselves for the
purpose of opening the Chapter." The furniture of the Chapter is then
arranged, the companions clothed with scarlet sashes and aprons, and
the officers invested with the proper insignia of their respective
offices, and repair to their proper stations. The High Priest then
demands whether the Chapter is tyled, and is answered the same as in
the Lodge. The stations and duties of the officers are then recited
(see Lecture, First Section). After the duties of the officers are
recited, the High Priest directs the Captain of the Host to assemble
the companions of the altar. The companions form a circle about the
altar, all kneeling on the right knee, with their arms crossed, right
arm uppermost and hands joined, leaving a space for the High Priest,
who reads the following passage of Scripture:
2 Thess. iii. 6-18. "Now, we command you, brethren, that you
withdraw yourselves from every brother that walketh disorderly and
not after the tradition that ye have received of us, for
yourselves know how ye ought to follow us, for we behaved not
ourselves disorderly among you, neither did we eat any man's bread
for nought, but wrought with labor and travail night and day, that
we might not be chargeable to any of you; not because we have not
power, but to make ourselves an ensample unto you to follow us.
For even when we were with you, this we commanded you, that if any
man would not work, neither should he eat. For we hear that there
are some, which walk among you disorderly, working not at all, but
are busybodies. Now them that are such, we command and exhort,
that with quietness they work and eat their own bread. But ye,
brethren, be not weary in well doing. And if any man obey not our
word, note that man and have no company with him, that he may be
ashamed. Yet count him not as an enemy, but admonish him as a
brother. Now the Lord of peace Himself, give you peace always. The
salutation of Paul, with mine own hand, which is the token, so I
write."
[The reader is requested to compare this with Scripture--he will
observe that the name of the Savior is intentionally left out.] The
High Priest then takes his place in the circle. The whole circle then
balance with their arms three times three, that is, they raise their
arms and let them fall upon their knees three times in concert, after
a short pause three times more, and after another pause three times
more. Then all break into squads of three and raise the living arch.
This is done by each companion taking his left wrist in his right
hand, and with their left hands the three grasp each other's right
wrists, and raise them above their heads. This constitutes the living
arch, under which the Grand Omnific Royal Arch word must be given, but
it must also be given by three times three. In opening the Chapter,
this is done in the following manner: After the three have joined
hands they repeat these lines in concert, and at the close of each
line raise them above their heads and say, "As we three did agree, the
sacred word to keep, and as we three did agree, the sacred word to
search, so we three do agree to raise this Royal Arch." At the close
of the last line they keep their hands raised, while they incline
their heads under them, and the first whispers in the ear of the
second the syllable, J A H; the second to the third, B U H, and the
third to the first, L U N. The second then commences, and it goes
around again in the same manner, then the third, so that each
companion pronounces each syllable of the word.[12] They then
separate, each repairing to his station, and the High Priest declares
the Chapter opened.
The Lecture of the Royal Arch degree is divided into two sections. The
first section designates the appellation, number and station of the
several officers, and points out the purpose and duties of their
respective stations.
Question--Are you a Royal Arch Mason? Answer--I AM THAT, I AM.
Q. How shall I know you to be a Royal Arch Mason? A. By three times
three.
Q. Where was you made a Royal Arch Mason? A. In a just and lawfully
constituted Chapter of Royal Arch Masons, consisting of Most
Excellent, High Priest, King and Scribe, Captain of the Host,
Principal Sojourner, Royal Arch Captain, and the three Grand Masters
of the Veils, assembled in a room or place representing the tabernacle
erected by our ancient brethren near the ruins of King Solomon's
Temple.
Q. Where is the High Priest stationed, and what are his duties? A. He
is stationed in the sanctum sanctorum. His duty, with the King and
Scribe, to sit in the Grand Council, to form plans and give directions
to the workmen.
Q. The King's station and duty? A. At the right hand of the High
Priest, to aid him by his advice and council, and in his absence to
preside.
Q. The Scribe's station and duty? A. At the left hand of the High
Priest, to assist him and the King in the discharge of their duties,
and to preside in their absence.
Q. The Captain of the Host's station and duty? A. At the right hand of
the Grand Council, and to receive their orders and see them duly
executed.
Q. The Principal Sojourner's station and duty? A. At the left hand of
the Grand Council, to bring the blind by a way that they know not, to
lead them in paths they have not known, to make darkness light before
them, and crooked things straight.
Q. The Royal Arch Captain's station and duty? A. At the inner veil, or
entrance of the sanctum sanctorium, to guard the same, and see that
none pass but such as are duly qualified, and have the proper
pass-words and signets of truth.
Q. What is the color of his banner? A. White, and is emblematical of
that purity of heart and rectitude of conduct, which is essential to
obtain admission into the divine sanctum sanctorum above.
Q. The stations and duties of the three Grand Masters of the Veils? A.
At the entrance of their respective Veils: to guard the same, and see
that none pass but such as are duly qualified and in possession of the
proper pass-words and tokens.
Q. What are the colors of their banners? A. That of the third,
scarlet, which is emblematical of fervency and zeal, and the
appropriate color of the Royal Arch degree. It admonishes us to be
fervent in the exercise of our devotions to God, and zealous in our
endeavors to promote the happiness of men. Of the second, purple,
which being produced by a due mixture of blue and scarlet, the former
of which is the characteristic color of the symbolic, or three first
degrees, and the latter, that of the Royal Arch degree, is an emblem
of union, and is the characteristic color of the intermediate degrees.
It teaches us to cultivate and improve that spirit of harmony between
the brethren of the symbolic degrees and the companions of the sublime
degrees, which should ever distinguish the members of a society
founded upon the principles of everlasting truth and universal
philanthropy. Of the first, blue, the peculiar color of the three
ancient or symbolical degrees. It is an emblem of universal friendship
and benevolence, and instructs us that in the mind of a Mason those
virtues should be as expansive as the blue arch of heaven itself.
Q. The Treasurer's station and duty? A. At the right hand of the
Captain of the Host; his duty to keep a just and regular account of
all the property and funds of the Chapter placed in his hands, and
exhibit them to the Chapter when called upon for that purpose.
Q. The Secretary's place in the Chapter? A. At the left of the
Principal Sojourner; his duty to issue the orders and notifications of
his superior officers, record the proceedings of the Chapter proper to
be written, to receive all moneys due to the Chapter, and pay them
over to the Treasurer.
Q. Tyler's place and duty? A. His station is at the outer avenue of
the Chapter, his duty to guard against the approach of cowans and
eavesdroppers, and suffer none to pass or repass but such as are duly
qualified.
The second section describes the method of exaltation to this sublime
degree as follows: "Companion, you informed me, at the commencement of
this Lecture, that you was made a Royal Arch Mason in a just and
legally constituted Chapter of Royal Arch Masons."
Q. Where was you prepared to be a Royal Arch Mason? A. In a room
adjacent to the Chapter.
Q. How was you prepared? A. In a company of three I was hoodwinked,
with a cable-tow seven times around our bodies; in which condition we
were conducted to the door of the Chapter and caused to give seven
distinct knocks, which were answered by a like number from within, and
we were asked "Who comes there?"
Q. Your answer? A. Three brethren, who have been regularly initiated
as Entered Apprentices; passed to the degree of Fellow Craft; raised
to the sublime degree of Master Mason; advanced to the more honorable
degree of Mark Master; presided as Masters in the chair; accepted and
received as Most Excellent Masters, and now wish for further light in
Masonry by being exalted to the more sublime degree of Royal Arch
Masons.
Q. What was then said to you? A. We were asked if we were duly and
truly prepared, worthy and well qualified; had made suitable
proficiency in the preceding degrees, and were properly avouched for.
All of which being answered in the affirmative, we were asked by what
further right or benefit we expected to obtain this favor.
Q. Your answer? A. By the benefit of a pass-word.
Q. Had you that pass-word? A. We had not, but our conductor gave it to
us.
Q. What was then said to you? A. We were directed to wait with
patience till the Grand Council could be informed of our request and
their pleasure known.
Q. What answer was returned? A. Let them enter under a living arch,
and remember to stoop low, for he that humbleth himself shall be
exalted.
Q. Did you pass under a living arch? A. We did.
Q. How were you then disposed of? A. We were conducted to the altar,
caused to kneel, and take upon ourselves the solemn oath or obligation
of a Royal Arch Mason.
Q. Have you that obligation? A. I have.
Q. Will you give it me?
A. "I, A. B., of my own free will and accord, in the presence of
Almighty God, and this Chapter of Royal Arch Masons, erected to
God, and dedicated to the Holy Order of St. John, do hereby and
hereon, most solemnly and sincerely promise and swear, in addition
to my former obligations, that I will not give the degree of Royal
Arch Mason to to anyone of an inferior degree, nor to any other
being in the known world, except it be to a true and lawful
companion Royal Arch Mason, or within the body of a just and
legally constituted Chapter of such; and not unto him or unto them
whom I shall hear so to be, but unto him or them only whom I shall
find so to be, after strict trial, due examination, or legal
information received. Furthermore, do I promise and swear, that I
will not give the Grand Omnific Royal Arch word, which I shall
hereafter receive, neither in the Chapter nor out of it, except
there be present two companions, Royal Arch Masons, who, with
myself, make three, and then by three times three, under a living
arch, not above my breath. Furthermore, that I will not reveal the
ineffable characters belonging to this degree, or retain the key
to them in my possession, but destroy it whenever it comes to my
sight. Furthermore, do I promise and swear, that I will not wrong
this Chapter, nor a companion of this degree, to the value of
anything, knowingly, myself, nor suffer it to be done by others,
if in my power to prevent it. Furthermore, do I promise and swear,
that I will not be at the exaltation of a candidate to this
degree, at a clandestine Chapter, I knowing it to be such.
Furthermore, do I promise and swear, that I will not assist, or be
present at the exaltation of a candidate to this degree, who has
not regularly received the degrees of Entered Apprentice, Fellow
Craft, Master Mason, Mark Master, Past Master, Most Excellent
Master, to the best of my knowledge and belief. Furthermore, that
I will not assist or see more or less than three candidates
exalted at one and the same time. Furthermore, that I will not
assist, or be present at the forming or opening of a Royal Arch
Chapter, unless there be present nine regular Royal Arch Masons.
Furthermore, do I promise and swear, that I will not speak evil of
a companion Royal Arch Mason, neither behind his back nor before
his face, but will apprise him of approaching danger, if in my
power. Furthermore, do I promise and swear, that I will not strike
a companion Royal Arch Mason in anger, so as to draw his blood.
Furthermore, do I promise and swear, that I will support the
constitution of the General Grand Royal Arch Chapter of the United
States of America, also the constitution of the Grand Royal Arch
Chapter of the State under which this Chapter is held, and conform
to all the by-laws, rules and regulations of this or any other
Chapter of which I may hereafter become a member. Furthermore, do
I promise and swear, that I will obey all regular signs, summons,
or tokens given, handed, sent, or thrown to me from the hand of a
companion Royal Arch Mason, or from the body of a just and
lawfully constituted Chapter of such, provided it be within the
length of my cable-tow. Furthermore, do I promise and swear, that
I will aid and assist a companion Royal Arch Mason when engaged in
any difficulty; and espouse his cause, so far as to extricate him
from the same, if in my power, whether he be right or wrong. Also
that I will promote a companion Royal Arch Mason's political
preferment in preference to another of equal qualifications.[13]
Furthermore, do I promise and swear, that a companion Royal Arch
Mason's secrets, given to me in charge as such, and I knowing them
to be such, shall remain as secure and inviolable in my breast as
in his own, MURDER AND TREASON NOT EXCEPTED.[14] Furthermore, do I
promise and swear, that I will be aiding and assisting all poor
and indigent Royal Arch Masons, their widows and orphans, wherever
dispersed around the globe, so far as in my power, without
material injury to myself or family. All which, I do most solemnly
and sincerely promise and swear, with a firm and steadfast
resolution to perform the same, without any equivocation, mental
reservation, or self-evasion of mind in me whatever; binding
myself under no less penalty than that of having my skull smote
off, and my brains exposed to the scorching rays of the sun,
should I ever knowingly or wilfully violate or transgress any part
of this my solemn oath or obligation of a Royal Arch Mason. So
help me God, and keep me steadfast in the performance of the
same."
Q. After receiving the obligation, what was said to you? A. We were
told that we were now obligated and received as Royal Arch Masons, but
as this degree was infinitely more important than any of the
preceding, it was necessary for us to pass through many trials, and to
travel in rough and rugged ways to prove our fidelity, before we could
be entrusted with the more important secrets of this degree. We were
further told that, though we could not discover the path we were to
travel, we were under the direction of a faithful guide, who would
"bring the blind by a way they knew not, and lead them in paths they
had not known; who would make darkness light before them, and crooked
things straight; who would do these things, and not forsake them."
(See Isa. xlii. 16.)
Q. What followed? A. We were caused to travel three times around the
room, when we were again conducted to the altar, caused to kneel, and
attend to the following prayer:
Supreme Architect of universal nature, who, by Thine Almighty
Word, didst speak into being the stupendous arch of heaven! And
for the instruction and pleasure of Thy rational creatures, didst
adorn us with greater and lesser lights, thereby magnifying Thy
power, and endearing Thy goodness unto the sons of men. We humbly
adore and worship Thine unspeakable perfection! We bless Thee,
that when man had fallen from his innocence and happiness, Thou
didst leave him the powers of reasoning, and capacity of
improvement and of pleasure. We thank Thee, that amidst the pains
and calamities of our present state, so many means of refreshment
and satisfaction are reserved to us while traveling the RUGGED
PATH of life: especially would we, at this time, render Thee our
thanksgiving and praise for the institution, as members of which
we are, at this time, assembled, and for all the pleasures we have
derived from it. We thank Thee, that the few here assembled before
Thee, have been favored with new inducements, and been laid under
new and stronger obligations of virtue and holiness. May these
obligations, O Blessed Father! have their full effect upon us.
Teach us, we pray Thee, the true reverence of Thy great, mighty,
and terrible name. Inspire us with a firm and unshaken resolution
in our virtuous pursuits. Give us grace diligently to search Thy
word in the book of nature, wherein the duties of our high
vocation are inculcated with divine authority. May the solemnity
of the ceremonies of our institution be duly impressed on our
minds, and have a happy and lasting effect on our lives! O Thou,
who didst aforetime appear unto Thy servant Moses IN A FLAME OF
FIRE OUT OF THE MIDST OF A BUSH, enkindle, we beseech Thee, in
each of our hearts, a flame of devotion to Thee, of love to each
other, and of charity to all mankind. May all Thy miracles and
mighty works fill us with Thy dread, and Thy goodness impress us
with the love of Thy holy name. May HOLINESS TO THE LORD be
engraven upon all our thoughts, words, and actions. May the
incense of piety ascend continually unto Thee from the altar of
our hearts, and burn day and night, as a sacrifice of
sweet-smelling savor, well pleasing unto Thee. And since sin has
destroyed within us the first temple of purity and innocence, may
Thy heavenly grace guide and assist us in rebuilding a SECOND
TEMPLE of reformation, and may the glory of this latter house be
greater than the glory of the former! Amen. So mote it be.
Q. After the prayer what followed? A. We were again caused to travel
three times around the room, during which the following passage of
Scripture was read, and we were shown a representation of the bush
that burned and was not consumed:
Exodus iii. 1-6. "Now Moses kept the flock of Jethro, his
father-in-law, the priest of Midian; and he led the flock to the
back side of the desert, and came to the mountain of God, even to
Horeb. And the angel of the Lord appeared unto him in a flame of
fire out of the midst of a bush, and he looked, and behold, the
bush burned with fire, and the bush was not consumed. And Moses
said, I will now turn aside and see this great sight, why the bush
is not burned. And when the Lord saw that he turned aside to see,
God called unto him out of the midst of the bush and said, Moses,
Moses. And he said, Here am I. And He said Draw not nigh hither;
put off thy shoes from off thy feet; for the place whereon thou
standest is holy ground. Moreover he said, I am the God of thy
father, the God of Abraham, the God of Isaac, and the God of
Jacob. And Moses hid his face; for he was afraid to look upon
God."
Q. What followed? A. We again traveled, while the following passage
was read:
2 Chron xxxvi. 11-20. "Zedekiah was one and twenty years old when
he began to reign, and reigned eleven years in Jerusalem. And he
did THAT WHICH WAS evil in the sight of the Lord, his God, AND
humbled not himself before Jeremiah, the prophet, SPEAKING from
the mouth of the Lord. And he also rebelled against King
Nebuchadnezzar, and he stiffened his neck and hardened his heart
from turning unto the Lord God of Israel. Moreover, all the chiefs
of the priests and the people transgressed very much after all the
abominations of the heathen: and polluted the house of the Lord
which He had hallowed in Jerusalem. And the Lord God of their
fathers sent to them by His messengers, rising up betimes and
sending; because He had compassion on His people, and on His
dwelling place. But they mocked the messengers of God, and
despised His words, and misused His prophets, until the wrath of
the Lord arose against His people, till THERE WAS no remedy.
Therefore he brought upon him the King of the Chaldees, who slew
their young men with the sword in the house of their sanctuary,
and had no compassion on young men or maidens, old men, or him
that stooped for age; he gave them all unto his hand. And all the
vessels of the house of God, great and small, and the treasures of
the house of the Lord, and treasures of the king, and of his
princes; all THESE he brought to Babylon. And they burnt the house
of God, and broke down the wall of Jerusalem, and burnt all the
palaces thereof with fire, and destroyed all the goodly vessels
thereof. And them that had escaped from the sword carried he away
to Babylon; where they were servants to him and his sons, until
the reign of the kingdom of Persia."
At the close of this there was a representation of the destruction of
Jerusalem by Nebuchadnezzar, and the carrying captive of the children
of Israel to Babylon. We were seized, bound in chains, and confined in
a dungeon.
Q. What followed? A. We heard rejoicing, as of good news; the
proclamation of Cyrus, King of Persia, was read in our hearing.
Ezra i. 1-3. "Now in the first year of Cyrus, King of Persia, the
Lord stirred up the spirit of Cyrus, King of Persia, that he made
a proclamation throughout all his kingdom, and put it also in
writing, saying, Thus saith Cyrus, King of Persia, the Lord God of
heaven hath given me all the kingdoms of the earth, and He hath
charged me to build Him an house at Jerusalem, which is in Judah.
Who is there among you of all his people? His God be with him, and
let him go up to Jerusalem, which is in Judah, and build the house
of the Lord God of Israel, which is in Jerusalem."
Q. What was then said to you? A. We were unbound and requested to go
up to Jerusalem to assist in rebuilding the Temple, but objected, as
we had no pass by which to make ourselves known to our brethren.
Q. What followed? A. The third chapter of Exodus, 13th and 14th
verses, were read to us:
"And Moses said unto God, Behold! when I come unto the children of
Israel, and shall say unto them, the God of your fathers hath sent
me unto you, and they shall say to me, what is his name? What
shall I say to them? And God said unto Moses, I AM, THAT I AM. And
thus thou shalt say unto the children of Israel, I AM hath sent me
unto you."
We were directed to use the words, "I AM, THAT I AM" as a pass-word.
Q. What followed? A. We arose to go up to Jerusalem, and traveled over
hills and valleys, rough and rugged ways, for many days; during which
time, as we stopped occasionally, to rest and refresh ourselves, the
following passages from the Psalms were read in our hearing for our
consolation and encouragement [Psalms cxli, cxlii, cxliii]:
Psalm cxli. "Lord, I cry unto Thee; Make haste unto me; give ear
unto my voice. Let my prayer be set forth before Thee as incense,
and the lifting up of hands as the evening sacrifice. Set a watch,
O Lord, before my mouth; keep the door of my lips. Incline not my
heart to any evil thing, to practice wicked works with men that
work iniquity. Let the righteous smite me, it shall be a kindness:
and let Him reprove me, it shall be an excellent oil. Mine eyes
are unto Thee, O God the Lord; in Thee is my trust; leave not my
soul destitute. Keep me from the snare which they have laid for
me, and the gins of the workers of iniquity. Let the wicked fall
into their own nets, while that I withal escape.
Psalm cxlii. I cried unto the Lord with my voice; with my voice
unto the Lord did I make my supplication. I poured out my
complaint before him; I showed before him my trouble. When my
spirit was overwhelmed within me, then thou knewest my path. In
the way wherein I walked, have they privily laid a snare for me. I
looked on my right hand, and beheld, but there was no man that
would know me; refuge failed me; no man cared for my soul. I cried
unto Thee, O Lord; I said, Thou art my refuge and my portion in
the land of the living. Attend unto my cry, for I am brought very
low: deliver me from my persecutors; for they are stronger than I.
Bring my soul out of prison, that I may praise Thy name.
Psalm cxliii. Hear my prayer, O Lord; give ear to my
supplications; in Thy faithfulness answer me, and in Thy
righteousness. And enter not into judgment with Thy servant; for
in Thy sight shall no man living be justified. For the enemy hath
persecuted my soul; he hath made me to dwell in darkness.
Therefore is my spirit overwhelmed within me; my heart within me
is desolate. Hear me speedily, O Lord; my spirit faileth; hide not
Thy face from me, lest I be like unto them that go down into the
pit. Cause me to hear Thy loving kindness in the morning; for in
Thee do I trust; cause me to know the way wherein I should walk,
for I lift up my soul unto Thee. Bring my soul out of trouble, and
of Thy mercy cut off mine enemies; for I am Thy servant."
At length we arrived at Jerusalem, and presented ourselves at the
first Veil of the Tabernacle.
Q. What was there said to you? A. The Master of the first Veil
demanded of us, "Who comes there? Who dares approach this outer Veil
of our sacred Tabernacle? Who comes here?"
Q. Your answer? A. Three weary travelers from Babylon. They then
demanded of us who we were, and what were our intentions.
Q. Your answer? A. We are your own brethren and kindred of the tribe
of Benjamin; we are the descendants of those noble families of
Giblemites, who wrought so hard at the building of the first temple,
were present at its destruction by Nebuchadnezzar, by him carried away
captive to Babylon, where we remained servants to him and his sons
till the first year of Cyrus, King of Persia, by whose order we were
liberated, and are now returned to assist in rebuilding the house of
the Lord, without expectation of fee or reward.
Q. What further was demanded, of you? A. The pass-word, "I am, that I
am." After giving which, the Master of the Veil, assured of his full
confidence in us as worthy brethren, commended us for our zeal and
gave us the token and words to enable us to pass the second Veil.
Q. What are they? A. The token is an imitation of that which Moses was
commanded to exhibit to the children of Israel, casting his rod upon
the ground it became a serpent, and putting forth his hand and taking
it again by the tail, it became a rod in his hand. The words are
these, "SHEM, HAM, and JAPHETH."
Q. What followed? A. We were conducted to the second Veil, where the
same questions were asked, and answers returned as before, with the
addition of the pass-words and token given at the first Veil.
Q. What followed? A. The Master of the second Veil told us that we
must be true and lawful brethren to pass thus far, but further we
could not go without his pass and token, which he accordingly gave to
us.
Q. What are they? A. The words are SHEM, JAPHETH, and ADONIRAM; the
token is putting the hand in the bosom, plucking it out again, in
imitation of the second sign which Moses was directed to make to the
Israelites, when putting his hand into his bosom and taking it out
again, it became leprous as snow.
Q. How were you then disposed of? A. We were conducted onwards to the
third Veil, when the same questions were asked, and answers returned
as before, with the addition of the token and words last received.
Q. What followed? A. The Master of the third Veil then gave us the
sign, words, and signet, to enable us to pass the fourth Veil, to the
presence of the Grand Council.
Q. What are the words, sign, and signet? A. The words are JAPHETH,
SHEM, NOAH; the sign, pouring water upon the ground, in imitation of
Moses, who poured water upon the ground and it became blood; the
signet is called the signet of truth, and is Zerrubbabel. It alludes
to this passage, "In that day I will take thee, O Zerrubbabel, my
servant, the son of Shealtiel, and will make thee as a signet; for I
have chosen thee." [See Haggai, chap. ii. ver. 23.]
Q. What followed? A. We then passed to the fourth Veil, where, after
answering the same questions, and giving the sign, words, and signet
last received, we were admitted to the presence of the Grand Council,
where the High Priest made the same demands as were made at the Veils,
and received the same answers.
Q. What did the High Priest further demand of you? A. The signs from
Entered Apprentice to Most Excellent Master in succession.
Q. What did he then say to you? A. He said we were truly three worthy
Most Excellent Masters, commended us for our zeal and disinterestedness,
and asked what part of the work we were willing to undertake.
Q. Your answer? A. That we were willing to undertake any service,
however servile or dangerous, for the sake of forwarding so great and
noble an undertaking.
Q. What followed? A. We were then furnished with a pick-axe, spade and
crow, and were directed to repair to the northwest corner of the ruins
of the old temple and commence removing the rubbish, to lay the
foundation of the new, and to observe and preserve everything of
importance and report to the Grand Council. We accordingly repaired to
the place, and after laboring several days, we discovered what seemed
a rock, but on striking it with the crow, it gave a hollow sound, and
upon closer examination, we discovered in it an iron ring, by help of
which we succeeded in removing it from its place, when we found it to
be the keystone of an arch, and through the aperture there appeared to
be an immense vault curiously arched. We then took the stone and
repaired to the Grand Council, and presented it for their inspection.
Q. What did the Grand Council then say to you? A. They told us that
the stone contained the mark of our ancient Grand Master, Hiram Abiff;
that it was truly a fortunate discovery, and that without doubt the
vault contained things of the utmost consequence to the craft. They
then directed us to repair again to the place and continue our
researches.
Q. What followed? A. We returned again to the place and agreed that
one of our number should descend by means of a rope, the middle of
which was fixed firmly around his body, and if he wished to descend,
he was to pull the rope in his right hand, if to ascend, that in his
left. He accordingly descended, and in groping about, he found what
appeared to be some ancient jewels, but the air becoming offensive, he
pulled the rope in his left hand, and was immediately drawn out. We
then repaired to the Grand Council, made our report, and presented the
articles found, which they pronounced the jewels of our three ancient
Grand Masters, Solomon, Hiram, and Hiram Abiff. They commended us
highly for our zeal and fidelity, assured us that it was a fortunate
discovery, that it would probably lead to still more important ones,
and that our disinterested perseverance should not go unrewarded. They
directed us to repair again to the place, and make what further
discoveries lay in our power.
Q. What followed? A. We again returned to the place, and let down one
of our companions as before. The sun having now reached its meridian
height, darted its rays to the inmost recesses of the vault, and
enabled him to discover a small chest or box, curiously wrought; but
the air becoming exceedingly offensive, he gave the sign, and was
immediately drawn out. We immediately repaired to the Grand Council
and presented our discovery. On examination, the Grand Council
pronounced it to be the ARK OF THE COVENANT, which was deposited in
the vault by our ancient Grand Master for safe keeping. On inspecting
it more closely, they found a key with which they opened it. The High
Priest then took from it a book, which he opened, and read as follows:
Gen. i. 1-3. "In the beginning God created the heavens and the
earth. And the earth was without form, and void; and darkness was
upon the face of the deep; and the Spirit of God moved upon the
face of the waters. And God said, Let there be light, and there
was light."
Deut. xxxi. 24-26. "And it came to pass when Moses had made an end
of writing the words of this law in a book, until they were
finished, that Moses commanded the Levites, which bare the ark of
the covenant of the Lord, saying, Take this book of the law and
put it in the side of the ark of the covenant of the Lord your
God, that it may be there for a witness against thee."
Ex. xxv. 21. "And thou shalt put the mercy-seat above, upon the
ark, and in the ark thou shalt put the testimony that I shall give
thee."
He then declared it to be the book of the law upon which the Grand
Council, in an ecstasy of joy, exclaimed three times, "Long lost, now
found, holiness to the Lord;" at the same time drawing their hands
across their foreheads.
Q. What further was found in the ark? A. A small vessel containing a
substance, which, after the Council had examined, and the High Priest
again read from the book of the law, Ex. xvi. 32-34, he pronounced to
be manna:
"And Moses said, This is the thing which the Lord commanded; fill
an omer of the manna to be kept for your generations, that they
may see the bread wherewith I have fed you in the wilderness, when
I brought you forth from the land of Egypt. And Moses said unto
Aaron, Take a pot and put an omer full of manna therein, and lay
it up before the Lord to be kept for your generations. As the Lord
commanded Moses, so Aaron laid it up before the testimony, to be
kept for a token."
The High Priest then took a rod from the ark, which, after he had read
the following passage,
Numb. xvii. 10. "And the Lord said unto Moses, Bring Aaron's rod
again before the testimony to be kept for a token."
He pronounced to be Aaron's rod, which budded and blossomed as the
rose.
Q. Was there anything further found in the ark? A. There was a key to
the ineffable characters belonging to this degree, as follows
--|--|--|
--|--|--|X
beginning at top of this diagram at the left hand angle. The upper
left angle without a dot is A, the same with a dot is B, etc.
[Illustration]
Q. What further was said to you? A. The High Priest read the following
passage:
Exodus vi. 2, 3. "And God spake unto Moses, and said unto him, I
am the Lord, and I appealed unto Abraham, unto Isaac, and unto
Jacob, by the name of God Almighty, but by my name Jehovah was I
not known to them."
He then informed us that the name of Deity, the divine Logos, or word,
to which reference is made in John i. 1-5.
"In the beginning was the word, and the word was with God, and the
word was God, the same was in the beginning with God, all things
were made by Him, and without Him was not anything made that was
made. In Him was life, and the life was the light of men. And the
light shineth in darkness, and the darkness comprehendeth it not."
That this Logos or word was anciently written only in these sacred
characters, and thus preserved from one generation to another. That
this was the true Masonic word, which was lost in the death of Hiram
Abiff, and was restored at the rebuilding of the temple, in the manner
we had at that time assisted to represent.
Q. What followed? A. We were reminded of the manner in which we were
sworn to give the Royal Arch word, were instructed in the manner, and
finally invested with the all important word in due form.
Q. What is the Grand Royal Arch word? A. JAH BUH LUN.
Q. How is it to be given? A. Under a living arch by three times three,
in low breath (see description of opening a Chapter).
Q. What followed? A. We were presented with the signs belonging to
this degree.
Q. Will you give me those signs? Answered by giving the signs thus:
Raise the right hand to the forehead, the hand and arm horizontal;
thumb towards the forehead, draw it briskly across the forehead, and
drop it perpendicularly by the side. This constitutes the due-guard of
this degree, and refers to the penalty of the obligation. The grand
sign is made by locking the fingers of both hands together, and
carrying them to the top of the head, the palms upward, alluding to
the manner in which the brother who descended into the vault and found
the ark, found his hands involuntarily placed to protect his head from
the potent rays of the meridian sun.
Q. What followed. A. The High Priest then placed crowns upon our
heads, and told us that we were now invested with all the important
secrets of this degree, and crowned and received as worthy companions,
Royal Arch Masons. He then gives the charge.
The second section of the Lecture on this degree states minutely the
ceremonies and forms of exaltation (as the conferring of this degree
is styled), but there seems to be some parts which require
explanation. The Principal Sojourner conducts the candidate, and is
considered as representing Moses conducting the children of Israel
through the wilderness. He is usually dressed to represent an old man,
bowed with age, with a mask on his face, and long beard hanging down
upon his breast; is introduced to the candidate in the preparation
room by the name of Moses. On entering the Chapter, the candidates are
received under a "living arch;" that is, the companions arrange
themselves in a line on each side of the door, and each joins hands
with the one opposite to himself. The candidates entering, the
conductor says, "Stoop low, brothers! we are about to enter the
arches; remember that he that humbleth himself shall be exalted; stoop
low, brothers, stoop low!" The candidates seldom pass the first pair
of hands, or, in other words, the first arch, without being so far
humbled as to be very glad to support themselves on all fours. Their
progress may be imagined to be very slow; for, in addition to their
humble posture, they are obliged to support on their backs the whole
weight of the living arches above. The conductor, to encourage them,
calls out occasionally, "Stoop low, brothers, stoop low!" If they go
too slow to suit the companions, it is not unusual for some one to
apply a sharp point to their bodies to urge them on; the points of the
pasteboard crown answer quite well for this purpose. After they have
endured this humiliating exercise as long as suits the convenience of
the companions, they pass from under the living arches. The candidates
next receive the obligation, travel the room, attend the prayer,
travel again, and are shown a representation of the Lord appearing to
Moses from the burning bush. This last is done in various ways.
Sometimes an earthen pot is filled with earth, and green bushes set
around the edge of it, and a candle in the centre; and sometimes a
stool is provided with holes about the edge, in which bushes are
placed, and a bundle of rags or tow, saturated with oil of turpentine,
placed in the centre, to which fire is communicated. Sometimes a
large bush is suspended from the ceiling, around the stem of which tow
is wound wet with oil of turpentine. In whatever way the bush is
prepared, when the words are read, "He looked, and behold, the bush
burned with fire," etc., the bandage is removed from the eyes of the
candidates, and they see the fire in the bush,[15] and, at the words,
"Draw not nigh hither; put off thy shoes," etc., the shoes of the
candidates are taken off, and they remain in the same situation while
the rest of the passage is read to the words, "And Moses hid his face;
for he was afraid to look upon God." The bandage is then replaced, and
the candidates again travel about the room, while the next passage of
Scripture is read. [See Lecture.] At the words, "And break down the
walls of Jerusalem," the companions make a tremendous crashing and
noise, by firing pistols, overturning chairs, benches, and whatever is
at hand; rolling cannon balls across the floor, stamping, etc., etc.,
and in the midst of the uproar the candidates are seized, a chain
thrown about them, and they are hurried away to the preparation room.
This is the representation of the destruction of Jerusalem, and
carrying captive the children of Israel to Babylon. After a short time
the proclamation of Cyrus is read, the candidates are unbound, and
start to go to Jerusalem, to assist in rebuilding the temple. The
candidates, still hoodwinked, are brought into the Chapter, and
commence their journey over the rugged and rough paths. They are
literally rough paths, sticks of timber framed across the path the
candidate must travel, some inches from the floor, make no comfortable
traveling for a person blindfolded. But this is not always the way it
is prepared; billets of wood singly, or in heaps, ladders, nets of
cord, etc., etc., are all put in requisition to form the rough and
rugged paths, which are intended as a trial of the FIDELITY of the
candidates. If they escape with nothing more than bruised shins they
do well. They have been known to faint away under the severity of the
discipline, and occasion the WORTHY companions much alarm. After
traveling the rugged paths till all are satisfied, they arrive at the
first Veil of the Tabernacle, give the pass-word, and pass on to the
second, give the pass-words, and present the sign. This, it will be
recollected, is in imitation of the sign which Moses was directed to
make to the children of Israel. He threw his rod upon the ground and
it became a serpent; he put forth his hand and took it by the tail,
and it became a rod in his hand. The conductor is provided with a rod,
made in the form of a snake, and painted to resemble one. This he
drops upon the floor, and takes it up again. They then pass on to the
next Veil, give the pass-word and make the sign (put the right hand in
the bosom and pluck it out again); pass on to the next, give the
pass-words and make the sign (pour water upon the ground), and are
ushered into the presence of the GRAND COUNCIL. The Veils are four in
number, and of the same color as the banners of the three Grand
Masters of the Veils, and that of the Royal Arch Captain, blue,
purple, scarlet and white, and have the same references and
explanations. [See Lecture.] The Grand Council consists of the Most
Excellent High Priest, King and Scribe. The High Priest is dressed in
a white robe, with a breastplate of cut-glass, consisting of twelve
pieces, to represent the twelve tribes of Israel; an apron, and a
mitre. The King wears a scarlet robe, apron, and crown. The mitre and
crown are generally made of pasteboard: sometimes they have them of
the most splendid materials, gold and silk velvet; but these are kept
for public occasions. The mitre has the words, "HOLINESS TO THE LORD"
in gold letters across the forehead. The Scribe wears a purple robe,
apron, and turban. After having satisfied the Grand Council that they
are true brethren, and stated their object in coming to Jerusalem, the
candidates are directed to commence the labor of removing the rubbish
of the old temple preparatory to laying the foundation of the new. For
the purpose of performing this part of the ceremony, there is in or
near the Chapter a narrow kind of closet, the only entrance to which
is through a scuttle at the top; there is placed over this scuttle
whatever rubbish is at hand, bits of board, brick bats, etc., and
among them the keystone. After the candidates are furnished with the
tools (pick-axe, spade, and crow), they are directed to this place,
and remove the rubbish till they discover the keystone. This they
convey to the Grand Council, as stated in the Lecture. After the Grand
Council have examined it, they pronounce it to be the work of the
Grand Master, Hiram Abiff, and direct them to return and prosecute
their researches, not doubting that they will make many important
discoveries. The candidates return and let down one of their number by
a rope; he finds three squares, is drawn out, and all proceed with
them to the Grand Council. The Grand Council inspect them, and
pronounce them to be the three ancient jewels that belonged to the
three ancient Grand Masters, Solomon, Hiram and Hiram Abiff. The
candidates then return to the vault and let down another of their
number. Here, let it be remarked, some Chapters, for the purpose of
lightening the labor of the candidates, call in the aid of machinery.
A pulley is suspended over the vault, and the candidate is EXALTED
from the bottom at the tail of a snatch block; the one last let down
find at the bottom a small chest or box, upon which he gives the
signal to be drawn out; he no sooner discovers the box than the air in
the vault, in the language of the Lecture, "becomes exceedingly
offensive." This is strictly true; for at the moment he takes up the
box and is preparing to ascend, fire is communicated to a quantity of
gunpowder at his feet, so that by the time he arrives at the top, he
is so completely suffocated with the fumes of the powder, that he is
almost deprived of the power of respiration or motion. The box is
carried to the Grand Council and pronounced to be the ark of the
covenant. It is opened, and a Bible taken out, and some passages read
from it. [See Lecture.] One word respecting the representation of the
ark. It ought to be a splendid box covered with gold, and some of them
are really elegant; but the Chapter must have such as it can afford;
if it is too poor to procure splendid furniture, cheap articles are
made to answer; for an ark, if the funds are low, a plain cherry or
pine box will answer, and sometimes a cigar box is made the humble
representation of the splendid ark, made by divine command, of shittim
wood, and overlaid with pure gold. The High Priest takes then from the
ark a vessel containing something to represent manna. This vessel is
of various forms and materials, from an elegant silver urn to a broken
earthen mug; and the substance contained is as various as the vessels
in which it is deposited; such as a bit of sugar, a piece of cracker,
or a few kernels of wheat. Whichever is used, the High Priest takes it
out and gravely asks the King and Scribe their opinion of it; they say
they think it is manna. The High Priest then looks at it intently and
says, "It looks like manna;" smells it and says, "It smells like
manna;" and then tastes it and says, "It is manna." The High Priest
then takes from the ark a bit of an apple tree sprout, a few inches
long, with some withered buds upon it, or a stick of a similar length,
with some artificial buds upon it, which, after consulting with the
King and Scribe, he pronounces Aaron's rod. He then takes out the key
to the ineffable characters and explains it. This key is kept in the
ark on four distinct pieces of paper. The key is marked on a square
piece of paper, and the paper is then divided into four equal parts,
thus:
[Illustration: (the key, as described in the text)]
| |
- | - | -
| |
-------------------
| |
- | - | -
| |
-------------------
| |
- | - | -
| |
The outside lines represent the dimensions of the paper; the inside
ones are the key, and the dotted ones, the section that is made of the
whole for the purpose of keeping it secret, should any GRACELESS COWAN
ever get possession of the sacred ark, and attempt to rummage its
contents. The other part of the key x is made on the back of the same
piece of paper, so that on putting them together, it shows equally
plain. It is said that these characters were used by Aaron Burr, in
carrying on his treasonable practices, and by that means made public;
since which time they have been written and read from left to right.
After the ceremonies are ended, the High Priest informs the
candidates, in many or few words, according to his ability, that this
degree owes its origin to Zerrubbabel and his associates, who rebuilt
the temple by order of Cyrus, King of Persia. He informs them that the
discovery of the secret vault and the inestimable treasures, with the
long lost WORD, actually took place in the manner represented in
conferring this degree, and that it is the circumstance upon which the
degree is principally founded. The ceremony of closing a Chapter is
precisely the same as at opening, to the raising of the living arch.
The companions join hands by threes, in the same manner, and say in
concert, "As we three did agree the sacred word to keep, as we three
did agree the sacred word to search, so we three do agree to close
this royal arch." They then break without giving the word, as the High
Priest reads the following prayer:
"By the wisdom of the Supreme High Priest may we be directed, by
His strength may we be enabled, and by the beauty of virtue may we
be incited to perform the obligations here enjoined upon us; to
keep inviolable the mysteries here unfolded to us, and invariably
to practice all those duties out of the Chapter, which are
inculcated in it. (Response.) So mote it be. Amen."
The High Priest then declares the Chapter closed in due form.
* * * * *