Sunday, Cyrus, } { Ezekiel,
Monday, Darius, } { Daniel,
Tuesday, Xerxes, } { Habakkuk,
Wednes., Alexander, } Answer. { Zephaniah,
Thurs., Philadelphus, } { Haggai,
Friday, Herod, } { Zechariah,
Saturday, Hezekiah, } { Malachi.
SIGN.--Place the right hand on the heart; extend it forward, the palm
downward; let it fall by the right side. SACRED WORDS.--Those of the
Carpet, which are to be read backward 'round the circle from right to
left, thus:--One says "Salix," to which the other replies "Noni;" both
then repeat (by letters) the word "Tengu." PASS WORDS.--"Phual Kol,"
which signifies "separated;" "Pharas Kol," which signifies
"reunited;" "Nekam Makah," which signifies "to avenge;" each then
letters the word "Shaddai," which signifies "Omnipotent."
* * * * *
CHARGE ADDRESSED TO THE CANDIDATE.--My dear brother:--The Saracens
having taken possession of the Holy Land, those who were engaged in
the Crusades not being able to expel them, agreed with Godfrey de
Bouillon, the conductor and chief of the Crusaders, to veil the
mysteries of religion under emblems, by which they would be able to
maintain the devotion of the soldier, and protect themselves from the
incursion of those who were their enemies, after the example of the
Scriptures, the style of which is figurative. Those zealous brethren
chose Solomon's temple for their model. This building has strong
allusions to the Christian church. Since that period they (Masons)
have been known by the name of Master Architect; and they have
employed themselves in improving the law of that admirable Master.
From hence it appears that the mysteries of the craft are the
mysteries of religion. Those brethren were careful not to entrust this
important secret to any whose discretion they had not proved. For this
reason they invented different degrees to try those who entered among
them; and only gave them symbolical secrets, without explanation, to
prevent treachery, and to make themselves known only to each other.
For this purpose it was resolved to use different signs, words, and
tokens, in every degree, by which they would be secured against cowans
and Saracens. The different degrees were fixed first to the number of
seven by the example of the Grand Architect of the Universe, who built
all things in six days and rested on the seventh. This is
distinguished by seven points of reception in the Master's degrees.
Enoch employed six days to construct the arches, and on the seventh,
having deposited the secret treasure in the lowest arch, was
translated to the abodes of the blessed. Solomon employed six years in
constructing his temple; and celebrated its dedication on the seventh,
with all the solemnity worthy of the divinity himself. This sacred
edifice we choose to make the basis of figurative Masonry. In the
first degree are three symbols to be applied. First, the first of the
creation, which was only chaos, is figured by the candidate's coming
out of the black chamber, neither naked nor clothed, deprived, etc.;
and his suffering the painful trial at his reception, etc. The
candidate sees nothing before he is brought to light; and his powers
of imagination relative to what he has to go through are suspended,
which alludes to the figure of the creation of that vast luminous body
confused among the other parts of creation before it was extracted
from darkness and fixed by the Almighty fiat. Secondly, the candidate
approaches the footstool of the Master, and there renounces all
cowans; he promises to subdue his passions, by which means he is
united to virtue, and by his regularity of life, demonstrates what he
proposes. This is figured to him by the steps that he takes in
approaching the altar; the symbolic meaning of which is the separation
of the firmament from the earth and water on the second day of
creation. (The charge proceeds by giving a figurative interpretation
of the ceremonies, etc., of the first and second part of the third
degree, which I pass over as uninteresting to my readers, and
commence with an interpretation which will be as novel to the Craft of
the lower grades as to the cowans, or non-initiated.)
In the Master's degree is represented the assassination of Hiram by
false brethren. This ought to put us in mind of the fate of Adam,
occasioned by perverseness in his disobeying his great and awful
Creator. The symbolic mystery of the death of Hiram Abiff represents
to us that of the Messiah; for the three blows which were given to
Hiram Abiff, at the three gates of the temple, allude to the three
points of condemnation against Christ, at the High Priest's Caiphas,
Herod, and Pilate. It was from the last that he was led to that most
violent and excruciating death. The said three blows with the square,
gauge, and gavel are symbols of the blow on the cheek, the
flagellation, and the crown of thorns. The brethren assembled around
the tomb of Hiram, is a representation of the disciples lamenting the
death of Christ on the cross. The Master's word, which is said to be
lost, since the death of Hiram Abiff, is the same that Christ
pronounced on the cross, and which the Jews did not comprehend, "Eli,
Eli, lama sabacthani," "my God, my God, why hast thou forsaken me!
have pity on and forgive my enemies."--Instead of which words were
substituted, M. B. N. (Mac-be-nac), which, in Arabian, signifies, "The
son of the widow is dead." The false brethren represent Judas
Iscariot, who sold Christ. The red collar worn by the Grand Elect
Perfect and Sublime Masons, calls to remembrance the blood of Christ.
The sprig of cassia is the figure of the cross, because of this wood
was the cross made. The captivity of the Grand Elect and Sublime
Masons (i.e., by the Chaldeans), shows us the persecution of the
Christian religion under the Roman emperors, and its liberty under
Constantine the Great. It also calls to our remembrance the
persecution of the Templars, and the situation of Jacques De Molay,
who, lying in irons nearly seven years, at the end of which our worthy
Grand Master was burnt alive with his four companions, on the eleventh
of March, 1314, creating pity and tears in the people, who saw him die
with firmness and heroic constancy, sealing his innocence with his
blood. My dear brother, in passing to the degree of Perfect Master, in
which you shed tears at the tomb of Hiram Abiff, and in some other
degrees, has not your heart been led to revenge? Has not the crime of
Jubelum Akirop been represented in the most hideous light?--Would it
be unjust to compare the conduct of Philip the Fair to his, and the
infamous accusers of the Templars, to the two ruffians who were
accomplices with Akirop? Do they not kindle in your heart an equal
aversion? The different stages you have traveled, and the time you
have taken in learning these historical events, no doubt, will lead
you to make the proper applications; and by the degree of Master Elect
and Kadosh, you are properly disposed to fulfil all your engagements,
and to bear an implacable hatred to the Knights of Malta, and to
avenge the death of Jacques De Molay. Your extensive acquaintance with
symbolic Masonry, which you have attained by your discretion, leaves
you nothing more to desire here. You see, my dear brother, how, and by
whom, Masonry has come to us. You are to endeavor by every just means
to regain our rights, and to remember that we are joined by a society
of men, whose courage, merit, and good conduct, hold out to us that
rank that birth alone gave to our ancestors. You are now on the same
level with them. Avoid every evil by keeping your obligations, and
carefully conceal from the vulgar what you are, and wait that happy
moment when we all shall be reunited under the same Sovereign in the
mansions of eternal bliss. Let us imitate the example of our Grand
Master, Jaques De Molay, who to the end put his hope in God, and at
his last dying moments ended his life saying, "Spes mea in Deo est!"
OBLIGATION.--I do, of my own free will and accord, in the presence of
the Grand Architect of the Universe, and this consistory of Sovereign
Princes of the Royal Secret, or Knights of St. Andrew, faithful
guardians of the faithful treasure; most solemnly vow and swear, under
all the different penalties of my former obligations, that I will
never directly or indirectly reveal or make known to any person or
persons whatsoever, any or the least part of this Royal degree, unless
to one duly qualified in the body of a regularly constituted
Consistory of the same, or to him or them whom I shall find such after
strict and due trial. I furthermore vow and swear, under the above
penalties, to always abide and regulate myself agreeably to the
statutes and regulations now before me; and when in a Consistory to
behave and demean myself as one worthy of being honored with so high a
degree, that no part of my conduct may in the least reflect discredit
on the Royal Consistory, or disgrace myself. So may God maintain me in
equity and justice! Amen! Amen! Amen! Amen!
* * * * *