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The Mysteries of Free Masonry
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
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: