The Mysteries of Free Masonry

Q. Whom did you represent at that time? A. Our Grand Master, Hiram Abiff, who was slain at the building of King Solomon's Temple.

Q. Was his death premeditated? A. It was—by fifteen Fellow Crafts, who conspired to extort from him the Master Mason's word; twelve of whom recanted, but the other three were base enough to carry their atrocious designs into execution.

Q. What did they do with the body? A. They carried it out at the West gate of the Temple, and buried it till low twelve at night, when they three met agreeably to appointment, and carried it a westerly course from the Temple, and buried it under the brow of a hill, in a grave six feet, due East and West, six feet perpendicular, and made their escape.

Q. What time was he slain? A. At high twelve at noon, when the crafts were from labor to refreshment.

Q. How came he to be alone at that time? A. Because it was the usual custom of our Grand Master, Hiram Abiff, every day at high twelve, when the crafts were from labor to refreshment, to enter into the SANCTUM SANCTORUM, or HOLY OF HOLIES, and offer up his adorations to the ever-living God, and draw out his plans and designs on his Tressle-Board, for the crafts to pursue their labor.

Q. At what time was he missing? A. At low six in the morning, when King Solomon came up to the Temple, as usual, to view the work, and found the crafts all in confusion; and, on inquiring the cause, he was informed that their Grand Master, Hiram Abiff, was missing, and no plans or designs were laid down on the Tressle-Board for the crafts to pursue their labor.

Q. What observations did King Solomon make at that time? A. He observed that our Grand Master, Hiram Abiff, had always been very punctual in attending, and feared that he was indisposed, and ordered search to be made in and about the Temple, to see if he could be found.

Q. Search being made, and he not found, what further remarks did King Solomon make? A. He observed he feared some fatal accident had befallen our Grand Master, Hiram Abiff; that morning twelve Fellow Crafts, clothed in white gloves and aprons, in token of their innocence, had confessed that they twelve with three others, had conspired to extort the Master Mason's word from their Grand Master, Hiram Abiff, or take his life; that they twelve had recanted, but feared the other three had been base enough to carry their atrocious designs into execution.

Q. What followed? A. King Solomon ordered the roll of workmen to be called, to see if there were any missing.

Q. The roll being called, were there any missing? A. There were three, viz., Jubela, Jubelo, and Jubelum.

Q. Were the ruffians ever found? A. They were.

Q. How? A. By the wisdom of King Solomon, who ordered twelve Fellow Crafts to be selected from the bands of the workmen, clothed in white gloves and aprons, in token of their innocence, and sent three East, three West, three North, and three South, in search of the ruffians, and, if found, to bring them forward.

Q. What success? A. The three that traveled a westerly course from the Temple, coming near the coast of Joppa, were informed by a wayfaring man, that three men had been seen that way that morning, who, from their appearance and dress, were workmen from the Temple, inquiring for a passage to Ethiopia, but were unable to obtain one, in consequence of an embargo which had recently been laid on all the shipping, and had turned back into the country.

Q. What followed? A. King Solomon ordered them to go and search again, and search till they were found, if possible; and if they were not found, that the twelve who had confessed should be considered as the reputed murderers, and suffer accordingly.

Q. What success? A. One of the three that traveled a westerly course from the Temple, being more weary than the rest, sat down under the brow of a hill to rest and refresh himself; and, in attempting to rise, caught hold of a sprig of cassia, which easily gave way, and excited his curiosity, and made him suspicious of a deception; on which he hailed his companions, who immediately assembled, and, on examination, found that the earth had recently been moved; and on moving the rubbish, discovered the appearance of a grave, and while they were confabulating about what measures to take, they heard voices issuing from a cavern in the clefts of the rocks, on which they immediately repaired to the place, where they heard the voice of Jubela exclaim: "O that my throat had been cut across, my tongue torn out, and my body buried in the rough sands of the sea at low-water mark, where the tide ebbs and flows twice in twenty-four hours, ere I had been accessory to the death of so good a man as our Grand Master, Hiram Abiff"—on which they distinctly heard the voice of Jubelo exclaim, "O that my left breast had been torn open, and my heart and vitals taken from thence, and thrown over my left shoulder, carried into the valley of Jehosaphat, there to become a prey to the wild beasts of the field, and vultures of the air, ere I had conspired to take the life of so good a man as our Grand Master, Hiram Abiff"—when they more distinctly heard the voice of Jubelum exclaim, "O that my body had been severed in two in the midst, and divided to the North and the South, my bowels burnt to ashes in the centre, and the ashes scattered by the four winds of heaven, that there might not remain the least track or trace of remembrance among men or Masons of so vile and perjured a wretch as I am, who wilfully took the life of so good a man as our Grand Master, Hiram Abiff. Ah, Jubela and Jubelo, it was I that struck him harder than you both—it was I that gave him the fatal blow—it was I that killed him outright!" on which they rushed forward, seized, bound, and carried them up before King Solomon.

Q. What did King Solomon do with them? A. He ordered them to be executed agreeably to the several imprecations of their own mouths.

Q. Was the body of our Grand Master, Hiram Abiff, ever found? A. It was.

Q. How? A. By the wisdom of King Solomon, who ordered fifteen (in some Lodges they say twelve) Fellow Crafts to be selected from the bands of the workmen, and sent three East, three West, three North, and three South; and three in and about the Temple, in search of the body.

Q. Where was it found? A. Under that sprig of cassia, where a worthy brother sat down to rest and refresh himself.

Q. Was there anything particular took place on the discovery of the body? A. There was, viz.: On removing the earth till they came to the coffin, they involuntarily found their hands raised in this position to guard their nostrils against the offensive effluvia that 'rose from the grave.

Q. How long had the body lain there? A. Fourteen days.

Q. What did they do with the body? A. Raised it in a Masonic form, and carried it up to the Temple for more decent interment.

Q. Where was it buried? A. Under the SANCTUM SANCTORUM, or HOLY OF HOLIES, of King Solomon's Temple, over which they erected a marble monument, with this inscription delineated thereon: A virgin weeping over a broken column, with a book open before her; in her right hand a sprig of cassia; in her left, an urn; Time standing behind her, with his hands infolded in the ringlets of her hair.

Q. What do they denote? A. The weeping virgin denotes the unfinished state of the Temple; the broken column, that one of the principal supporters of Masonry had fallen; the open book before her, that his memory was on perpetual record; the sprig of cassia, the timely discovery of his grave; the urn in her left hand, that his ashes were safely deposited under the SANCTUM SANCTORUM, or HOLY OF HOLIES, of King Solomon's Temple; and Time standing behind her, with his hands infolded in the ringlets of her hair, that time, patience, and perseverance will accomplish all things.

THIRD SECTION

Question—What does a Master's Lodge represent? Answer—The SANCTUM SANCTORUM, or HOLY OF HOLIES, of King Solomon's Temple.

Q. How long was the Temple building? A. Seven years; during which it rained not in the daytime, that the workmen might not be obstructed in their labor.

Q. What supported the Temple? A. Fourteen hundred and fifty-three columns, and two thousand, nine hundred and six pilasters, all hewn from the finest Parian marble.

Q. What further supported it? A. Three grand columns, or pillars.

Q. What were they called? A. Wisdom, Strength, and Beauty.

Q. What did they represent? A. The pillar of Wisdom represented Solomon, King of Israel, whose wisdom contrived the mighty fabric; the pillar of Strength, Hiram, King of Tyre, who strengthened Solomon in his glorious undertaking; the pillar of Beauty, Hiram Abiff, the widow's son, whose cunning craft and curious workmanship beautified and adorned the Temple.

Q. How many were there employed in the building of King Solomon's Temple? A. Three Grand Masters; three thousand, three hundred Masters, or overseers of the work; eighty thousand Fellow Crafts, and seventy thousand Entered Apprentices; all those were classed and arranged in such a manner, by the wisdom of Solomon, that neither envy, discord, nor confusion were suffered to interrupt that universal peace and tranquility that pervaded the work at that important period.

Q. How many constitutes an Entered Apprentice's Lodge? A. Seven; one Master and six Entered Apprentices.

Q. Where did they usually meet? A. On the ground floor of King Solomon's Temple.

Q. How many constitutes a Fellow Craft's Lodge? A. Five; two Masters and three Fellow Crafts.

Q. Where did they usually meet? A. In the middle chamber of King Solomon's Temple.

Q. How many constitutes a Master's Lodge? A. Three Master Masons.

Q. Where did they usually meet? A. In the SANCTUM SANCTORUM, or HOLY OF HOLIES, of King Solomon's Temple.

Q. Have you any emblems on this degree? A. We have several, which are divided into two classes.

Q. What are the first class? A. The pot of incense; the bee-hive; the book of constitutions, guarded by the Tyler's sword; the sword, pointing to a naked heart; the all-seeing eye; the anchor and ark; the forty-seventh problem of Euclid; the hour-glass; the scythe; and the three steps usually delineated on the Master's carpet, which are thus explained: The pot of INCENSE is an emblem of a pure heart, which is always an acceptable sacrifice to the Deity; and as this glows with fervent heat, so should our hearts continually glow with gratitude to the great and beneficent Author of our existence, for the manifold blessings and comforts we enjoy. The BEE-HIVE is an emblem of industry, and recommends the practice of that virtue to all created beings, from the highest seraph in heaven to the lowest reptile of the dust. It teaches us that as we came into the world rational and intelligent beings, so we should ever be industrious ones; never sitting down contented while our fellow-creatures around us are in want, when it is in our power to relieve them, without inconvenience to ourselves. When we take a survey of nature, we behold man, in his infancy, more helpless and indigent than the brute creation; he lies languishing for days, weeks, months, and years, totally incapable of providing sustenance for himself; of guarding against the attacks of the field, or sheltering himself from the inclemencies of the weather. It might have pleased the great Creator of heaven and earth to have made man independent of all other beings, but as independence is one of the strongest bonds of society, mankind were made dependent on each other for protection and security, as they thereby enjoy better opportunities of fulfilling the duties of reciprocal love and friendship. Thus was man formed for social and active life, the noblest part of the work of God; and he, who will so demean himself as not to be endeavoring to add to the common stock of knowledge and understanding, may be deemed a DRONE in the HIVE of nature, a useless member of society, and unworthy of our protection as Masons. The BOOK OF CONSTITUTIONS, GUARDED BY THE TYLER'S SWORD, reminds us that we should be ever watchful and guarded, in our thoughts, words, and actions, and particularly when before the enemies of Masonry; ever bearing in remembrance those truly masonic virtues, SILENCE and CIRCUMSPECTION. The SWORD, POINTING TO A NAKED HEART, demonstrates that justice will sooner or later overtake us; and, although our thoughts, words, and actions may be hidden from the eyes of men, yet that ALL-SEEING EYE, whom the SUN, MOON, and STARS obey, and under whose watchful care even comets perform their stupendous revolutions, pervades the inmost recesses of the human heart, and will reward us according to our merits. The ANCHOR and ARK are emblems of a well-grounded hope and well-spent life. They are emblematical of that divine ARK which safely wafts us over this tempestuous sea of troubles, and that ANCHOR which shall safely moor us in a peaceful harbor, where the wicked cease from troubling, and the weary shall find rest. The forty-seventh problem of Euclid—this was an invention of our ancient friend and brother, the great Pythagoras, who, in his travels through Asia, Africa, and Europe, was initiated into several orders of priesthood, and raised to the sublime degree of a Master Mason.

This wise philosopher enriched his mind abundantly in a general knowledge of things, and more especially in Geometry or Masonry; on this subject he drew out many problems and theorems; and among the most distinguished, he erected this, which, in the joy of his heart, he called Eureka, in the Grecian language signifying, I have found it; and upon the discovery of which he is said to have sacrificed a hecatomb. It teaches Masons to be general lovers of the arts and sciences. The HOUR-GLASS is an emblem of human life. Behold! how swiftly the sands run, and how rapidly our lives are drawing to a close. We cannot, without astonishment behold the little particles which are contained in this machine; how they pass away almost imperceptibly, and yet, to our surprise, in the short space of an hour they are all exhausted.

Thus wastes man to-day; he puts forth the tender leaves of hope; to-morrow, blossoms, and bears his blushing honors thick upon him; the next day comes a frost, which nips the shoot, and when he thinks his greatness is still ripening, he falls, like autumn leaves, to enrich our mother earth. The SCYTHE is an emblem of time, which cuts the brittle thread of life, and launches us into eternity. Behold! what havoc the scythe of time makes among the human race; if, by chance, we should escape the numerous evils incident to childhood and youth, and, with health and vigor, arrive to the years of manhood, yet withal, we must soon be cut down by the all-devouring scythe of time, and be gathered into the land where our fathers had gone before us. The THREE STEPS, usually delineated upon the Master's carpet, are emblematical of the three principal stages of human life, viz.: Youth, Manhood, and Age. In youth, as Entered Apprentices, we ought industriously to occupy our minds in the attainment of useful knowledge; in manhood, as Fellow Crafts, we should apply our knowledge to the discharge of our respective duties to God, our neighbors, and ourselves; so that in age, as Master Masons, we may enjoy the happy reflections consequent on a well-spent life, and die in the hope of a glorious immortality.

Q. What are the second class of emblems? A. The spade, coffin, death-head, marrow bones, and sprig of cassia, which are thus explained: The SPADE opens the vault to receive our bodies, where our active limbs will soon moulder to dust. The COFFIN, DEATH-HEAD, and MARROW BONES are emblematical of the death and burial of our Grand Master, Hiram Abiff, and are worthy our serious attention. The SPRIG OF CASSIA is emblematical of that immortal part of man which never dies; and when the cold winter of death shall have passed, and the bright summer's morn of the resurrection appears, the Son of Righteousness shall descend, and send forth his angels to collect our ransomed dust; then, if we are found worthy, by his pass-word we shall enter into the Celestial Lodge above, where the Supreme Architect of the Universe presides, where we shall see the King in the beauty of holiness, and with him enter into an endless fraternity.

Here ends the first three degrees of Masonry, which constitutes a Master Mason's Lodge. A Master Mason's Lodge and a Chapter of Royal Arch Masons are two distinct bodies, wholly independent of each other. The members of a Chapter are privileged to visit all Master Mason's Lodges when they please; and may be, and often are, members of both at the same time; and all the members of a Master Mason's Lodge who are Royal Arch Masons, though not members of any Chapter, may visit any Chapter. I wish the reader to understand that neither all Royal Arch Masons nor Master Masons are members of either Lodge or Chapter; there are tens of thousands who are not members, and scarcely ever attend, although privileged to do so.

A very small proportion of Masons, comparatively speaking, ever advance any further than the third degree, and consequently never get the great word which was lost by Hiram's untimely death. Solomon, King of Israel, Hiram, King of Tyre, and Hiram Abiff, the widow's son, having sworn that they, nor either of them, would ever give the word, except they three were present (and it is generally believed that there was not another person in the world, at that time, that had it), consequently the word was lost, and supposed to be forever; but the sequel will show it was found, after a lapse of four hundred and seventy years; notwithstanding, the word Mah-hah-bone, which was substituted by Solomon, still continues to be used by Master Masons, and no doubt will, as long as Masonry attracts the attention of men; and the word which was lost is used in the Royal Arch Degree. What was the word of the Royal Arch Degree before they found the Master's word, which was lost at the death of Hiram Abiff, and was not found for four hundred and seventy years? Were there any Royal Arch Masons before the Master's word was found? I wish some masonic gentleman would solve these two questions.

The ceremonies, histories, and the Lecture, in the preceding degree are so similar that perhaps some one of the three might have been dispensed with, and the subject well understood by most readers, notwithstanding there is a small difference between the work and history, and between the history and the Lecture.

I shall now proceed with the Mark Master's degree, which is the first degree in the Chapter. The Mark Master's degree, the Past Master's, and the Most Excellent Master's, are Lodges of Mark Master Masons, Past Master, and Most Excellent Master; yet, although called Lodges, they are called component parts of the Chapter. Ask a Mark Master Mason if he belongs to the Chapter; he will tell you he does, but that he has only been marked. It is not an uncommon thing, by any means, for a Chapter to confer all four of the degrees in one night, viz:—the Mark Master, Past Master, Most Excellent Master, and Royal Arch degrees.

Test-Oath and Word

The following "test-oath and word" were invented and adopted by the "Grand Lodge" of the State of New York, at their Session in June, 1827, for the purpose of guarding against Book Masons. They are given in a Master's Lodge. They were obtained from a gentleman in high standing in society, and among Masons, but a friend to Anti-Masonry. He was a member of the "Grand Lodge," and present when they were adopted.

A person wishing to be admitted into the Lodge, presents himself at the door; the Tyler (or some brother from within) demands or asks, "Do you wish to visit this Lodge?" The candidate for admission says, "If thought worthy." Tyler—"By what are you recommended?" Ans.—"By fidelity." Tyler says, "Prove that;" at the same time advances and throws out his hand or arm to an angle of about forty-five degrees obliquely forward, the hand open, and thumb upward. The candidate then advances, and places the back of his LEFT HAND against the PALM of the Tyler's RIGHT HAND—still extended puts his mouth to the Tyler's ear and whispers, L-O-S, and pronounces LOS.

Test-Oath.—"I, A. B., of my own free will and accord, in the presence of Almighty God, solemnly and sincerely promise and swear that I will not communicate the secret test-word, annexed to this obligation, to any but a true and lawful Master Mason, and that in the body of a lawful Lodge of such, in actual session, or at the door of a Lodge, for the purpose of gaining admission; under the penalty of being forever disgraced and dishonored as a man, and despised, degraded, and expelled as a Mason."

FOURTH, OR MARK MASTER'S DEGREE

Ceremonies Used in Opening a Lodge of Mark Master Masons

One rap calls the Lodge to order; one calls up the Junior and Senior Deacons; two raps call up the subordinate officers; and three, all the members of the Lodge. The Right Worshipful Master having called the Lodge to order, and all being seated, the Right Worshipful Master says to the Junior Warden, "Brother Junior, are they all Mark Master Masons in the South?" Junior Warden answers, "They are, Right Worshipful." R. W. M.—"I thank you, brother." R. W. M.—"Brother Senior, are they all Mark Master Masons in the West?" Senior Warden—"They are, Right Worshipful." R. W. M.—"They are in the East." At the same time gives a rap with the mallet which calls up both Deacons. R. W. M.—"Brother Junior, the first care of a Mason?" "To see the Lodge tyled, Right Worshipful." R. W. M.—"Attend to that part of the duty, and inform the Tyler that we are about to open a Lodge of Mark Master Masons, and direct him to tyle accordingly." Junior Deacon steps to the door and gives four raps, which are answered by four without by the Tyler; the Junior Deacon then gives one, which is answered by the Tyler with one; the door is then partly opened, and the Junior Deacon then delivers his message and resumes his station, gives the due-guard of a Mark Master Mason, and says, "The door is tyled, Right Worshipful." R. W. M.—"By whom?" J. D.—"By a Mark Master Mason without the door, armed with the proper implements of his office." R. W. M.—"His duty there?" J. D.—"To keep off all cowans and eavesdroppers, see that none pass or repass without permission from the Right Worshipful Master." R. W. M.—"Brother Junior, your place in the Lodge?" J. D.—"At the right hand of the Senior Warden in the West." R. W. M.—"Your business there, Brother Junior?" J. D.—"To wait on the Right Worshipful Master and Wardens, act as their proxy in the active duties of the Lodge, and take care of the door." R. W. M.—"The Senior Deacon's place in the Lodge?" J. D.—"At the right hand of the Worshipful Master in the East." R. W. M.—"I thank you, brother." He then gives two raps with the mallet, and the subordinate officers rise. R. W. M.—"Your duty there, Brother Senior?" S. D.—"To wait on the Right Worshipful Master and Wardens, act as their proxy in the active duties of the Lodge, attend to the preparation and introduction of candidates, and welcome and clothe all visiting brethren." R. W. M.—"The Secretary's place in the Lodge, Brother Junior?" J. D.—"At the right hand of the Worshipful Master in the East." R. W. M.—"I thank you, brother. Your duty there, Brother Secretary?" Sec.—"The better to observe the Right Worshipful Master's will and pleasure; record the proceedings of the Lodge; transmit the same to the Grand Lodge, if required; receive all monies and money-bills from the hands of the brethren, pay them over to the Treasurer, and take his receipt for the same." R. W. M.—"The Treasurer's place in the Lodge?" Sec.—"At the right hand of the Right Worshipful Master." R. W. M.—"I thank you, brother. Your duty there, Brother Treasurer?" Treasurer—"Duly to observe the Right Worshipful Master's will and pleasure; receive all monies and money-bills from the hands of the Secretary; give a receipt for the same; keep a just and true account of the same; pay them out by order of the Right Worshipful Master and consent of the brethren." R. W. M.—"The Junior Overseer's place in the Lodge, Brother Treasurer?" Treas.—"At the right hand of the Junior Warden in the South, Right Worshipful." R. W. M.—"I thank you, brother. Your business there, Brother Junior Overseer?" J. O.—"To inspect all material brought up for the building of the Temple; approve or disapprove of the same; and, if approved, pass it on to the Senior Overseer for further inspection." R. W. M.—"The Senior Overseer's place in the Lodge?" J. O.—"At the right hand of the Senior Warden in the West, Right Worshipful." R. W. M.—"I thank you, brother. Your business there, Brother Senior Overseer?" S. O.—"To inspect all materials brought up for the building of the Temple; and, if approved, pass it on to the Master Overseer at the East gate for further inspection." R. W. M.—"The Master Overseer's place in the Lodge, Brother Senior Overseer?" S. O.—"At the right hand of the Right Worshipful Master in the East." R. W. M.—"I thank you, brother. Your business there, Brother Master Overseer?" M. O.—"To assist in the inspection of all materials brought up for the building of the Temple; and if disapproved, to call a council of my brother Overseers." R. W. M.—"The Junior Warden's place in the Lodge, Brother Master Overseer?" M. O.—"In the South, Right Worshipful." R. W. M.—"I thank you, brother. Your business there, Brother Junior?" J. W.—"As the sun in the South, at high meridian, is the beauty and glory of the day, so stands the Junior Warden in the South, the better to observe the time, call the crafts from labor to refreshment, superintend them during the hours thereof, see that none convert the hours of refreshment into that of intemperance or excess, and call them on again in due season, that the Right Worshipful Master may have honor, and they pleasure and profit thereby." R. W. M.—"The Senior Warden's place in the Lodge?" J. W.—"In the West, Right Worshipful." R. W. M.—"I thank you, brother. Your duty there, Brother Senior?" S. W.—"As the sun sets in the West to close the day, so stands the Senior Warden in the West, to assist the Right Worshipful in opening and closing the Lodge; take care of the jewels and implements; see that none be lost; pay the craft their wages, if any be due; and see that none go away dissatisfied." R. W. M.—"The Master's place in the Lodge?" S. W.—"In the East, Right Worshipful." R. W. M.—"His duty there?" S. W.—"As the sun rises in the East to open and adorn the day, so presides the Right Worshipful Master in the East to open and adorn his Lodge, set his crafts to work, and govern them with good and wholesome laws, or cause the same to be done." R. W. M.—"I thank you, brother." Gives three raps with the mallet, which calls up all the brethren, takes off his hat and says, "In like manner, so do I, strictly prohibiting all profane language, private committees, or any other disorderly conduct, whereby the peace and harmony of this Lodge may be interrupted, while engaged in its lawful pursuits; under no less penalty than the by-laws enjoin, or a majority of the brethren present may see cause to inflict. Brethren, attend to giving the signs." The Right Worshipful Master (all the brethren imitating him) extends his left arm from his body, so as to form an angle of about forty-five degrees, and holds his right hand transversely across his left, the palms thereof about an inch apart. This is called the first sign of a Mason—is the sign of distress in the first degree, and alludes to the position a candidate's hands are placed when he takes the obligation of an Entered Apprentice Mason; he then draws his right hand across his throat, the hand open, with his thumb next his throat, drops it down by his side. This is called the due-guard of an Entered Apprentice Mason, and alludes to the penal part of the obligation. Next he places the palm of his open right hand upon his left breast, and, at the same time, throws up his left hand, and so extends his left arm as to form a right angle; from the shoulder to the elbow it is horizontal, from the elbow to the tip of the finger it is perpendicular. This is the sign and due-guard of a Fellow Craft Mason, and also alludes to the penal part of the obligation, which is administered in this degree. After this, the Right Worshipful Master draws his right hand across his bowels, with his hand open, and thumb next his body, and drops it down by his side. This is the sign or due-guard of a Master Mason, and, like the others, alludes to the penalty of this degree. He then throws up the grand hailing sign of distress; this is given by raising both hands and arms to the elbow, perpendicularly, one on each side of the head, the elbows forming a square, his arms then drop by his side; he then clutches the third and little fingers of his right hand; with his thumb extended at the same time, his middle and forefingers, brings up his hand in such a manner as to have the side of the middle finger touch the rim of the right ear, then lets it drop, and, as it falls, brings the outward side of the little finger of the left hand across the wrist of the right, then lets them fall by his sides. This is the sign or due-guard of a Mark Master Mason, and also alludes to the penal part of the obligation in this degree. Here it is proper to remark that in the opening of any Lodge of Masons, they commence giving the signs of an Entered Apprentice, and go through all the signs of the different degrees, in regular gradation, until they arrive to the one which they are opening, and commence at the sign of the degree in which they are at work, and descend to the last when closing. After going through all the signs, as before described, the Right Worshipful Master declares the Lodge opened in the following manner: "I now declare this Lodge of Mark Master Masons duly opened for the dispatch of business." The Senior Warden declares it to the Junior Warden, and he to the brethren. The Right Worshipful Master then repeats a charge: "Wherefore, brethren, lay aside all malice and guile," &c., &c.