LIBRARY B 046491 s iM QJocttell ltnioer0ttg Hihrarg atljara, Sfem ^atk FROM THE BENNO LOEWY LIBRARY COLLECTED BY BENNO LOEWY 1854-1919 BEQUEATHED TO CORNELL UNIVERSITY Cornell University Library HS4S7 .SS6 1893 The general Ahlman rezon and freemason's 3 1924 030 272 144 oltn.anx Cornell University Library The original of tliis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924030272144 f >-%.-/ ^ U. /i,.^ GENERAL AHlli:^ REZON Ain> FREEMASON'S GUIDE: OONTAININO MONITORIAL INSTRUCTIONS IN THE DEGREES OV ENTERED APPRENTICE, FELLOW-CRAFT AND MASTER MASON, WITH EXPLANATORY NOTES, EMENDATIONS, AND LECTURES. TOGETRER iriTH THE CEREMONIES OF CONSECRATION AND DEDICATION OF NEW LODGES INSTALLATION 01' GRAND AND SUBORDINATE OFFICERS. LATINO FOUNDATION STONliS, DEDICATION OP MASONIC HALLS, GRAND VISITATIONS, BURIAL SERVICES, REGULATIONS FOE PROCESSIONS, MASONIC CALENDAR, ETC. TO WHlCn ARE ADDED A RITOAL FOR A LODG-E OF SORROW AND TRB CEREUONIGS OT CONSECRATING MASONIC CEMETERIES ALSO, AH APPUNDIX, WITR TBR |0rms of glusanit gocuincnts, '^Insdnir ©rials, tit. By DANIEL SICK ELS, 33% SBCRETiTtT GENERAL OF TDK SUP. CODNOIL, HOBTB- JURUPICTIOJi, BTC. NEW TORE: ROBERT MACOY, PUBLISHER. 1893. " I should say much more if I were not afraid of heing heard by those who are uninitiated ; because men are apt to deride what they do not understand ; and the ignorant, not -being aware of the weakness of their minds, condemn '^hat they ought most to venerate."— Ctbil, of Alexandria. Entered according to act of Congress, in the year 1865, by THE MASONIC TUBLISHING AND MANUFACTURING CO., In the Clerk's Office of the district Court of the United States for the Southern District of New Yorlj. CANDIDATE TA^.l^t. l..ROL,,U IHK ANCIUNT EGYPTIAN CLKEMONIE. >Ji- IXITIATIOX. "W" TRACING BOARD— EIGHTEENTH CENTURY. PASSING THE VEIL TO THE MYSTERIES-ASSASSINATION OF THE MASTER BUILDER. JOHN W. SIMONS, PABT GRAND IIASTER OP MASONS AND KNIGHTS TEMFLAB OF NEW TDBC! JRAND TRKABUREE OF THE GRAND ENCAMPMENT OF THE UNITED STATBE OKAKD TREASDREB OF THE GRAND LODGE OF NEW YORK; SOVEREIGN GRAND INSPECTOR GENERAL, ETC., ETC., THIS BOOK IS RESPECTFULLY iB AN APPBECIATION OF HIS INDEFATIOiBLE LABOES TS THE CAUSE OF THE SCIENCE- OF FKEEMASONRI, SUOnT TESTIMONIAL OF THE ESTEEM AND FEIENDSHIP ENTEETAlKEr FOn mM BY THE AUTHOR. iniMAN REZON. SIONIFIOATION OF THE TEBU. BY WILLIAM S. KOOKWELL, O&AND UAJBTSB Or OEOBOUu These two words have acquired a wide Masonic celebrity. Tliej aonstituled the title of the Book of Constitationa, used by the divi- sion of Freemasons, which separated from the Grand Lodge of England in 1736, and have since become the usual dijRignation ol such works in this country. Deemott, in 1772, styled his book the True Ahiman Eezon, and he claimed for his portion of the Order the practice of Ancient Masoruy. The inference is obvious that there was a spurious work under this title then extant. An inquiry into their meaning is, therefore, not irrelevant. I have met with no exposition of the signification of this phrase, except in the edition first published in South Carolina by Dr. Daxi- OHO, in 1807, and reprinted, with additions, in 1822; and afterward re-arranged and edited by Dr. Macket in 1852; and, also, in the "Ijcxicon of Freemasonry," by the last-mentioned distinguished author. The following is Dr. DAiOHo's definition in the edition of 1822' "The Book of Constitutions is usually denominated Ahijus Rezon. The literal translation of ahiman is a prepared brother, fi-om manah, to prepare; and that of rezon, secret So that Ahiman Eezon literally means the secrets of a prepared brother. It is like- wise supposed to be a corruption of achi man ratzon, the thoughts or opinions of a true and faithful brother. " There are several difficulties which seem to render this definition Inadmissible. The derivations do not appear to be in accordance with the straoture of the Hebrew language (if the words be Hebrew); and the phrase, with this view of its deri\ition, has no grammatical construction. The Hebrews were accustomed to a species of inversion, which in our language hs e no piU-allel : for exam- ple, the great work of Jehovah would be in Hebrew h~3n mn- nira, literally, work of Jehovah the greuL Ijow, if the phra.se under consid- eration was intended to import " the secrets of a prepared brother," Qjo oonstructiou would have been, according to the examyle jusi VI ]1 AHIMAN REZON. quoted, ahi rezon man. But there are further objections to thia reudering of the phrase into English. Tiiie, n:B MNS, to divide to number, in its piel form, signifies to appoint, to constitute, and. in that sense, to prepare; yet, in accordance with the genius of tha Hebrew tongue, it undergoes a change in its vocalization. Its stem- lotter is doubled, and the vowel sound softened; it is pronounced minnah, and its derivative should be ahiminnah. In Chaldeo, Tl BZ signifies a secret, and might be imported into the Hebrew, but ita plural is razin; besides, it is something of a misnomer to call a published book "Secrets of a prepared brother.'' The last suggestion of Dr. Dajlcho would seem more plausible, if it were not open to the same grammatical objection. MANotin not signify true oi faithful, unless derived from icu AMN, and then the compound word would be achiamon; and if the N ^1 of AM2i Buffered elision, it would indicate a different radical, and if no eli- siou took place, the two letters •i I and k A would not coalesce, but the 1 1 resumes its consonant sound as in pa'S^ BKIMIN (which we sound Benjamin), the vocalization would then be Ahhjaman. Dr. Mackei thus renders it: — "This title is derived from three Hebrew words — ahim, brothers; manah, to select or appoint; and ratzon, the will or law — and it, consequenily, signifies "the law of appointed or selected brothers." It is true, that this definition more nearly accords with what the book contains, than that proposed by Daicho; yet, there would seem to be no less formidable objections to this view of its sigmfi- catiou. The verb nsa MNE, above referred to by Daicho, in Kal, (i. e., its active form) means to appoint, but its radical meaning is to number; it was one of the prophetic words written by the spec- tral hand on the wall of Belshazzar's banqueting-room. It is itself a derivative, and will not rid us of the final n M, and if it be any part of the root of the word, we must read ahinanah. It is just to notice, that the radical of this verb, signifying something divided )a MN, from the obsolete root ■jsa MNN, when in composition, conveys the idea of a law, rule or precept, in conformity with which Bometlung is done; as, for example, mni isn MPhI IHOB. bj command of Jehovah (II. Chron. xxxvi. 12), but then the gram- matical construction would require some other signification of rezon, and it should be construed as an adjective, in conformity with the example above quoted, and it might read ahi, being the genitive singular rinse AEI,) the "Supreme Law of a Srother." PREFACE. "In tbe preseDt state of Freemasonry, dispersed as It is over the whole bot af the habitable globe, and disttngulBhed by an anxious Inquiry, whether iti reputed origin be well founded, and whether its philosophy and the evidencef on which its claims to public notice are entitled to the Implicit credence of man ' kind, it iB the duty of every Brother, so far as bis infiaence may extend, to furnish the means of satisfying this ardent curiosity." — Olit£b. Among tlie many beautiful and appropriate definitions gfiven to Freemasonry none is more comprehensive than the one to be found in the English lectures: "Freema- sonry is a science of morality, vailed in allegory and illustrated by symbols." Freemasonry, then, most prominently presents itsell to our view as a science of symbolism. In the teachings of the ancient priesthood this science was first devel- oped. Among them it was organized into a beautiful and impressive system, in which the most profound les- sons of Divine Truth were taught hx images of poetical form. It was thus that the ancient philosophers com- municated all their instructions to their disciples Having these views of the purposes of the institution, the undersigned has labored in the vineyard of Masonic symbolism for the advancement to a higher knowledge and an easier elucidation of its beautiful mysteries by the aid of symbols and moral illustrations, X PREFACE. Tlie great object sought to be attained in the presetjl volume is to give a more ample scope and a freer use of terms, whereby the Masonic student may become familiar with the great truths taught in the science of Freemasonry. The frequent applications of emenda- tions and explanatory remarks to the ritualistic text may be easUy understood by those who have been admitted into its temples, while the profane vrill have a better appreciation of its claims to something more than a name. The usual forms and explanations incident to a com- plete monitor have been carefully revised, and are, it is believed, correct. A new feature, in compliance vnth a very generally expressed want of the Fraternity, has been added in the Ritual for a Lodge of Sorrow, prepared by a weU- known and distinguished Masonic writer, which, it is thought, will be welcomed as a most appropriate form for celebrating the memory of the fraternal dead. To those brethren who have, with uniform kindness, favored me with their valuable aid I acknowledge with •ihanks my indebtedness. DANIEL SICKELS. CONTEXTS. AersuN Rezon — siRnifieation of the term g Explanation or the Feontisplece 7 Inteoductobt 13 Origin of Masonry, and its advantages 14 Government of the Fraternity 16 The Lodge and its Government 17 Qualification. of Candidates 18 Admission of Candidates 19 Petition for Initiation 20 Opening and Closing the Lodge 21 Entered Appbentice — Illustrations 29 Symbolism of the Degi'ee ', 51 Rite of Induction 63 Prayer at Initiation 55 Symbolic Pilgrimage 56 Obligation of Secrecy 61 Rite of Ilhimination 61 Investiture of the Candidate 67 Charity the chief social virtue 07 Northeast Corner - 69 Working Tools of an Entered Ajiprentice 69 Section II. The Preparation 72 Eight Hand 73 Badge of a Mason 74 Section III. The Lodge 74 Lodge Meetings — where held 75 Foim, Dimensions and Boundaries of the Lodge 76 Covering of the Lodge 78 Furniture of the Lodge 80 Ornaments of a Lodge 81 Lights of the Lodge 82 Movable and Immovable Jewels 83 Situation of the Lodge 85 Dedication of Lodges 86 Great Tenets of a Freemason 93 Cardinal Virtues 94 £U CONTENTS. Charge to the Candidate 9' Charge at the Initiation of a Soldier 101 FEiiow-CRAi-r — Illustrations 103 Symbolism of the Degree 115 Symbolical Jewels 118 Working Tools of a Fellow-Craft 120 Operative and Speculative Masonry 123 Pillars of the Porch 127 Symbols of Peace, Unity and Plenty 129 Use of the Globes 129 Winding Stairs 130 Order in Architecture 131 Five Senses of Human Nature 142 Seven Liberal Arts and Sciences 148 Emblem of Plenty explained 154 Charge to the Candidate 157 Lecture on the Legend of the Winding Stairs 159 SIastee Mason — Illustrations 171 Symbolism of the Degree 187 Working Tools of Master Mason 194 Twelve Messengers — Acacia Tree — Letter G 197 Funeral Dirge 198 Eites of Sepulture — Hebrew Customs 200 Erection of Solomon's Temple 204 Emblems of Master Mason's Degree 209 Charge to the Candidate 216 Officers' Clothing and Jewels 220 isoiENT Ceeemonies — Petition for a New Lodge 223 Consecration of a New Lodge 225 Dedication and Constitution of a New Lodge 23'" Installation of the OfEcers of a Lodge 24C Installation of the Officers of a Grand Lodge 261 Laying Foundation Stones of Public Structures 281 Dedication of Masonic Halls 293 Grand Visitations 309 Masonic Bukial Services „ . . 311 REGtrLATIONS FOE Peocessions 344 Ritual foe a Lodge of Soeeow 345 Beevice fob Conseoeating Masonic Cemeteeies 375 Masonic Cu-endae 38g ippENDix — Masonic Documents and Forms of Trials GENERAL AHIMAN REZON AND FEEEMASON'S GUIDE. il ^ l^^Jffl INTRODUCTORY. REEMASONEY is a moral institution, established by virtuous men, with the praiseworthy design of recalliug to our remembrance the most sublime Tbuths, in the midst of innocent and social pleas- ures, — founded on Liberalitt, Bbotherlt Love, and Charity. " It is a beautiful system of Mohauty, vailed in allegory and illustrated by symbols." Truth is its center — the point whence its radii diverge, direct its disciples to a correct knowledge of the Great Architect of the Universe, and the moral laws which he has ordained for their government.* A proper administration of the various ceremonies connected with the Ritual of Freemasonry is of the highest importance, as these form the distinctive peculiarity of the institution. In their nature, they are simple; in their end, moral and instructive. They naturally excite a high degree of curiosity in a newly- initiated Brother, and create an earnest desire to inves- ♦ To use the worda of an elegant writer, "Freemasonry la an Inatltntlon, not, as the ignorant and nninstructed vainly suppoae, founded on unmeaning myB. tery, for the encouragement of bacchanalian festivity and support of mere good* fellowship; but an institution founded on eternal reason and truth, whose deep basis ia the civilization of mankiTid, and whose everlasting glory is aupportod by those tro mighty pillara — SriENCs and Mokautt." 14 GENERAL AHIMAN EEZON. tigate tlieir meaning, and to become acquaii-ted with their object and design. It requires, however, close application and untiring diligence to ascertain the precise nature of every ceremony which our ancient brethren saw reason to adopt in the formation of au exclusive system, which was to pass llirough the world unconnected with the religion and politics of all times, and of every people among whom it should flourish and increase. In order to preserve our ceremonies from the hand of innovation, it is essentially necessary that every officer should be thoroughly acquainted with them, and that a firm determination should exist among the Craft to admit no change. A few words here or there may not in themselves appear of much consequence; yet, by frequent allowance, we become habituated to them, and thus open the door to evils of more serious magnitude. There is, there can be, no safety but in a rigid adherence to the ancient ceremonies of the Order. These ceremonies and regulations are fixed by rules similar to those governing affairs in social life. Every Freemason is required to bring his portion of good ideas, and contribute to the perfecting of the ceremo- nies and symbols, and to the edification of Troth, the uni- versal and eternal temple, which will one day inclose all humanity within its precincts. OKIGIN OF MASONRY, AND ITS ADVANTAGES. From the commencement of the world, we may trace the foundation of Masonry, Ever since symmetry began, and harmony displayed her charms, our Order has had a being During many ages, and in many different countries, it has flourished. No art, no science, preceded it. In the dark periods of antiquity, when literature was in a low state and the rude manners of our forefathers withheld from them that INTEODUCTOBI. 15 knowledge we now so amply share, Masonry diffused its inflaence. This science unvailed, arts arose, civilization took place, and the progress of knowledge and philosophy gradu- ally dispelled the gloom of ignorance and barbarism. Gov- ernment being settled, authority was given to laws, and the assemblies of the Fraternity acquired the patronage of the great and the good, while the tenets of the profession diffused anbonnded philanthropy. Abstracted from the pure pleasures which arise from friendship so wisely constituted as that which subsists among Masons, and which it is scarcely possible that any circumstance or occurrence can erase. Masonry is a science confined to no particular country, but extends over the whole terrestrial globe. Wherever the arts flourish, lliere it flour- ishes too. Add to this, that by secret and inviolable signs, carefully preserved among the fraternity, it becomes an uni- versal language. Hence, many advantages are gained: the distant Chinese, the wild Arab, and the American savage, will embrace a brother Briton, and know that, btsidcs the common ties of humanity, there is still a stronger obligation to induce liim to kind and friendly ofiBces. The spirit of the fulminating priest will be tamed, mid a moral brother, though of a different persuasion, engage his esteem: for mutual tol- eration in religious opinions is one of the most distinguishing and valuable characteristics of the Craft. As all religions teach morality, if a brother be found to act the part of a truly honest man, his private speculative opinions a re left to God and himself. Thus, through the influence of Masonry, which is reconcilable to the best policy, all those disputes which embitter life and sour the tempers of men, are avoid ed ; while the common good, the general object, is zealously pursued. From this v'.ew of onr system, its utility must be suffi- ciently obvious. The universal principles of the Art unite, 16 QENEEAIi AHIMAN KEZON. ;n one indissoluble bond of affection, men of the most oppo site tenets, of the most distant countries, and of the most contradictory opinions; so that in every nation a Mason may find a friend, and in every climate a home.* Such is the nature of our institution, that, in the Lodge, which is confined to no particular spot, union is cemented by sincere attachment, and pleasure reciprocally communi- cated in the cheerful observance of every obliging office. Virtue, the grand object in view, luminous as the meridian snu, shines refulgent on the mind, enlivens the heart, and heightens cool approbation into warm sympathy and cordial attention. — Preston. OOVEENMENT OF THE FRATEENITT. The mode of government observed by the Fraternity will give the best idea of the nature and design of the Masonic Institution. Three classes are established among Masons, under differ- ent appellations. The privileges of each class are distinct; and particular means are adopted to preserve those privileges to the just and meritorious. Honor and probity are recom- mendations to the First Class; in which the practice of virtue is enforced, and the duties of morality are inculcated; while the mind is prepared for a regular progress in the principles of knowledge and philosophy. Diligence, assiduity, and ap- plication, are qualifications for the Second Class; in which is given an accurate elucidation of science, both in theory and practice. Here human reason is cultivated by a due ** On this principle, nnfortunate captives in war, and sojourners, accident ftlly cast on a distant shore, are particular objects of attention, and seldom faU to experience indulgence from MasouB; and it is very remarkable that there is not an instance on record of a breach of fidelity, or of ingratit^ida vheie that indulgence has been liberally extended. INTEODUCTOBT. 11 exertion ot me intellectual powers and faculties; nice and difficult theories are explained; new discoveries are produced, and those already known beautifully embellished. The Third Class is restricted to a selected few, whom truth and fidelity have distinguished, whom years and experience have im- proved, and whom merit and abilities have entitled to pre- ferment. With them the ancient landmarks of the Order are preserved; and from them we learn the necessary in- structive lessons whicii dignify the Art, and qualify the professors to illustrate its excellence and utility. Such is the established plan of the Masonic System. By this judicious arrangement, true Friendship is cultivated among different ranks of men. Hospitality promoted, Indus- try rewarded, and Ingenuity encouraged. — Preston. THE LODGE AND ITS GOVEENMENT. 1. The room in which a certain number of Freemasons assemble, for business connected with the institution, is called a Lodge. The assembly, or organized body of Freemasons, is also called a Lodge, just as tiie word Church is expressive both of the congregation and the place in which they meet to worship. A Lodge of Freemasons, to be legally constituted, must be in possession of an unreclaimed charter, granted by the Grand Lodge in whose jurisdiction it is situated; the Book of the Law; Square and Compasses; the Book of Con- stitutions; a code of By-Laws; its Officers, and a sufficient number of members (not less than seven) to perform the ceremonies pertaining to the Order. 2. The constitutional officers of a Lodge are the Worshipful Master, Senior Warden, Junior Warden, Treasurer, Secretary, Senior Deacon, Junior Deacon, and Tiler. To which may be 2* 18 GENEIiAL AHTM AN KEZON. added, t wo Stewards, (sometimes called Masters of Ceremo- nies,) a Marshal, a Chaplain, and an Organist. 3. A Lodge ought to assemble at least once a month tot work and instruction. 4. A Lodge has the right to do all the work of Ancient Craft Masonry; to be represented at all the communications of the Grand Lodge; to elect and install its officers; to increase its numbers by the admission of new members, and no member can be forced upon a Lodge without its consent; to make by-laws for its government; to exclude a member, on cause shown, temporarily or permanently; to leyy tax on its members; to appeal to the Grand Lodge or Grand Master from the decision of its Master; to exercise penal authority over its own members, and over all unaffiliated Masons living within the limits of its jurisdiction, and to change its time and place of meeting within the town or city designated in its vrarrant. 5. A Lodge under dispensation is a temporary and inchoate organization of Freemasons, acting under authority from the Grand or Deputy Grand Master; is not entitled to repre- sentation in the Grand Lodge ; cannot elect or install officers ; is without power to frame by-laws, or adopt a seal. QUALmCATIONS OF CANDIDATES. The qualiGcations which are essential in those who apply for initiation'into the mysteries of Freemasonry, are of two kinds, Inlernal and JExternal,* * It Is true that the ritual of the first degree says, that "It Is the Interna] and not the external qualifications which recommend a man to be made a 4Ia. icn;" but the context of the sentence shows that the external quallflcationi there relerred to are " worldlv wealth and honors." The ritual, therefore haj of course no allusion to the sort of external qualifications which are here to be diBcuesed, INTEODTJCTOBY. 19 The Internal qualifications of a candidate are those which lie within his own bosom, and are not known to the world. They refer to his peculiar dispositions toward the institution, his motives and design in seeking au entrance into it. Henca they are known to himself alone; and a knowledge of them can only be acquired from his own solemn declarations. The External qualifications are those which refer to his outward fitness for initiation, and are based on his moral and religious character, the frame of his body, the constita- tion of his mind, and his social position. A knowledge of these is to be acquired from a careful examination by a committee appointed for that purpose. The person who desires to be made a Mason must be a man, believing in the existence of a Supreme Being and of a future existence; at least twenty-one years of age; of good moral character, temperate, industrious, and capable of earn- ing an honest livelihood; he must come of his own free-will and accord, uninfluenced by mercenary or other improper motives; be of sound mind and body; capable of reading and writing; not deformed or dismembered, but hale and sound in his physical conformation, having his rigLt limbs, aa a man ought to have. A-BMISSION OF CANDIDATES. By the regulations of the Fraternity, a candidate for the mysteries of Masonry cannot be initiated in any regular Lodge, without having stood proposed one regular meeting, unless a dispensation be obtained in his favor. All apphca- tions for initiation should be made in writing, at a regular meeting of the Lodge, giving name, residence, age, occnpa- tion, and references, in the following form. 20 GENERAL AHIMAN EEZON. To the JVorsMp/ul Master, Officers and Brethren of. ... , Lodge, No , Free and Accepted Masons. The undersigiied, unbiassed by the improper so- licitation of friends, and uninfluenced by mercenary or other unworthy motives — prompted by a favor- able opinion of your ancient and honorable institu- tion, and a desire for knowledge — freely and volun- tarily offers himself a candidate for initiation into the mysteries of Freemasonry, and respectfully prays that he may be admitted and become a member of your Lodge, promising a cheerful conformity to the ancient usages and established customs of the Order. Was born in .... , is . . . years of age ; occupation , and resides A. B. Recommended by The petition, having been read id open Lodge, is placed on file. A committee is then appointed to investigate the character and qualifications of the petitioner. If, at the next regular meeting of the Lodge, the report of the com- niittee be favorable, the necessary preparations are made for his admission. OPENING AND CLOSING THE LODGE. In all regalar assemblies of men who are convened foi wise and useful purposes, the commencement and conclubioL of business are accompanied with some form. In everj country in the world the practice prevails, and is deemed essential. From the most remote periods of antiquity, it may be traced, and the refined improvements of modern limes have not totally abolished it. Ceremonies, when simply considered, it is true, are little more than visionary delusions; but their effects are some- times important. When they impress awe and reverence on the mind, and engage the attention by external attraction to solemn rites, they are interesting objects. These purposes are effected by judicious ceremonies, when regularly conducted and properly arranged. On this ground, they have received the sanction of the wisest men in all ages, and consequently could not escape the notice of Masons. To begin well, is the most likely means to end well; and it has been properly remarked, that when order and method are neglected at the beginning, they will be seldom found to take place at the end. The ceremonies of opening and closing a Lodge with solemnity and decorum is, therefore, nuivtrsally admitted among Masons, and which differ in each of the degrees; but differ so slightly as not to affect their general character. They must, therefore, be considered in reference to the several pur- poses which they are designed to accomplish. To conduct these ceremonies with propriety, ought to be the peculiar study of every Mason, especially of those who have the honor to rule in our assemblies. To persons who are dignified, every eye is naturally dii'ectcd for propriety of conduct and behavior; and from them other brethren, who 22 GENERAL AHDVtAN EEZON. are less informed, will naturally expect to derive an example worthy of imitation. From a share in these ceremonies no Mason can be exempted. This is the 6rst request of the Master, and the prelude to all business. No sooner has it been signified that the Lodge is about to be opened, than every officer repairs to his station, and the intent of the meeting becomes the sole object of attention. A Lodge must always be opened on the Third Degree, and in due form, for the transaction of any business, except that of initiating or passing a candidate into the mysteries of the first and second degrees. The first business after opening, if it be a regular communication, is the reading of the minutes of the preceding communication, for the informa- tion of the brethren. The minutes of the proceedings of the evening should, also, always be read before the Lodge is closed, that the brethren may know that they have been properly recorded, and then duly approved. The Lodge should always be opened and closed with prayer. PEAYEE, TO BE USED AT OPENING. Most holy and glorious Lord God, the Great A.rchitect of the Lniverse, the Giver of all good gifts and graces! Thou hast promised that, "where two or three are gathered together in thy name, thou wilt be in their midst, and bless them." In thy name we have assembled, and in thy name we desire to proceed in all our doings. Grant that the sublime principles of Freemasonry may so subdue every discordant OPENING TUE LODGE. 23 passion within us — so harmonize and enrich our hearts with thine own love and goodness — that the Tjodge at this time may humbly reflect that order and beauty which reign for ever before thy throne. — Amen. Response hy the brethren. — So mote it be. ANOTHER PRATEE, WHICH MAY BE USED AT OPENING. Great Architect of the Universe ! in thy name we have assembled, and in thy name we desire to proceed in aU our doings. Grant that the sublime principles of Freemasonry may so sub due every discordant passion within us — so hai monize and enrich our hearts with thine own love and goodness — that the Lodge at this time may reflect that order and beauty which reigna for ever before thy throne. — Amcii. Response. — So mote it be. In addition to the Prayer, the following Charge may be given The ways of virtue are beautiful. Klnowledge \b attained by degrees. Wisdom dwells with con- templation; there we must seek her. Let ua then, brethren, apply ourselves with becoming 24 GENERAL AHIMAN REZON zeal to the practice of the excellent principles inculcated by our Order. Let us ever remember hat the great objects of our association are, tht restraint of improper desires and passions, the cultivation of an active benevolence, and the pro- motion of a correct knowledge of the duties we owe to God, our neighbor, and ourselves. Let us be united, and practice with assiduity the sacred tenets of our Order. Let all private animosities, if any unhappily exist, give place to affection and brotherly love. It is useless parade to talk of the subjection of irregular passions within the walls of the Lodge, if we permit them to triumph in our intercourse with each other. Uniting in the grand design, let us be happy our- selves, and endeavor to promote the happiness of others. Let us cultivate the great moral vir- tues which are laid down on our Masonic Trestle- board, and improve in every thing that is good, amiable, and useful. Let the benign Genius of the Mystic Art preside over our councils, and under her sway let us act with a dignity becom- ing the high moral character of our venerable institution. Or the following Ode may be sang: CLOSING THE LODGE. AiB — Dundee. 25 ^= T: ^ s -SI- iS f izi: ^ f With - in our tern - pie met a - gain, With ^^^g -.^ ±Sl I ^^ 22: ^m w a w hearts and pur-pose strong, We'll raise our notes of W i =^ -r±- apE liSEi 1 I=t ^EEg grate-ful praise. With u - nion in our song. SEE ^ ?^ d ^^ Around our altar's sacred shrine May Love's pure incense rise, Bearing upon its mystic flame Oar music to the skies ! PEATER, TO BE USED AT OLOSINQ. Supreme Architect of the Universe, accept our humble thanks for the many mercies and bless- ings which thy bounty has conferred on us, and especially for this friendly and sociai intercourse. 26 GENERAL aHIMAN EEZON. Pardon, we beseech thee, whatever thou hast seen amiss in us since we have been together and continue to us thy presence, protection, and blessing. Make us sensible of the renewed obli- gations we are under to love thee, and as we are about to separate, and return to our respective places of abode, wilt thou be pleased so to influ- ence our hearts and minds, that we may each one of us practice, out of the Lodge, those great moral duties which are inculcated in it, and with reverence study and obey the laws which thou hast given us in thy Holy Word. — Amen. Hesponse. — So mote it be. OHAEGE, TO BE USED AT CLOSING. Bretheen: You are now to quit this sacred retreat of friendship and virtue, to mix again with the world. Amidst its concerns and em- ployments, forget not the duties you have heard eo frequently inculcated and forcibly recommend- ed in this Lodge. Be dihgent, prudent, temper- ate, discreet. Remember that around this altar you have })romised to befriend and relieve every CLOSING THE LODGE 27 brother who shall need your assistance. Re- member that you have promised to remind him, in the most tender manner, of his failings, and aid his reformation; to vindicate his character, when wrongfully traduced; suggest, in his behalf, the most candid and favorable circumstances. Is he justly reprehended ? Let the world observe how Masons love one another. These generous principles are to extend fur- ther. Every human being has a claim upon your kind offices. Do good unto all. Recommend it more especially to the household of the faithful. By diligence in the duties of yoiu- respective callings; by liberal benevolence and diffusive charity; by constancy and fidehty in your friend- ships, discover the beneficial and happy effects of this ancient and honorable institution. Let it not be supposed that you have here labored in vain, and spent your strength for naught; for your work is with the Loed and your recompense with your God, Finally, brethren, be ye all of one mind; hve in peace, and may the God of love and peace dehght to dwell with and bless you! 28 QENEEAL AHTMAN EEZON. The following Ode may be sung at closing: AiB — SicUian Hymn. -B- Now our so - cial la- bors clos - ing, Homage ^^E^ 1^^^=^=^=^ ■^ — m- ^^ g-Bg I * ^ Ifc Es^S^E^ t=±f of the heart we pay ; Each in con - fi - ^^ Z!=tL S S ^^=j^S3^^§p ^s^ g^ - dence re - posing, Kindest thoughts that ne'er decay. ^ ■|g— fg^ -^—^ ■^ \ 1- Let ns each, in Time's commotion, Heav'nly light and truth implore: Thus we'll pass life's stormy ocean, Landing on a happier shore. CLOSING BENEDICTION. May the blessing of Heaven rest upon us and all regular Masons ! May brotherly love prevail, and every moral and social virtue cement us !— - Amen. Res. — So mote it be. FIRST DEGREE. ENTEEED APPEENTICE. "There are mtuiy piominent emblemHin (his degree, teaching, ftrst, the propriety of maintaining regularity of life, and attending to the due improvement of time, by conforming to the prescribed ruJes, for which eight hours are allotted to repose, eight to labor, and eight to the service of God. Secondly, the cleansing of oui hearts and minds from every vice, is inculcated, thereby fitting our bodies as living stones for that spiritual edifice built by the Grand Architect of the Universe. There are many other emblems in this First Step, representing human life as being chequered with good and evil; pointing to the comforts and blessings that surround us, and impressing upon our minds the necessity of a reliance on Divine Providence. Our imperfect condition by nature is likewise adverted to, and the state of perfection to which we hope to arrive by virtuous education, aided by the blessing of God upon our own endeavors, and a due observance of the Holy Scriptures, as pointing out the whole duty of man. Indeed, everything in this degree is adapted to impress upon the mind cf the candidate the necessity of maintaining purity of life anil condujt, in order to ensure a happy immortality. "—Stonk ENTERED APPRENTICE. SECTION I. Ut«pttott. iWftttatiutt ot gkpvott. Sciuiiiul. SECTION HL 35 SECTION ni. en /-\ jK m- V.QftVP&^,\a — SECTION III. ZD u '|IN||I[IIII-| ('"HHllljIM I III I I'l ■! m 43 45 SECTION III. SECTIOX III, MANFS, ly ! Xi:'. Pedes, — * tliu Ilaiuls. the Feet. 40 DEGREE OF ENTERED APPRENTICE The first, or Entered Apprentice degree of Masonry, la intended, symbolically, to represent the entrance of man into the world, in which he is afterwards to become a living and thinking actor. Coming from the ignorance and darkness of the outer world, his first craving is for light — not tiiat phys- ical light which springs from the great orb of day as its fountain, but that moral and intellectual light which ema- nates from the primal Source of all things — from the Grand Architect of the Universe — the Creator of the sun and of all that it illuminates. Hence the groat, the primary object of the first degree, is to symbolize that birth of intellectual light into the mind; and the Entered Apprentice is the type of unregenerate man, groping in moral and mental darkness, and seeking for tlie light whioh is to guide his steps and point him to the path which leads to duty and to Him wha gives to duty its reward. FIRST LECTURE. Thb first step taken by a candidate, on entering a Lodge of Freemasons, tenches him the pernicious tendency of infi- delity, and shows him that the foundation on which Masonry rests is the belief and acknowledgment of a Supreme Being,- that in Him alone a sure confidence can be safely placed, to protect his st«ps in all the dangers and difficulties be may 52 GENERAL AHIMAN EEZON. be called to encounter in his progress through life; it assures him that, if his faith be well founded in that Being, he may confidently pursue his course without fear and without danger Every candidate, previous to his reception, is required to give bis free and full assent to the following interrogatories, in a room adjacent to the Lodge: 1. Do you seriously declare, upon your honor, that, unbiased by the improper solicitation of friends, and uninfluenced by mercenary motives, you freely and voluntarily offer yourself a can- date for the mysteries of Freemasonry? 2. Do you seriously declare, upon your honor, that you are prompted to solicit the privileges of Treemasonry by a favorable opinion conceived of the institution, a desire of knowledge, and a sincere wish of being serviceable to your fellow- creatures ? 3. Do you seriously declare, upon your honor, Uiat you wiU cheerfully conform to all the ancient usages and established customs of the Fraternity? SECTION I. Masonry was originally an operative society, and in thai form those who worked as Entered Apprentices were styled the^rrf class; but in Speculative or Freemasonry, the degree of which we are now treating is regarded as the first of the Order. Its reception places the novitiate in possession of EKTEEED APPRENTICE. 53 the Masonie alphabet, and discloses to him the fnndamontal principles of this time-honored institution. This section is Eub-dii ided under three heads, viz: 1st. The Ceremony; 2d. Its Moral; and 3d. Its Necessity and Consisienct. A fnll and perfect knowledge of this section is indispensa- bly necessary to every Mason who would be serviceable to tlic institution, and would avail himself of its privileges and its enjoyments. The Enteance. — The preparations to which the candidate must Bubmit, before entering the Lodge, serve allegorically to tench him, as well as to remind the brethren who are present, that it is the man alone, divested of all the outward recommendations of rank, state, or of riches, which Masonry accepts, and that it is his spirit- ual, or moral worth alone, which can open for him the door of the temple. As Masons, we are taught never to commence any great or important undertaking, without first invoking the blessing of Deity. The trust ot a Mason is in God, as a basis which can never tail, and a rock which can never be shaken. Nor is it a mere empty profession; for it is borne out and illustrated by our practice. We open and close our Lodges viith prayer; the same formula is used at the initiation of candidates; and no business of any importance is conducted without invoking the Divine assistance on our labors; and the blessing of God cannot be expected to follow any man's profession, unless it be verified by a godd and virtuous life. THE RITE OF INDUCTION. Wb are convinced by long and extensive observation that Masons need a tiuer and deeper insight into the nature of our esoteric work. We do not tliink our beautiful and truth-glowing ritual and oui Bublime symbolism aie quite understood by the mass of the Brother- hood. It is true all are affected, in a certain degree, by tlieu; it 54. GENERAL .iniMAN EEZON. eotild not be otherwise: but many fail to discover the grand tmth» which are inculcated therein. Symbols are of no practical import- ance, if we have lost the sense they were intended to convey ; and rites aie puerile, if they do not immediately lead the mind to the consideration of tangible ideas and immortal verities. Our cere- monies are moral and philosophical lessons; and, earnestly studied and rightly imderstood, wOI be seen to be pregnant with mighty meanings. Thus expressive and full of significance is the Eitk oe Induction. The induction of the Neophyte into the Order of Freeoaaoniy, his first entrance into the sanctuary of the illuminated, is for him a step of momentous importemce and solemnity. There are few candidates, we believe, who can approach the portals of the mys- tery-shrouded Lodge without much trepidation of heart, and a feeling of mingled awe and fear. Consequently, the induction is effected by the performance of certain appropriate symbolical cere- monies, all of which are remarkably and eloquently suggestive of the new life, duties, and obligations he is about to assume, and to which he is on the point of binding himself voluntai'ily, absolutely and without reservation, for ever. In ancient Egypt, the Neophyte was presented with a cup of water, and addressed in these words: — "Aspirant to the honor of a divine companionship ! seeker after celestial truth ! this is the water of forgetfulness. Drink! — drink to the oblivion of all your vices— the forgetfulness of all your imperfections; and thus be prepared for the reception of the new revelations of Truth, with which you are soon to be honored." Although modern Freemasonry does not retain this particular ceremony, it preserves the spirit of it, by othei forms, not less expressive and instructive. The candidate is directed to close his eyes on the Past — to lay aside the trappings and vestures of the outward world — the symbols of traffic and war — ail that re- minds one of the selfishness and discords of life — and turn his face towards the dread unknown — the mysterious Future. The EiTE ov Induction, therefore, signifies the end of a profane and vicious life — the palingenesia (new birth) of corrupted human nature— the death of vice and aU bad passions, and the introduction to a new hfe of pmity and virtue. It also prepares the candidate, by prayer and meditation, for that mystic pilgrimage, where he must wander through night and darkness, before he can behold tha golden splendors of the Obient, and stand in unfettered &eedoiu r.mong the Sons of Light ENTERED ATPRENTICE. 55 ITie Bite is Intended, still further, to represent man in his primi tlTe condition of helplessness, ignorance, and moral blindness, seeking after that mentiil iiiid moral enlightenment which alone can deliver his mind from all thralldoms, and make him master of the material world. The Neophyte, in darkness and with tremblings, knocks at the portals of the Lodge, and demands admission, in- struction, and light. So man, bom ignorant, and helpless, and blind, yet feeling stirring within him unappeasable longings for knowledge, knocks at the doors of the temple of science. He inter- rogates Nature, demands her secrets, and at length becomes the proud possessor of her mysteries. Finally, the Eite of Induction refers to the supreme hour of man's worldly life, when, lajiug aside all earthly wealth, and pomp, and rank, and gloiy, and divested of his mortal vesture, he passes alone through the gi-im darltuess of the tomb, to stand before the Qband Orient of the immortal Land. TbroiiRh dpath to lifo I and tbrou^b tblH vale of t«arf, Aud thldtle-world of luortal life, aHcend To the great Banquet, In that world wlioHe yours Of bllsa imcloudod, fadolesB, know no end." m PRATER, AT THE INITIATION OF A CANDIUATE. VoucnSAFE thine aid, Almighty Father of the [Jniversc, to this our present convention ; and grant tliat this candidate for ilasonry may dedi- cate and devote his hfe to thy service, and become a true and faithful brother among us. Endue him with a competency of thy divine Wisdom, that by the influence of the pure prhi- ciples of our art he may be better enabled to 56 GENEEAL AHIMAN KEZON. display the beauties of holiness, to the honor ol thy holy name. — Amen. Response. — So mote it be. THE SYMBOLIC PILGKIMAGE. The institution of Freemasonry — reaching backward until il loses itself among the mythological shadows of the past, its grand ritual and eloquent language of signs and symbols, originating in those distant ages — offers a field for exploration which can never be thoroughly traversed. Transmitted to us by remote generations, it is plain that, before we can, in any degree, appreciate Freema- sonry, or understand the significance of its mysteries, we must go back to the Past, and question the foimders of the Order. We must learn in what necessities of human nature, and for what pur- pose it was created. We must discover the trae genesis of our rites, and become familiar vrith the ideas which the Fathers intended to shadow forth through them, and impress upon the mind. It is not enough for us to accept the letter of the ceremonial, and perform it blindly, interpreting its meaning in whatever way fancy or imagin- ation or convenience may dictate. We should know what the Ancients meant to say through it: what truth each rite and each Byinbol represented to their minds. From age to age, thi-ough countless generations, these Kites have read their sublime lessons of wisdom and hope, and peace and warning, to the "Sons of Light." These same lessons, in the same language, they read to us to-day. But do we see in them what they did? Do they impress us as they impressed them? Or do they pass before our eyes like a panorama of some unknown land, which has no delineator to tell us what or where it is, or give us any intelli- gible notion regarding it ? Accepting the symbol, have we lost ita sense ? Our Kites will be of little value to us if this be the case. It is our duty, tlien, to make Freemasonry the object of a profound study. We must consult the Past. We must stand by the sar- cophagus of the murdered, but restored Osiris, in Egypt; enter the oavems of Phrygia, and hold communion with the Cabiri; pene- trate the "Collegia Fabrorum" of ancient Rome, and work in the mystic circles of Sidon. In a word, we must pursue our researehea until we find the thought that lay in the minds of those who cre- eled ilie institution and founded our mysteries. Then we shall ENTEKED APPEENTICE. 5ll tmow precisely what they mean. We shall see in them a grand series of moral and philosophical dramas, most eloqxient and in- structive, gleaming with sublime ideas, as the heavens glow with stars. And, finally, we shall discover that our Kites embrace all tho possible circumstances of man — moral, spirituiil, and social — Mid have a meaning high at the heavens, broad as the universe, and profound as etert ity. The Rite of the Wanderer, or the Symbolic Pilgiimage, is entirely puerile and unmeaning, unless we have learned in what ideas it originated, and what its authors intended to represent by it Hap- pily, this is not a difficult task. In Egj^it, Greece, and among other ancient nations, Freemasonry was one of the earliest agencies employed to effect the improvement and enlightenment of man. CiCEBO tells us that "the establishment of these Rites among the Athenians, conferred upon them a supreme benefit. 7heir effect was to civilize men, reform their wild and ferocicfosi manners, and make them comprehend the true principles of mxjrality, which initiale man into a new order of life, more worthy of a being destined to imorialily." — Consequently, the mystic journey primarily represented the toil- some progress of Humanity, fi-om its primitive condition of igno- rance and barbarism to a state of civilization and mental enlight- enment. The Neophyte, therefore, wandering in darkness over his winding way, meeting with various obstructions and delays, was a type of tlie human race, struggling onward and upward by devious stages, from the gloom and doi'kness of the savage state to the Ught, intelligence, and comforts of civilized life. This symbolic journey is also emblematical of the pilfximage of life, which, man soon enough discovers, is often dark and gloomy, surrounded by son-ow, and fear, and doxibt. It teaches him that over this dark, perplexed, and fearful course lays the way to a glo- rious destiny, that through night to liijhi must the eai-th-pilgrim work his way; that by struggle, and toU, and earnest endeavor, he must advance with cojirage and hope until, free of every fetter, and in the full light of ™-tue and knowledge, he stands face to face with tho mighty secrets of the universe, and attains that lofty height, whence he can look backwai-d over the night-shrouded and tortuous path in which he had been wandei-ing, and forward to subUmer elevation — to more gloriou.^ ideals, which seem to say to him, " Ou, an for ever ! " Such, then, is the grand and inspiring lesson which this Symbolic Pilgrimage is perpetually repeating to the brethren. Let tliem stndj 3* 58 GENERAL AHIMAN EEZON. It well, aud labor with faitb.; for it announces a progress in science and vii-tue, which will reach through eternity. The Lodge, when revealed to an entering Vason, discovers to liim a representation of the world; in which, from the wonders of Nature, w e are led to contemplate the great Original, aud worship him for his mighty works; and we are, thereby, also moved to ez- srciso those moral and social virtues, which become mankind to obsei-ve, as the servants of the Great Architect of the world, in whose image we were formed from the begimiing. The following passage of Scripture is rehearsed during the ceremony: Behold, how good and how pleasant it is for brethren to dwell together in unity. It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard ; that went down to the skirts of his garment. As the dew of Hermon, and as the dew that descended upon the mountains of Zion ; for there the Lord commanded the blessing, even hfe for evermore. " The great teaching of this Psalm is Brotherly Love, that virtue which forms the most prominent tenet of the Masonic Order. And it teaches the lesson, too, precisely as we do, by a symbol, comparing it to the precious ointment used in the consecration of the High-Priest, whose delightful perfume filled the whole place with its odor. The ointment was poured upon the head in such quau tity, that, being directed bj' the anointer in different ways in the form of a cross, it flowed at length down tV.e beard, and fiuallj jropped from the flowing skirts of the priestlv garment ENTERED APPRENTICE. 59 "The fiftenn Psalms, from the 120th to the 134th, inclusive, ot which this, of course, is one, are called by the Hebrews ' songs of degrees,' because they were sung on the fifteen steps ttscending ttom the court of Israel to the court of the women in the Temple. " Or the following Ode may be sung: Music — Avid Lang Syne. Be - hold! how pleas-ant and how good, For m ^^fc i iE^^5=ES :«^iE =f tj ^ \^ ' -•- brethren such as we, Of the Ac - ccjit . ed ef --f—f- :S==i: ^^ — »* — » zZz^^t- broth - er - hood To dwell in u - ui - ty! E^^ -=^ m — «^ S E^ ^=^ 3^ 'Tis like the oil on =s=u ^ ^3E ^i ^ Aa - ron's head WHiich 50 GENERAL AHIMAN BEZON. Bt. ^^^ ^ g— g= ^ =&:: r=g 11^ to his feet dis - tills ; Like Ilermon's dew so ^ « ' — m — m-- — *— — t— P^_ jy ■ « — 1» I'^'-^n 1 i —^ — &- _g__ ^ ^ ^ "~^ — n~" — R 1 P 1*" 1^ 1^ »» - ^ ^ ^ ^ B* - %r- l^ 3Ed^ vich - ly shed On Zi - on's sa - cred hills ! m Js=^ ^ ^ r*±=i =J== For there the Lord of light and love A blessing sent with power; Oh, may we all tliis blessing prove, E'en life for evermore ! On Friendship's altar, rising here, Onr hands now plighted be, To live in love, with hearts sincere, In peace and unity. It is the duty of the Master of the Lodge, as one of the precautionary measures of initiation, to explain to the can- didate the natnre and design of the institution; and while he informs him tliat it is founded on the purest principles of virtue; that it possesses great and invaluable privileges; and that, in order to secure those privileges to worthy men, and worthy men alone, voluntary pledge? of fidelity are required; he will at the same time assure him that nothing will be expected of liim incompatible with his civil, moral, or reli- giouB duties. ENTEEED APPllENTICE. 61 THE OBLIGATION OF SECRECT. Che of the moat notable features of Freemasonry — one, certainly which attracts, more than any thing else, the attention of tlie pro fcme world — is that vail of mystery — that awful secrecy— behind which it moves and acts. From the earliest periods, this has inva- riably been a distinctive characteristic of the institution; and to-day, as of old, the first obligation of a Mason- -his supreme duty — is that of silence and secrecy. "Why is this ? Why did Freemasonry, in the beginning, adopt the principle of secrecy, as a vital one 1 and why has it so persistently adhered to it, through all the changes that have swept over the earth, and transformed all things else ? The enemies of Freemasonry, like Thomas Paine and others, pretend that they have found the origin of Masonic secrecy in ths fact that the esoteric doctrines of the Order were antagonistic to the prevailing opinions, and therefore could not safely be professed before the world. Hence, according to them, the retiring into silence and secrecy was simply an act of cowardice, to escape the danger that might foUow the open and honest promulgation of an unpopular dooti'ine! Some distinguished Masonic writers have also— strange as it may appear — professed the same theory. We must nevertheless pronounce it an exceedingly shallow and unphi- losophical one. The obligation of secrecy does not owe its origin to anj such cause. That origin must be found, and can only be found, in the intrinsic uilue and divine excellence of the principle of secrecy itself. Among the ancients, silence and secrecy were considered virtues of the highest order The Egyptians worshiped Harpocratea, th« 62 GENEBAL AHIMAN REZON. god of secrpny, raised altars in Hs name, and wreathed them ■wf Jj garliinds of flowers. Among the ancient Romans, too, these vir lues were not less esteemed; and a distinguished Latin poet tells tis, " Est el fiddi tuta sUeniio merces:" - "for faithful silence, also, Ihere is a sure reward." Mystery has charms for all men, and is closely allied to the spir- itual part of man's nature. The entire fabric of the universe in founded on secrecy; and the great Life -force which vivifies, movea, and beautifies the whole, is the profoundest of all mysteries. We cannot, indeed, fix our eyes on a single point in creation which does not shade ofl' into mystery, and touch the realms of Eternal Silence. As the fathers of Freemasonry discovered that all life and beauty were elaborated in Night and Mystery, they made the Insti- tution, in this respect, conform to the divine order of Nature. In the Pythagorean Freemasonry, silence and secrecy were religious duties, and held to be the most fruitful sources of intellectual and moral improvement. A distinguished modem WTiter* repeats the same idea in quaint but forcible language: — " Thoughts will not work, except in silence; neither will virtue work, except in secrecy. Like other plants, virtue will not grow, unless its roots be hidden, buried fi-om the light of the SJin. Let the sun shine on it — nay, do but look at it privily thyself— the root withers, and no flowers will glad thee.'' In the grand mythology of ancient Scandinavia, there is a re- markable myth, called the Yggdrasil-Tree, or Ever-blooming Ash. whose top rose to the highest heavens, and whose roots struck down through the regions of everlasting gloom and night. From age to age, its branches, loaded with benedictions, spread out over all worlds, the delight of gods and men, diffusing life and beauty and firagrunce through the universe. And all this gloiy, and these capa- bilities to bless, were the fruit of the mysterious and secret labors of the sacred Nomas, who perpetually watered its roots from the deep-hidden welb, and thus preserved its vigor and vitality. The Yggdrasil Ti-ee is a beautiful symbolical representation of Freemasonry, and illustrates well the character of Masonic secrecy. Like that tree, in the youth of Humanity, the Mystic Order arose iimong the nations of the earth, and its ever-green branches spread over the world; and, by the vital power of its secret ministry, it dif. fnsed order, and beauty, and viitue, and civilization over all land.* • THOiut Cabi.tlx— Sartor Raarlui, ENTEKED APPEENTICE. 63 An(jtber reasoD why Freemasonrj regards secrecy sis a fiinda- Dwutal principle is, bocauso a unity, harmony, and strength can bo secured thereby, which cannot be obtained in any other way. Secrecy has a mystic, binding, almost snpematural force, and onites men more closely together than all other means combined. The common possession of a secret by a considerable number of people, produces a family-feeling. There is something profoundly mystical in this, no doubt; but it is, nevertheless, a fact Suppose two men, strangers, traveling in a distant country, should by some accident be brought together for a few brief moments, during which they happen to be the involuntary witnesses of some terrible deed, a deed which circumstances demand shall remain a secret between them for ever. In all the mde world, only these two men, and they strangers to each other, know the secret. They separate; conti- nents and oceans, and many eventful years, divide them ; but they cannot forget each other, nor the dread mystei-y which binds them together as with an iron chain. Neither time nor distance can weaken that mighty bond. In that, they are for ever one. It is not, then, for any vain or frivolous purpose that Masoni^ appeals to the principle of secrecy, but, rather, because it creates a family-feeling, insures unity, and throws the charm of mystery and poetry around the Order, making its labors easy and its obligations pleasant. In the beginning, God created the heaven and the earth. And the earth wa^ without form, and void; and darkness was upon the face of the deep And the Spirit of God moved upon the face oi the waters. And God said, Let there be light, and there was light. In humble commcmora tion of that august event, * * * * Light is ore of tie requirements of a candidate at his initiation »nd the material light which is afforded him is succeeded by as IntolkHJtual illumination, which serves to enlighten his path on th. journey from this v. orld to the next 64 GENEltAL AHIMAN EEZON. THE BITE OE ILLUMIKATION. The Eite of Illumination is a very anciont ceremonj, aud con- etihitetl au important feature iu all the mysteries of the early ages. In the Egyptian, Cabiriau, Sidonian, Eleusinian, Scandinavian, and Dniidical Kituals, it held a prominent place, and in them all repre- Bented the same ideas. It marked the termination of the mystic pilgrimage through gloom and night, and was emblematical of that moral and inteUertual light which pours its di^-ine radiance on the mind after it has nouquered prejudice, and passion, and ignorance, with which it has so long been struggling. The prevailing notion of all those Kites was, that man, society, humanity could arrive at the Perfect only by the ministiy of gloom and suffering; that the soul's exaltation and highest enlightenment could be approached only by the dark way of tears and sacrifice. The Kite of Illuminatiou indicates the triumphant conclusion of . man's conflicts, sacrifices, and trials; announces that he has found that Light for which he has so persistently sought — that Truth which alone can give dignity to his life, freedom to his spirit, and repose to his soul, aud which is the grand recompense for all his joumeyings, labors, and combats. The particular act which now distingiushes this illumination is, comparatively, modern, but is, nevertheless, deeply si^ifioant aud instructive. It refers to that point of time when "God said, 'Let there be light,' and there was Mght." The loftiest imagination is utterly powerless to paint a picture of the unspeakable glory of th€i scene, when the sun, for the first time, poured down his light in a golden deluge on the earth, hitherto a chaotic mass, plunged in eternal night! — ^when ocean, lake, and river, hill and valley, snuled and sparkled in the new-born splendor ! Yet this Kite does not commemorate that event simply as an historical, material fact, but rather because it symbolizes the release of the soul from darkness, and ignorance, and sin — from the chaos and confusion of a sensual and selfist life — and its establishment in the light and glory of vir- tue and knowledge. The emblems peculiar to this Rite are the Bible, Square, and Compasses, the Bm-ning Triangle, or the three hghted Tapers illu- minating the altar. These all have exclusive reference to the load- ing idea of the ceremony, viz : the release from moral, spiritual, ani inielleduid darkness. Hence the first three of these emblems arc called the Great Lights of Masomy, and the latter the Lesser Lights ENTEEED APPRENTICE. 63 Through Night to Light I and though, to moital eyes. Creation's face a pall of horror wear, Good cheer : good cheer I the gioom of midnight Jlia, And then a sunrise foUowB, mild and fair." Tteso lines of the great German beautifully and forcibly illustrat* the sublime thought which underlies and shines through this Rite. We civunot, of course, enter into any pai-tioular descriptions of it, or give any special details thereof, but the above suggestions are all that the intelligent brother will need to assist him to a thorough com- prehension of the whole. "isasin ci memuenUnol" -" The iniiiaied Icnow what is meant." The three great Lights iu Masoury are the Holy Bible, Square, and Compasses, and are thus explained : The Holy Bible is given us as the rule and guide of our faith and practice; the Square, to square our actions; and the Compasses, to cir- cumscribe our desires, and keep our passions in due bounds with all mankind, especially with the brethren. The Holy Writings, that great light in Masonry, will guide us to all truth ; it will direct our paths to the temple of happiness, »nd point out to us the whole duty of man. The SqiMre teaches us to regulate our actions by rule and line, and to harmonize cur conduct by the principles of morality aiij virtue. The Vompasses teaoL us to limit our desires in every station, that, rising to eminence by meritj we may live respected and die togiottod. 66 GENERAL AHIMAN EEZOIT. The three lesser Lights are the Sun, Moon and Master of the Lodge, and are thus ex- plained: As the Sun rules the day and the Moon governs the night, so should the Wor- shipful Master, with equal regularity, rule and govern the Lodge. Tbe Master represents the snn at its risin jf, that lie may open his Lodge, and employ and instruct the brethren in the prin- ciples of Freemasonry; to whom it is his duty to communicate light, impressing upon their minds the dignity and importance of the institution, and admonishing them never to disgrace it. The Senior Warden represents the sun at its setting, and his duty is to assist tlie Master, to look after certain properties of tbe Lodge, to see that harmony prevails, and that the brethren have their just dues before being dismissed from their labors. The JuMOR Waudkn represents the sun at meridian, which is the most beautilul part of the day, and his duty is to call the brethren from labor to refreshment, and see that the means thereof are not perverted by intempirance or excess, but so regulated that pleasure and profit may be shared by all. I now present you with this Lambskin, or white leather Apron. It is an emblem of in- nocence, and the badge of a Mason — more ancient than the Golden F'eece or Roman Eagle; more honorable than the Star and Garter, or any other Order that can be con- ferred upon you at this or at any future pe- riod by king, prince, potentate, or any other person, except he be a Mason, and in the body of a Lodge, and which, I trust, you will wear with pleasure to yourself and honor to the fraternity. ***** ENTEEED APPEENTICE. 67 Or the following may be given : Mj brother, I now present you -vrith this lambsltin, or white eather apron. It ia an emblem of innocence and the distin- guished badge of a Mason. It may be that in the coming years upon your head shall rest the laurel le ives of victory ; from your breast may hang jewels fit to grace the dradem jf an Eastern potentate; nay, more than these, with light added to the coming light, your ambitious feet may tread round after rouud of the lad'ler ihat leads to fame in our mystic circle, and even the purple of our fraternity rest upon your honored shoulders; but never again from mortal hands, never a^ain until your enfranchised spirit shall have passed upward and inward through the pearly gates, shall any honor so distinguished, so emblematiciil of purity and of all perfections, be bestowed upon you a< tliis which I confer to-night. It is yours to wear throughout an honorable life, and at your death, to be deposited upon the cofBn which shall enclose your lifeless lemains, and with them laid beneath the clods of the valley. Let its pure and spotless surface be to you an ever-present reminder of an unblemished purity of life and rectitude of conduct; a never-ending argument for nobler deeds; for higher thoughts ; for purer actions. And when at last your weary feet shall have come to the end of their toilsome jour- ney, and from your nerveless grasp shall drop forever the working tools of life, may the record of your life and conduct be as pure and spotless as the fair emblem which I place in your hands to-night. And when your trembling soul stands free and alone before the Great White Throne, may it be yout portion, oh, my brother, to hear from llim, who >ittoth as the Judge Supreme, the welcome words : \Ve\\ done, good and faithful seivant; enter thou into the joy of the Lord. You will now carry your apron to the S. AV. in the west, who will teach you how to wear it as an E. A., and, I hope, my brother, that you will wear it with pleasure to yourself and with honor to the fraternity of which you are now to be^ come a member. 68 GENEEAL AHIMAN EEZON. In the course of this section is exhibited a beautiful and impressive illustration of Chaeitt — one of the grand prin ciples i>f the institution, an J conclades with a moral appli- cation. Dbmakd. Not even a penny? Charity is the chief of every social virtue, and the distinguish, ing characteristic of Masons. This virtue includes a supreme degree of love to the great Creator and Governor of the Universe, The bounds of the greatest nation or the most extensive empiie cannot circumscribe the generosity of a liberal mind. Men, in vrhatever situation they are placed, are still in a great measure the same. They are exposed to similar dangers and misfortunes: they have not wisdom to foresee, or power to prevent the evils incident to human nature : they hang, as it were, m a perpetual suspense between hope and fear, sickness and health, plenty and want. A mutual chain of dependence subsists throughout the animal crea- tion. The whole human species are, therefore, proper objects foi the exercise of charity. Beings who partake of one common nature ought to be actuated by the same motives and interests. Hence, to soothe the unhappy, by sympathizing with their misfortunes, and to restore peace and tranquillity to agitated spirits, constitute the general and great ends of the Masonic institution. This humane, this generous dis- position, fires the breast with manly feelings, and enlivens that spirit of compassion which is the glory of the human frame, and which not only rivals, but outshines, every other pleasm-e the mind is capable of enjoying. AU human passions, when directed by the superior principle of reason, promote some useful purpose; but compassion towards proper objects is the most beneficial of all the affections, and exsites the most lasting degrees of happiness, as it extends to greater ntimbers, and tends to alleviate the infirmities and evils which are incident to human existence. Possessed of this amiable, this god-like disposition, Masons are shocked at misery, under every form and appearance. When wo behold an object pining under the miseries of a distressed body ol mind, the healing accents which flow from the tongue mitigate the pain of the unhappy sufferer, and make even adversity, in it« dismal state, look gay. When our pity is excited, we assuage grief, ENTEEED APPRENTICE. 69 and cheerfully relieve distress. If a brother be in want, every beart is moved; when he is hungry, we feed him; when he is naied, we clothe him; when he is in trouble, we fly to his relleC Thus we confirm the propriety of the title we bear, and convince the world at Isige that beothee, among Masons, is something more than a name. The newly-initiated brotlier is tlien conducted to Iiia proper station, *****•••♦_ where he receives liig first lesson in moral architecture, teaching him ever to walk uprightly before God and man. THE NOKTH-EAST COENEK. In the important ceremony which refers to the north-east comer of the Lodge, the candidate becomes as one who is to all outward appearance a perfect and upright man and Mason, the representative of a spiritual corner-stone on which he is to erect his future moral and Masonic edifice. This symbolic reference of the corner-stone of a material edifice to a Mason when, at his first initiation, he commences the moral and intellectual task of erecting a spiritual temple in his heart, is beautifully sustained when we look at aU the qualities that are required to constitute a "well-tried, ti'ue, and trusty" corner-stone. The squareness of its surface, embkmatic of morality— its cubical form, emblematic of firmness and stability of character — and the peculiar finish and fineness of the material, emblematic of virtue and holiness — show that the ceremony of the north-east comer of the Lodge was undoubtedly intended to portray, in the consecrated language of symbolism, the necessity of integrity and stability of conduct, of truthfulness and uprightness of chai'acter, aud of purity and holiness of life, which just at that time and in that place tlie sandidate is most impressively charged to maintain. THE TWENTT-FOUE-INCH GUAGE Is an instrument used by operative masons to measure and lay out thoir work; but we, as 70 GliNEEAL AHIMAN REZOK. Free and Accepted Masons, are taught to make use of it for the more noble and glorious purpose of dividing our time. It being divided into twenty -four equal parts, is emblematical of the twenty-four hours of the day, which we are taught to divide into three equal parts; whereby are found eight hours for the service of God and a distressed worthy brother; eight for our usual vocations; and eight for refreshment and sleep. The Twenty-fovtr-inch Guage is to measure and ascertain the extent of an edifice. Hence we derive a lesson of instruction. B recalls to our mind the division of the day into twenty-four hours, and directs us to apportion them to prayer, labor, refreshment, and repose. It may be further considered as the scale which com- prehends the numerical apportionment of the different degrees, according to the several Lodges. THE COMMON GAVEL Is an instrument made use of by operative masons to break off the corners of rough stones, the better to fit them for the builder's use; but we, as Tree and Accepted Masons, are taught to make use of it for the more noble and glorious purpose of divesting our hearts and consciences of all the vices and superfluities of Ufe; thereby fitting our minds, as hving stones, for that spir- itual building — that house not made with hands — eternal in the heavens. ENTERED APPRENTICE. 71 Tho Common Gavel is an important instrument of labor, witliout which no work of manual skill can be completed; from which we learn that skill without industry will be of no avail, and labor la the lot of man ; for the heart may conceive, and the head devise in vain, if the hand be not prompt to execute the design. Masons are called moral builders. In their rituals they declare, emphatically, that a more noble and glorious purpose than squaring stones and hewing timbers is theirs— fitting immortal nature for that spiritual building not made with hands, eternal in the heavens. It is said that the construction of the pyramids of Egypt employed the labor of one hundred thousand men for many years, but it was only to build monumental piles, beneath whose shadows kings might rest. These pyianiids are only temples for the dead; Masnna are building one for the living. The pyramids were only mauso- leums in which the bones of the mighty i^ead might repose in imperial magnificence; Masons are erecting u ptructme in which the God of Israel shall dwell for ever. The pjTamid shall crumble away, till not one stone shall be left upon another; but who shall count the years of immortality, the life-time of the soul, which is fitted for its place in the heavens ? Who can define its outlines, or fathom its depths, or measure its journey ! It is a sUeimi which grows broader and deeper as it flows onward. An angel's eye cannot measure its length, nor an angel's wing travel to its fartliest boundary. When earth's proudest momunental piles have crumbled away, and that sand been scattered by the desert winds, and the glory and gi'eatness of earth shall be forgotten, then will the im- mortal be pluming its 'n'ings for loftier flights. It is a foimtjun whose sources are in the Infinite, and whose placid waters flow on for ever — a spring-time that shall bloom, educating immortal mind for the present, the future, for all ages — is acknowledgad to be one of the essentiiJ objects 6f Masonic labors. The builder builds foi n century; Masons, for eternity. The painter paints for a generar l.ion ; tiisy for everlasting years. '/^ GENERAL AHIMAN BEZON. SECTION II. In this sectiou is fully explained the symbolic meaning of the eeremonies that take place in the first. Without this expla- nation, the mind of the novitiate would still be in darkness; all would be mysterious and incomprehensible. When thcje ceremonies are explained by an intelligent and competent teacher, the niiud is favorably impressedwith the beautiful system; the mystery is unvailed, and the candidate discovers that his progress is replete with instruction, and that the as- sertion is confirmed, that every character, figure, and emblem, depicted in a Lodge, has a moral tendency, inculcates the practice of the noblest virtues, and furnishes sufficient proof of tlie definition, that " Freemasonry is a system of morality, vailed in allegory and illustrated by symbols." THE PKEPAKATION. ******* "Various passages of Scripture are referred to in this section as explaining the traditions of Masonry. "Cut wood out of Lebanon, and bring it on floats by sea to Joppa; and carry it up to Jerusalem." "And the house was built of stone, made ready before it was brought thither; so that there was neither hammer, nor axe, noi any tool of iron heard in the house, v/hile it was building." "For to confirm all things, a man plucked off his shoe, and gave it unto his neighbor: and this was testimony in Israel." "Ask, and it shall be given you; seek, and ye shall find; knooi, and it shall be opened unto you." PKAYEE. Bending the knees, in adoraticn of Jehovah, is one of the moat ancient customs among men. We are taught, as Masons, nevej to commence any great or important undertaking without first invoking the blessing and protection of Deity. ENTERED APPEENTICE. 73 The right hand has in all ages been deemed an emblem of fidelity, and the ancients worship- ed Deity under the name of Fides, or Fidelity, which was sometimes represented by two right hands joined, and sometimes by two human figures, nolding each other by the right hands. The joining of right hands was esteemed, among the Persians and Parthians, as conveying a most inviolable obligation of fidelity. Hence, when King Abtabanxis desired to hold a conference -with his revolted subject Asineus, who was lq arms against him, he dispatched a messenger to him with the rtquest, who said to Asi- neus, "The king hath sent me to give you his right hand and security," — that is, a promise of safety in coming and going. And when Asineus sent his brother Aslleus to the proposed conf A-ence, the king met him, and gave him his right hand; npon which Jose- PHUS remarks: "This is of the greatest force there with all these barbarians, and affords a firm security to those who hold inter- course with them, for none of them will deceive, when once they have given you their right hands; nor will any one doubt of their fidelity, when that once is given, even though they were before ijuspected of injustice." Valeeius Maximus tells ns that the ancients had a moral deity, whom they called Fides. Her temple was first consecrated by NuMA. Fides was a goddess of honesty or fidelity; and the writer adds, when they promised any thing of old, they gave the right hand to pledge it, as we do, and, therefore, she is represented as giving her hand and some^mes her two hands conjoined. Chab- TAitius more fully describes this, by observing that the proper residence of faith or fidelity was thought by the ancients to be in the right hand; and, therefore, this deity was sometimes lepre- Bnntod by two right hands joined together; sometimes by two little images, shaking each other's right hand: so that the right hand was by them held sacred, and was symbolically made use of in a ■oleinn manner to denote fidelity. 4 74 GEKERAl ATTTMAT T EEZON. ^x4g£ at m Paieion. The Lamb has, in all ages, been deemed an emblem of innocence; the lambskin is, therefore, to remind htm of that purity of hfe and conduct which is so essentially necessary to his gaining admission into the Celestial Lodge above, where the Supreme Architect of the Universe presides. The Apron, in ancient times, was a umversally-received emblem of Truth. Among the Grecian mysteries, the candidate was iiiTest- ed with a white robe and apron. In Persia, the investiture was exceedingly splendid, and succeeded to the commission of Light. It consisted of the girdle, on which the twelve signs of the Zodiao were depicted; the tiaia, the white apron, and the purple tunio. SECTION III. This section fully explains the manner of constituting, and the proper authority for holding a Lodge. Here, also, we learn where Lodges were anciently held; their Form, Sup- port, Covering, FuRNrruRE, Ornaments, Lights, and Jewels; how situated, and to whom dedicated, as well in former timea as at present. A Lodge is an assemblage of Masons, duly congregated, having the Holy Bible, Square, and Compasses, and a Charter or Warrant, au' thoriziiig them to work. ENTEEED APPRENTICE. 75 Lodge meetings, at the present day, are usu- ally held in upper chambers — probably for the better security which such places afford. It may be, however, that the custom had its origin in a practice observed by the ancient Jews, of build- ing their temples, schools, and synagogues on high hills,* a practice which seems to have met the approbation of the Almighty, who said unto the Prophet Ezekiel, "Upon the top of the mountain, the whole limit thereof, round about shall be most holy." Before the erection of tem- ples, the celestial bodies were worshiped on hills, and the terrestrial ones in VALLEys.f At a later period, the Christians, wherever it was practica- ble, erected their churches on eminences. Hills or mountains were al\rays considered the peculiar abode of the Deity; and hence the Mnsonio tradition, that our ancient bretliren held their Lodges most frequently on the highest of hills. The veneration for hills or secret caverns induced the construction of temples for divine worship in such situations. The custom yraa * The NoachldtB met on the summit of high hilla, to practice their eimpla devotions, which were commemorative ot their preservation amidst the de- Btniction of mankiad by the Universal Deluge, and of the promise that th€ world should never again be subjected to a similar judgment. t In Imitation of the primitive practice, but with a much more Innocent purpose than the worship of idol j, before Freemasons possessed the convf». nlonce of well-formed Lodges, our ancient brethren used to assemble oi» thi bighest of hills or in the lowest of valleys, because Buch situationB afforded tii« meano of securil^ from unla-wful intrusion. 76 GENERAL AHIMAN BEZON. Initiated in the early ages of Cliristianity; for our ancient charchoi are usually erected on hills, and, beneath the foundations of those which are cathedral or collegiate, crypts were commonly construct* ed for private deyotion and other secret purposes. Its form is * * * *. Its dimensions, from east to west, embracing every clime between north and south. In fact, its universal chain of friendship encircles every portion of the human family, and beams wherever civilization extends. The form of a Lodge should always be an oblong square, in length, between the east and the west; in breadth, between the north and the south; in height, from earth to heaven; and in depth, from the surface to the center. This disposition serves to indicate the prevalence of Freemasonry over the whole face of the globe, guarded by its laws, and ornamented by its beautiful tenets. Every civilized region is illuminated by its presence. Its charity relieves the wretched; its brotherly love unites the Fraternity in a chain of indissoluble affection, and extends its example beyond the limits of the lodge-room, to embrace, in its ample scope, the whole human race, infolding them in its arms of universal love. The square form was esteemed by our ancient operative brethren as one of the Greater Lights, and a component part of the furuitnT6 of the Lodge. The double cube is an expressive emblem of the anited powers of darkness and Ught in the creation. SChe 'gonxn&KVitfi at tint 'gia&^t. The Masonic Lodge, bounded only by the ex- treme points of the compass, the highest heavens, and the lowest depth of the central abyss, ia metaphoiically supported by three large pillars ENTERED APPRENTICE. 77 which are denominated Wisdom,* Strength,-} aild Beauty :{ because there should be wisdom to contrive, strength to support, and beauty to adorn all great and important undertakings. The universe is the temple of the Deity whom we serve : Wisdom, Strength, and Beauty are al)out His throne as pillars of His work; for His wisdom is infinite. His strength is omnipotent, and His beauty shines forth through all His cre- ation in symmetry and order. As the work of building the temple at Jerusalem wae conducted by the wisdom of Solomon, the strength of Hiram, king of Tyre, and the beauty, or cunning workmanship of Hiram Abiff, so the labors of the Lodge are supported by the wisdom, strength, and beauty of the three presiding- officers, who occupy the prominent stations in the East, West, and South; thus locally forming a tri- * Wisdom Is represented by the lonlo colamn and the W. M. ; becanse the lonlo column wisely combines the strength without the massiveness of the Doric; with the gi-ace, without the exuberance of ornament, of the CorinthinD; and because it is the duty of the W. M. to superintend, instruct, and enlighten the Graft by his superior wisdom. Solomom, king of Israel, is also considered as the column of wisdom that supported the temple. t Sthength is represented by the Doric column and the S. W.; because the Doric Is the strongest and most massive of the Orders, and becanse it is the duty of YhQ S. W., by an attentive superintendence of the Craft, to aid the W. M. in the performance of his duties, and to strengthen and support his autb ip- Ity. HxitAM, king of Tyre, is also considered as the representative of the columa of strength which supported the temple. X Bkautt Is represented by the Corinthian column and the J, W, ; becauM the Corinthian is the most beautiful and highly finished of the Orders, and because the situation of the J. W. in the S. enables him the better to observe that bright luminary which, at its meridian height, is the beauty and glory of the day. — Thus, by the united energies of these three presiding-olDcers, the system is adorned and estabUshed firm as a rock in mid-ocean, braving the mAllgnant shafts of envy and detracLon ; its summit gilded with tne rays of tht meridiut sun. tl^ough stormy winds and ?avee beat ftiriously on its base. 78 GENEEAL AHIMAN EEZON. angle, -which is a sacred emblem, and unitedly constituting on« chief goTernor, by which the affairs of the Lodge are conducted, and without the presence of aU three, or their legally-appointed representatives, no Lodge can be opened for the transaction of business, nor can any candidate be legally initiated therein. ©&« (ftovttJttj of the ^0flfl<. Its covering is no less than the- clouded canopy^ or starry-decked heaven, where all good Masons hope at last to arrive, by the aid of that theo- logical ladder* which Jacob, in his vision, saw reaching from earth to heaven; the three ^rm- cipal rounds of which are denominated Faith, Hope, and Charity; which admonishes us to have faith in God, \ope in immortahty, and charity to all mankind. The greatest of these is Charity: for our faith may be lost in sight; hope ends in fruition; but charity extends beyond the grave, through the boundless realms of eternity. * standing firmly on the Bible, Square, and CompasseSt ie a ladder vhjch connects the earth with the heavens, or covering of the Lodge, and is a simil« of that which Jacob saw in a vision when journeying to Fadanarum, in Meao potamia. It is composed of staves or rounds innumerable, which point out a> many moral virtues; but principally of three, which refer to Faith, Hope, bfld Cliarity: Faith in the Great Architect of the Universe; Hope in salvation; and to be in Charity with all mauiind, but more particularly with the brethren. It reaches to the heavens, and rests on the volume of the sacred law; because, by the doctrine contained in that Holy Book, we are taught to believe J l the wise dispensations of Divine Providence; which behef strengthens our faith, and enables us to ascend the first step. This faith naturally creates in us a hop« of becoming partakers of the blessed promises therein recorded: which hop# enables ua to ascend the second stop. But the third and last, being Charity, comprehends the whole; an J the Mason who is possessed of that virtue, in Itf unplest sensn, may justly be deemed to have attained the summit of the Bf;ieiic6< ENTERED APPRENTICE. 79 Fatth is the foundation of justice, the bond of amity, and tlit cliief support of society. We live by feith; we walk by faith; by faith we have a continual hope in the acknowledgment of a Supreme Being; by faith we are justified, accepted, and finally saved. Faith is the substance of things hoped for -the evidence of things not seen. If we — with suitable, true devotion — maintain our MaHonio profession, our faith will become a beam of light, and bring us to those blessed mansions where we shall be eternally happy with God, the Grand Architect of the Universe. Hope is the anchor of the soul, both sure and steadfast, and enters into that within the vail; let a firm reliance in the Almighty's faithfulness animate our endeavors, and teach us to fix our hopes within the limits of His promises, so shall success attend us. If wo believe a thing to be impossible, our despondency may render it so' but he who perseveres, will ultimately overcome all difiiculties. Chaeitt is the brightest gem that can adorn our Masonic profes- sion. Happy is the man who has sowed in his breast the seeds of benevolence, the produce thereof is love and peace; he envieth not his neighbor; he listeneth not to a tale, when reported by slander revenge or malice has no place in his breast; he forgives the inju- ries of men, and endeavors to blot them fi-om his recollection. The objects of ti'ue charity among Masons are, merit and virtue in dis- tress; persons who are incapable of extricating themselves from misfortunes in their journey through life; industrious men, who, from inevitable accidents and acts of Providence, have fallen into ruin; widows, who are left smWvors of their husbands, by whose labors they subsisted; orphans in tender years, left naked to the world; and the aged, whose spirits are exhausted, whose aims are anbraced by time, and thereby rendered unable to procure foi themselves that sustenance they could accomplish in their x outLt^i) dnya. This is Charity, the Keystone to our mystic fabric. Hail, balm-bestowing ChabityI First of the heaven-born: Sanctity and Sincerity Thy temple still adorn: Gommuuing %\-ith Mortality, The humble hut thou dost not Boom. Thou art, in bright reality. Friend of the friendless and forlorn. With joy-induced alacrity, Supplying want, assuaging woe. 80 GENERAL AHTTtfAN BEZON. ' To every home of mlflery Thy Bister-Bpirits smiling go; DlBpelling all despondency^ Their blesBings they bestov— Like angels in the miulBtry Of holiness below. Consists of the Holy Bible, Square, and Com^ passes. The Bible is dedicated to the service of God, because it is the inestimable gift of God to man, and on it we obligate our newly-made brethren ; the Square to the Master, because it is the proper Masonic emblem of his office; and the Compasses to the Craft, because, by a due attention to their use, we are taught to circumscribe our desires, and keep our pas- sions within due bounds. The Square is given to the whole Masonic body, because we are all obligated with it, and are consequently bound to act thereon. As it is by the assistance of the Square that all rude matter ia brought into due form, so it is by the sqviare conduct of the Master that all animosities are made to subside, should any unfortunately arise in the Lodge, and the business of Masonry is thereby better conducted. The ungovernable passions and uncultivated nature of man stand as much in need of the Square and Compasses to bring them into order, and to adorn us with the beauty of hoUness, as those instruments of Masonry are necessary to bring rude matter into form, or to make a block of marble fit for the polished comers of the temple. The following appropriate illustrations of the three Great Lights of Masonry may be rehearsed with beautifal effect: As more immediate guides for a Freemason, the Lodge is fax- aished with unerring mien, whereby he shall form his conduct ENTEEED APPEENTICE. 81 riie Book of the Law is laid before Mn., that he may not say, through ignorance he erred; whatever the Great Architect of th« world hath dictated to mankind, as the mode in which he should be served, and the path in which to tread, is to obtain his approba- tion; whatever precepts he hath administered, and with whatever laws he hath inspired the sages of old, the same are feithfoUy com- prised in the Book of the Law of Masonry. That book reveals the dnties which the Great Master of all exacts from us: open to every eye — comprehensible to every mind. Then who shall say among ns, that he knoweth not the acceptable service? The Kule, the Square, and the Compasses, are emblematical of the conduct we should pursue in society. To observe punctnahty In all our engagements, faithfully and religiously to discharge those important obligations which we owe to God and our neighbor; to be upright in all our dealings ; to hold the scales of Justice in equal poise ; to square our actions by the unerring rule of God's sacred word; to keep within compass and bounds with all mankind, par- ticulaily with a brother; to govern our expenses by our incomes; to curb our sensual appetites; to keep within bounds those unruly passions which oftentimes interfere with the enjoyments of society, and degrade both the man and the Freemason; to recall to oui minds that, in the great scale of existence, the whole family of mankind are upon a level vrith each other, and that the only ques- tion of preference among Feeemasons should be, who is most wise, who is most good? For the time will come, and none of us know how soon, when death, the great leveler of all human greatness, wili rob VIS of our distinctions, and bring us to a level with the dust ©be ®j;»aw«ttti8i oi a W^S^ Are the Mosaic Pavement, the Indented Tessel, and the Blading Stae. The Mosaic Pavement is a representation of the ground-floor of King Solomon's Temple; the Indented Tessel,* of that beautiful tesselated * The Id lented Tessel Is a border of stones, of various colors, placed aronnd khe pavtmeiifi cut or notched Into inequalities resembling teeth. 4* 82 GENEEAL AHIMAN EEZON. border or skirting -whicli surrounded it. The Mosaic Pavement is emblematical of human life, checkered with good and evil; the Indented Tessel, or Tesselated Border, of the manifold blessings and comforts which constantly sur- round us, and which we hope to enjoy by a firm reliance on Divine Providence, which is hieroglyphically represented by the Blazing Star in the center. As the steps of man are tried in the yarious and uncertain inci- dents of life; as our days are checkered mth a strange contrariety of events, and our passage through this existence, though some- times attended with prosperous circumstances, is often beset by a multitude of evils; hence is the Lodge furnished with Mosaic work, to remind us of the precariousness of our state on earth: to-day, our feet tread in prosperity; to-morrow, we totter on the unoven paths of weakness, temptation, and adversity. "While this emblem is before us, we are instructed to boast of nothing; to have com- passion, and give aid to those who are in adversity; to walk up- rightly, and with humility; for such is this existence, that there is no station in which pride can be stably founded: aU men, in birth and in the grave, are on a level. While we tread on this Mosaic work, let our ideas return to the original, which it copies ; and let every Freemason act as the dictates of reason promp-t him to live in brotherly love. ®he f Igftt^ of the f o suers. And as they were liable to meet with many distresses in their SDJournment in the wilderness, so, as oft as they should behold the situation of the Tabernacle, their faith might be strengthened, and, by a firm reliance on Ai,mighty God, they might be enabled to proceed with resolution and cheerfulness. And as the Taberna- cle was at that time to be a constant exhortation to them, from thai great instance of omnipotence, to confide in God under all theii embarrassments, so the Temple, afterwards built by Solomon, in the same form and situation, was to be a lasting monument to theii posteritj' of the mighty works the Loed had performed in conduct- ing their forefathers out of their captivity into the promised land. And this, also, may be deemed a very sufficient reason why places for Christian worship, after the pattern of the said Tabernacle and Temple, have ever been, and stUl are, generally erected in the same manner; for, as human creatures, we, as well as our forefathers, stand in need to be continually reminded of our weakness, and u necessary constant dependence on an Omnipotent and AU-graoioua Being." Lodges were anciently dedicated to King Solomon, as he was our first Most Excellent Grand Master; but Masons professing Christian- ity, dedicate theirs to St. John the Baptist and St. John the Evangelist, who were two eminent palrons of Masonry; and since their time, there is represented in every regular and well-govern- ed Lodge a certain Point within a Circle — the point representing an individual brother; the circle, the boundary-line of his conduct to God and man, beyond which Jie is never to suffer hia ENTERED APPRENTICE. 87 passions, prejudices, or interests to betray him, on any occasion. This circle is embordered by two perpendicular parallel lines, representing those Saints, who were perfect parallels in Chris- tianity, as well as in Masonry; and upon the vertex rests the Holy Scriptures, which point out the whole duty of man. In going around this circle, we necessarily touch upon these two hues, as well as upon the Holy Scriptures; and while a Mason keeps himself thus circumscribed, it is impossible that he should materially err. " But thougli past all cUfTuecd, without a ibore His essence ; local is liis Tiiroue, as meet To gather the dispersed, as Staudords coll The listed from afur; to iix a point, A central point, collective of his sons, Blnco timte every nature but his own. ****** If earth's whole orb by some dire distant eye Were seen at once, her towering Alps would sink. And level'd Atlaa leave an even sphere. Thus earth, and all tliat earthly minds admire. Is swallow'd in Eternity's vast round," Young. "Whetlier we regard this symbol in the piirity of its legitimatt Interpretation, or consider the unlimited corruption which it sus- tained in its progress through the mysteries of idolatry, the general principle will be found equally siguilicimt. It was oiiginally tha conservator of a genuine moral precept, founded on a fundiimental religious truth; but innovation followed innovation, until this de- graded symbol became the dreadful depository of obscemty and lust: "The use of this emblem is coeval with the first created man. A primary idea which would suggest itself to the mind of .ix>iM, when engaged in reflections on his own situation, the form of the nui- Terse, and tho uatme of all the objects presented to his view, would 88 GENERAL AHIMAN EEZON. be, that ihe creation was a cirde and himself the center. This figUMi implanted without an effort, wonld be ever present in all his con- templations, and would influence his judgment to a certain extent, while attempting to decide on the mysterious phenomena which were continually before him. To persons unacquainted with the intricate philosophy of Nature, as we may fairly presume Adam was, this is the plain idea conveyed to the senses by a superficial view of Nature's works. Ask an unlettered hind of the present day, and he will tell you that the earth is a circular plane; and perhaps he will have some indistinct notion that the expanse above his head is spherical, but he will assuredly look upon himself as the common center of all. This is consistent with the general appearance of things; for, if he look around, he finds the horizon, unless inter- cepted by the intervention of sensible objects, equally distant from the point of vision in all its parts. And the experiment uniformly producing the same results, whether made by night or day, ha relies on the evidence of his senses, and pronounces his own judg- ment correct and irrefutable. So the first created man. Himself the center of the system, he would regard Paradise as the limit of the habitable earth, and the expanse as the eternal residence of the omnipresent Deity. A little reflection, however, would soon bring him nearer to the truth. The garden of Eden was of a circular form, and the Tree of Life was placed in the center. Now, as the fruit of this tree was reputed to convey the privilege of immortality, the center would hence be esteemed the most honorable situation, and be ultimately assigned to the Deity, who alone enjoys the attributes of immortality and eternity; for Adam, in his progress to different parts of this happy abode, would soon conclude that, however he might be deceived by appearances, he himself could not be a permanent center, because he was constantly changing his position. "To this august Circle the two forbidden trees were the accompa- nying perpendicular parallel lines; pointing out God's equal justiei and m^rcy. "When Adam had violated the divine command, and eaten of the tree of knowledge , justice demanded that the threat- ened penalty should be paid. But here mercy interposed, and he was expelled fiom the abode of purity and peace, now violated by transgression, 'lest he should put forth his hand, and take also of the tree of life, and live for ever " in a state of wickedness and sia Hence arose the Masonic emblem of a Point vrithin a Circle." ENTEKED APPRENTICE. 89 ' When mankind had transferred their adoration from the Creatoi lo his works, they advanced specious reasons to justify a devotion to spl.eres and circles. Every thing great and sublime, which wai continually presented to their inspection, partook of this form, fhe sun, the unequivocal source of light and heat, was a primary object of attention, and became their chief deity. The earth, the planets, and fixed stars, proceeding in all their majestic regularity, excited admiration, and implanted devout feeUngs in their hearts. These were all spherical, as was also the arch of heaven, illuminated with their unfading luster. The next progressive observations of mankind would be extended to the imassisted efforts of Nature in the production of plants and trees ; and these were found to exhibit, for the most part, the some uniform appearances. From the simple stalk of corn, to the bole of the gigantic lord of the forest, the cylinder and cone, and consequently the circle, were the most common forms assumed by the vegetable creation. Every fruit he plucked — every root he dug from the earth for food — was either globular, cylindrical, or conical, each partaking of the nature if a circle. If a tree were divided horizontally, the section uniformly exhibited the appearance of a Point within a succession of concen- tric circles. The same will be true of msiny varieties of vegetables; and similar results would be produced from an inspection of animal bodies. The trunk is a cylinder; and the intestines, so often crit- ically examined for the purposes of augury, presented to the curious inquirer little variation from the general principle. Hence statues bearing these forms were subsequently dedicated to the Olympic gods; a Cylinder, to the earth; and a Cone to the sun. "In this figure, Nature, in her most sportive mood, appeared exclusively to delight If a bubble were excited on the water, it was spherical; and if any sohd body were cast upon the surface, the ripple formed itself into irmumerable concentric circles, rapidly Bucceeding each other, of which the body, or moving cause, was the common center. If water were cast into the air, they found that the drops invariably arranged themselves into a globular form. This imiforniity was soon observed, and thought to be a preter- natural indication of divinity; for if Nature assumed one unvaiying character in all her works, that character must be an unquestionable symbol of the God of Nature. Hence the Circle, with its center distinctly marked, became a most sacred emblem with every nation of idolaters; adopted perhaps from the same symbol used by theii GENERAL AHIMAN EEZON. forefathers on the plain of Shinar; referring primarily to the in* measurable expanse occupied by infinite space; a i)roper type of eternity, but now justified by a reference to the works of Natm-e. This was the general belief, though the expression varied iu difler< ent ages and among the inhabitants of diflferent nations. "The tribes contiguous to Judea placed a Jod (1) in the oentel of ft circle, as a sj-mbol of the Deity surrounded by Eternity, of which He was said to be the inscrutable author, the ornameiit, and tlie support. The Samothracians had a great veneration for tha Circle, which they considered as consecrated by tho universal pres- ence of the Deity; and hence rings were distributed to the initiated, OS amulets possessed of the power of averting danger. The Chinese used a symbol which bore a great resemblance to that which is the subject of this annotation. The Circle was bounded north and south by two serpents, (equivalent to the two perpendicular parallel lines of the Masonic symbol, ) and was emblematical of the Universe, protected and supported equally by the Power and Wisdom of the Creator. The Hindoos believed that the Supreme Being was cor- rectly represented by a perfect sphere, without beginning and without end. The first settlers in Egypt transmitted to their pos- terity am exact copy of our Point within a Circle, expressed in emblematical language. The widely-extended universe was repre- sented as a circle of boundless light, in the center of which the Deity was said to dwell; or, in other words, the circle was symbol- ical of His eternity; and the perpendicular parallel Unes by which it is bounded, were the two great luminaries of heaven, the sun and moon; the former denoting His virtue — the latter His wisdom. And this idea was generally expressed by a hawk's head in the center of a circle, or an endless serpent inclosing an eye. " But the most expressive symbol to this effect used by any people who had renounced the true religion, was the famous emblem of Ptthagobas, who contrived not merely to express the only one God, residing in the midst of eternity, but united with it an idea of the divine Triad, and blended emblems of regeneration, morality, and science. Toi this purpose he added to the central Jod nine othei Tods, disposed about the center in the form of an equilateial trian- gle, each side consisting of the Lomber fouk. The disciples of Pythagokas denominated this symbol Trigonon^myslicum, becaua* It was the conservator of many awful and important truths- ENTERED APPEENTICE. 91 "1. The Monad, or active pirnciple. "3. The Duad, or passive principle. " 3. The Triad, or world proceeding from their nnion. "4. The sacred Qxuiriernary, involving the liberal Scioncea, Physics, Morality, etc., etc. •'0/ this remarkable emblem, a full explanation may be equallj Interesting and instructive. "The symbol of all things, according to Ptthagoeas, was one and Ivjo. One added to two make three ; and once the s