1. Bro. SW as Free and Accepted
Masons where did you and I first meet,
Upon the Square,
2. Where hope to part,
Upon the Level,
3. Why so,
As Masons we ought always so
to do with all mankind, but more particularly as obligated Brother
Masons,
4. From whence came you,
From the west,
5. Where going,
To the east,
6. What induced you to leave the west
to go to the east,
In search of a Master and of
him to gain instruction,
7. Who are you that want
instruction,
A Free and Accepted
Mason,
8. What kind of man ought Free and
Accepted Masons to be,
A free Man born of a free
Woman, brother to a King, and companion to a beggar if a Mason,
9. Why free,
That the habits of slavery might not contaminate the true
principles on which Masonry is founded,
10. Why born of free woman,
Because the Masons who were
chosen by KS to work at the Temple, were declared free, and exempt from
all imposts, duties, and taxes for them and their
descendants;
they
had also the previlidge (sic) to bear arms. Since the destruction of the
Temple by Nebuchadnezzar, they were carried into captivity with the
ancient Jews, but the good will of Cyrus gave them permission to erect a
Second Temple, having set them at liberty for that purpose. It is since
this epoch that we bear the name of Free-masons,
11. Why brother to Kings or companion
to beggars if Masons,
A King is here reminded that
that (sic) although a crown may adorn his head, and a sceptre his hand,
yet the blood in his veins is derived from the common parent, and no
better than that of his meanest subject;
the
wisest Senator, or the most skilful
[sic]
Artist, is taught, that
equally with others he is exposed by nature to infirmity, sickness, and
disease, that unforeseen misfortunes may impair his faculties, and level
him with the meanest of his species:
men
of inferior talents are here reminded (who are not placed by fortune in
such exalted stations) to regard their superiors with peculiar esteem,
when they behold them divested of pride, vanity, and
external grandeur, condescending in a badge of innocence and
bond of friendship, to trace wisdom and follow virtue, assisted by
those who are of a rank beneath them;
virtue
is true nobility;
wisdom
is the channel by which virtue only can distinguish us as
Masons.
(Preston),
12. Another reason why free born,
It treats of that grand
festival which Abraham made at the weaning of his son Isaac.
--
When
Sarah saw Ishmael, the son of Hagar, the Egyptian
bond-woman, teazing (sic) and perplexing her son, she remonstrated with
Abraham, saying, put away that bond-woman and her son, for such as
they shall not inherit with the free-born;
she
speaking as being endowed by divine inspiration, well knowing that from
Isaac's loins would spring a great and mighty people, such as would
serve the Lord with Freedom, Fervency and Zeal, and she fearing if they
were brought up together, Isaac might imbibe some of
Ishmael's slavish principles, it being generally remarked that the
minds of slaves are much more contaminated than the free born,
13. Why all those equalities amongst
us,
We are all equal by
creation, but much more so by the strength of our OB,
14. Generally speaking from whence
came you,
From the Holy Lodge of St.
John,
15. What recommendation did you bring
from thence,
I greet you well; The
recommendation I brought from the R H (Right Holy), Worthy, and Worshipful
Lodge, of St. John, is to great (sic) you well,
16. Any other recommendation,
A hearty good wish to all brothers and fellows,
17. Since our Brother brought nothing
else, what might you come here to do,
To rule and subdue my passions, to act upon the Square, and make a
farther progress with Masons,
18. By this I presume you are a
Mason,
So taken [ and accepted
among Brothers and Fellows. -- Emulation ].
19. How am I to know that, (I
approve of you),
By being often approved,
(( by the regularity of my initiation, repeated trials and approbations,
and a willingness at all times to undergo an examination when properly
called on. -- Emulation )).
[
Browne answers this question with: By the regularity of my instruction
having been tried proved in sundry Lodges now seek to be proved or
disproved by you worshipful. ].
20. Those brothers having given me
convinceing (sic) proofs, they are Masons, how do you know yourself to be
such,
By Ss., Ts., and perfect
points,
21. What are s . . . s,
All Ss., Ls., and Ps., are
true and proper s . . . s, to know Masons by,
22. What are Ts.,
Certain regular and friendly
Gs., whereby we know Masons in the dark as well as in the light,
23. Will you give me the p . . . of your en . . . . ,
Of, At, and On,
24. Of, At, and On what,
Of my own free will, At the
door of the Lodge, and On the P. of a . . . . . or some s . . . . l . . . . . .,
25. When was you made a Mason,
When the Sun was in its due
meridian,
26. This seems a paradox, how do you
reconcile it,
The earth being globular,
the Sun is always in its meridian on some part thereof,
27. Where was you made a Mason,
In a just and perfect Lodge
of Masons,
28.
What is a Lodge of Masons,
An assemblage of brethren
met to expatiate on the mysteries of the Craft,
29. When met, what makes them
just,
The Holy Bible,
30. What perfect,
B . . . or more regularly made
Masons,
31. Who made you a Mason,
The Master, with the Wardens
and Brethren,
32. In what part of the Lodge,
In the East,
33. For why was you made a Mason,
For the sake of the Ss., and
to be brought from darkness into light,
34. Have Masons and Ss.,
They have; many valuable
ones,
35. Where do they keep them,
In their hs,
36. To whom do they reveal them,
To none but Brothers and
Fellows,
37. How do they reveal them,
By Ss., Ts., and many
Ws.,
38. How do they get at them,
By the help of a Key,
39. Does that Key hang or lie,
To hang, and not to lie,
(sic)
[
In Browne, the question is more in conformity with the answer:
Is that key said to hang or lie?
It is said to hang and not
to lie. -- A. H. ]
40. Why is the preference given to
hanging,
It ought always to hang in a
Brother's defence, and never to lie, to his prejudice,
41. What does it hang by,
The thread of Life, or 9 I .
. . . . or a S . . . . the
distance between the Gtl. and Pctl.,
42. Why so nearly connected to the
heart,
That being the index of the
mind, ought to utter nothing, but what the heart truly dictates,
43. This seems to be a curious kind a
of (of a) Key, can you inform me what metal it's made of,
No metal whatever, but a
tongue of good report, which ought always to treat a brother in his
absence as in his presence, and when that unfortunately cannot be done
with honour and propriety, to adopt that distinguishing virtue of our
science, [ which is silence. --
Browne ].E.A.
1. Bro. SW where was you first p . .
p . . d to be made a Mason,
In my H.
2. Where next,
In a room adjoining the
Lodge,
3. Who brought you there,
A friend, whom I afterwards
found was a Brother Mason,
4. What did your friend cause to be
done unto you,
For
further particulars on this head the inquisitive Mason is referred to our
regular Lodges,
5. Why divested of m.,
That I might bring nothing
offensive or defensive into the Lodge, to disturb the harmony
thereof,
6. Second reason why,
As I was then in a state of
p.v.y., it was to remind me to Relieve all true worthy of my fellow
creatures without injury to myself, or connections,
7. Third reason,
At the building of KST there
was not heard the sound of any Axe, hammer, or m . .c tool, throughout
that whole building,
8. Is it possible so stately and
superb an edifice could be finished without the sound of any m . . .
l tool,
It was for the stones were
hewn in the Quarry, there carved, marked, and numbered, the Timber was
fell (sic) and prepared in the Forest of Lebanon, there carved, marked,
and numbered also, from thence floated down to Joppa, from thence conveyed
to Jerusalem, and there put together in this wonderful manner,
9. Why were m . . . . l tools prohibited,
That the Temple should not
be polluted,
10. Why prepared at so great a
distance,
The better to distinguish
the excellency of the Craft, for although prepared at so great a distance,
yet when put together at Jerusalem each part fitted with that perfect
exactness as to make it reasonable more the work of the Grand
Architect of the universe, than that of human skill,
11. Why was you h . . . -w . . .
,
If I had refused to have
experience((d)) the usual ((method)) of initiation I might be led out of
the L. without being able to discover its form,
*
* * Items 12 through 25 (page
6) were not in the copy of the MS used for this retyped edition * * *
It may be assumed that the missing items closely approximated the
standard Ritual.
26. Was you admitted,
I was,
27. On what,
On the P. of [ a sword ] or
some S. I. [extended to my n.l.b. -- Browne ].
28. For why was this so applied,
Not only to intimidate but
likewise to intimate to me that I was engaged upon what was serious,
solemn and awful, [ Browne here adds: -- likewise to distinguish the sex.
].
29. Having gained your admission in
the L., what was the first thing the Master requested of you,
To K. d . . . and receive the benefit of a p . .
. r,
30. Please to repeat it,
Here follows the p . . . r,
31. After so doing, what was next
requested of you,
In whom I put my trust,
32. Your answer,
In God,
33. The Master's reply to you,
As I relied on this grand
pillar I might safely rise, follow my leader, and fear no danger, for one
whose faith was so surely grounded could have nothing to fear,
34. How did your leader then
proceed,
Being neither naked nor clothed, . . . barefoot nor shod, but in a right
humble, halting, moving posture, the JW friendly took me by the right
hand, led me up the N., past the Master in the E., down the S, and
delivered me over to the SW in the W.,
35. Why was you led round the L. in so
conspicuous a manner,
It was figuratively to point
out to me the seeming state of poverty (in?) which I was received, on the
real miseries of which state if realized, if I did but for one moment
seriously reflect, it could not fail to have that impression on my mind as
to induce me never to shut my ears unkindly to the cries of the
distressed, but listening with attention to their sufferings, pity would
flow from my heart, attended with that relief their necessities required,
and my own abilities would admit.
It was likewise to convince the Brethren that I was the Candidate
who had been well and worthily recommended, regularly proposed, properly
prepared, and then came as a fit and proper person to be made a
Mason,
36. This naturely (sic) induces me to
inquire who are proper persons to be made Masons,
Free men of mature age,
sound judgment and strict morals,
37. Why Free Men,
That the vicious habits of
slavery might not corrupt the principles of the free-born,
38. Why of mature age,
To be better enabled to
judge for themselves as well as the fraternity at large,
39. Why of sound Judgment and strict
morals,
That both by precept and
example they might be the better enabled to enforce a due obedience to all
our excellent rules and orders,
40. Being thus delivered over to the
SW in the W, how did he next proceed,
He taught me to advance by t
. . . irregular s . . .
s pointing out t . . . more regular,
41. What do these s . . . s consist of,
Right lines and angles,
42. What do they morally teach
us,
Upright lives and well
squared actions,
43. Being brought before the Master in
the E what did he request of you,
What I came there to
do,
44. (Your) Answer,
To be made a Mason,
45. Did he make a Mason of you,
He did, and that in due
form,
46. Please to describe that due
form,
L. k. b. b., B. e. within
the S., R. H. on the H. B. while my l. was employed in supporting a p.
(of) C. extended to my n. l. b. in the form of a S.,
47. Why your B. erect,
Because I was t---- a----
[
Neither Browne, Vancouver, nor Emulation gives any
clue to this. "Taught always" may perhaps be suggested, or "then
about". -- A. H. ] to be Obligated within the same,
48. Why l. k. b. b.,
That being the weakest part
of the body was to represent the most superficial part of the Craft,
49. Why did you k. at all,
On my b. k. I was first
taught to ((address)) my ((Creator)), and in that ((posture)) the Craft
thought proper to receive me amongst them,
50. Why was your l. h. supporting the
Cs,
As they were then an emblem
of torture to my body, so might the recollection prove to my conscience,
if at any time hereafter I should ever so far forget the (pledge?) of my OB as to violate the s
. . . s,
51. Why was the r. h. on the H B,
As a pledge of my fidelity
and unshaken faith of these holy doctrines,
52. In this solemn attitude of (body?)
what was you then engaged in,
To take that G. and solemn O. of an
EAP,
53. Please to repeat that solemn
O,
Here follows that great
and solemn O.,
54. What was not (next?) requested of
you,
He desired me to confirm the
same in the usual manner, etc.
55. What did the Master then do,
He friendly took me by the
l. h. and said, Rise, newly O. Brother, etc,
56. What (did he) next desire to know
of you,
What I required most in that
situation,
57. No doubt you told him,
To be brought to L.
58. Was that complied with.
It was.
1. Bro. SW, being O. as a Mason, was
you entrusted with anything,
I was,
2.
With what (deliver them in due form),
TT, --((S., T., and W.,
of an EAP. - Browne)),
(complied with in due form),
3. Being O. and entrusted, was you
invested with anything,
The distinguishing badge of
Masons, which I was Invested with, by order of the Master by the SW,
telling me it was more antient and honorable than the Star and Garter, the
Thistle or Rose, or any order whatever under the Sun;
it
being the badge of innocence and bond of friendship, and giving at the
same time a suitable charge upon the occasion,
4. Being O., entrusted and invested,
in what part of the Mason’s L. was you placed,
In the NE,
5. Why there,
That being the place where
Operative Brethren lay the first stone of every magnificent structure, I
was therefore placed there as a fit representative of that stone, being
then in the first, and most superficial part thereof,
6. What did you there receive,
The first and most
impressive part was the constant perusal of the Holy Bible, and the
three grand duties of morality;
to
GOD, as never mentioning His Name, but with that awe and reverence due
from a creature to his Creator;
to
esteem Him our chief good, and to implore His aid in all our undertakings.
To our Neighbour, as acting with him upon the square in all our different
connections To ourselves, by avoiding every degree of intemperance,
unbecoming the dignity of the human species.
7. Being thus placed and the b. taken
from y. o. what was you then enabled to discover,
The t . . . e g . . . t l . . . s, by the assistance of
the t . . . e lesser,
8. Name the t . . . e g . . . t l . . . s,
B. C. and S.
9.
Their uses,
The first is the grand standard of all our actions, and the others
equally the same in respect to their moral and Masonic tendency,
10. Name the . . . l . . . . r - - - -, (?)
T . . . . l . . . . .
l . . . . . (?)
[There
is some confusion here. The following apparently is intended: - - “Name
the three lesser lights” -
- but this is redundant.
Vancouver has the following:
“What are the three lesser lights?
Three candles
illuminated.” - - A. H.]
11. For what purpose,
To light us to,
at, and from labour,
12. How were they situated,
E, S and W - - The Sun, the
glory of the Lord, first appears in the east, gains its meridian in
the south, and disappears in the west.
13. Was there any in the N.,
There was not,
14. Why not,
The Sun being then below our horizon, darts no rays from thence, to
this our hemisphere,
15. Who do those t . . . e g . . . t l . . . s represent,
The Sun, Moon, and Master
Mason of the L.
16. Why Sun, Moon, and Master Mason;
why is the Master Mason put in competition with those two grand
luminaries,
As it is by the blessed
influence of two of them that we as men are enabled to perform those
duties the Craft require[s] of us,
17. Assisted by those t . . . e g . . . t l . . . s, what was you enabled to
farther discover,
The form of the L.
18. What form,
An Oblong,
19. How Long,
From E. to W.
20. How Broad,
Between N. and S.
21.
How Deep,
From surface to the
centre,
22.
How High,
To the Heavens,
23. Why this amazing extent,
Not only to demonstrate the
universality of Masonry, but the unbounded influence of its admirable
laws,
24. On what ground does a Mason’s L.
rest,
On H. G.
25. Why so,
Because the first L. was evidently so,
26. What made that ground H.
The Three Grand Offerings
thereon offered,
27. Name those Three Grand
Offerings,
The ready compliance of
Abraham to the Will of the Almighty in preparing his only son as a
sacrifice to His command, when it pleased the Lord to substitute a
more agreeable victim in his stead.
Secondly,
for the many pious prayers of King David, when it pleased the
Lord to stop the pestilence which then raged among his people,
owing to his inadvertently having them numbered.
Thirdly,
the many costly offerings and ejaculations of King Solomon, at the
consecration of the Temple, these three did then and have ever since
rendered the ground work of Mason’s Ls. holy.
28. How is a Mason’s L. situated,
Due S and W,
29. Why so,
In commemoration of that
ancient custom,
30. For which we as Masons assign
three reasons; please to inform me the first,
The Sun, the glory of the
Lord, appears in the east, and disappears in the west,
31. Name the second,
In commemoration of the
establishment, and propagation of the holy gospel,
32. Name the third and grand
reason,
Whenever we seriously
contemplate upon the beautiful works of the creation, and all things
therein and thereon contained, how ready and cheerful ought we to be to
adore the great Creator and Governor of the universe, who, from the
earliest period of time, has never left himself without a living witness
among men:
we
find as early as Abel bringing a more acceptable offering than his
brother Cain;
of
Noah being a just and upright man;
of
Jacob wrestling with an Angel, and obtaining a blessing for himself
and posterity;
but
we never find and place set apart for divine worship till after the happy
deliverance of the children of Israel from their Egyptian bondage,
which it pleased the Lord to accomplish with an high hand and
outstretched arm, under the conduct of His faithful servant Moses.
And as they were then to become a great and mighty people, and inherit the
promised land, the Lord thought proper to reveal to them the
three most excellent institutions, and as a repository for the
books and tables of the Law, as well as a place for the
solemnization of divine worship, Moses caused a tent or
tabernacle to be erected in the wilderness, which tent or
tabernacle contained the Ark of the covenant, wherein was deposited
the two tables of stone, containing the Law of God, which
was given to Moses upon Mount Sinia
(sic);
this
tent or tabernacle was the model of that magnificent temple,
built upon Mount Moriah, by that wise and learned Prince K. S.,
whose regal spendour and unparalleled lustre, far transcends our ideas.
This is the third, last and grand reason which Masons have why all
Churches, Chapels and places of divine worship as well as Mason’s well
formed regular constituted Ls. are or ought so to be.
33. What supports a Mason’s L.
Three great Pillars,
34. What called,
Wisdom, Strength, and
Beauty.
35. Why so,
The universe is the Temple
of that Deity whom we serve;
wisdom,
strength, and beauty are around His throne as pillars of his
work, for His wisdom is infinite, His strength is
omnipotent, and His beauty shines forth in all His works in cemetry
(sic)
and order;
He
hath expanded the heavens as a canopy, the earth He hath planted as His
foot stool;
He
crowneth the heavens with stars, as a diadem, and in His hand He extendeth
the power and glory;
the
Sun and Moon are messengers of His will, and all His law is
concord;
the
Pillars which support our Ls. are emblems of this divine power,
36. Who do they represent,
SKI - - HKT and HAB,
37. For what reason,
The first for his
great wisdom in erecting that noble Masonic pile for that glorious
purpose to which it was appropriated. - - The second for that great
strength in supporting the same with men and materials;
-
- and the last, for that curious and cunning workmanship in
beautifying and adorning the same.
38. As we have no orders in
architecture known by such names, to which do Masons refer them,
The three most celebrated in
those days, Doric, Ionic, and Corinthian.
39. What is the covering of a Mason’s
L.,
[The] clouded canopy of
divers colours [even the Heavens. - - Emulation].
40. How hope to attain the summit of
the same,
By the help of the three
theological virtues, commonly depicted in Masons’ Ls. by a Ladder,
41. What is the Ladder called,
Jacob’s Ladder.
42. Why so,
Jacob was the beloved
son of Rebecca, the wife of Isaac, and she knowing there was
a peculiar blessing resting with Isaac, was resolved by strategem
[sic] (in which she succeeded)
to obtain it for her favorite son Jacob, though by birth-right it
belonged to her first-born, Esau. Jacob was no sooner in
possession of his aged father’s blessing, than he was obliged to fly from
the wrath of his brother, who had purposed in his heart to slay him, not
only for having supplanted him in his aged father’s blessing, but his
birth-right. - -
Rebecca was no sooner informed of Esau’s intention, but she
prevailed upon Jacob to go down to Pedenarum, a distant country in
the land of Messopotamia (sic), and there marry one of the
daughters of Laban, Rebecca’s brother, but as Jacob
sojourned thither, a remarkable circumstance attended his first day’s
travel;
being
weary and benighted he laid himself down to rest, taking the cold earth
for his bed, a stone for his pillow, and the clouded canopy of heaven for
a covering. It was here, in a vision, he saw a ladder resting on the
earth, with its top extended to the heavens, with the angels of God
ascending and descending thereon;
those
ascending were representatives of those going up to the throne of
grace, to receive divine commissions, to bring down and propagate
on the face of the earth for the use of mankind;
those
descending were representatives of those commissioned by that power. - -
It was here that the Almighty was pleased to make a solemn legal covenant
with Jacob, that if he would in His ways and keep His statutes, He
would not only bring him back in peace and plenty to his father’s house,
but would exalt his posterity in a wonderful manner, - - We therefore not
only find that Jacob’s favorite son was, by Pharoah’s
[sic]
appointment,
raised to the highest degree of exaltation, but the children of
Israel became the mightiest and most powerful nation under the
Sun.
43. How many Staves or Rounds is it
composed of,
Staves and rounds
innumerable, which point out as many moral virtues, but principally three,
which are Faith, Hope, and Charity. - - Here
follows a short definition of the same: -
44. Explain them,
Faith, is the
foundation of justice, the bond of amity, and chief support of
society;
we
live and walk by faith, by it we have an acknowledgement
[sic]
of a supreme being, have access to
the throne of grace, are justified, accepted, and finally received;
a
true christian faith is the evidence of things not seen, but the substance
of things hoped for;
this
maintained, and well answered, by walking according to our Masonic
profession, will turn faith into a vision, and bring us to bliss to
all eternity where we shall be eternally happy with God, the grand
geometrician of the universe, whose Son died for us, and rose again that
we might be justified through faith, in his most precious blood, - -
Hope
is an anchor of the soul, both sure and stedfast
(sic);
then
let a firm reliance of the Almighty’s goodness animate our endeavours, and
enable us to fix our hope within the limits of His most gracious
promises, so shall success attend us;
if
we believe a thing impossible, our despondency may render it so, but if we
persevere to the end, we shall finally overcome all difficulty. - -
Charity,
oh! how lovely in itself, it is the brightness
(est?)
and greatest ornament of our
Masonic profession;
benevolence
rendered by heaven-born charity is an honour to the nation from whence it
springs, is nourished, and cherished;
happy
is the man who hath sown in his breast the seeds of benevolence, the
produce of which is love and charity;
he
envieth not his neighbour, he believeth not a tale when reported by a
slanderer, he forgiveth the injuries on men, and blotteth them out from
his recollection;
then
let us remember we are Masons and Men;
ever
be ready to give (if able) to the needy, and in the most pressing time of
necessity let us not withhold a liberal hand, so shall the heart-felt
pleasure reward our labours, and the produce of love and charity will most
assuredly follow.
45. Where does this Ladder extend, and
on what does it rest,
It extends in the heaves
(heavens), and resteth on the
Holy Bible.
46. Why on that H B,
By the doctrines therein contained we are taught to believe in the
dispensations of divine Providence, which belief strengthens our
faith, and enables us to ascend the first step;
this
faith naturally creates in us a hope of becoming partakers
of those promises therein recorded, which hope enables us to ascend
the second step;
but
the third and last being charity, comprehends the whole;
and
that Mason who possesses this virtue in its ample sense, may justly be
said to have arrived at the summit of the science, figuratively speaking,
to an ethereal mansion, veiled from mortal eye by the starry firmament,
but more emblematically depicted in our Lodges by the s . . . n s . . . s, without which number of
regularly made Masons, no Lodge can be perfect, neither can any gentleman
be legally initiated therein.
1. Bro. SW what does the inward
contents of a Mason’s L. consist of,
Ornaments,
Furniture, and
Jewels,
2. Name the Ornaments,
The Mosaic pavement, the
blazing star, and tassalated (sic) border.
3. Their situation,
The Mosaic pavement is the
beautiful ground work of a Mason’s L., the blazing star is the glory in
the centre, and the indented, or tassalated (sic) border, is the beautiful skirt work
around the same.
4. Explain them,
The Mosaic work may justly
be called the beautiful ground work of a Mason’s L., by reason of its
being variegated and chequered, which points out to us the
diversity of objects which beautify and adorn the Creation; the animate as
well as the inanimate parts thereof.
The
blazing star
in the centre refers us to that grand luminary the Sun, which
overshadows the earth by its benign influence, and dispenses its blessings
to mankind in general, and gives light, life, and
motion, to all things here below.
The
indented, or tassalated
(sic)
border, refers us to the
Planets in their several revolutions, which form a beautiful skirt
work round that grand luminary the Sun, as the other does to a
Mason’s L.
5. Why was Mosaic work introduced in
Mason’s Ls.,
As the steps of men are trod
in various and uncertain incidents of life, as our days are chequered by a
strange contrariety of events, and as our passage through this existence,
though sometimes attended by prosperous circumstances, yet they are
oftentimes beset with a multitude of evils;
hence
are our Lodges furnished with Mosaic work, to remind us of the
precariousness of our situation here in life, today our feet may tread in
prosperity, to-morrow we may totter on the uneven paths of
weakness, temptation, and adversity.
Then,
since such emblems are before our eyes, we are morally taught to boast of
nothing, but to walk uprightly and with humility before GOD;
for
such is our existence here in life, there is no station of it on which
pride can be stabily founded.
All
men have birth, but some are born to more elevated stations of life than
others, yet when in the grave, all are upon the level, Death destroying
all distinctions:
then
since our feet tread on this Mosaic work, let our ideas return to the
original from whom it copies, and let us ever act according to the
dictates of right reason, to cultivate harmony, maintain
charity, and live in unity and brotherly love.
6. Name the Furniture of a Mason’s
L.
Bible, Cs. and S.
7. Their uses,
The Bible is to rule and
govern our faith, and on it we O. our Brethren, so is the Cs. and S., when
united, the same to our lives and action.
8. From whom do they derive, or more
properly belong,
The Bible derives from God
to man, the Cs. to the GM, and the S. to the whole Craft.
9. Why the Bible from God to
Man,
Because the Almighty has
been pleased to reveal more of His divine will in that holy book, than He
has by any other means, either by the light of nature, the aid of science,
or reason with all her powers.
10. Why the Cs. to the GM,
That being the chief
instrument made use of, in the formation of all plans and designs, it is
therefore appropriated to the GM in particular, he being the Chief
Governor of the Craft.
11. Why the S. to the whole
Craft,
They being O. within the
same, are consequently ever after bound to act thereon.
12. Name the Movable Jewels,
The S., L., and P.R.
13. Their uses,
The S. is to try and adjust
all irregular corners of buildings, and to assist in bringing rude matter
into due form;
the
L. is to lay Levels and prove horizontals;
the
P.R. is to try and adjust all uprights while fixing
[them] on their proper basis.
14. These seem to [be] mere emblems of
labour, for why are they called Jewels,
Because they have a moral
tendency, which render them Jewels of an inestimable value.
15. Please to give their moral
tendency,
The S. teaches us morality
and justice; the L., equality, the P.R. integrity.
16. By whom worn in a Mason’s L.,
The Master and Wardens.
17. What is the Master distinguished
by,
By the S.
18. Why so,
As it is by the S., that all
rude matter is brought into due form, so it is by the same, that all
animosities are made to subside, should any there be, that order and good
fellowship might be rendered perfect and compleat.
19. What is the SW distinguished
by,
By the L.
20. For what reason,
That being an emblem of
equality, points out the equal measures that officer is bound to pursue,
in conjunction with the Master, in well ruling and governing the Brethren
of the L.
21. What is the JW known by,
By the P.R.
22. Why so,
That being an emblem of
uprightness, points out that upright conduct, he is bound to pursue, in
conjunction with the Master, and his Brother Warden, in the well-ruling
and governing the Brethren of the L.;
but
more particularly, in a due examination of strange Visitors, least
[lest]
by his neglect any unqualified
person should be enabled to impose on the L., and the Brethren innocently
led to violate their O.,
23. Why are they called Movable
Jewels,
Because they hang pendant,
by the Master, and Wardens, and are transferrable [sic] to their successors, at proper times
and seasons,
24. Name the Immovable Jewels,
The T - - - - - - board,
[Vancouver has “Tressel Board;” Browne uses “Tracing
Board,” as does Emulation.] Rough and perfect Ashlars.
25. Their uses,
The Tracing Board is for the
Master to drawn (sic) his
designs [up]on, the Rough
Ashlar is for the EA to mark and indent on, and the Perfect Ashlar for the
more expert Fellowcrafts, to try and adjust their Jewels on,
26. There next follows a beautiful
illustration between the Furniture of a Mason’s L. and the Immovable
Jewels, please to give it,
As the Tracing Board is for
the Master to draw his designs upon, the better to enable the younger
Brethren, and the more expert Fellowcrafts, to carry on the intended
building with order, regularity, and
propriety; so may the Bible be justly deem’d the true Tracing Board
of the grand Architect of the universe, who in that H. B. hath laid down
such divine laws, and moral plans, that were we conversant therein, and
adhered thereto, it would bring us to a building, not made with hands,
eternal in the heavens.
The
Rough Ashlar is a stone rough as when taken from
[the]
Quarry, but by the skill and
ingenuity of the workmen it is modelled [sic] and brought into due form, which
represents the mind of man in its infancy, rough and uncultivated like
this stone, but by the kind care and instruction of his parents or
guardians, in endowing his mind with a liberal education, he is thereby
become moralized, and rendered a fit member for society.
The
Perfect Ashlar is a stone of a true die square, which can only be tried by
the Cs. and S., which represents the mind of man, after a well spent life
in acts of piety and devotion, which can
[in]
no otherwise be tried but by the S.
of God’s words, and C. of his own conscience,
27. Why are [they] called
Immovable,
Because they lay open in the
L. for every Brother to moralize [up]on,
28. Before we had the convenience of
such well formed Ls., where did our Brethren used to meet,
Upon the highest hills, the
Lowest Vales, even the Valley of Jehoshophat [sic], or some such place.
29. Why so high, so low, and so very
secret,
The better to see and observe all
that might Ascend or Descend; in case an Eavesdropper should appear, the T
. . . r might have timely
notice to acquaint the Master, by which means the L. might be Closed, the
Jewels put by [away], and
thereby prevent any unlawful intrusion,
30. Our Ls. being thus finished,
furnished, and decorated, to whom were they dedicated,
To K. S.,
31. He being a Hebrew, and
dying long before the christian area [era], to whom do we, as christians,
dedicate them,
To St. John the
Baptist,
32. Why to him,
He being the forerunner of
our Saviour, preached repentance, and drew the first line of the
gospel,
33. Had St. John the Baptist and
equal,
He had; St. John the
Evangelist,
34. Why is he equal to the
Baptist,
He coming after the former,
finished by his learning what the other began by his zeal, and drew a line
parallel, etc. etc. [Browne here adds a Monitorial
section].
1. How many points are there among
Masons,
Three.
2. Name them,
Chief Point, Principal
Point, and Point within a Circle round which the Master and Brethren
cannot materially err.
3. Name the chief point,
To endeavor to be happy
[with] ourselves, and to
communicate that happiness to others.
4. Name the principal,
Brotherly love,
relief, and truth.
5. Explain them,
By the exercise of
brotherly love we are taught to regard the whole human species as
one family, the high, the low, the rich and poor, created by one Almighty
Being, and sent into the world for the support and protection of each
other;
on
this principle Masonry unites men of every country, sect, and opinion, and
conciliates true friendship among those who might otherwise have remained
at a perpetual distance.
Relief
is the next tenet of our profession; to relieve the distressed is a duty
incumbent on all men, but more particularly among Masons, who are linked
together in one indissoluble chain of sincere affection;
to
soothe the unhappy, to sympathize with their misfortunes, to compassionate
their miseries, and to restore peace to their troubled minds, is the grand
aim we have in view. On this basis we establish our friendship, and form
our connection.
Truth
is a divine attribute, and the foundation of all Masonic virtue; to be
good men and true is the first lesson we are taught at our
initiation;
hence
hypocrisy and deceit are supposed to be unknown among us; sincerity and
plain dealing are our distinguishing characteristics, while the heart and
tongue join in promoting each other’s welfare, and rejoicing in each
other’s prosperity. --
(Preston).
6. Explain the point within a circle
round which the Master and Brethren cannot materially err,
In all Masons’ well-formed
regularly constituted Ls. there is a certain point within a circle round
which the Master and Brethren cannot materially err;
this
circle is supported on the sides by two perpendicular parallel lines,
which represent the two Saint Johns
(sic),
on the periphery of which rests the
Holy Bible, which contains the law and prophets, and by going round the
same we must unavoidably touch on both of those parallel lines, as well as
the Holy Bible, and were we as conversant therein and adherent thereto, as
those two grand parallels were, it would bring us to Him who will not
deceive us, neither will He suffer deception, and whilst a Mason keeps
himself thus circumscribed, it is impossible he can materially err.
7. How many original Signs have
we,
Four,
8. Name them,
G . . t . . l, P . .c . . l,
M . . n . . l, and P . . d . . l.
9. Explain them,
(Here these grand originals are fully explained): For
further particulars the industrious Mason is referred to our regular
Lodges.
10. To what do they farther (sic)
allude,
The four cardinal
virtues.
11. Name them,
Temperance,
Fortitude, Prudence, and Justice.
12. Explain them,
Temperance teaches us
a due restraint of our passions, which renders us tame and governable, and
frees us from the allurements of vice, or the contracting of any
licentious habits; the contracting of which, etc. etc. [whereby he
might, unwarily, be led to betray his trust, and subject himself to the
penalty contained in his O. -- Emulation] alluding to the G . . t . . l. --
Fortitude
is that quality or strength of mind whereby a person undertakes dangerous
actions with calmness and serenity, pursues virtuous designs unshaken by
menaces, discouragements, or temptations, and endures affliction and pain
without any signs of fear and dismay. The practice of patience and
fortitude is adhered to by the Indians with that dispassionate obstinacy,
that some of them pass their whole life in nakedness, one while hardening
their bodies in the frozen rigours and piercing colds of Mount
Caucasus, and at others exposing themselves to the flames without so
much as a sign or groan, whereby they obtain the reputation and title of
wise men, which alludes to the P . . c . . l. --
Prudence
may be defined an ability of judging what is best both of ends and means.
The idea of prudence includes due consultation, in a right manner,
and for a competent time, that the resolution taken up may be neither too
precipitate, nor too slow. To the perfection of prudence may be
added a natural sagacity, presence of mind, or a ready turn of thought,
etc. which alludes to the M . . n . . l. --
Justice
is a constant desire to give every one his just due without distinction,
or a habit by which the mind is disposed and determined to act according
to equity. Distributive justice is concerned in matters of
government and beneficence. Communicative justice in
[is?]
conversant in matters of commerce
and changing of things. Legal justice resides in the state or
monarch, who often supercede [sic] communicative and
distributive justice, for the good of the common wealth.
As
justice in a great measure constitutes the real food man, so it
ought to be the constant practice of every good Mason, etc.
[never
to deviate from the minutest principles thereof, ever having in mind the
time he was placed at the N. E. part of the L., f . . t formed in a s . . . e, b . . .
y e . . .t, when he received
that excellent injunction from the W. M. to be just and upright in all
things: -- Emulation] which
alludes to the P . . d . . l.
1. How many different degrees are
there in Craft Masonry,
Three in Craft Masonry,
which are generally received under different appellations, the privileges
of each are distinct, and particular means are adopted to preserve those
privileges to the just and meritorious. --
Honor
and probity are recommendations to the first class, in which the
practice of virtue is enforced, and the duties of morality inculcated,
while the mind is prepared for social converse, and a regular process in
the principles of knowledge and philosophy.
Diligence, assiduity, and
application, are qualifications for the second class, in which an
accurate elucidation of science, both in theory and practice, is given,
human reason is cultivated by a due exertion of our rational and
intellectual powers;
nice
and difficult theories are explained, fresh discoveries are produced, and
those already known are beautifully embellished.
The
third class is confined to the selected few whom truth and
fidelity have distinguished, whom years and experience have
improved, and whom merit and abilities have entitled to preferment;
with
them the ancient land marks of the Order are preserved, and from them we
may learn and practice these necessary and instructive lessons which at
once dignify the art, and qualify its professors; to convince the
uninstructed of its excellence and utility. This is the established mode
of our government when we act in conformity to our rules;
hence
true friendship is cultivated between different ranks and degrees of men,
hospitality is promoted, industry rewarded, and ingenuity encouraged.
[Preston].
2. Which of them are you,
An E A P,
3. How long did you serve,
Seven years is the stipulated time, but less will suffice if found
worth of preferment,
4. How did you serve,
With Freedom,
Fervency, and Zeal.
5. What are the emblems of Freedom,
Fervency, and Zeal.
Chalk, Charcoal, and
Clay.
6.
Why so,
Nothing is more free for the
use of man than chalk, which seldom touches but leaves its trace
behind;
nothing
more fervent than charcoal, for when well lighted no metal is able
to resist its force;
nothing
more zealous than clay, or mother earth, who will kindly
open her arms to receive us when all our friends forsake us.
7. If you had a son, what would you
denominate him,
Lewis,
8. What is his duty to his aged
parents,
To bear the heavy burden in
the heat of day, when by reason of his parents age and infirmity, they
ought to be exempt from, and thereby render the close of their days happy
and comfortable.
9. What is his privilege for
this,
He had [this privilege],
to be ranked upon the Masonic level
with Kings and Princes.
10. What is, or ought to be, our
distinguished characteristic,
Honor and
Virtue, and when honor and virtue are banished [from] the land, may they ever be found
safely lodged in the Masonic Repository.
11. Why are we called
Free-Masons?
Because we are free
to, and free , from.
12. Free to and free from what,
Free to good fellowship and
ought to be free from vice.
13. If a man of that description was
missing, where might we hope to find him,
Between the Square and
Compass.
14. Why there,
By acting on the one, we are
sure to be found within the other.
15. Have you seen a Master-Mason
to-day,
I have the pleasure so to do
now.
16. How is, or ought [he] be
clothed,
In the old Clothing.
17. What is that,
O - - -, and A - - -,
[Neither
Emulation, Browne, nor Vancouver give any clue to
this phrase. An old French Ritual, however, had the following:
“Avez-vous
vu le Grand Maitre? -- Oui.
Comment est-il veru? -- D’or et d’azur.”
In
other words, gold and azure. In early 18th century England, the Master was
said to be
clothed in yellow jacket and blue breeches.
cf. Oliver, Hist. Landmarks, I. 170. -- A. H.]
18. Why these colours,
Because they are
Royal, and such as were worn by the antient eastern Kings and
Princes, and such as sacred history informs us composed the Veils of the
Temple.
19. How are Masons to be known in the
Day,
By seeing a Brother and
Observing, the Sn.
20. How in the Night,
By hearing a Brother and
receiving the T.
21. How blows the wind,
Favourably, due E. and
W.
22. Why favourably,
To cool and refresh men at
labour.
23. Why due E.
In
commemoration of that miraculous wind which wrought the happy
deliverance of the antient Jews from their Egyptian bondage,
and proved the fatal overthrow of Pharoah
[sic] and his host, in his attempt
to follow them.
24. What time is it,
H.T.
25. What is to be then done.
To call men from labour to
refreshment and see they come on again in due time, that the master and
brethren may have both pleasure and profit thereby
[Browne].
