Jan A. M. Snoek (Ed.) - British Freemasonry, 1717-1813, Volume 2 - Rituals I - English, Irish and Scottish Craft Rituals. 2-Routledge (2016)

BRITISH FREEMASONRY, 1717–1813
CONTENTS OF THE EDITION
volume 1
General Introduction
Institutions
volume 2
Rituals I – English, Irish and Scottish Craft Rituals
volume 3
Rituals II – Harodim Material and Higher Degrees
volume 4
Debates
volume 5
Representations
Index
BRITISH FREEMASONRY, 1717–1813
General Editor
Róbert Péter
Volume 2
Rituals I – English, Irish and Scottish Craft Rituals
Edited by
Jan A. M. Snoek
~~o~;J~n~~~up
LONDON
LONDON
YORK
YORK
LONDON LONDON
LONDON
LONDON AND NEW YORK

First published 2016
by Routledge
2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN
and by Routledge
711 Third Avenue, New York, NY 10017
Routledge is an imprint of the Taylor & Francis Group, an informa business
Copyright © Editorial material Jan A. M. Snoek 2016
The right of Jan A. M. Snoek to be identified as author of the editorial material
has been asserted by him in accordance with sections 77 and 78 of the
Copyright, Designs and Patents Act 1988.
All rights reserved. No part of this book may be reprinted or reproduced or utilised in
any form or by any electronic, mechanical, or other means, now known or hereafter
invented, including photocopying and recording, or in any information storage or
retrieval system, without permission in writing from the publishers.
Trademark notice: Product or corporate names may be trademarks
or registered trademarks, and are used only for identification and
explanation without intent to infringe.
To the best of the Publisher’s knowledge every effort has been made to contact
relevant copyright holders and to clear any relevant copyright issues.
Any omissions that come to their attention will be remedied in future editions.
British Library Cataloguing-in-Publication Data
A catalogue record for this book is available from the British Library
Library of Congress Cataloging-in-Publication Data
A catalog record for this book has been requested.
Set ISBN: 978-1-84893-377-4
Volume 1 ISBN: 978-1-138-10017-6 (hbk)
Volume 1 ISBN: 978-1-315-63986-4 (ebk)
Volume 2 ISBN: 978-1-138-10018-3 (hbk)
Volume 2 ISBN: 978-1-315-63985-7 (ebk)
Volume 3 ISBN: 978-1-138-10019-0 (hbk)
Volume 3 ISBN: 978-1-315-63984-0 (ebk)
Volume 4 ISBN: 978-1-138-10020-6 (hbk)
Volume 4 ISBN: 978-1-315-63983-3 (ebk)
Volume 5 ISBN: 978-1-138-10021-3 (hbk)
Volume 5 ISBN: 978-1-315-63981-9 (ebk)
CONTENTS
Acknowledgements vii
Introduction ix
Bibliography xix
Masonry farther Dissected (1738) 1

Alexander Slade, The Free Mason Examin’d, 2nd edn (1754) 17
A Master-Key to Free-Masonry (1760) 43
Thomas Wilson, Solomon in All His Glory (1777) 67
Hiram or the Grand Master-Key, 3rd edn ([c. 1777]) 115
The Secret of the Order of Free Masons ([1797]) 173
John Browne, Browne’s Masonic Master-Key, 2nd edn (1802) 179
William Finch, A Masonic Treatise (1802) 257
[William Finch], Lectures on Masonry ([1809 or 1810]) 341
Jachin and Boaz ([c. 1810]) 391
Editorial Notes 407

List of Sources 445
This page intentionally left blank
ACKNOWLEDGEMENTS
I wish to thank Róbert Péter for giving me the opportunity to participate in this
highly interesting project and supporting my work substantially; Alex Douglas
on behalf of Taylor & Francis, for her substantial support and keeping a good
humour, also in case of difficulties; Martin Cherry, the librarian of the Library
and Museum of Freemasonry, London, for his enthusiastic support, which went
far beyond what his function would render normal; and Klaus Bettag, Philipp
Crusius, Róbert Péter and Glenys A. Waldman, librarian of the Masonic Library
and Museum of Pennsylvania, for their help with specific questions, and Cécile
Révauger for financially supporting a research visit of libraries in London and
Edinburgh.
Furthermore I thank Jac. Piepenbrock, the custodian of the Cultureel
Maçonniek Centrum ‘Prins Frederik’ in The Hague, for making available to me
Sonnenkalb’s 1922 deciphered transcription of Browne’s 1802 publication.
Above all, I want to thank the Library and Museum of Freemasonry,
London, for making available and granting permission to reproduce most of
the texts included in this volume.
– vii –
INTRODUCTION
J. A. M. Snoek
Ritual Books versus Exposures1

Because even the oldest texts, related to masonic ritual, include an oath, which
forbids writing down those rituals, they have long been transmitted exclusively
orally. This was possible as long as the target group were the elite among the
stonemasons, who were generally well trained in methods for the memorization
of texts. The statutes signed by William Schaw in 1599 ordained, for example,
That ye warden of ye lug of Kilwynning … tak tryall of ye airt of memorie and sci-
ence yrof, of everie fellowe of craft and everie prenteiss according to ayr of yr voca-
tions; and in cais yat yai haue lost ony point yrof dvied to thame To pay the penaltie
as followis for yr slewthfulness, viz., Ilk fallow of craft, xx s., Ilk prentess, x s., ...2
However, when the Acception – once the elite group within the London Com-
pany of Masons – made itself independent in the decade from c. 1715 to 1725
– forming the so-called ‘Premier Grand Lodge’ – and oriented itself towards a
new target group, the gentlemen, the pressure to make the rituals available to
those who had to execute them must have increased significantly. Consequently,
texts related to the rituals to be performed started to be printed from 1730
onwards, but in order to at least ‘play the game’ that the interdiction in the oath
was still honoured, these publications were presented as ‘exposures’, published
by shameless persons, who had been members, but had left, and now betrayed,
the Order. These claims have long been believed, but in fact the number of real
exposures is extremely limited. The most clear example is probably Shibboleth
(1765); here the author, while in the middle of the description of the third
degree, starts a train of critique, which runs until the end of the booklet (ending,
even here, with a word of praise), without ever giving the second part of this
ritual. Clearly such a text is useless as a guide for the work in the lodge, and thus
must have been written for other reasons. But almost all other so-called ‘expo-
– ix –
x British Freemasonry, 1717–1813: Volume 2
sures’ are in fact ‘pseudo-exposures’, written by Freemasons for Freemasons as

ritual books from which one could learn the ritual for practising it in the lodge.
Most of those formulate only mild criticism – mainly on supposed excessive eat-
ing and drinking during the ‘table lodges’ – while at the same time spelling-out
and praising the positive sides of Freemasonry.
Four Groups of Texts

Chronologically, it has become customary to distinguish four groups of docu-
ments related to the development of masonic rituals on the British Isles in the
period preceding the Union of the two English Grand Lodges in December 1813:
• the ‘Early Masonic Catechisms’ (1696– c. 1730),
• the ‘Early French Exposures’ (1737–51),
• the ‘English Masonic Exposures’ (1760–9), and
• the ‘Lectures’ (1772–1813).
In this volume, it is the editor’s intention to include not only texts which are com-
pletely unknown and almost inaccessible to the average reader, but also hardly
known and rare editions of texts, of which other editions are more readily avail-
able, in order to, among others, demonstrate their wide dissemination throughout
the British Isles, their being reprinted over a long period of time and their usually
being not significantly corrupted. In addition, all contemporary English transla-
tions of the ‘Early French Exposures’ have been included, on the one hand because
they are quite rare and have generally not been republished in modern scholarly
editions, and on the other hand in order to demonstrate that they were available
to interested Masons from at least the 1760s onwards, and thus possibly of real
significance in the course of the development of English masonic rituals.
The ‘Early Masonic Catechisms’ (1696–c. 1730)

The earliest texts that inform us about the rituals, used by the Freemasons, are
the so-called ‘Early Masonic Catechisms’, dating from 1696 to c. 1730. These
were in 1943 collectively published in the famous scholarly edition of the same
title by Douglas Knoop, Gwilym Peredur Jones and Douglas Hamer with the
Manchester University Press. A second edition, extended by the Kevan MS and
the Wilkinson MS, appeared in 1963.3 Since then, only one further manuscript
belonging to this group has been discovered: the Airlie MS of 1705.4 These
documents, printed pamphlets or manuscripts, come from all parts of the Brit-
ish Isles and are far from identical. Nevertheless, they all contain a collection
of catechism questions, as well as a description of some parts of the ritual to be
performed at the initiation of a candidate into Freemasonry. They contain no
full-blown rituals as we know them today, but rather include those parts that
someone found either most essential, or desired to have in written form in order
to learn them more easily and correctly by heart. There are different groups
Introduction xi
of catechism questions. A first group describes the ‘traditional secrets’, viz. the
words, signs and grips by which one can prove in which degree one has been
initiated. A second group contains so-called ‘esoteric knowledge’, i.e. additional
knowledge about certain (usually biblical) stories, which is not contained in the
well-known version. An example is the ‘Hiramic myth’, which extends the story
about the building of the Temple of King Solomon as told in the Bible. A third
group actually describes the initiation ritual concerned. This last group is at first
rather modest, but becomes ever more important in the course of time.
The single most influential publication from this group is Masonry Dissected,
first published in London on 20 October 1730.5 J. T. Thorp lists fifteen reprints
before 1760 and another seven before 1800 in the UK alone.6 The present vol-
ume includes as its last text: Jachin and Boaz: or The Free Mason’s Catechism to
which is subjoined The Mason Word, by Samuel Prichard, Glasgow. Despite its
title, this is a Scottish reprint of Masonry Dissected, printed as late as c. 1810. It is
included here, despite the fact that the text of several early editions is easily avail-
able,7 in order to demonstrate, firstly, that it was not only reprinted in England,
but throughout the British Isles, and, secondly, that this very early text was still
being reprinted at the end of the period here considered.
The ‘Early French Exposures’ (1737–51)

The second group of publications of masonic rituals is generally known as the
‘Early French Exposures’, dating from 1737 to 1751. All of them are written in
French, and a scholarly publication of modern English translations was published
by Harry Carr in 1971.8 Three of them, however, were translated into English
already in the 1760s, and the present volume includes editions of all of those.
The earliest text of this corpus is that which was published by René Hérault,
Lieutenant-General of Police in Paris, in the middle of December 1737.9 It was
published in English translation already once in December 1737 and three times
in January 1738. The first text reproduced in this volume, Masonry farther Dis-
sected, is also from 1738, whereas the sixth text, The Secret of the Order of Free
Masons, is from 1797, which makes it the latest English publication of this text
known to scholars, again demonstrating how long such texts were reprinted.
One year after Hérault’s text followed the publication of La Réception Mysté-
rieuse, which contained among others a French translation of a Dutch translation
of Masonry Dissected.10 However, systematic publication of the masonic rituals
in use by the lodges in France, especially in Paris, started only after the election
of the Duke of Clermont as the new French Grand Master in December 1743. It
began with Le secret des Francs-maçons, published by Abbé Gabriel Louis Cala-
bre Perau, possibly in Geneva, in 1744, which gave proper rituals of the first two
degrees.11 What Perau wrote about the third degree, however, was utterly useless,
showing that he did not know that ritual. This was compensated by the Caté-
chisme des Francs-Maçons, published only a few months later by Louis Travenol
xii British Freemasonry, 1717–1813: Volume 2
under the pen name ‘Leonard Gabanon’.12 Besides the catechism, mentioned in
the title, it also gave a proper ritual for the third degree, as well as the first pic-
tures of the ‘tableaux’ (tracing boards): one for the first and second, and one
for the third degree. The next year, 1745, appeared the anonymous pamphlet
Le sceau rompu, giving corrections of Le Secret and the Catéchisme, as well as
catechisms for the three degrees.13 This meant that from now on, for working
in the lodge, the officers needed to have all these three booklets before them,
which was obviously not very practical. An anonymous compiler in Amsterdam
evidently realized that this was a chance to make some money. He made a compi-
lation of all three, to which he even added a text about the newly created mixed
Order of the Mopses, and published it as L’Ordre des francs-maçons trahi, et le
secret des Mopses relevé, Amsterdam 1745.14 This included the complete text of
Le secret, as the compiler admitted openly, followed by much of the Catéchisme,
including many of the corrections offered by Le sceau. Our third text, A Master-
Key to Free-Masonry, published in 1760, is an English translation of much of the
material from the Trahi, including all of Le secret, though lacking not only the
part concerning the Mopses, but also the proper material about the third degree.
With A Master-Key started the next group of published rituals in Eng-
lish, all from the 1760s. Only one month later appeared Three Distinct Knocks
(1760), wherefore it is often assumed that the publication of A Master-Key
was irrelevant.15 However, A Master-Key introduced the typical French form of
descriptions of the masonic rituals in England, which was more or less adopted
by all the published rituals in this group. The most clear example is Jachin and
Boaz (1762), which starts with not one but two versions of the first degree, of
which the first one is a typical French ritual, largely based on A Master-Key.
Since A Master-Key is thus more important than generally assumed, and since
no scholarly edition of it is available, it is reproduced in this volume.
Further ritual books in French were published after the Trahi: Travenol pub-
lished La désolation des entrepreneurs modernes du temple de Jérusalem in 1747,16
after which followed the next year L’anti-maçon by an anonymous author.17 The
last one of this group was Le maçon démasqué from 1751, probably written by
George Smith under the pen name ‘Thomas Wolson’.18 This was published in
English translation as Solomon in all his Glory in 1766. It is known that Smith, as
Master of his lodge in Woolwich, lectured about the masonic practices in Conti-
nental lodges19 and William Preston (1742–1818), the author of the influential
Illustrations of Masonry, expressed his thanks ‘to my very worthy friend and
brother Captain George Smith, Inspector of the Royal Academy at Woolwich,
from whom I had the pleasure to receive many valuable annotations.’20 What
Smith informed his English Brethren about is probably accurately expressed in
Solomon, and in order to show that this publication too found its way not only in
England, but throughout the British Isles, an edition of 1777 is reproduced here,
published in both London and Dublin.
Introduction xiii
An Overlooked Publication from 1754

In English, no masonic ritual was published between 1730 and 1760, with pos-
sibly one exception: Alexander Slade’s The Free Mason Examin’d of 1754. The
rituals Slade describes are highly deviant from any masonic ritual known to us
from other sources. The building featuring in it is not King Solomon’s Temple
but the Tower of Babel, not characteristic at all for mainstream Freemasonry.
Yet, the title as well as the rest of the publication claim it to be masonic. As
shown in Volume 3, there did exist at that time a masonic tradition in which
the Tower of Babel was counted as one of the Wonders of the World. Possibly,
therefore, the second text in this volume belongs more in Volume 3. But then
again, this ritual is in other respects also very deviant from those included there.
In 1942, Knoop and Jones wrote:
It is still … very doubtful … whether Prichard’s Masonry Dissected of 1730 is, as it claims
to be, an accurate account of the masonic ceremonies of the period. This … type of
document may have been largely, if not entirely, based on imagination, like much of
the so-called masonic history written at that period. On the other hand, what Thorp
(AQC, xx, 95) held to be a parody, and Vibert (Rare Books, 27) an elaborate skit, viz.,
the catechism entitled The Free Mason Examin’d of 1754, may, as Songhurst has sug-
gested (AQC, xx, 108), more or less correctly represent a masonic working based on a
legend associating freemasonry with the Tower of Babel. As Bro. Lepper has recently
pointed out (AQC, li, 237), a lucky discovery may still enrich us with such a legend.21
Indeed, when Carr published translations of a collection of the ‘Early French

Exposures’, he decided to include both La Franc Maçonne and Le Parfait
Maçon,22 despite the fact that he assumed both of them to be forgeries. How-
ever, as I have recently argued, they probably do represent a non-mainstream
masonic tradition.23 So, it is prudent not to exclude a possible ritual too early.
Whatever the nature of this ritual may be, at least Slade’s text is both quite rare
and unknown to the average researcher of masonic ritual, wherefore we have
included it in this volume.
The ‘English Masonic Exposures’ (1760–9)

The next group of ritual texts in English are those published in the 1760s. The
most important two, which were reprinted many times, no doubt for Freemasons’
use, were Three Distinct Knocks (1760) and Jachin and Boaz (1762), which are
both available in modern scholarly publications,24 hence they have not been repro-
duced here. The others were Hiram or the Grand Master-Key (1764); W. Gordon’s
‘Mystery of Free Masonry Explained’, being chapter 21 in the fourth and later edi-
tions of Every Young Man’s Companion (1765); Shibboleth (1765);25 Mahhabone
(1766); and The Free-Mason Stripped Naked (1769). As an example, a reprint of
the third edition of Hiram or the Grand Master-Key, (Dublin, [c. 1777]) is repro-
duced here. Of this publication, again, the editors know of no modern scholarly
edition, and it demonstrates once again the spread of those texts beyond London.
xiv British Freemasonry, 1717–1813: Volume 2
The ‘Lectures’ (1772–1813)

The last group of masonic ritual texts in English within the period under study
here are the so-called ‘Lectures’ (catechisms) from the late eighteenth and early
nineteenth century. This concerns publications by three authors: William
Preston, John Browne and William Finch (c. 1772–1818). Colin Dyer specu-
lates that the system of lectures developed by Hemming and Broadfoot, which
formed the basis for the working demonstrated in the ‘Lodge of Stability’ from
1817 onwards, was based on Preston’s system.26 However, a second system, dem-
onstrated in the Grand Stewards’ Lodge, had been developed side by side this
one: ‘Hemming’s work was probably done in 1814 or very early [in] 1815, and
the Grand Stewards’ first draft made in 1815 and could have been made quite
early in the year’.27 Indeed, in December 1815 took place the ‘Grand Stewards’
Lodge Public Night at which the new Lectures, afterwards to be known as the
Grand Stewards’ Lodge system, were first worked’.28 And this Grand Stewards’
Lodge system, which would be adopted by the Emulation Lodge of Improve-
ment founded in 1823, was based on the publications by Browne and Finch.
This indicates the importance of these authors’ publications in relation to the
development of the English masonic rituals.
No doubt it was Preston who, inspired by the long catechisms practised
within the Harodim tradition (see Volume 3), first developed such a system of
catechisms for the instruction of the Brethren of the ‘Lodge of Antiquity’, of
which he was the Master. From 21 May 1772 onwards, Preston organized spe-
cial events where these Lectures were demonstrated for the instruction of all the
members of the Premier Grand Lodge. His Illustrations of Masonry published
that part of it which was regarded as not esoteric, i.e. not falling under the obli-
gation of secrecy about the rituals.29 But the parts regarded as esoteric, i.e. the
actual catechisms, were made available to those members of the Lodge of Antiq-
uity directly involved in their demonstration, in the form of manuscripts, known
as the Syllabus.30 Around 1796/7 the Syllabus books for the first and second lec-
tures were published for the first time, followed in 1812/13 by the publication
of the lectures for all the three degrees under the auspices of H. J. Da Costa. After
Preston’s death, a further edition, adapted to the new rituals of the new United
Grand Lodge of England, was published in 1827 (first) and 1831/2 (second lec-
ture). All of the known versions of the Syllabus are so strongly abbreviated and/
or ciphered, that they can only be understood by someone who basically knows
the text concerned. Taking all versions, manuscripts as well as publications, into
account, James published a modern scholarly deciphered reconstruction of the
full text of all three lectures,31 which needs not be reprinted here.
The first edition of Browne’s Master-key of 1798 contains questions only, but
the second edition, which appeared late in 1802, has also the answers. The most
interesting parts of both versions are completely ciphered, which make them
Introduction xv
very difficult to read. A typescript deciphered version of the ciphered parts of

both editions, made in 1931 by E. H. Cartwright, is kept in the Library and
Museum of Freemasonry, London, whereas K. C. F. Krause published his deci-
phered transcription of the first degree lecture from the second edition already
in 1810.32 It seems that the only full deciphered version of Browne’s Master-key
ever published, is F. Sonnenkalb’s today extremely rare publication of the sec-
ond edition, which appeared in 1922 also in Germany.33 This second edition
seems to best reflect the working of the lodges under the Premier Grand Lodge
of that time, and also to have influenced strongly the new rituals, created after
the Union of the two Grand Lodges in 1813. Therefore, it is included here in a
deciphered transcript, based on Sonnenkalb’s version, but corrected sometimes
on the basis of, as well as following the layout of, Browne’s original publication.
Finch’s lectures were first published as A Masonic Key in 1801, while the sec-
ond, very extended, edition announced in May 1802 was called A Masonic Treatise.
These publications contain many words and phrases in cipher again, though using
very different keys and methods from those used by Browne. Furthermore, Finch
gave first all the questions and then all the answers, and presented the sections in
a rather random order, which all increases the difficulty of consulting these texts.
However, the second edition especially, although different from Browne’s publi-
cation of the same year, seems to reflect again the working of the lodges under
the Premier Grand Lodge of that time, and also to have influenced strongly the
new rituals, created after the Union of the two Grand Lodges in 1813. This text
too is thus quite important for the study of the development of English masonic
ritual. Yet, no decoded modern transcription has been published to date. Since the
second edition is the more comprehensive and extended version of these two, it is
included here, deciphered and reordered in the more usual way.
Finch continued publishing new versions of his lectures until 1815 and these
show a development that brings them with almost each new edition closer to what
eventually would become the Emulation working of today. Especially the editions
from 1808 to 1810 seem not only to be influenced by his own as well as Browne’s
1802 versions, but also in their turn to have strongly influenced the new rituals
developed for the newly created United Grand Lodge of England. We therefore
include one of those (undated, but either the 1809 or the 1810 edition).
Editorial Principles
All texts reproduced in this volume have been transcribed from the original
publications. In most cases, the transcriptions here included try to stay as
close as possible to the original publications, indicating some obvious spelling
errors in the texts through the insertion of ‘[sic]’, less obvious errors through
the insertion of what should actually be read between [square brackets] or –
xvi British Freemasonry, 1717–1813: Volume 2
in the case of Browne 1802, which uses square brackets itself – {accolades},
whereas further information, such as alternative readings in other editions,
is given in notes. Original capitalization and punctuation have been retained
and only the most significant typographical errors have been amended where
they undermine the understanding of the text. Note that there can be signifi-
cant differences not only between different editions of texts but also between
individual extant copies. The texts have been proofed against a single original
source and we give details of those sources in the List of Sources at the end
of this volume. Any differences between our printed text and other original
texts have to be considered in this light. The original pagination of the text is
indicated by the inclusion of / plus the original page number within the text
at the exact point of the page break. The page numbers appear between round
parentheses if they are in the original document, or between square brackets
when I added them. Any sections omitted from the text are indicated by [...].
Any other editorial interventions are also contained within square brackets.
The exceptions to this rule are those texts which were originally printed in
cipher or some other encrypted form. These are the texts by Browne (1802)
and Finch (1802 and 1809 or 1810). Those texts have been decoded (as far as
possible) and – in the case of Finch 1802 – brought into the normally expected
order. Decoded text is in those cases distinguished from text ‘in clear’ by the use
of different fonts. In those texts – especially in Browne 1802 – also punctuation
and spaces between words have been added for the sake of readability, as well as
(in the case of Browne, following those in Sonnenkalb 1922) numbers before
the questions in order to facilitate referencing. Furthermore, Browne clearly
added as well as left out letters intentionally in order to make his text even more
difficult to read. Since this can be regarded as part of his encryption, it has been
corrected without constantly indicating it.
Notes
1. See on this issue J. A. M. Snoek, ‘Printing Masonic Secrets – Oral and Written Transmission
of the Masonic Tradition’, in H. Bogdan (ed.), Alströmersymposiet 2003. Föredragsdokumen-
tation, Frimureriska Forskningsgruppen i Göteborg (Göteborg, 2003), pp. 39–56.
2. ‘That the Warden of the loge of Kilwinning … takes trial of the art of memory and sci-
ence thereof, of every fellow of craft and every apprentice according to either of their
vocations; and in case that they have lost any point thereof devised to them to pay the
penalty as follows for their slothfulness, viz., each fellow of craft, 20 shilling, each ap-
prentice, 10 shilling’, W. Schaw, ‘Schaw Statute of 1599’, in Anon. (ed.), Historical Sketch
of the Grand Lodge of Antient Free and Accepted Masons of Scotland, 1736–1986 (Edin-
burgh: Grand Lodge of Scotland, 1986), pp. 31–3, on p. 32.
3. D. Knoop, G. P. Jones and D. Hamer, The Early Masonic Catechisms (Manchester: Man-
chester University Press, 1943; 2nd edn 1963).
4. R. L. D. Cooper and L. Kahler, ‘A New Masonic Catechism: The Airlie Manuscript of
1705’, AQC, 117 (2004), pp. 83–102.; R. L. D. Cooper, ‘A New Masonic Catechism:
The Airlie Manuscript of 1705’, Acta Macionica, 15 (2005), pp. 43–57.
Introduction xvii
5. H. Carr, Harry Carr’s World of Freemasonry (Shepperton, Middlesex: Lewis Masonic,

1984), pp. 104–44, esp. 106. See on this ritual also J. A. M. Snoek, ‘Printing Masonic
Secrets – Oral and Written Transmission of the Masonic Tradition’, in H. Bogdan (ed.),
Alströmersymposiet 2003. Föredragsdokumentation, Frimureriska Forskningsgruppen i
Göteborg (Göteborg, 2003), pp. 39–56, on pp. 44–7.
6. J. T. Thorp, Bibliography of Masonic Catechisms and Exposures (Leicester: Johnson,
Wykes & Paine, 1929), pp. 15–17.
7. A facsimile of the title page plus the pages 9 to 29, describing the rituals, of probably
the first edition, in Carr, Harry Carr’s World of Freemasonry, following page 410. A
transcription of the third edition in Knoop, Jones and Hamer, The Early Masonic Cat-
echisms, pp. 107–23; and 2nd 1963 edn, pp. 157–73.
8. H. Carr (ed.) The Early French Exposures (London: Quatuor Coronati Lodge No. 2076,
1971).
9. Carr, The Early French Exposures, pp. 1–8; A. Bernheim [under the pen name Henri
Amblaine], ‘Masonic Catechisms and Exposures’, Ars Quatuor Coronatorum [hereafter
AQC], 106 (1993), pp. 141–53, on p. 143. On this ritual see also Snoek, ‘A Manuscript
Version of Hérault’s Ritual’.
10. Carr, The Early French Exposures, pp. 9–39; Bernheim, ‘Masonic Catechisms and
Exposures’, p. 142. A facsimile of the French version was published in Acta Macionica 14
(2004), 318–34.
Exposures’, pp. 143–6.
Exposures’, p. 146. A facsimile of the French version was published in Acta Macionica 14
(2004), 335–49.
13. Carr, The Early French Exposures, pp. 201–26.
14. Carr, The Early French Exposures, pp. 227–77; Bernheim, ‘Masonic Catechisms and Ex-
posures’, p. 146.
15. For example, A. C. F. Jackson, English Masonic Exposures 1760–1769 (London: Lewis
Masonic, 1986), p. 8.
16. Carr, The Early French Exposures, pp. 315–75; Bernheim, ‘Masonic Catechisms and Ex-
posures’, p. 147.
17. Carr, The Early French Exposures, pp. 376–415.
Exposures’, pp. 147–8; J. A. M. Snoek, ‘Smith, [ John] George [de] (c. 1728–c. 1785)’,
in C. Porset and C. Révauger (eds), Le Monde Maçonnique des Lumières (Europe-
Amériques & Colonies). Dictionnaire prosopographique, 3 vols (Paris: Champion,
2013), pp. 2562–6.
19. G. Oliver describes such an occasion as follows: ‘Greeting a few of the Brethren as he [i.e.
Smith] passed, he walked straight up to the pedestal, and gave the report [i.e. a knock].
The Brethren were clothed and seated round the table in a few minutes, and the R[ight]
W[orshipful] M[aster] [i.e. Smith] opened the Lodge. The minutes having been read,
and no particular business appearing on the books, the Master was in the act of rising to
deliver the Lecture’ (G. Oliver, The Revelations of a Square (London: Spencer, 1855),
p. 232). It follows a description of the table lodge as held in Smith’s lodge, about which
Oliver remarks: ‘It is true, the above ceremonies cannot fairly be classed amongst the
legitimate usages of English Masonry… [but] on the continent the above customs were
absolutely enjoined as an indispensable part of the system, and were consequently exer-
cised in every foreign [i.e. not English] Lodge.’ (pp. 237–8).
xviii British Freemasonry, 1717–1813: Volume 2
20. W. Preston, Illustrations of Masonry (1772), p. xi.

21. D. Knoop, G. P. Jones and D. Hamer, A Handlist of Masonic Documents (Manchester:
Manchester University Press, 1942), p. 3.
22. Carr, The Early French Exposures, pp. 113–56; 157–200.
23. J. A. M. Snoek, Initiating Women in Freemasonry. The Adoption Rite (Leiden: Brill,
2012).
24. Jackson, English Masonic Exposures 1760–1769, H. Carr, Three Distinct Knocks and
Jachin and Boaz (Bloomington, IL: Masonic Book Club, 1981).
25. The full text of Shibbileth is given in Jackson, English Masonic Exposures 1760–1769, pp.
177–238.
26. C. F. W. Dyer, ‘The William-Arden Manuscript’, AQC, 87 (1974), pp. 167–203, on p. 180.
27. Dyer, ‘The Willian-Arden Manuscript’, p. 177.
28. Dyer, ‘The William-Arden Manuscript’, p. 175; and C. F. W. Dyer, ‘In Search of Ritual
Uniformity’, AQC, 86 (1973), pp. 143–74, on p. 149.
29. All nine editions from 1772 to 1812 are included in Prescott (ed.), Preston’s Illustrations
of Masonry (CD-ROM) (Academic Electronic Publications, 2001).
30. On Preston’s Syllabus, see P. R. James, ‘The First Lecture of Free Masonry by William
Preston’, AQC, 82 (1969), pp. 104–55; ‘The Second Lecture of Free Masonry by Wil-
liam Preston’, AQC, 83 (1970), pp. 193–247; and ‘William Preston’s Third Lecture of
Free Masonry’, AQC, 85 (1972), pp. 69–127. See also, C. F. W. Dyer, ‘The Various Edi-
tions of William Preston’s Lectures’, AQC, 89 (1976), pp. 1–20.
31. In James, ‘The First Lecture of Free Masonry by William Preston’; ‘The Second Lecture
of Free Masonry by William Preston’; and ‘William Preston’s Third Lecture of Free Ma-
sonry’.
32. K. C. F. Krause, Die drei ältesten Kunsturkunden der Freimaurerbrüderschaft (Dresden
1810 & 1813; 2nd edn 1819 & 1821).
33. F. Sonnenkalb, Browne’s Master Key / J. Brownes Meisterschlüssel, Zum ersten Male
vollständig dechiffriert und mit deutscher Übersetzung und Anmerkungen herausgegeben
von Br. F. Sonnenkalb in Hamburg (Schriften der Wissenschaftlichen Kommission der
Großen Landesloge der Freimaurer von Deutschland, X) (Berlin: E. S. Mittler & Sohn,
1922).
BIBLIOGRAPHY
Abbreviations
AQC Ars Quatuor Coronatorum
GON Library of the Cultureel Maçonniek Centrum ‘Prins Frederik’ of the Grootoosten
der Nederlanden (Grand East of the Netherlands), The Hague.
LMFL Library and Museum of Freemasonry, London
Primary Sources
Anon., La Réception Mystérieuse (Londres [= Paris], 1738). A facsimile of the French version
was published in Bernheim 2004, pp. 318–34.
Anon., La Franc Maçonne (Bruxelles, 1744).
Anon., Le parfait maçon ou les véritables secrets des quatre Grades d’Aprentis, Compagnons, Maî-
tres ordinaires & Ecossois de la Franche-Maçonnerie [Paris, 1744].
Anon., Khatam Pharouq – Le sceau rompu ou la loge ouverte aux Profânes (Cosmopolis [=
Paris], 1745).
Anon., L’Ordre des francs-maçons trahi, et le secret des Mopses relevé (Amsterdam: Catuffe; The
Hague: Neaulme, 1745).
Anon., L’anti-maçon (Paris, 1748).
Anon., A Master-Key to Free-Masonry (London: Burd, 1760).
Anon., The Three Distinct Knocks (London: Srjeant, 1760).
Anon., Jachin and Boaz (London: Nicoll, 1762).
Anon., Hiram or the Grand Master-Key (London, 1764).
Anon., Shibboleth: or, Every Man a Free-Mason (London: Cooke, 1765).
Anon., Mahhabone (Liverpool, 1766).
Anon., The Free-Mason Stripped Naked (London: Warren, 1769).
Anderson, J., The Constitutions of the Free-Masons (London, 1723).
—, The New Book of Constitutions of the Antient and Honourable Fraternity of Free and Ac-
cepted Masons (London, 1738).
– xix –
xx British Freemasonry, 1717–1813: Volume 2
Browne, J., Master-key through all the degrees of a free-mason’s lodge (London: Cole, 1798).
—, Brown’s Masonic Master-key through the Three Degrees by way of polyglot, ([London]:
Browne, 1802).
Cole, B., A Book of the Antient Constitutions of the Free and Accepted Masons (London: [n. p.],
1728/1729, 1762).
Finch, W., A Masonic Key (London, 1801).
—, A Masonic treatise: with an elucidation on the religious and moral beauties of freemasonry, ...
for the use of lodges and brothers in general (Canterbury: Finch, 1802).
—, Lectures on Masonry (London: Finch, [1809 or 1810]).
Gordon, W., ‘Mystery of Free Masonry Explained’ [chapter 21 in the fourth and later editions
of ] Every Young Man’s Companion (London, 1765).
[Hérault, R. (ed.)], Réception d’un Frey-Maçon, [Paris 1737].
Lewis, R., The free-masons advocate. Or, falsehood detected. Being a full refutation of a scandal-
ous libel, entitled, A Master-key to Free-Masonry. With a defence of the Brotherhood and
the Craft, against all the calumnies and aspersions, that ever have been, or can be thrown on
them, by the weakness of some, and the wickedness of others (Dublin: printed for J. Hunter,
in Sycamore-alley. And sold by all the booksellers, 1760).
Perau, Ab. G. L. C. Le secret des Francs-maçons ([Geneva?], 1744).
Preston, W., Illustrations of Masonry, 1st edn (London, 1772).
—, Illustrations of Masonry, 8th edn (London, 1792).
Prichard, S., Masonry Dissected (London: Wilford, 1730).
Scott, J., Pocket Companion and History of Free-Masons, 3rd edn (1754; London: Baldwin,
Johnson, Law & Scott, 1764).
Slade, A., The Free Mason Examin’d (1754).
[Smith, G. under the pen name ‘Thomas Wolson’], Le maçon démasqué (Londres [= Arn-
hem]: Owen [= Nyhoff ] 1751).
— [under the pen name ‘Thomas Wilson’], Solomon in All His Glory (London: Robinson &
Roberts, 1766).
Travenol, L. (pen name: Léonard Gabanon), Catéchisme des Francs-Maçons ( Jérusalem [=
Paris] & Limoges, 1440 depuis le Déluge [= 1744]). A facsimile of the French version
was published in Bernheim 2004, pp. 335–49.
—, La désolation des entrepreneurs modernes du temple de Jérusalem ( Jérusalem [= Paris],
1747).
Secondary Literature
Bernheim, A. [under the pen name Henri Amblaine], ‘Masonic Catechisms and Exposures’,
AQC, 106 (1993), pp. 141–53.
—, ‘La Reception mysterieuse (1738) [&] Catechisme des francs-maçons (1744)’, Acta Ma-
cionica, 14 (2004), pp. 309–49.
Bettag, K. and J. A. M. Snoek, Quellen der Eckleff ’schen Andreas-Akten (Flensburg: Frederik,
2012).
Bibliography xxi
Boerenbeker, E. A., ‘De Metselaar Ontmomd. Achtergronden en commentaar’, Thoth, 24.I

(1973), pp. 1–52.
Brookhouse, J. C., ‘The Antient and Honourable Order of the Bucks’, AQC, 20 (1907), pp.
369–371; AQC, 21 (1908), p. 56.
Carr, H. (ed.), The Early French Exposures (London: Quatuor Coronati Lodge No. 2076,
1971).
— (ed.), Three Distinct Knocks and Jachin and Boaz (Bloomington, IL: Masonic Book Club,
1981).
—, Harry Carr’s World of Freemasonry (Shepperton, Middlesex: Lewis Masonic, 1984).
Cartwright, E. H., Deciphered Version of Brown’s Masonic Master-Key (1802), typescript
April 1931, LMFL L43149 BE.93.BRO, fol.
—, Deciphered Version of Brown’s Master-Key (1798), typescript November 1931, LMFL
BE.93.BRO, L53692.
—, ‘A Note on Browne’s Master Key’, AQC, 45 (1932), pp. 90–6.
Cooper, R. L. D., ‘A New Masonic Catechism: The Airlie Manuscript of 1705’, Acta Ma-
cionica, 15 (2005), pp. 43–57.
Cooper, R. L. D. and L. Kahler, ‘A New Masonic Catechism: The Airlie Manuscript of 1705’,
AQC, 117 (2004), pp. 83–102.
Croiset van Uchelen, B., ‘Het Rituaal Hérault in de oudste Nederlandse verie’, Thoth, 16.III
(1965), pp. 55–66.
Cryer, N. B., York Mysteries Revealed (Hersham: Cryer, 2006).
Davies, M., The Masonic Muse. Songs, Music and Musicians Associated with Dutch Freema-
sonry: 1730–1806 ([Utrecht:] Koninklijke Vereniging voor Nederlandse Muziekge-
schiedenis, 2005).
Dyer, C. F. W., ‘In Search of Ritual Uniformity’, AQC, 86 (1973), pp. 143–76.
—, ‘William Shadbolt’, AQC, 87 (1974), pp. 136–66.
—, ‘The William-Arden Manuscript’, AQC, 87 (1974), pp. 167–203.
—, ‘The Various Editions of William Preston’s Lectures’, AQC, 89 (1976), pp. 1–20.
Förster, O. W. (ed.), Matrikel der Freimaurerloge ‘Minerva zu den drei Palmen’ 1741–1932
(Leipzig: Taurus Verlag, 2004).
Hawkins, E. L., ‘Two Editors of the Book of Constitutions’, AQC, 21 (1908), pp. 76–85.
Heinmiller, G. L. (ed.), Alexander Horne’s transliteration (1956) of W. Finch, Masonic Treatise,
Second Edition, Canterbury 1802 (Liverpool, New York, 1995).
Hextal, W. B., ‘Bucks’, AQC, 18 (1905), p. 244.
—, ‘The Noble Order of Bucks’, AQC, 20 (1907), pp. 367–8.
—, ‘The Special Lodge of Promulgation, 1809–1811’, AQC, 23 (1910), pp. 37–71.
Jackson, A. C. F. (ed.), English Masonic Exposures 1760–1769 (London: Lewis Masonic,
1986).
James, P. R., ‘The Lectures of English Craft Freemasonry’, AQC, 79 (1966), pp. 140–79.
—, ‘The First Lecture of Free Masonry by William Preston’, AQC, 82 (1969), pp. 104–55.
xxii British Freemasonry, 1717–1813: Volume 2
—, ‘The Second Lecture of Free Masonry by William Preston’, AQC, 83 (1970), pp. 193–247.
—, ‘William Preston’s Third Lecture of Free Masonry’, AQC, 85 (1972), pp. 69–127.
Knoop, D. and G. P. Jones (eds), A Handlist of Masonic Documents (Manchester: Manchester
University Press, 1942).
Knoop, D., G. P. Jones and D. Hamer (eds), The Early Masonic Catechisms (Manchester:
Manchester University Press, 1943; 2nd edn 1963).
— (eds), Early Masonic Pamphlets (Manchester: Manchester University Press, 1945).
Krause, K. C. F., Die drei ältesten Kunsturkunden der Freimaurerbrüderschaft, 2 vols (Dresden
1810 & 1813; 2nd edn 1819 & 1821).
Milborne, A. J. B., ‘The Early Continental Exposures and their Relationship to Contemporary
English Texts, Part I. The Réception d’un Frey-Maçon’, AQC, 78 (1965), pp. 172–200.
Oliver, G., The Revelations of a Square (London: Spencer, 1855).
Péter, R. ‘Unio Mystica in the Dramatic Revelation of Masonic Secrecy?’ in K. E. Dubs (ed.),
Now You See It, Now You Don’t: Hiding and Revealing In Text And Performance (Pilisc-
saba: Péter Pázmány Catholic University, 2006), pp. 166–178.
—, ‘Representations of Anti-Masonry in Eighteenth-Century London Newspapers’, paper
presented at the 12th International Canonbury Conference on the Study of Freema-
sonry, 28–30 October 2010.
Pott, P. H., ‘De Catechismus van de Gezellengraad’, Thoth, 10.III (1959), pp. 81–8.
Prescott, A. (ed.), Preston’s Illustrations of Masonry (CD-ROM) (Academic Electronic Pub-
lications, 2001).
Rickard, F. M., ‘William Finch’, AQC, 55 (1942), pp. 163–283.
Rylands, W. H., ‘The Noble Order of Bucks. A Forgotten Rival of Freemasonry’, AQC, 3
(1890), pp. 140–162; AQC, 4 (1891), pp. 64–9.
Schaw, W., ‘Schaw Statute of 1599’, in Anon. (ed.), Historical Sketch of the Grand Lodge of
Antient Free and Accepted Masons of Scotland, 1736–1986 (Edinburgh: Grand Lodge of
Scotland, 1986), pp. 31–3.
Smith, S. N., ‘The So-Called “Exposures” of Freemasonry in Mid-Eighteenth Century’, AQC,
56 (1943), pp. 4–36.
Snoek, J. A. M., ‘Retracing the Lost Secret of a Master Mason’, Acta Macionica, 4 (1994), pp.
5–53.
—, ‘A Manuscript Version of Hérault’s Ritual’, in R. Caron, J. Godwin, W. J. Hanegraaff and
J.-L.Vieillard-Baron (eds), Ésotérisme, Gnoses & Imaginaire Symbolique: Mélanges offerts
à Antoine Faivre, Gnostica 3 (Leuven: Peeters, 2001), pp. 507–21.
—, ‘Printing Masonic Secrets – Oral and Written Transmission of the Masonic Tradition’, in
H. Bogdan (ed.), Alströmersymposiet 2003. Föredragsdokumentation, Frimureriska For-
skningsgruppen i Göteborg (Göteborg, 2003), pp. 39–56.
—, ‘The Evolution of the Hiramic Legend in England and France’, Heredom, 11 (2003), pp.
11–53.
—, Einführung in die Westliche Esoterik, für Freimaurer (Zürich: ‘Modestia cum Libertate’,
2011).
—, Initiating Women in Freemasonry. The Adoption Rite (Leiden: Brill, 2012).
Bibliography xxiii
—, ‘Smith, [ John] George [de] (c. 1728–c. 1785)’, in C. Porset and C. Révauger (eds), Le
Monde Maçonnique des Lumières. (Europe-Ameriques & Colonies.) Dictionnaire pros-
opographique, 3 vols (Paris: Champion, 2013), pp. 2562–6.
Sonnenkalb, F., Browne’s Master Key / J. Brownes Meisterschlüssel, Zum ersten Male vollstän-
dig dechiffriert und mit deutscher Übersetzung und Anmerkungen herausgegeben von Br.
F. Sonnenkalb in Hamburg (Schriften der Wissenschaftlichen Kommission der Großen
Landesloge der Freimaurer von Deutschland, X) (Berlin: E. S. Mittler & Sohn, 1922).
Spencer, N. B., ‘An Unknown Edition’, AQC, 72 (1960), pp. 58–60.
Stevenson, D., The Origins of Freemasonry; Scotland’s Century, 1590–1710 (Cambridge:
Cambridge University Press, 1988).
Thorp, J. T., ‘Freemasonry Parodied in 1754 by Slade’s “Freemason Examin’d”’, AQC, 20
(1907), pp. 94–111.
—, ‘Edward Oakley, Architect’, AQC, 27 (1914), pp. 145–7.
—, A Master-Key to Free-Masonry, 1760 (Masonic Reprints VIII) (Leicester: Johnson, Wykes
& Paine, 1925).
—, Solomon in All His Glory, 1768 (Masonic Reprints XI) (Leicester: Johnson, Wykes &
Paine, 1928).
—, Bibliography of Masonic Catechisms and Exposures (Leicester: Johnson, Wykes & Paine,
1929).
Vieler, D., ‘William Finch – The Positive View’, AQC, 102 (1989), pp. 61–97.
—, ‘The Third Man. A Study of Browne’s Master-Keys’, AQC, 105 (1992), pp. 1–20, 251.
Wolfstieg, A., Bibliographie der freimaurerischen Literatur, Band II (Burg bei Magdeburg:
Selbstverlag, 1912) and Erster Ergänzungsband (Leipzig: Verein Deutscher Freimaurer,
1926).
MASONRY FARTHER DISSECTED (1738)
Masonry farther Dissected; or, More Secrets of that Mysterious Society Reveal’d. Faith-
fully Englished from the French Original just Publish’d at Paris, by the Permission and
Privilege of M. De Harraut, Lieutenant-General of Police. With Explanatory Notes
(both Serious and Comical) by the Translator. Likewise, an Appendix, wherein are
contain’d, I. The Free-Masons Reception in Foreign Parts. II. The Free-Masons Apol-
ogy, as Publish’d at Paris. III. Free-Masons a Dangerous Society; from the Craftsman
(London: printed for J. Wilford, at the Three Golden Flower-de-Luces, behind the
Chapter-House, near St Paul’s, 1738). LMFL A 795 MAS / L37604.
Despite its title, this pamphlet has no relation whatsoever with Samuel Prich-
ard’s famous pamphlet Masonry Dissected from 1730, except for the fact that it
was published by the same publisher as the original edition of Prichard’s. In fact,
it has four sections, containing different texts. The first, here titled ‘Masonry far-
ther Dissected’, is an English translation of Réception d’un Frey-Maçon, published
between 13 and 16 December 1737 in Paris as a ten-page pamphlet without
covers or title-page by René Hérault, Lieutenant-General of Police in Paris.1 It
contains a description of a ritual of one degree (in which elements can be rec-
ognized of not only all three Craft degrees as they had developed by that time
in England, but even of the Scots Masters degree), as it was probably used by at
least one of the lodges in Paris at that time.
Hérault’s text, either in French or in translation, was republished imme-
diately after its publication in not only France (where it was included in La
Réception Mystérieuse (1738), and in L’Almanach des Cocus (1741)), Belgium
(in two almost identical editions in 1737 in Brussels under the title Réception
d’un Franc-Maçon), Germany (in Gründliche Nachricht von den Frey-Maur-
ern (1738)) and the Netherlands (in Dutch translation in the ’s-Gravenhaegse
Maendaegse Courant (1738), no. 9 of 20 January 1738, and in French in the
Gazette de Hollande of Tuesday, 21 January 1738 (first part of the letter) and
Friday, 24 January 1738 (second part) as well as in the Gazette d’Utrecht, also
from 21 January 1738),2 but also in England (in The Secrets of Masonry (1737);3
the Gentleman’s Magazine, vol. 8, pp. 54–5; Read’s Weekly Journal; and Boyer’s
Political State of Great Britain, vol. 55, pp. 78–9, all in January 1738).
–1–
2 British Freemasonry, 1717–1813: Volume 2
The version in Masonry farther Dissected is extraordinary in several ways. In

the first place, it seems to be extremely rare. E. H. Dring wrote in 1925, when he
apparently still owned it, a note in the copy, now in the LMFL:4 ‘Up to the pre-
sent the only other copy I can trace is one in the British Museum’. Furthermore,
it ‘is the most interesting of [all versions], as the author has added comments in a
number of notes, and contemporary comments on a text are always most useful’.5
The author of those footnotes is apparently well versed in English Freemasonry
of the Premier Grand Lodge brand (he states, for example, in footnote i (p. 8):
‘These [ Jewels of the officers] I have seen often enough’), and he compares the
French text to the English usages known to him. Thus, this version does not only
give us information about a ritual, in use in France in 1737, but also about the
way at least some lodges in England worked in 1738.
The translation in this publication does not always reflect the original text
faithfully (that in the Gentleman’s Magazine, for example, stays generally much
closer to the French text). Probably this can be explained by the fact that it seems
to be not a translation of the original edition, but of one of the versions pub-
lished in Brussels.6 I have indicated the most important differences with the
original version in the explanatory notes.
The second section of this pamphlet, ‘The Free Masons Reception in For-
eign Parts’, contains two short letters, viz. ‘From Paris, March 10. 1737’7 and
‘From Rome, July 18. 1730’.8 Then follows ‘The Free Masons Apology. As it
was Published at Paris, in March, 1737’.9 The fourth and last section is ‘FREE
MASONS a dangerous Society. From the Craftsman, April 16. 1737’.10 It is an
anti-masonic letter from an anonymous person, calling himself ‘Jachin’, to a ‘Mr.
D’anvers’ (i.e., someone from Antwerp), ‘a pseudonym for Nicholas Amhurst
(1697–1742), the editor of the Craftsman’.11
Notes
1. A. Bernheim, (writing under his pen-name Henri Amblaine), ‘Masonic Catechisms and
Exposures’, AQC, 106 (1993), pp. 141–53; see on Hérault’s publication further: Harry
Carr’s introduction to his modern translation of it in H. Carr, The Early French Expo-
sures (London: Quatuor Coronati Lodge No. 2076, 1971), pp. 3–5 as well as A. J. B.
Milborne, ‘The Early Continental Exposures and their Relationship to Contemporary
English Texts, Part I, The Réception d’un Frey-Maçon”, AQC, 78 (1965), pp. 172–200
and J. A. M. Snoek, ‘A Manuscript Version of Hérault’s Ritual’, in R. Caron, J. Godwin,
W. J. Hanegraaff and J.-L.Vieillard-Baron (eds), Ésotérisme, Gnoses & Imaginaire Symbol-
ique: Mélanges offerts à Antoine Faivre, Gnostica, 3 (Leuven: Peeters, 2001), pp. 507–21.
2. B. Croiset van Uchelen, ‘Het Rituaal Hérault in de oudste Nederlandse verie’, Thoth,
16:3 (1965), pp. 55–66 on pp. 59–60 and Milborne, ‘The Early Continental Exposures’,
p. 197.
3. The full text of this version is included in Milborne, ‘The Early Continental Exposures’,
pp. 181–7.
4. That, according to another note, purchased it at the Dring sale, Bollmsbury Book Auc-
tions, in June 1991.
Masonry farther Dissected 3
5. Milborne, ‘The Early Continental Exposures’, p. 178.

6. Milborne, ‘The Early Continental Exposures’, p. 172.
7. This one appeared first in the Gentleman’s Magazine, 7 (March 1737), p. 255: ‘From
Paris. The sudden increase of the Society of Freemasons in France had given such offence
that the King forbid their meeting at any of their lodges, nor would the States of Hol-
land suffer them.’ I thank Róbert Péter for his help in finding the sources of this and the
following texts.
8. This one appeared first in the Gentleman’s Magazine, 7 (March 1737 [so: not 1730!]), p.
453: ‘From Rome, July 18. The Society of Freemasons, lately detected at Florence, makes
a great noise. They pass there for Quietists, but here ’tis said they are of the Epicurean
sect, and that there’s no laws too severe to deal with them. The Pope sent for the Father
Inquisitor of that office post to Florence in order to persecute them at the request of the
Great Duke of Tuscany, who was absolutely resolved to exterminate the whole sect. As
His Highness is since dead, and the D. of Lorrain, who was made a Freemason in Eng-
land is to succeed, this persecution may not go far.’
9. This text appeared first in the Gentleman’s Magazine, 7 (March 1737), p. 256.
10. This text appeared in the Country Journal or The Craftsman, 16 April 1737, issue 563;
the London Magazine and Monthly Chronologer, 6 (April 1737), p. 200; and the Gentle-
man’s Magazine, 7 (April 1737), p. 26. For a discussion of this text, see R. Péter, ‘Repre-
sentations of Anti-Masonry in Eighteenth-Century London Newspapers’, 12th Interna-
tional Canonbury Conference on the Study of Freemasonry, 28–30 October 2010, pp.
10–11.
11. Péter, ‘Representations of Anti-masonry in Eighteenth-Century London Newspapers’,
p. 10.
MASbNR y fartber DISSEC'rED;
o R, MaR E
SEcRETS
of that M yfi?rious
SO CIE T Y R. EVE A L'D.

Faithfully Englijhed from the French Or~gi ..
nal juft publifh'd at Paris, by the PermifJion
and Privtlege- of M. DE BARRA UT, Lieute..
nant-Gener..l of Police.
With Explanatory NOTES (both ferious .and

comi,cal) by the TRANSLATOR. -
Likewife,
, An Ap PE:NDIX, wherein are contain'd,
1. The F'reec Ma{o11S Reception in Foreign Parts.
If. The -Free. Ma.fons Apology, as publifh'd at Paris.
,III. Free-lVIa.fom a dangerous Society; from the
CRAF'T8MAN-.
LON DON..·
Printed for J. J;Viljord,:>.t the 'Ihree Golden Flow,r-de-La-
ce;, behind the Cbapter-Houfe, nc.~ar Sr. Paui's. I738. (Pr.6d.)
-)¥bere may be hod, -
Mafonry DiJfeCled. . The Seventh Ed tion. Pro 6 d.
Masonry farther Dissected (1738)
Masonry farther Dissected;

OR, MORE
SECRETS
Of that Mysterious
SOCIETY
REVEAL’D.
Faithfully Englished from the French Original just publish’d at Paris, by the Per-
mission and Privilege of M. De Harraut, Lieutenant-General of Police.
With Explanatory Notes (both serious and comical) by the Translator.

Likewise,
An Appendix, wherein are contain’d,
I. The Free-Masons Reception in Foreign Parts.
II. The Free-Masons Apology, as publish’d at Paris.
III. Free-Masons a dangerous Society; from the CRAFTSMAN.
LONDON:
Printed for J. Wilford, at the Three Golden Flower-de-Luces, behind the
Chapter-House, near St. Paul’s. 1738. (Pr.6d.)
Where may be had,
Masonry Dissected. The Seventh Edition. Pr. 6d. / / (3)
MASONRY
FARTHER
DISSECTED.
THE Party must first of all be propos’d to the Lodge, by a Member thereof, as a
Person worthy Admittance into the Society.
Answer being made, That he be admitted to present himself; / (4)
The Recipiendary, or Candidate, is then conducted by the Proposer(a) (who
becomes, as we may say, his Parain, or God-Father[)], into a Room without
(a)
Accompanied by some Brethren Assistants, as evidently appears by the Sequel.
–5–
Light, in the same House where the Lodge is, and is there asked, Whether he has
a Call to be receiv’d?(b)
If he answers Yes; they then interrogate him concerning his Name, his Sur-
name, his Quality, &c.
Then they take away whatever he has of Metal1 about him, as Buckles, But-
tons, Rings, Boxes, &c.(c)
This done, they bare his right Knee; make him put his left Shoe down at /
(5) Heel, and wear it slip-shod; blindfold his Eyes;(d) and in this Plight keep him
to contemplate on the Matter, for about a Quarter of an Hour.2
The God-Father, on leaving his God-Son in that State of Obscurity and Dark-
ness goes and knocks thrice at the Lodge – Room Door, where(e) the venerable
Grand-Master, / (6) with his Officers, and the Body of Members, are assembled.3
Hereupon the Grand-Master, from within, answers also with three Knocks (f),
and orders the Door to be open’d.
The God-Father entering, says; He comes to present a Gentleman, whose Name
is ***, and who desires to be receiv’d, as a Brother.
Note, Both without and within the Chamber of Reception, there are divers
Brothers,(g) with drawn Swords / (7) in their Hands, standing Guard to keep off
the Prophane.(h)
(b)
i. e. Whether he be desirous to become a Mason.
(c)
This, I have been told, they phrase, Depriving him of Metal. They take even his Money;
but all is punctually restor’d.
(d)
With a clean Napkin, or Handkerchief, as we may presume. They hold, like other Sectaries,
all who are not Free-Masons, to be actually in a State of Darkness: However, I could never
learn, that they use this Ceremony of Blindfolding in any of the numerous English Lodges.
(e)
Possibly, there is but one Lodge of Free-Masons at Paris, and so that venerable Chief of
this ancient Order officiates in Person. Here in England each Lodge has its respective
Master and Wardens. The English Right Worshipfull Grand-Master is scarce ever at
the Trouble of Makings, except when the Brother be Made, is a Person of very eminent
Degree, as Brother Lorrain, now Grand-Duke of Tuscany, or such-like Grandees.
(f)
By striking, with a neat little Mallet, pretty hard upon the Table. Every Master of a Lodge
has one to use on all Occasions, as calling, To Order, Silence, Charge, Drink, or the like,
all which he does by three great Knocks, as Pauses between the two latter Ones.
Note. Almost every Thing in Free-Masonry goes by the mysterious Number Three.
(g)
In the English Lodges generally they have only one Brother, who is a poor One, and guards
the Door within-side: He has a swinging Broad-Sword, / naked in his Hand, and has, as
I have been told, a Crown for his Evening’s Trouble, besides Wine to drink, and a Pint
Bottle home with him, if only a Lodge-Night; but at a Making, he partakes of the Feast,
and, together with the usual Emoluments, has, in common with the other Brethren, and
Visiting-Brothers, a new White Leather-Apron, and two Pair of Gloves.
(h)
Thus do Free-Masons in France, it seems, stile all such as are not of their Fraternity. And
why should we wonder at that? Do not those of every Sect or Persuasion, do the like, and
even bestow far more opprobrious Epithets?
The Grand-Master, who wears round his Neck a blue Ribbon cut in
Triangles,(i) says, Ask him, if he has a Call? (See the Note above.) / (8)
Upon this the God-Father, in Obedience to his Command, goes out to ask
the said Question.
The Recipiendary having answer’d affirmatively, and his Reply being
reported;
The Grand-Master then says, Let the Candidate make his Entrance.
He is hereupon introduc’d. Being come in, he is led about the Room,5 round
a Space mark’d out upon the Floor with Chalk, within which is drawn a Sort of
Representation, on two Columns, of the Ruins of Solomon’s Temple.
On the two Sides of this mark’d Space, are also figur’d out with Chalk / (9) a
large J, and as large a B. The Explanation whereof is not given till after the Cer-
emony of Reception, or Making the Brother, is over.
And within the said Space stand three lighted Tapers, placed in a Triangle,
whereon, at the Novice’s Arrival, they sprinkle Gun-powder, or pounded Rosin,6
in order to frighten him by the Effort which their so doing produces.(k) /(10)
(i)
Here our Author quite puzzles me, since I cannot devise what he can mean by this Rib-
bon cut into Triangles.4 Are these French Free-Masons, Dissenters or Hereticks? With us,
both Grand-Masters and Grand-Wardens, nay all Masters and Wardens, wear fine broad
Ribbons, whereon are pendent upon their Breasts what they, particularly, / stile their
Jewels. These I have seen often enough. A Master’s Jewel is the Square; a Senior Warden’s,
the Level; and a Junior Warden’s the Plumb-Rule: So I know not what to make of this
trianglified Ribbon.
(k)
The French being a People of peculiar Vivacity, as is well known, they have doubtless
made great Improvements in Masonry, certainly with a laudable View of out-doing our
Flegmatick Islanders; else why these Fire-Works, to shock and terrify the poor Novice?
I could never learn, that either our English, or even the Scotish Masons, who, it seems,
are Schismaticks in this, as well [as] other Points, having ever had any Thing like this.
Indeed, I have been assur’d, that the Reverend Mr. N——n, á Gentleman of a most
happy Invention, once propos’d to a great Assembly of Brethren, the introducing such /
Things into Makings; but that, on his Motion’s being over-ruled, he took it into his Head
to employ his Crackers elsewhere, which is a Piece of Secret History perhaps known to
few but myself. And here I must take Leave to insert a merry Passage, which I know to be
Fact. The late Mr. Pinkethman, of facetious Memory, having been prevail’d on to become
a Brother of the Society, was, in Order to his Initiation, conducted to a certain Tavern,
where was held the Lodge whereof he was to enter himself a Member. Being left in the
Kitchen over his half Pint, till his intended God-Father, with others, came to fetch him,
a roguish Drawer thrust the Salamander into the Fire; which being in the Cook’s Way,
she / angrily asks him, why he left it there? Why, answer’d he, Don’t you know that we
have a Making of Free-Masons to Night? Hah! cried poor Pinky, starting up, and staring
as if bewitch’d, What do you say? Making and Salamander? Here you Sir, take my Reckon-
ing. At that Instant the Brethren came down for him; but away ran Pinky and they after
him; but no Persuasions could bring him back, and so the Fraternity irrecoverably lost a
The Novice, or Recipiendary, having made three Turns round the Lodge, he
is brought to the West End7 of that marked Space, as described above,8 just oppo-
site to the Grand-Master, who is standing behind a two-armed Chair whereon is
a Book containing the Gospel according to St. John. / (11)
Then says the Grand-Master to the Novice, Have you a Call? / (12)
The Novice having replied, Yes, Grand Master; that Chief of Free Masons
says; Let him be shewed the Light; he has been depriv’d of it long enough.(l)
Immediately thereupon his Eyes are unblinded, and he beholds the Brethren
all standing in a Circle, with drawn Swords in their Hands.(m) Then he is made
to advance at three Strides, or Pauses, quite up to a little low Stool at the Foot of
the great / (13) Chair behind which the Grand-Master is standing.
Then the Brother Orator says to the Novice; You are going to be initiated into
a most respectable Order, which is more serious, perhaps, than you imagine. It has
not in it any Thing contrary to Law, to Religion, to our Sovereign, or to Morality.
Our Venerable Grand Master will acquaint you with all I omit.
After this, he is made to kneel with his right Knee bared upon the little
Stool, holding up his left Foot off the Floor; while the Grand Master says to
him.
You do promise never to write, ingrave or reveal the Secrets of Free Masons and
Free-Masonry, but only to a Brother in a Lodge, and in Presence of the Venerable
Grand Master.
They then strip open his Breast, to / (14) see whether he is not of the wrong
Sex, and apply to his left Pap the Point of a Compass, open’d in a direct Square,9
(which he himself must hold there) and laying his right Hand on the Gospel, he
pronounces these dictated Words;10 viz.
worthy Brother, who would infallibly have given them infinite Diversion. As to the Rest,
the only Method I could ever find yet taken by our English Masons to surprize, or terrify
their new Brethren, or Novices, is this: viz. immediately on the Novice’s first Entrance
(for they enter one by one, how many soever are made at once) the whole Body of the
Brotherhood then present, more or less, being rang’d round the Lodge, chalked out, as
above, in an oblong-Square, in due Order, that is, the Master in the East, the two War-
dens in the West, the Fellow-Craft in the South, and the Enter’d-Prentices in the North,
all ready cloathed, i.e. with their white Gloves and Aprons on, they all at once with one
Motion, clap their Right-hands hard on their Left-breasts, and / then as hard or harder
down on their Right-Skirts, against their Aprons, which sudden Noise (added to the odd
Accounts given relating to this mysterious Society, particularly by Women) fails not to
startle the New-Comers: And undoubtedly it wou’d operate more powerfully were they
blindfolded, which Ceremony, as I hinted, is not here practised.
(l)
See the Note wherein Mention is made of the Darkness they judge all Men to be in till
they are made; i.e. become Masons.
(m)
This Article of Drawn-Swords I also take to be another Innovation, a la Francoise.
I promise this, under no less Penalty, than having11 my Tongue pluck’d out,
my Heart torn from my Breast, my Body burned and reduced to Ashes, to be cast
into the Wind, that I may never more be spoken of among Men: So help me
God.(n) /(15)
They then oblige him to kiss the Book, and the Grand Master making him
approach and stand by him; they clothe him, i.e. put on his Free-Masons Apron
(made of a white Skin) give him a Pair of Man’s Gloves for himself, with another
Pair for a Woman, to present the Person of that Sex for whom he has most
Esteem.
Next they explain to him the Meaning of those Letters J and B. which are
within the Chalked Space, and which are the Symbol of their Signs whereby
to know each other: viz. The J signifies Jakhin, and the B signifies Boaies, (i.e.
Jachin and Boaz. See I Kings viii. 21[)].13
Note, These two Words are / (16) English; (o) and they thus represent them
in their Signs among themselves; viz. They put their right Hand, open and
extended, to the left Side of their Chin, and withdrawing it in a direct Line
towards the Right, they strike with it on the right Skirt of their Coat; which
done they take each other by the same right Hand, mutually applying their
Thumbs to their first Joint or Knuckle, of the Other’s Fore-finger, pronouncing
the Word Jachin,14 and then both strike themselves on the Breast with the same
Hand. After they again join their Hands, placing their Thumbs on the / (17)
Knuckle of each other’s Middle Finger, pronouncing the Word Boaz.15
This Ceremony over, and its Meaning explain’d, the Recipiendary is stiled
Brother, and they all sit down at the Table, where, with the venerable Grand-
Master’s Permission, the new Brother’s Health is proposed, each having before
him a full Bottle.
When they are thus making ready to Booze, the Word is; Let us have some
Powder. Thereupon they all rise up. The Grand Master cries, Charge; and they
all pour their Powder, i. e. Wine, into the Glasses. Handle your Arms, cries the
Grand Master, and the new Brother’s Health is toasted, in doing which the
Glasses are lifted to their Mouths at three Pauses.
(n)
We have had this Oath, or Solemn-Obligation of a Mason, as they rather term it, printed
more largely in some New’s-Papers, and likewise in a Pamphlet; wherein the Author, a
Quondam-Mason,12 has (as some of that Fraternity have affirm’d) maliciously publish’d
only just what might make the Brotherhood ridiculous, and secreted such Particulars as
are truly grand, noble, / generous and beneficent: which (say they) is a very Un-masonly
Procedure, and not at all acting upon the Square.
(o)
Here this Discoverer is egregiously out; mistaking Hebrew Words for English: But indeed
one need not wonder at finding such Ignorance of Scripture among Papists, more espe-
cially those of the Laity. Might he have perus’d the Bible, the first Book of Kings (as
above) would have instructed him better[.]
Then before setting down their empty Glasses on the Table, they put them
to their left Breast, next to their / (18) right Breast, and then with the Arm
extended strait forwards, with three Motions in all, which done, with three
other Motions, or Pauses, they set them perpendicularly down on the Table; and
then clapping loudly with their Hands thrice, they thrice call out Vivat.
On the Table stand three large Wax Tapers in high Candlesticks, placed
Triangular-wise.(p)
If accidentally they perceive, or fancy they perceive any suspected Person
introduced, or got in among them, it is signified to the others by / (19) saying,
It rains;(q) thereby giving Notice, that every one must be on his Guard, and talk
no more like Masons.
As it may possibly happen, that some of the Profane may have learned the
Signs which denote Jachin and Boaz,16 in order to prevent all Surprize, in joyning
Hands, as above, one says to the other (in Case he suspects him not to be really
a Brother) J to which the other replies A. Then says the first C17 and is answer’d
H. J says the first again; N cries the latter: Which Letters joined form the Word
Jachin.18 (r) /(20)
(p)
These three Tapers (in grand and elegant gilded Candlesticks, made like Columns of
some one of the five Orders of Architecture) they term their Three Great Lights; and if
ask’d what these do represent, their Answer is, The Sun, the Moon, and the Master-
Mason. They do, or should stand due East, due West, and due South.
(q)
On such Occasions, they have also other Expressions; as we often hear them say, in mixed
Companies, where any Thing relating to Masonry is started, It drops, The House is untiled, &c.
(r)
As this Article requires some further / Explication, I shall endeavour to make it plainer
and more familiar to the Reader. So (to use the Stile of our French Masons) since the
Brotherhood’s Signs, &c. are got out among some of the Profane, they may be apt enough,
when among real Masons, to tip a Sign by way of Decoy. Upon this, some Brother answers
with another (for it seems they have many of them) and perhaps beckons the Stranger
aside, giving him his Hand, in order to receive also the Token or Gripe, as well as the Sign.
If the Stranger is likewise right in that, then the Brother, to try him farther, says, If you are
what you would be taken for, give me a Word. The Stranger (many of whom have picked
up even more than all that) usually replies, artfully enough, Give me one, and I will give
you another. Then says the Mason, No, but I will Letter it with You. So as above.
But notwithstanding these and all other Discoveries, that have been hitherto made
of the Mysteries of Masonry; yet it is still averr’d by’em, that one Way excepted, there is
no Possibility that / their whole and entire Magazine of Secrets shou’d ever be divulged.
Which is, for the Fraternity to have a general Meeting for that very Purpose, and unani-
mously concur in penning down what is known among them; otherwise (say they) the
Thing is utterly impracticable, no one being ever yet found who was able, without being
prompted, to answer even to a moderate Part of their Catechism; which, by the Way
should prompt them to be more perfect in their Lessons and not suffer Themselves to be
outstript by Children; however, notwithstanding their boasted Assurances, their other
darling Secrets may probably still be shortly revealed, their Mystical Emblems explain’d to
as mean Capacities as Quarles’s, and all their hidden Works of Darkness in due Time see
the Light.
The same Method is observ’d with Respect to the Word Boaz,19 by pronounc-
ing alternately and successively the Letters whereof it is composed. / (21)
And these are the chief Signs and Tokens whereby the True Brethren mutually
know each other. / (22)
The Free Masons Reception in Foreign Parts.

From Paris, March 10. 1737.
THE sudden Encrease of the Society of Free Masons in France, has given such
Offence, that the King forbid their Meeting at any of their Lodges; nor would
the States of Holland suffer them.
From Rome, July 18. 1730.

The Society of Free Masons, lately detected at Florence, makes a great Noise:
They pass there for Quietists; but here it is said they are of the Epicurian Sect,
and that there are no Laws too severe to deal with them. The Pope sent the
Father-Inquisitor of that Office, Post to Florence, in Order to prosecute them,
at the Request of the Great Duke of Tuscany, who was absolutely resolv’d to
extirpate the whole Sect.
As his Highness is since dead, and the Duke of Lorrain, who was made a Free
Mason, in England, is to succeed, this Prosecution may not go far. / (23)
The Free Masons Apology.

As it was Published at Paris, in March, 1737.
THAT the Views the Free Masons propose to themselves are the most pure
and inoffensive, and tend only to promote such Qualities in them as may form
good Citizens, and zealous Subjects; faithful to their Prince, to their Country,
and to their Friends: That the Name of Free Mason is far from being an insig-
nificant Title: That the Duty it prescribes to those that bear it, is to endeavour
to erect Temples for Virtue, and Dungeons for Vice: That he is by no Means
afraid of violating the Secret imposed / (24) upon them in publishing, That
their principal Design is to restore to the Earth the Reign of Astræa, and revive
the Time of Rhea. He assures the Fair, that the whole Brotherhood is full of
Respect and Veneration for them; but that these Sentiments are not exempt
from Fear; and that Fear obliges the Free Masons to exclude the Sex from their
Assemblies: which he concludes, ought not to provoke the Indignation of
those who are the Objects of it: To prevent such an Effect, they need only rec-
ollect from whom Adam receiv’d the Apple: Sad Present! Since had it not been
for that fatal Apple, Adam would have remained the first Free Mason. / (25)
FREE MASONS a dangerous Society.

From the Craftsman, April 16. 1737.
Mr. D’anvers,
Amongst all the various Instances of our Advantages over other Nations in
Point of Liberty, there is one so very remarkable, that it deserves your most
serious Consideration; I mean the Toleration of that mysterious Society call’d
Free Masons, who have been lately suppress’d not only in France, but in Hol-
land, as a dangerous Race of Men; (See p. 22.) whereas here they are permitted
to hold their private Meetings in every Part of the Town, and even to appear in
Publick Procession with the Ensigns of their Order.
Indeed, I have often wonder’d that they have not been laid under some
Restraints even in England; for tho’ our present most excellent Ministers
have always preserved a sacred Regard to Liberty, I think no Govern-
ment ought to suffer such clandestine Assemblies, where Plots against
the State may be carried on, under the Pretence of a Brotherly Love and
good Fellowship. / (26)
The Act of Toleration does not allow of private Conventicles, even in Cases
of Conscience, but injoins that all Places of divine Worship, shall be not only
licensed, but publick. Shall more Indulgence be granted to this incomprehensible
Fraternity, who do not pretend, as far as I ever heard, to plead Conscience, or any
publick Emolument in their Behalf ?
They derive their Original, as I am inform’d, from the Building of Babel,
which every Body knows was an audacious Attempt against Heaven; insomuch
that God himself thought fit to defeat their Design by the Confusion of Tongues,
that such impious Offenders might not understand one another. But, ou [= on]
the contrary, our modern Masons pretend to an universal, dumb Language, by
which People of all Nations upon the Face of the Earth, who are initiated into
their Mysteries, can easily converse together, by the Help of certain Signs, known
only to themselves.
It is likewise said that by the same Signs they can oblige any of their Brethren
to leave off their Work, and follow them wherever they please; a Power which
may be some Time or other turned to a very ill Use. / (27)
The Concord and Unanimity, which reigns so remarkably amongst them, is
very surprizing; for though they are composed of all Nations, Parties and Reli-
gions, We are told that there hath not happened the least Quarrel or Disturbance
in any of their Assemblies.
That impenetrable Secrecy, for which they are so famous, is likewise Matter of
just Suspicion, and seems to indicate that there is something in their nocturnal
Rites and Ceremonies, which they are afraid of having discovered.
For this Reason, they not only lock themselves into the Room, where they
meet, and suffer none to wait upon them, except Brethren; but upon all extraor-
dinary Occasions, a Centinel is placed at the Outside of the Door, with a drawn
Sword in his Hand, to prevent all Discoveries.
This is not the only Mark of their being a military Order; for it is very
observable that they give their chief Officer the Title of Grand-Master; in
Imitation, I presume, of the Knights of Malta; nay, he hath a Sword of State car-
ried before him, almost as large, and richly ornamented as That of his Majesty.
This Sword was presented / (28) to them, as I am inform’d by a great Roman
Catholick Peer.——With what View I shall not take upon me positively to
determine.
There seems likewise to be something emblematical in the Gloves and
Aprons; a Glove is only another Word for a Gauntlet, which is a Piece of Armour
for the Hands. An Apron, indeed, is a proper Badge of Masonry, in the literal
Sense; but it is likewise a Term in Gunnery for a flat Piece of Lead to cover the
Touch-hole of a Cannon, when it is loaded; and I leave my Superiors to judge
whether it may not be made Use of by our Free Masons to typify something
like it.
It farther deserves Notice how artfully they have dispersed themselves, in
different Lodges through all Parts of the Kingdom; and particularly in this great
Metropolis; as if it were on Purpose to beat up for Volunteers, in which they not
only admit Turks, Jews, Infidels, but even Jacobites, Nonjurors, and Papists them-
selves.
They keep their Proceedings so very private, that it is impossible to guess
what Seal of Secrecy they have invented, which is able to tie up the Mouths of
such Multitudes, / (29) whom the most solemn Oaths could not bind, upon any
other Occasion.
I wish it may not be somewhat like that horrid Obligation, which Catiline20
administer’d to his Fellow-Conspirators.
Upon the Whole, this mysterious Society hath too much the Air of an Inquisi-
tion, where every Thing is transacted in the Dark.
It may be said, that a learned and worthy Divine of the Church of England,
hath long ago publish’d the Institution of the Free Masons,21 which contain
nothing but what is perfectly innocent, and prove them to be rather a whimsical
than a dangerous and formidable Sect. But I must observe that this Book seems
design’d rather to amuse than inform the World; for it is not to be supposed
that he would reveal those boasted Mysteries, in which the very Essence of their
Society consists.
But the most material Argument is, that there are so many of the Nobil-
ity, Gentry, and even the Clergy, of the most undoubted Affection to his
Majesty’s Person, Family, and Government, in this Society; that as it will be
impossible to carry on any wicked Designs against him without their Knowl-
edge, / (30) so it cannot be supposed that they will concur in them, or conceal
them. But, with all due Deference to these Hon. and Rev. Persons, I beg Leave
to give my Opinion, that this Argument is very fallacious, and upon which
we can have no sure Dependance; for I apprehend the Obligation, which
the Free Masons take to be of such a Nature, that the blackest Conspiracies,
or Machinations, will not allow them to break through it. Besides, how can
we be sure that those Persons, who are known to be well affected, are let into
all their Mysteries? They make no Scruple to acknowledge that there is a
Distinction between Prentices and Master-Masons; and who knows whether
they may not have an higher Order of Cabalists, who keep the grand Secret
of all entirely to themselves?
It may be ask’d, perhaps, in what Plots, or ill Designs of any Sort, they have
been engag’d since the first Foundation of their Society? This Question is not
easily answered; for their Principles and Actions are so unfathomable, that
nobody can say with Certainty, in what they are concern’d, or not concern’d;
but I cannot help thinking them at the Bottom of one Affair, I mean / (31)
the late Tumult at Edinburgh, and the Murder of Captain Porteous;22 which
was concerted and executed with so much Unanimity and Secrecy, that none
but a Mob of Free Masons could be guilty of it, without the Discovery of one
Person in so numerous a Multitude as were concern’d in the Perpetration of
that atrocious Fact.
I am glad to hear that a Law is likely to pass in the Nature of the Black-
Act, for preventing such Riots, for the future, by trying the Authors of
them in England; for if the Scots will not find one another guilty, there
is all the Reason in the World they should be try’d by an impartial Jury,
who know nothing of Them, or their Characters; and I hope to see the Free
Masons included in the same Bill; for they may be properly said to go in
Disguise.
I know these Men are generally look’d upon, in England, as a Parcel of idle
People, who meet together only to make merry, and play some ridiculous
Pranks; but it is very plain that the wise Government of France and Holland
look upon them in a very different Light; and I humbly hope to see my own
Country follow the Example of the latter, at least, by suppressing such danger-
ous Assemblies. / (32)
But if a total Suppression should be thought inconsistent with our free Consti-
tution and most incomparable Government, I have an Alternative to offer; which
is to lay a double Tax upon all Free Masons as there hath been so many Years
upon the Papists.
I flatter myself that this Scheme will not prove disagreeable, at present, when
great Sums of Money are wanted, and Ways and Means are so very hard to be
found. I am sure, it will be more acceptable to the Generality of Mankind, or at

least of Womankind, than the Reduction of Interest of Three per Cent. without
any Redemption of Taxes; for as the Ladies have a very bad Opinion of the Free
Masons, and are incapable of being admitted into that Order, they will never
complain of any Tax being laid upon keeping a Secret, which they are not let into
themselves.
I am, Sir, &c.
JACHIN.
FINIS.
ALEXANDER SLADE, THE FREE MASON
EXAMIN’D, 2ND EDN (1754)
Alexander Slade, The Free Mason Examin’d, 2nd edn (1754). LMFL A.795.SLA /
L12938.
The ritual presented in the following text is quite deviant from most masonic
rituals known, in that its symbolic theme is not the building of the Temple of
King Solomon, but that of the Tower of Babel. No wonder, that it has often been
rejected as a ‘pure fake’.1 Since we know nothing more about the Author, Alexan-
der Slade, than what he writes about himself in this publication (pp. v–vii), and
since this could not even be confirmed by searching the masonic archives,2 we
can only formulate theories about what this text represents.
When Harry Carr produced his edition of The Early French Exposures
(1971), he did include three that, at that time, were also all regarded as hoaxes.
Of those, La Franc-Maçonne and Le Parfait Maçon (both of 1744) were both
supposed to have been written by Freemasons (a) in order to create doubt among
the non-Freemasons about the correctness of the ‘real’ exposures, whereas Les
Francs-Maçons Écrasés (1747) was supposed to be written (b) purely as a source
of money. Likewise, when J. T. Thorp presented his study about Slade’s The Free
Mason Examin’d (as far as I am aware, still the only study dedicated to this pub-
lication) he himself formulated three possible explanations for the existence of
this very deviant text, namely (1) ‘That the statement contained in the title-page
of the pamphlet is true, and that this curious production really represents the
ritual and ceremonial, if not of all, at any rate of some, Masonic Lodges actively
at work in 1754’;3 (2) ‘That it was published with the express intention of bring-
ing ridicule upon the Grand Lodge of the “Antients”’;4 and (3) ‘That it was an
ingenious and clever-constructed parody of the work generally practised in the
Masonic Lodges of the time, with the object of misleading those into whose
hands a copy of Prichard’s “Masonry Dissected”, or other “exposure”, had fallen’,5
whereas two of the respondents to his presentation ( J. C. Brookhouse and
Canon Horsley) formulated their conviction (4) that this pamphlet was most
likely produced out of ‘pure greed’.6 Argument (3) corresponds to argument (a)
– 17 –
above, and (4) to (b). Argument (2) is based on the fact that Slade’s text twice
mentions two Deacons as officers of the lodge, something known only from the
rituals of the ‘Antients’, apart from Chester, where they were known as early as
1743. Also, Slade’s text never uses the word ‘ancient’, but always writes ‘antient’,
as was the habit in the Grand Lodge, created only shortly before Slade’s publica-
tion, calling itself the ‘Antients’. Argument (3) is supported by the fact that Slade
spends more than two pages (original pp. iii–v) of his letter ‘to the reader’ on
denouncing ‘Pritchard’ [sic].
But both Songhurst and Thorp warn not to dismiss this publication too
lightly as irrelevant to the study of masonic ritual:
I am not at present prepared to accept the theory that Slade’s ‘Freemason Examin’d’
was intended as a parody of the Masonic ceremonies in use at the time of its publica-
tion. Certainly many arguments might be brought forward in favour of this view,
but I fancy it may hereafter be found that the history of the building of the Tower of
Babel played a prominent part in early Masonic ceremonial. There are several refer-
ences here and there which appear to give some colour to the idea.7
And:
Although I am still inclined to consider the production as a parody of Freemasonry,
there is very much to be said in support of the theory that it was the ritual of an
eighteenth century Society, established, perhaps, by some discontented ‘operative’
Masons, in opposition to the Grand Lodge of England. That such Societies existed
is well-known, and, inasmuch as the account of Nimrod and the Tower of Babel
occupied a very prominent position in all old Masonic documents, and may even
have been incorporated in the early rituals of the Craft, they would naturally lend
themselves as a foundation for the ritual of such a Society.8
As shown in Volume 3 of this collection, the Tower of Babel plays indeed a major
role in the rituals of the Harodim tradition. It may also be significant that J.
Anderson, after having told the story of the Tower of Babel, adds: ‘But it is not
expedient to speak more plain of the Premises, except in a formed Lodge’.9
The following editions of Slade’s text are known:
• First edition, 1754, ‘Printed for R. Griffiths, in St. Paul’s Church-yard’.
Thorp knew only one copy of this edition, in the Library of the Provincial
Grand Lodge of Worcestershire.
• ‘Second Edition’, 1754, also ‘Printed for R. Griffiths, in St. Paul’s Church-
yard’. Of this edition, Thorp knew copies in the British Museum and in the
private library of Dr. W. J. Chetwode Crawley of Dublin. The basis for our
transcription was the copy of this edition in the Library and Museum of Free-
masonry, London.
• Of the third edition, which no doubt will have existed, no copies were
known to Thorp.
Slade, The Free Mason Examin’d 19
• ‘Fourth Edition, with additional Notes’, 1754. The only copy of this edi-
tion known to Thorp was in his own library.
• ‘Fifth Edition, with additional Notes’, undated, but probably 1758. A copy
of this edition was in Thorp’s library. We used the copy in the library of the
SRIA Hallamshire College (Sheffield) for comparison with the second edition.
• ‘Sixth Edition’, undated, but probably 1758. Copies were known to Thorp
in the libraries of Dr. Chetwode Crawley and of himself.10
• The ‘Minor’s Degree’ and ‘The Officers Part’ are given verbatim as an
appendix (pp. 63–72) to Hiram, or The Grand Master Key, 3rd edn, Dublin, of
c. 1777 (see Hiram or The Grand Master-Key in this volume).
• Another edition seems to have been published in London in 1770.
• Finally, ‘Dr. Crawley thinks there was also a Dublin edition’,11 but maybe he
thought of the appendix in Hiram.
Those who argue that Slade produced this pamphlet out of ‘pure greed’
point out the significant income a publication, which went to so many reprints
in such short a time, must have generated.
Thorp states that he had compared ‘the first, second, fourth, fifth and sixth
editions’ and had ‘found them practically identical, the Notes in the later issues
being somewhat fuller, and the list of Lodges longer’.12 In order to demonstrate
this a transcription of the second edition is given here, along with explanatory
notes highlighting the most significant differences found in the fifth.
Notes
1. J. C. Brookhouse in J. T. Thorp, ‘Freemasonry Parodied in 1754 by Slade’s “Freemason
Examin’d”’, AQC, 20 (1907), pp. 94–111, on p. 110.
2. Thorp, ‘Freemasonry Parodied in 1754 by Slade’s “Freemason Examin’d”’, pp. 97–8.
3. Thorp, ‘Freemasonry Parodied in 1754 by Slade’s “Freemason Examin’d”’, p. 106.
6. Thorp, ‘Freemasonry Parodied in 1754 by Slade’s “Freemason Examin’d”’, pp. 110–11.
7. Songhurst in Thorp, ‘Freemasonry Parodied in 1754 by Slade’s “Freemason Examin’d”’,
p. 108.
9. J. Anderson (ed.), The Constitutions of the Free-Masons (London, 1723), p. 5.
10. In 1929, Thorp dated both the fifth and the sixth edition as ‘1759?’. J. T. Thorp (ed.)
Bibliography of Masonic Catechisms and Exposures (Leicester, 1929), p. 18.
T H E
F R E E M A S O M
E X A M I - 0 D: '
O R , T H E
Worid brought out of Darknefs

Into L I G H T. •
EEING,.
An Authentick Account of ali the- Secrets of
the Antient Society of Free Mafons, which have
been handed down by Orai Tradition only, from
the Inftitution, to the prefent Time. • • , •
I N WH I C H
Is particularly defcribed, the Whole Ceremony ufed
at making M A S O N S , as it has been hitherto praciifed in
ali the LODGES round the Globe; by which any Perfon,
who was never made, may introduce himfelf into a Lodge,
w I T H
NOTES, Explanatory, Hiftorical, and Criticai.
To which are added,
The A U T H O R ' S R E ASONS for the Publication hereof, and
fome REMARKS on the Conduét of the Author of a Pamphlet,
call'd, M A S O N R Y D I S S E C T E D.
W I T H
A New and Correct L I S T of ali the R E G U L A R LODGES,
under the Englìjh Conftitution, according to their late Remo-
vals, and Additions,
By A L E X A N D E R S L A D E,
Late Mqfter of fhree Regular Conftituted Lodges,
In the City of N O R W I C H .
The SECOND EDITION.
ys
L O N D O N:
Printed for R G & i r r i T H s , in St. PauPs Church-yard.
M.DCC.LIV.
?
' [Price Stufata.}
Alexander Slade, The Free Mason Examin’d, 2nd edn
(1754)
THE
FREE MASON
EXAMIN’D:
OR, THE
World brought out of Darkness
Into LIGHT.
BEING,
An Authentick Account of all the Secrets of the Antient Society of Free Masons,
which have been handed down by Oral Tradition only, from the Institution,
to the present Time.
IN WHICH
Is particularly described, the Whole Ceremony used at making Masons, as it
has been hitherto practiced in all the Lodges round the Globe; by which
any Person, who was never made, may introduce himself into a Lodge.
WITH
Notes, Explanatory, Historical, and Critical.
To which are added,
The Author’s Reasons for the Publication hereof, and some Remarks on
the Conduct of the Author of a Pamphlet, call’d, MASONRY DISSECTED.
WITH
A New and Correct List of all the Regular Lodges, under the English Con-
stitution, according to their late Removals, and Additions.
By ALEXANDER SLADE,
Late Master of Three Regular Constituted Lodges,
In the City of Norwich.
The Second Edition.1
LONDON:
Printed for R Griffiths, in St. Paul’s Church-yard.2
M.DCC.LIV.
[Price Sixpence.] / / [iii]
– 21 –
TO THE
READER.
AS Free-Masonry is to be the Subject of the following Sheets, I suppose the
Reader would gladly be informed by what means I obtained this mighty Secret,
which has been actually kept from all Ranks of People, (except those who have
been regularly initiated) ever since the Institution; which, according to oral
Tradition, was at the Building of Babel’s Tower: The Bulls of the Pope, nor the
Tortures of that Infernal Place the Inquisition; could never extort the Secret
from any faithful Brother, neither was the Secrets of this Craft (for so it is called)
ever exposed till now, though many have pretended to it, as well in France as in
England. A Pamphlet, called Masonry Dissected, was published here sev-
eral Years ago, by one Samuel Pritchard,3 who, for a Confirmation of the Truth
of what he had written, annexed an Affidavit to it, which he had sworn before
an Alderman of London, that what he was going to publish was a true and per-
fect Copy in every Particular; notwithstanding he has, in the same Pamphlet,
inserted an Oath, or Obligation, (which he says he took when he was made a
Mason) by which he was solemnly bound not to reveal, or cause to be revealed,
/ (iv) any of the Secrets of Free-Masonry; therefore an impartial Person will be
greatly puzzled to determine which of these Oaths he may with any Certainty
believe.
It may likewise be a Matter of great Wonder, how the Magistrate could be

guilty of so gross an Error, as to administer an Oath to this Anatomist, after he
had taken (as he said) so solemn an Obligation, which certainly the Magistrate
could no by4 means contradict; for which Reason he must appear to him actu-
ally forsworn, unless the Alderman thought the former Oath was of no Force,
because it was administer’d by a Person who had not the same Authority with
himself.
Now as some of my Readers may possibly be of the same Opinion, tho’ it is

certainly a very weak one, I shall introduce the Opinion of Bishop Sanderson, the
greatest Casuist that ever treated upon the Subject of Oaths; who says, “When a
Thing is not by any Precept or Interdict, Divine or Human, so determin’d; but
every Man, pro hic & nunc, may at his own Choice do or not do, as he sees expe-
dient; Let him do what he will, he sinneth not, I Cor. vii. 36. As if Caius should
swear to sell his Land to Titius, or to lend him an hundred Crowns: The Answer
is brief, an Oath in this Case is both lawful and binding.”5
Now this judicious Author mentions nothing concerning the Authority of

those who are to administer Oaths, but positively affirms, that if one Man swears
to another, that he will sell him his Land, or lend him an hundred Crowns, &c.
that he is bound to fulfil his Oath.
Therefore if a Man binds himself by an Oath, in a Matter of the least

Moment, whether before a Magistrate / (v) or not, he should still remember that
he is before the Supreme Judge, and is therefore obliged to perform it, otherwise
he is certainly guilty of the horrible Sin of Perjury.
If therefore this sham Dissector of Free-Masonry had ever taken so solemn an

Obligation, (which he swore he did) when he was made a Mason, he was cer-
tainly forsworn by making the Secret publick; and as he really never did, as every
impartial Reader will believe, he nevertheless was perjur’d for making Oath that
he had; therefore what Man in his Senses would ever give Credit to a Wretch
that had been guilty of so detestable a Crime*!
The Reader will wonder then by what Means I obtain’d the Secrets, having
never been initiated; and for my own Part, I am surpriz’d they were never made
publick before, having pass’d for so many Centuries, through so many Countries,
Languages, Sects, and Parties: But however, as they never were, I shall no longer
suspend the Reader’s Curiosity, who will now have a fair Opportunity of being
as good a Mason as the best, by Time, Patience, and his own Industry; for with-
out a close Application, he cannot be sufficiently expert, to pass an Examination
before his Admission into a Lodge.
’Tis now upwards of ten Years since this grand Secret fell into my Hands,
which was in the following Manner:
My Father was made a Free-Mason about the Year 1708, when Sir Chris-
topher Wren was Grand Master,6 at the oldest Lodge in London, then held at
the Goose and Gridiron Alehouse in St. Paul’s Church-Yard; at that Time many
Persons of Distinction were / (vi) admitted, and he being known to understand
Masonry well, has often been sent for by Noblemen, and other eminent Persons,
to instruct them in the Art: He continued a Member of that Lodge about 34
Years, which was as long as he lived; and at his Death, I became Master of all his
Effects, with a small Freehold Estate.
As I was one Day looking over some Papers in my Father’s Bureau, I found
one folded up, and laid in a private Drawer by itself, upon which I hastily open’d
it; thinking it was something very extraordinary, and so it was; for this was the
Title, A Free-Mason’s Instruction. I thought this extremely valuable, knowing
my Father had been a Mason many Years, and therefore I made not the least
Doubt but the Account was authentick. I immediately applied myself to the
Study of Masonry, and shortly became Master of the whole Art.
* See The Whole Duty of Man, Chap. 4, on the Subject of Oaths.7

My Affairs, soon after this, requir’d me to settle in Norwich, in which City are
several Regular Lodges, and I was determined to pay a Visit to some of them the
first Opportunity. The Day after I came there, I sent to a particular Acquaint-
ance, a very eminent Attorney, to ask him to dine and spend the Evening with
me; he accordingly came, and spent the whole Afternoon, but he declin’d staying
the Evening, saying, “He was particularly engaged with some Gentlemen, whom
he must meet precisely at 7 o’Clock, and wish’d I was qualified to make one of
the Company.” I then desir’d he would explain himself, which he accordingly
did, and said, “I am at present Master of a Free-Mason’s Lodge, and am to meet
two Gentlemen whom I have propos’d to be made this Night; and if you have an
Inclination that Way, you may make the third.” Upon this, I thought that I had
now a good Opportunity to put my before mention’d Design in Execution, and
immediately / (vii) saluted him with a *Sign, he directly answered it, by filling
his Glass, and drank [Success to the Craft] and then he gave me the same Sign
again; upon which I answered it, by filling my Glass, and drank [to the afore-
said Health.] He was extremely well pleased, to think he had found a Brother
so unexpectedly, and said, “Pray Mr. Slade, how long have you been a Mason,
and where was you made?” “You may remember, said I, about five Years ago, I
went to Antigua with my Uncle Slade, who you know was a Mason; and, at his
Request, I was made at Parham Lodge, as soon as we arrived.” This I exprest with
so grave a Countenance, that he believed what I said to be Fact, and said, “Sir,
I have no Reason to doubt what you tell me, but pray answer me two or three
Questions;” which I did, so much to his Satisfaction, that he †took me by the
Hand, and said, “Brother Slade, I am so far convinced that you are a Mason, that
you, shall go with me, and see these Gentlemen made.” I accordingly went, and
saw the whole Ceremony, which fully convinced me that the Instructions I had
found in the Bureau were genuine. My Friend asked me to become a Member of
that Lodge, which I agreed to, and was accordingly accepted, and in two Years
I was installed Master. Some Time after this, I entered myself a Member of two
other Lodges, in both [of ] which, I had the Honour of serving that Office; but
as some unforeseen Misfortunes occasioned me to leave Norwich, (a Recital of
which would be needless and tedious to the Reader) I came to London, where I
was advised by some of my Friends, who are not Masons, to publish this Account
of Free-Masonry, for a small Support in my necessitous Circumstances./ (viii)
Therefore those Ladies who have hitherto censured the Free-Masons so

hard, as to think them guilty of the worst of Crimes, and those Gentlemen who
have long neglected to be made, thinking the Secret too dear a Purchase, have at
length an Opportunity, for a Trifle, of knowing the whole Mystery, which now
absolutely remains no longer a Secret. / [9]
* See this Sign explained, Page 20.

† See this explained, Page 21.
THE
FREE MASON Examin’d.
PART I.
Call’d the Minor’s Degree.
Quest. When did Free Masonry begin?
Answ. About one hundred and fifty-four Years8 after Noah’s Flood, at the
Building of Babel’s Tower.9
Q. Who was Grand Master there?
A. *Nimrod, called by Masons Belus.
Q. Where was the first Lodge10 held?
A. In a pleasant Plain of Babylon, called Shinar, on the Banks of the River
Tygris.
Q. On what Account was this Lodge held?
A. In order to contrive and lay a Plan for a Building of Friendship, and also
for the Building of that stupendous Edifice.
Q. When was this Lodge held?
A. An hundred and one Years after the Flood.11
Q. Did they finish the Work which they began? / (10)
A. No, it was not compleatly finished, for God confounded their Language,
that they could not understand what each other called for.
Q. What succeeded the Confusion of Tongues?
A. When Belus was baffled in this Grand Design, he assembled another
Grand Lodge, and instructed his Men how to converse by †Signs, &c. whereby
they were capable of executing his future Designs.12
Q. What Success attended his Instructions?
A. The Success was great, for soon the Plain of Shinar became far more
splendid than all other Parts, in the Magnificence of its Buildings.13
Q. What were the first Injunctions Belus laid on the Masons?
A. Silence, Secrecy, and Brotherly Love.
Q. Why so?
A. Silence and Secrecy were enjoined us, that none but the Initiated should
ever know our Art, and Mystery, and Brotherly Love; that, by our unparallel’d
Esteem and Regard for each other’s Welfare, and14 of the Craft in general, our
* Nimrod, which signifies a Rebel in the Jewish and Chaldæan Languages, was the Name
given him by the Holy Family, and by Moses; but among his Friends in Chaldea he was
called Belus, which signifies Lord; and afterwards was worshipped as a God by many
Nations, under the Name of Bel, or Baal, and became the Bacchus of the Antients, or
Bar-Chus, the Son of Chus.15
† This was what gave Rise to what is called Free-Masonry, being fifty-three Years after the
first Assembly, or Lodge held. This Tradition is firmly believed.
Fame might spread over the Face of the whole Earth and Waters, so that we
might be remembered among the Sons of Men till Time shall be no more.16
Q. Did they travel into any other Country?
A. Yes, they travelled into Assyria, where they built several Cities, for which
Reason Belus was called the Founder of that Monarchy;17 they afterwards
dispersed, and multiplied over the Earth, and formed themselves into Lodges, in
which they made, and instructed Masons in the usual Manner.
Q. Do they continue to make18 after that Manner?
A. Yes.
Q. In what Manner was you made? / (11)
A. Tell me by what Authority,
Thus strictly you examine me,
How I was made a Mason Free?
Ex. From Belus great I had this Power,
Who laid the Plan of Babel’s Tower,
Then who has such Authority
As I, who Master am to thee?
A. Since from that Mighty Man of Fame
The Pow’r you have, you justly claim;
From thee the Secret I’ll not hide,
Who art my true and faithful Guide.
Q. Give me then an exact Account how you was made?
A. I was led to a Door, where a Man stood with a drawn Sword in his Hand,
who asked my Friend what he wanted.
Q. What did your Friend reply?
A. To have me made a Mason.
Q. Did he admit you?
A. Yes, he struck the Door with his Sword, upon which it instantly flew
open; my Friend then led me by the Hand into a very dark Room, and then the
Door was shut.
Q. What succeeded this?
A. My Friend then said with a loud Voice thus:
“Here stands a Candidate for Masonry,
Who feign wou’d know our Art and Mystery:
Shew him the Light* by which we work, and then
Perhaps he’ll learn the Art, like other Men.”
Upon this a Door flew open, and discovered a Room extremely light, out of
which came three Men, with drawn Swords, one of whom said, [Deliver your
* That is, Take him into your Care, and give him all due Instructions.
Friend to us.] Upon this, my Friend delivered me into their Care, and I was
ushered into / (12) the Lodge, one Walking before, and one on each Side, and
my Friend in the Rear. Thus was I brought out of Darkness into Light.19
Q. What did they do after this?
A. They informed the Master, they were ready to execute his Orders.
Q. What did he order?
A. He ordered them to strip me naked.
Q. Did they strip you naked?
A. Yes.
Q. What was the Reason they stripped you?
A. In order that all the Lodge might be well assured they were not imposed
on by a Woman.
Q. What Reason have they for not admitting Women into this Mystery?
A. Because it is well known that Women in general cannot keep their own
Secrets, much less those they are entrusted with.
Q. What Proof have you of this?
A. We have many Proofs of this, both in sacred and profane History; but
as one may serve, the Story of Sampson and Dalilah20 will be sufficient: This
Man had no sooner revealed the Secret, wherein his great Strength lay, to his
dearly beloved Mistress, than she discovered it, and betray’d him to the Philis-
tines, Judges xvi. for which Reason, Women are thought not proper to be trusted
with the Secrets of Masonry, and Sampson was never after that numbred among
*Free-Masons.
Q. Suppose a Brother should prove so weak, as to betray the Secrets to his
Wife or any Body else, what is his Punishment?
A. If it should ever be known, he would be immediately expelled [from] the
Lodge to which he belonged, and never admitted to visit any other Lodge what-
ever. / (13)
Q. If a Woman should rashly swear, that she would never cohabit with her
Husband, unless he told her the Secrets, would that excuse him?
A. No, by no means, because he may as easily perswade her that there is noth-
ing more in it, than a Set of Friends well met and assembled to be merry, or tell
her any Tale that is plausible.
Q. Proceed now to tell me what they did with you after you was stripped?
A. The Master cloathed me with the †Badge of Innocence.21
Q. What did he do after that?
* The Word Free, was added, because they taught their Art to the Free-born only.
† This is a loose white Garment,22 generally made of Holland, or some other fine Linnen,
and sometimes of Silk. It shews that when a Man is made a Mason, he is believed to be a
Man of good Morals, and unsully’d Character, or else he cannot be made.
A. He took me by the Right-hand, and placed me in the Center of the Brethren;

he then ordered me to kneel down on both my Knees, and held the Point of a Sword
which he had in his Hand to my Throat; and then he addressed me as follows:
“SIR,
You are now going to be admitted a Member of this antient and honour-
able Fraternity, and it is expected that you will lay yourself under the following
Obligation.
You shall not reveal to any Person or Persons, either by Word of Mouth, or
your own Hand-writing, or cause to be revealed in any Manner whatever, any Part
or Parts, Point or Points, or any Traditions, which have been, are now, or shall
hereafter be held as a Secret among Free-Masons, unless to an *honest Man, whom
you know is a Mason, or to the Master or Wardens of any regular Lodge. / (14)
And as it was always esteemed by the Masons of old, that to swear by the
Sword, † was the most binding of all Obligations, so we do insist and require you
solemnly to kiss the Edge of this Sword presented to your Throat, as a Significa-
tion of your full Consent and Approbation of the above Particulars.
Your well performing this, will make you ever esteemed by this venerable
Body, as the contrary will render you guilty of a Breach of the most sacred Band23
of human Society, and consequently degrade you from the Character of a Man
of Honour, which every Mason ought to preserve more carefully than his Life.”
Q. What was the first Thing the Master did with you after this?
A. He ordered the Wardens, who stood on each side24 me, to raise me on my
Feet, and take off the white Robe.
Q. What did he order after that?
A. He ordered all the Brethren to assist in putting on my Cloaths again,
which they accordingly did; the Master then informed me, that as all the Lodge
had assisted in cloathing me when naked, so I should at all times (without Preju-
dice to myself or Family) relieve the Distressed, but especially Brethren, their
Wives and their Children.25
Q. What did the Master do with you after this?
A. He presented me, with a White Leather Apron, to wear while at work,
and told Me that I was now become a Fellow and Brother to Kings and Princes.
Q. How do you prove that?
A. Because the greatest Monarchs in all Ages, for the Sake of knowing our
Mystery, have freely consented / (15) to be made Masons, by which they were
levelled with the poorest Mason on Earth.‡
* If a Mason proves otherwise, no Mason dare farther instruct him, on pain of being
expelled [from] all Lodges.
† Masons always swore26 by the Sword, because they were always dutiful Subjects,
conforming chearfully to the Government under which they lived, and were ever
ready (as they now are) to defend it (when Necessity required it) Sword in Hand.
‡ Tho’ all Masons are upon the same Level in the Lodge, they are to pay a due Deference to
their Superiors; and from Inferiors they are rather to receive Honour with some Reluc-
tance, than to extort it.
Q. What do you call yourself ?

A. A Minor.
Q. What is the chief Care and Business of a Minor?
A. The Minors chief Care and Business, is to sharpen the Tools, clear the
Shop from Rubbish, and sometimes to carry the Hod, &c. He is likewise to
attend the Senior Brethren, to take care that none enter but Masons, and to keep
a watchful Guard all round the Lodge.
Q. Can you give me a Sign?
A. No, because Signs, Tokens and Words, we are not entrusted with, while
we are in this Degree.
Q. Why so?
A. Because this is only a Degree of Probation, which all must pass thro’, who
are made Masons; it being necessary the Lodge should have some Trial of their
Behaviour, before they are admitted into the next Degree.
Q. What Proof of their Behaviour is necessary?
A. The Proof they Desire is this:
The Minor is enjoined to Secrecy
Before he can be made a Major Free;
Before he can receive the Major’s Word,
He oft must guard the Lodge with flaming Sword:27
He must be silent, sober, and discreet,
And to his Brethren all affectionate;
Then may he to great Babel’s Tow’r repair,
And on him take a Major’s Character.
Q. Are you desirous of knowing the Major’s Secrets?
A. Yes. / (16)
Ex. Your good Behaviour alone will not obtain them.
A. By that alone they could not be obtain’d,
But I by that a Golden Signet28 gain’d;
Which will admit Me into that Degree,
That I may work among the Major’s Free.
Q. What is that Signet?
A. A Ring.
Ex. Produce it.
A. Behold it here. [Here he shows the Ring.]
Ex. Attend my Brethren all that round me stand,
While I obey great Belus’ dread Command,
Our Brother here, upon Examination,
Desires I’ll place him in a higher Station;
A Minor’s Character has well maintain’d,
And answer’d all things well; by which he’s gain’d
The Signet rare, which Belus did ordain
For such as could the minor’s Art attain

That they may to the Tow’r repair, and be
Receiv’d to work among the Majors Free.
’Tis then my Will and Pleasure, that he may
Begin to work, and enter into Pay.
The End of Part the First.
N.B. A Minor is always thus examined before his Admission into the Major’s
Degree; which Examination, if he cannot learn, he must give every Member of
the Lodge a Pair of Gloves for himself, and a Pair for his Wife, which will entitle
him to the Ring before-mentioned; which he must have, it being a Warrant for
his Admission; but he must not commit any Part of this to Writing, because it
may be exposed, by Negligence or Accidents. [Witness this Book.] / [17]
THE
FREE MASON Examin’d.
PART II.
Call’d the Major’s Degree.
Q. What are You?
A. A Mason.
Q. In what Degree?
A. The Major’s.
Q. How came you to arrive at that Honour?
A. By Virtue of a Signet.
Q. How came you by that Signet?
A. By my good Behaviour, and also after a true and just Examination.
Q. Where did you pass that Examination?
A. In a 29 secret Arbour, on the Banks of the Tygris.
Q. Who examined you?
A. A30 Man whose Name was Sabas.
Q. Have you then serv’d your Time?
A. And can the Ladder climb.31
Q. Know you the Art full well?
A. In that I do excell.
Q. What is the Art?
A. The Art of Masonry, that is, cutting Stones according to Geometry, by
means of Square, Level and Plumb, and cementing them to each other; and also
the Art of Examination, by which one Mason may know another. / (18)
Q. What did Sabas do with you?
A. After he had examined me, he led me round the Tower, and then knocked
at the Brazen Gate nine Times.
Q. Why did he knock nine Times?

A. In Order that the Watchman of the Gate might know, that he had been
with me round the Tower, which was nine Miles.32
Q. What was the Diameter?
A. Three Miles.
Q. How high was it?
A. 5146 Paces.
Q. Give me a farther Account of it?
A. The Passage that went to the Top, was on the Outside, and, like a Winding
Stair-Case, of a very great Breadth, so that Camels and Carriages might go up
and down, and turn with Ease.
Q. How many Men were employed in this Building?
A. 500,000.
Q. How many Years were they employed in this Work?
A. 53.33
Q. What was the Reason this Tower was built so very extensive?
A. To make them a great Name, and also to save them from a second Del-
uge.34
Q. When Sabas had knocked, did the Gate open?
A. Yes.
Q. Who was Sabas?
A. The eldest Brother of Belus.
Q. Why was the eldest Brother set to examine you?
A. Because he was Superintendent and Examiner Extraordinary to Belus.
Q. What did Sabas do with you?
A. He led me to Belus.
Q. What did Belus say to you?
A. He asked me what I came there for. / (19)
Q. What was your Reply?
A. I told him, that as I had served my Time duly and truly, I hoped he would
now employ me, and give me Wages.
Q. What did he reply?
A. He asked me for the Warrant, and I gave him the Signet, and then he
addressed me as follows:
“Will you obey your Master, Superintendent, Wardens and Deacons35 of
your Lodge? Will you submit to their Directions, and do your Daily Task with
Freedom, Chearfulness and Sobriety?”
A. I will.
Q. Will you readily answer all lawful Signs and Summons’s given or sent [to]
you, and attend the Duties of your Lodge, closely applying yourself to the Busi-
ness of Masonry?
A. I will.
Q. Will you behave like a true *Noachidæ,36 and instruct the younger Breth-
ren, using all Endeavours to encrease37 Brotherly Love?
A. I will.
Q. Will you be cautious in your Words and Carriage, that the most penetrat-
ing Stranger may not discover or find out, what is not proper to be intimated,
having always your Breast fortified against all Attempts that may be made by the
Artful and Designing?
A. I will endeavour so to be.
Q. If a Brother comes to 38visit your Lodge, will you prudently and cautiously
examine him, (if ordered) that you may not be imposed on by an ignorant Pre-
tender, and beware of giving him any Hints of Knowledge; but if he proves a true
and faithful / (20) Brother of a Regular Lodge; especially an Officer, be sure you
admit him, otherwise you strike at the very Foundation of Masonry, and in Time
will destroy our glorious Building of Friendship, by denying a true Brother that
Freedom, which our Society alone, so many Centuries, has boasted of.
A. All this I will readily and gladly perform.
Q. Will you relieve your distressed Brethren, if it is in your Power, or else
direct them how they may be relieved? Will you employ them, or recommend
them to be employed, always preferring a poor Brother, that is a good Man and
true, before any other poor Person whatever?
A. I will.
Q. Will you be a peaceable Subject, and conform chearfully to the Gov-
ernment under which you do now, or may hereafter live?39 Will you be a good
Parent, and a good Husband, loving your Wife as yourself, being always careful
that you defile not your Neighbour’s Wife, but more especially a Brother’s Wife,
Sister or Daughter?
A. To this I will chearfully conform.
Q. Finally, all these Laws you shall faithfully keep and perform, to the utmost
of your Power, without any Equivocation, Mental Reservation, or Self evasion of
Mind; that all Mankind may see the benign Influence of Masonry, and that the
Praise thereof may endure till the general Conflagration.40
A. All these I will perform to the utmost of my Power.
A. After this, I was instructed in the Nature of Signs, Tokens and Words.
Q. Can you give me the first Sign of a Mason?
A. Yes†.
* This was the first Name of Masons, according to some Traditions, and signifies one of
Noah’s Race, who were all Masons, at the Building of this Tower.41
† Here he gives the Sign, by pointing the Fore-Finger of his Right-Hand to his Mouth,
which is an Emblem of Silence.
Q. Can you give me the Second? / (21)

A. Yes*.
Q. Can you give me the first Token?
A. Yes†.
Q. Can you give me the second?
A. Yes‡.
Q. Give me the first Word?
A. §EUREKA.
Q. Give me the second?
A. ¶PHILADELPHIA. / (22)
* Here he gives the Second, by drawing his Hand across his Mouth, which42 is much like the
former, and likewise signifies Silence, or Secrecy; but some other Traditions affirm, that
this is of 43 later Date than Babel, and that it took its Rise from the Story of Sampson, Judges
xv. who, after he had slain a Thousand with the Jaw – Bone of an Ass, he was sore athirst,
and he prayed, and behold a Spring proceeded from a Rock, called the Jaw; by reason of
this Exploit, the Masons, after this, frequently used this Method of asking a Brother to
drink, by drawing their Hand across their Mouth, or Under-Jaw. This Victory over the
Philistines happened before Sampson had revealed the great Secret wherein his Strength
lay, to his Mistress; for which Reason, this will be always celebrated by the Masons.
† This Token is given by shaking Hands, and, at the same Time, pressing the Fore-Finger
hard into the Palm of the other’s Hand.
‡ This Token is likewise given by shaking Hands, and at the same Time placing the Fore-
Finger on one Side [of ] the other’s Wrist, and the Middle-Finger on the other. The
Antigallicans frequently make use of this Method of shaking Hands, having stolen other
Ceremonies, as well as this, from the Masons.
The Masons Faculty, and antient,44 universal Practice of conversing, and knowing each
other at a Distance, by Signs, &c. is supposed to be greatly lost, by Reason there is so very
little remaining; but however trifling the Remains, a Mason is oblig’d to answer all lawful
Signs; therefore, if he be at work on the Top of a Building, he is obliged to come down,
and answer, if such a Sign be given.45
§ Eureka, which signifies Truth, or Fidelity, is very properly used by the Masons, as a Tes-
sera, or Watch-Word, to distinguish those they stile True and Faithful; and its46 often
occurring amongst them, reminds them of that Secrecy they undertake to observe, and
which, to do them Justice, they have so religiously preserved,47 even to a Proverb.
¶ Philadelphia, or Brotherly Love. This their second Word, must likewise be allowed no
less judiciously chosen, and doubtless has inspired and given Rise to many generous Acts
of Esteem and Benevolence among them; therefore, as I have now spread their boasted
Mystery to public View, I hope their Brotherly Love will become universal; which, to use
their own Phrase, ought to be the Wish of all True and Faithful.
I have heard it objected by many critical Brethren, That as Belus did not perfect
the System of Free-Masonry, or deliver out his Signs, Tokens, and Words, till after the
Confusion of Tongues, it must, of consequence, follow, that the Words, now in use, are
at least uncertain, as to their Authenticity; but such Cavillers would do well to consider,
that though indeed, the Diversity of Language then intended as an immediate Punish-
ment of their Presumption, might prevent Part of that Assembly from their immediate
Q. Of what Use are Signs, Tokens and Words?

A. To make ourselves known to each other, where-soever dispersed over the
Face of the Earth and Sea; so that we may be admitted into all Lodges, and, if in
Distress, find Relief.
Q. What did Belus present you with after this?
A. He presented me with the Square, Level, Plumb-Rule, and Compass.
Q. What are their Uses?
A. That we may work both regular and true,
And Virtue’s Paths most ardently pursue;
For by these Tools we learn Morality,
As well as learn the Art of Masonry.
Q. How many make a regular Lodge?
A. Six,48 because the first Lodge was composed of six Masons only.
Q. Who were the Six?
A. Belus, Sabas, Evilas, Sabathes, Sabactas,49 and Ramus.50
Q. Who was their Father?
A. Chus, the eldest Son of Ham, the youngest Son of Noah. / (23)
Q. What Form was the Lodge?
A. A Circle.51
Q. Why so?
A. Because the Foundation of the Tower was a Circle.
Q. In what Form did the Brethren stand?
A. They stood circular, Belus the Master, and Sabas the Superintendent,
stood diametrically opposite; Evilas and Sabathes, the two Wardens, and Sabac-
tas and Ramus, the two Deacons,52 stood opposite likewise.
Q. Can a Mason be made without these Officers being present?
A. No; the Officers must be present, or else the Lodge is not regular; and
every Officer takes his Name according to the Seniority of his Office. The Mas-
ter of a Lodge is always called Belus, the Superintendent Sabas, and so on.
Q. How came Belus, who was the youngest Brother of the Six, to become
their Master?
A. Because he was an active, enterprizing Man, and was the first Person
who proposed the Building of the Tower; he was likewise the original Projec-
tor of forming Men into 53Society, for which he will be always celebrated by the
Masons, which is the most antient54 Society on Earth.
gaining them; yet the Art of attaining different Languages, which Necessity soon set
them in pursuit of, brought also the Knowledge of the true Sense of those Words with it;
for it is absurd to suppose they have the Words themselves, as literally delivered by Belus;
the Meaning of them is sufficient for their Purpose, and, without Doubt, Oral Tradition
has done that for them, since all foreign Lodges agree in the exact Meaning of the Words,
though not in the absolute, literal Expression. /
Ex. If thou to Babel’s Tow’r hast been,

And hast our first Grand Master seen;
Of that same Tow’r thou had’st the Plan,
From that renown’d and mighty Man.
A. The Plan of Babel’s Tow’r I have,
Which last of all great Belus gave.
Ex. Welcome loving faithful Brother,
Thou well hast answer’d all;
If we keep true to one another,
The Craft will never fall.
The End of the second Part. / (24)
N. B. When a Mason is admitted into this Degree, a Tower is raised in the

Lodge-Room, about eight Feet high, and in some of the Grand Lodges,55 it is
really a very curious Piece of Workmanship; it is made of Wood, and though
in many Pieces, can be raised in about two Hours; the Joints being made to
fit with great Ease, and such Exactness, that they are scarcely perceptible. A
Plan of this Tower is likewise given him at the same Time. / [25]
THE
OFFICERS PART;
OR,
Ceremony of Installment.
Q. What is your Name?
A. [Here he mentions his Name according to his Office.]
Q. What is your Office?
A. [Here he mentions his Office.]
Q. What Tools belong to the Officers?
A. Belus, the Master, wears the Compass, pendent, in a white Ribbon, round
his Neck; Sabas, the Superintendent, wears the Square; Evilas and Sabathes,
the two Wardens, wear the Level and Plumb-Rule, and Sabactas and Ramus,56 a
twenty-four Inch-Rule, in each of their Hands.
Q. Where was you installed?
A. In the Observatory.57
Q. How high was that?
A. On the Top of the Tower.
Q. How got you there?
A. By a winding Ascent.
Q. Who did you see when you came to the Door?
A. Three Men with drawn Swords.

Q. What did they demand of you? / (26)
A. One demanded two Signs, another demanded two Tokens, and the Third
demanded two Words.58
Q. What was the Reason of that?
A. To let them know I was qualified for an Office.
Q. Did that gain you Admittance?
A. Yes.
Q. In what Manner was you installed?
A. I first passed the Minor’s Examination, and then the Major’s; after which
I was installed in proper Form.
Q. How was that?
A. Belus informed me, the Brethren had unanimously agreed to choose me
into that Office, and then he invested me with a Badge of the same.
Q. What was that Badge?
A. [Here he names the Tool, which he wore in a white Ribbon.]
Q. Have the Officers a secret Word?
A. Yes.
Q. How did you receive it?
A. On my two Knees he order’d me to kneel,
Before he could the secret Word reveal;
A Word to all but Officers unknown,
Because we give it when we are alone;
The Word is Belus, be it known thee,
’Twas that great Man gave Birth to Masonry.
N.B. As it may be difficult for me to persuade the Reader to believe what I have
here written59 to be Fact, I think I am under an Obligation to give him some
Instruction, whereby he may, if he pleases, have an Opportunity of proving the
whole of this, or any Part thereof, to be so: And first, let him go to any Lodge
he thinks proper, and go boldly up to the Door, and give the Man who stands
to guard the Lodge the first Sign of a Mason, and tell him he wants Admit-
tance, and be sure to say he belongs to some Lodge in the Country; then /
(27) the Man will ask him his Name, which he must tell him, and then, he
informs the Master that such a Brother desires to visit the Lodge; upon this
the Master, or another Officer, will come out to examine him; and if he can
pass an Examination, he need not doubt gaining Admittance. The Publica-
tion of this Pamphlet may possibly put the Masons more upon their Guard,
therefore it is highly necessary, that the Person who would do this, should be
very perfect, and quite undaunted. / [28]
A
NEW and CORRECT
LIST
OF ALL
Regular Lodges, according to their
Seniority and Constitution:
With the Days of their Assembling, &c.
1. Queen’s Arms, St. Paul’s Church-yard, 2d Tuesday in the Month.

2. Horn, New Palace-yard Westminster, 2d Thursday.
3. George, Graston-street, St. Ann’s, 1st and 3d Thursday.
4. Braund’s Head, New Bond-street, 2d and 4th Tuesday.
5. Tower, Tower-street, Seven Dials, 1st and 3d Wednesday.
6. Sun, Milk-street, Cheapside, 1st and 3d Wednesday.
7. King’s Arms, New Bond-street, 2d and last Thursday.
8. Fish and Bell, Charles-street, Soho-square, 1st and 3d Wednesday.
9. Dundee Arms, Wapping New-stairs, 2d and 4th Thursday.
10. Bunch of Grapes, Chatham, 1st and 3d Monday.
11. Turk’s Head, Wandsworth, 1st and 3d Tuesday.
12. Swan, West-Smithfield, 1st and 3d Monday.
13. Mourning-bush, Aldersgate, 2d and 4th Friday.
14. Baptist’s Head and Anchor, Chancery-lane, 2d and last Thursday.
15. The Royal Magazine, Greenwich, 2d and 4th Tuesday.
16. Half-moon, Cheapside, 1st and 3d Tuesday.
17. Greyhound, Garlick-hill, last Wednesday.
18. Blue Lion and Ball, Gray’s Inn Passage, 3d Monday.
19. Three Tuns, Norwich, 1st Thursday.
20. Dolphin, Chichester, 3d Wednesday.
21. Thistle and Crown, and Hand in Hand, Chester, 1st Tuesday. / (29)
22. Bunch of Grapes, Carmarthen, South-Wales.
23. Three Tuns, Portsmouth, Hampshire, 1st and 3d Friday.
24. Red Lion, Congleton in Cheshire.
25. Castle, Lombard-street, 2d and 4th Monday.
26. Pope’s Head, Cornhill, 1st and 3d Thursday.
27. Sun, Ludgate-street, 4th Monday.
28. Bear and Rummer, Gerrard-street, Soho, 1st Tuesday.
39. King’s Head, Salford near Manchester, 1st Monday.
30. St. Alban, St. Alban’s street, Pall-mall, 3d Monday.
12. [sic] Three Flower de Luces, St. Bernard’s-street, Madrid, 1st Sunday.
32. Woolpack, Warwick, 1st and 3d Friday.
33. Baptist’s Head, Old Bailey, 3d Wednesday.
34. George, Piccadilly, 1st and 3d Friday.

35. Gibraltar, 1st Tuesday.
36. George, St. Mary Ax, 2d and 4th Monday.
37. Horn, Fleet-street, 1st and 3d Thursday.
38. Peacock, King’s-street, St. James’s-square, 2d and 4th Tuesday.
39. St. Rook’s Hill, near Chichester, Tuesday in Easter Week.
40. Red Lion, Canterbury, 1st and 3d Wednesday.
41. Red Cross, Barbican, 1st Thursday.
42. Bowling-green, Putney, 1st and 3d Saturday.
43. Saracen’s Head, Lincoln, 1st Tuesday.
44. George, Northampton, 1st Saturday.
45. Pewter-platter, White Lion-yard, Norton Falgate, 1st Friday.
46. East-India Arms, Bengall, East-Indies.
47. Fountain, Ludgate-hill, 2d and 4th Monday.
48. Windmill, Rosemary-lane, 1st Monday.
49. Angel, Macclesfield, Cheshire.
50. Fleece, Bury St. Edmund’s, 1st and 3d Thursday.
51. Three Tuns, Smithfield, 2d and 4th Wednesday.
52. St. Paul’s Head, Cateaton-street, 1st Tuesday.
53. Salutation and Cat, Newgate-street, 1st and 3d Monday.
54. King’s Arms, St. Margaret’s-hill, Southwark, 3d Monday.
55. King’s Arms, Leigh in Lancashire.
56. Bird and Bell, Woolverhampton, 1st Monday.
57. A la Ville de Tonnerre, Rüe des Boucheries a Paris.
58. Turk’s Head, Greek-street, Soho, 1st and 3d Wednesday.
59. Red Lion, York-street, St. James’s-square, 2d and 4th Thursday.
60. Black Lion, Salt-petre-Bank, Rosemary-lane, 1st Friday.
61. White Horse, Ipswich, 2d and 4th Thursday.
62. New Inn, Exeter, 1st and 3d Wednesday.
63. London-Bridge Punch-house, 1st Tuesday.
64. Virgin’s Inn, Derby.
65. A Private Room, Bolton le Moor, Lancashire, next Wednesday to every Full-
moon.
66. Ben Johnson’s Head, Pelham-street, Spittal-Fields, 2d and 4th Wednesday.
/ (30)
67. Seven Stars, Bury St Edmund’s, 2d and 4th Thursday.
68. Three Swans, Winchester-street, Salisbury, 1st and 3d Wednesday.
69. Sampson and Lion, East-Smithfield, 1st and 3d Thursday.
70. City of Norwich, Winford-street, Spittal-Fields, 1st and 3d Thursday.
71. Virgin’s Head, Chelsea, 2d and 4th Thursday.
72. Bear, at Bath, 1st and 3d Friday.
73. Five Bells, behind the New Church, Strand, 1st Tuesday.
74. Red Lion, Bury, Lancashire, next Thursday to every Full-moon.
75. Talbot, Stourbridge, Worcestershire, every Wednesday.
76. Sun, St. Paul’s Church-yard, 2d and 4th Wednesday.
77. The English Tavern, Absalon, at Hambro, every other Wednesday.
78. Swan, Birmingham, last Monday.
79. Royal Exchange, Boston, New England, 2d & 4th Saturday.
80. Valenciennes, French Flanders.
81. Masons Arms, Plymouth, 1st and 3d Friday.
82. King’s Head, High Holborn, 2d and 4th Wednesday.
83. Bedford’s Head, Stewards Lodge, Southampton-street, Covent-garden, 3d
Wednesday in March and December.
84. At the Hague.
85. Fencing Masters, near Newcastle upon Tyne, 1st Monday.
86. Aubigny, in France, 1st Monday.
87. Masons Arms, Oswestry, Shropshire, 2d and 4th Thursday.
88. Fountain, High-street, Bristol, 1st and 3d Tuesday.
89. Savannah Province, Georgia.
90. Angel, Colchester, 2d and 4th Monday.
91. Fountain, Gateshead, Bishoprick of Durham, 2d and 4th Wednesday.
92. Fountain, Shrewsbury, 1st Monday.
93. Rising-Sun, Fashion-street, Spittal-Fields, 1st & 3d Tuesday.
94. Three Crowns, Weymouth and Melcomb Regis, Dorsetshire.
95. King’s Head, Norwich, every other Thursday.
96. George, Tythe-Barn-street, Leverpool, 1st Wednesday.
97. Cock and Lion, St. Michael’s-alley, Cornhill, 1st and 3d Monday.
98. Rose, Edgebaston-street, Birmingham, 2d and last Tuesday.
99. Bell, Friday-street, 1st and 3d Tuesday.
100. George, Ironmonger-lane, 2d and 4th Tuesday.
101. Fountain, Bartholomew-lane, 2d and 4th Friday.
102. Blue Posts, Southampton-Buildings, Holborn, 3d Tuesday.
103. Crown, West-Smithfield, 2d and 4th Monday.
104. Horn, Braintree, Essex, 3d Thursday.
105. Three Tuns, Spittal-Fields, 2d and 4th Friday.
106. Blue Posts, Old Bond-street, 1st and 3d Tuesday.
107. Rummer, Labour-in-Vain-hill, near Queen-hithe, 1st and 3d Monday.
108. Bull’s Head and three Tuns, Cheapside, 2d and 4th Tuesday. /(31)
109. Angel, Shipton-Mallet, Somersetshire, 1st and 3d Monday.
110. Angel, Above-Hill, in the Bailiwick, Lincoln, 1st and 3d Monday.
111. Swan and Pigeon, Hereford, 1st and 3d Monday.
112. Parham Lodge, Parham, Antigua.
113. Swan, Gloucester, 1st and 3d Friday.

114. Black Dog, Shoreditch, 2d and 4th Tuesday.
115. Black Bull, Halifax, Yorkshire, last Monday.
116. Swan, Tewksbury, Gloucestershire, 1st and 3d Tuesday.
117. The Great Lodge of St. John’s, Antigua, 2d and 4th Wednesday.
118. Fox, near the Square, Manchester, 1st and 3d Monday.
119. Crown and Anchor, King-street, Seven Dials, 2d and 4th Monday.
120. Coach and Horses, Northgate-street, Chester, 2d Monday.
121. Woolpack, St. Alban’s, 2d and 4th Thursday.
122. Sun and Rummer, Rumford, Essex, 1st and 3d Friday.
123. Baker’s Lodge, St. Mary’s-street, St John’s, Antigua.
124. King William’s Head, Portsmouth-Common, Southampton, 1st Tuesday.
125. Basseterre Lodge, St. Christopher’s.
126. Black Bull, Spalding, Lincolnshire.
127. Crown and Ball, Play-house Yard, Black-friars, 1st Tuesday.
128. One Tun, Strand, 2d and 4th Monday.
129. White Horse, Hyde-park Corner, 2d and 4th Wednesday.
130. Red Bull, Long-lane, West-Smithfield, 2d and 4th Thursday.
131. King’s Head, Poultry, 3d Wednesday.
132. Three Lions, Banbury, Oxfordshire, every Full-moon, if on Thursday, or
Thursday before.
133. Ship, James-street, Covent-garden, 2d Tuesday.
134. Red Lion, Tower-street, Bristol.
135. Third Lodge, Calcutta, East-India.
136. St. Michael’s Lodge, Barbadoes.
137. Private Room, Lausanne, in the Canton of Bern, Switzerland.
138. George, Whitehaven, Cumberland, 1st Monday.
139. Ship and Castle, High-street, Haverford-West, South Wales.
140. Hoop and Bunch of Grapes, Coventry-street, 2d and 4th Wednesday.
141. Three Horse-Shoes, Leominster, Herefordshire.
142. Union Lodge, Francfort, Germany, 2d and 4th Tuesday.
143. Port-Royal Lodge, Jamaica.
144. Angel, Dolgelly in Merionethshire, North Wales, 1st Tuesday.
145. White Lion Inn, Broad-street, Bristol.
146. St. George, Emperor’s Court, Hamburgh.
147. New Lodge, Copenhagen, Denmark.
148. Bear, Norwich, 2d and 4th Tuesday. / (32)
149. Maid’s Head, Norwich, 2d Thursday.
150. Mitre, Plymouth, 1st and 3d Monday.
151. Bear, Cambridge, 2d Monday.
152. Lodge of Orange, at Rotterdam.
153. Pope’s Head, at Plymouth.

154. St. Martin’s Lodge, Copenhagen, Denmark.
155. Guild, in Norwich, 1st and 3d Monday.
156. St. Christopher’s, at Sandy Point.
157. Hole in the Wall, Norwich.
158. St. Jago de la Vego, in Jamaica.
159. King’s Arms, Falmouth, 2d and last Thursday.
160. Angel, Great Yarmouth, Norfolk.
161. King’s Head, West-street, Gravesend, 1st & 3d Thursday.
162. St. Andrew, at the Hermitage, Wapping, 2d & 4th Friday.
163. First Lodge, at Minorca, 1st Thursday.
164. Second Lodge, at Minorca, 2d Tuesday.
165. Third Lodge, at Minorca, 1st Wednesday.
166. Fourth Lodge, at Minorca, 1st Monday.
167. King’s Arms, Helstone in Cornwall, 1st & 3d Tuesday.
168. Bell, without Aldgate, 2d and 4th Monday.
169. Rainbow Coffee-house, Cornhill, 1st and 3d Tuesday.
170. At Chardenagore, the Chief French Settlement, Bengal, East-India.
171. At Madrass, East-India.
172. At the Hague.
173. Blackamoor’s Head, Nottingham.
174. Lion and Goat, Grosvenor-street, 2d and 4th Monday.
175. Burton’s Coffee-house, Crane-court, St. Peter’s-hill, near Doctors-Com-
mons, last Wednesday.
176. Angel, Piccadilly.
177. In the Island of Guernsey.
178. The Exchange Tavern, Bristol.
179. Queen’s Head, Great Queen-street, Lincoln’s Inn-Fields, 3d Tuesday.
180. Queen’s Head, Holles-street, Cavendish-square, 2d and 4th Tuesday.
181. Castle and Lion, White Lion Lane, Norwich.
182. Evangelist Lodge, Antigua.
FINIS.
A MASTER-KEY TO FREE-MASONRY (1760)
A Master-key to Free-Masonry: By which All the Secrets of the Society are Laid Open,
and their Pretended Mysteries Exposed to the Public: With an Accurate Account of the
Examination of the Apprentice, Fellow-Craft, and Master (London: Printed for J.
Burd, 1760). LMFL A 795 MAS / L1143.
Published one month before Three Distinct Knocks, A Master-Key was the first
‘exposure’ of the masonic rituals in English in the 1760s. However, it did not
contain English rituals, but was rather a shortened translation of one or some
of the ‘exposures’ in French, which had been published in the 1740s. A. C. F.
Jackson states that
the pamphlet is actually an abridged translation of the French exposure ‘L’Ordre
des Francs-Maçons Trahi’ of 1745. This exposure had itself plagiarized large parts of
two other exposures, ‘Le Secret des Francs-Maçons’ of 1744 and the ‘Catéchisme des
Francs-Maçons’ also of 1744. There is not enough evidence to decide which of these
three exposures were used by Burd [i.e. he for whom the booklet was printed] but it
is assumed that he probably used the Trahi.1
A few comments are necessary here. In the first place, Abbé Gabriel Louis Calabre
Pérau’s Le Secret contained useful rituals of the first and second degree, but what
it wrote about the third degree was useless. Louis Travenol’s Catéchisme (written
under the pen-name Leonard Gabanon) remedied this,2 but an unknown author
found necessary to publish the next year Le sceau rompu, which gave many cor-
rections of both. As a result, lodge officers now needed to have all three booklets
before them in order to work properly. What the anonymous author of the Trahi
did, was to collect the best information from all three into one volume, which
made it one of the two most successful published rituals in the middle of the
eighteenth century. The term ‘plagiarism’ is hardly warranted here; the author
stated openly and explicitly that he had included all of Le Secret into the Trahi
for example. In the eighteenth century, such copying was not unusual, and not
frowned upon in the way we are inclined to do today.
Secondly, it makes sense to compare A Master-Key with each one of these
publications in order to see what its author included from which one. For that
– 43 –
it is useful to distinguish between the different parts of the text. It starts with
(I) a dedication ‘To the Free-Masons’ (pp. v–viii). Then follows (II) ‘A Master-
Key to Free-Masonry, &c.’ (pp. 1–31). Without even starting a new sentence
then follows (III) ‘a concise history of Hiram, Adoniram or Adoram’ (p. 32).
Next follows a new section (IV): ‘The Oath made by the Free Masons on the
first Day of their Reception’ (pp. 32–42).3 An Appendix then gives (V) the
‘Signs, Grips and Words of the Free-Masons’, as it is called in the Trahi (pp.
43–5), closing with (VI) the poem ‘An Apology for the Free-Masons’ (p. 46)
and (VII) a kind of after-word (p. 47).
A comparison of these seven texts with the potential sources just mentioned
reveals at once that the second text – which is also the largest one – is a somewhat
shortened version of Le Secret. As this text was republished integrally in the Trahi,
however, it is difficult to decide which source our author used for it. Whenever
the Trahi either adds or drops something to or from the text of Le Secret, that is
absent from A Master-Key, which thus could have been based on either. Also, A
Master-Key often has slight deviations of the French text, but these never clearly
reflect differences between Le Secret and the Trahi. For Example, Le Secret writes:
Jakhin, the Trahi: Jakin, and A Master-Key: Jaken. Or where Carr translated Le
Secret as ‘warmed by good wine’, and the Trahi has ‘un peu échauffé par les vapeurs
d’une sève agréable’ (a bit warmed by the vapour of a pleasant sap), A Master-Key
translates: ‘warm’d with the juice of the grape’, which may be a free translation of
either of them.
The third section, ‘a concise history of Hiram, Adoniram or Adoram’ (p.
32), contains an abbreviated version of the start of the Hiramic Myth only, as the
author could have found it in either the Catéchisme, or the Trahi, since the Trahi
had incorporated this from the Catéchisme. Precisely this first part, telling which
words, signs and grips Hiram had given to the three classes of workmen, had still
been absent in Hérault’s ritual (1737) as well as in Prichard’s Masonry Dissected
(1730). Therefore, despite the fact that A Master-Key leaves out all references
to grips, he must have had before him either the Catéchisme or the Trahi. What
remains most strange of all in A Master-Key, is that its author, when he had either
of these two texts before him, included neither the rest of the Hiramic Myth, nor
the description of the third degree ritual, which in those two publications were
far more correct and complete that what he did incorporate from Le Secret.
The fourth section, ‘The Oath made by the Free Masons on the first Day of
their Reception’ (pp. 41–2), also corresponds to what can be found in both the
Catéchisme and the Trahi, which latter had copied this from the former as well. It
deviates, however, again, from that in both Prichard’s Masonry Dissected (1730)
and Hérault’s ritual (1737).
The fifth part, the ‘recapitulation of the signs, words, and manner of touch-
ing of the Free-Masons’ (pp. 43–5) is the only place where A Master-Key
A Master-key to Free-Masonry 45
describes the grips. A text corresponding to this is only found in the Trahi. This
section ends with a description of ‘the manner in which Free-Masons write to
each other’, which is again a shortened version of the first ‘remark’ from the next
section of the Trahi only, called: ‘Remarks on various masonic customs’.
The poem ‘An Apology for the Free-Masons’ (p. 46) seems a free rendering,
based on the ‘Apologie Des Francs-Maçons, Par Frère Procope, Médecin & Franc-
Maçon’, present in the Chansons de la très-vénérable confrerie des Francs-Maçons,
precedées de quelques pieces de poësie, which is bound at the end of the Trahi. This
collection of songs was first published as a separate pamphlet by Jacques-Chris-
tophe Naudot (c. 1690–1762) in Paris in 1737. The author of the poem was
Michel Procopio dei Coltelli (1684–1753).4 Le Secret was dedicated to Frère Pro-
cope and it also contained this poem in the collection of songs at its end. Our text,
therefore, could have used any one of the French publications that contained it.
The afterword (p. 47) shortly touches on two topics: ‘the manner in which
[the Free-Masons] assist their poor’ and the reason why the author decided not
to include more than one song. The first had been touched upon in the second
part of his own text, which he had borrowed from either Le Secret or the Trahi.
For the second he really did not need an example.
Finally, his first section, the dedication (pp. v–viii), is largely borrowed from
the second part of the preface of the Trahi.
All in all then, all the sections of A Master-Key can be found together only in
the Trahi, which offers them even all in the same order. Furthermore, I did not
find in A Master-Key any traces that were clearly borrowed from either Le Sceau
Rompu (1745) or from any of the ‘Early French Exposures’ which were published
after the Trahi. That I nevertheless agree with Jackson in his doubt whether the
Trahi can be definitely identified as the source for A Master-Key is based mainly
on two difficulties: in the first place the fact that A Master-Key left out the perfect
information about the third degree, which is readily available in the Trahi, and
secondly, the fact that the text often seems to follow, frequently even within one
sentence, for some wording the Trahi, while for other words it stays closer to those
found in the source that the Trahi had used. This, however, may be an artefact,
resulting from the rather free translation which A Master-Key no doubt is. Apart
from that, A Master-Key also contains some systematic translation errors, or at
least deviations from the usual English masonic jargon, which an English Free-
Mason would not make. These include the use of the word ‘Assistants’ instead
of ‘Wardens’, ‘Speaker’ for ‘Orator’, and (most confusing for the reader) ‘rule’ for
‘square’, whereas at the end of a meeting the lodge is said to be ‘shut’, not ‘closed’.
Jackson is of the opinion that A Master-Key ‘is an indifferent publication
and not worth detailed study’ and ‘clearly a catch-penny effort’ which ‘must have
failed as it did not reflect English masonic ceremonies of its period’. I do not
agree. In the first place, being the first of the ‘exposures’ in English that were to
appear over the next ten years, it introduced the much more descriptive style of
the French ‘exposures’ to the English-speaking world, and most certainly was
thus the example after which this style was from now on used for the truely
English ‘exposures’. Secondly, the French rituals were most certainly based on the
rituals, used in the French (especially Parisian) lodges, which had been founded
by English Freemasons since 1726. Surely, these rituals had developed somewhat
in the two decades before the French ‘exposures’ were published, but much had
remained the same also. Thirdly, despite its seemingly small number of cop-
ies printed,5 there were clear reactions in other publications, in the form of an
instant response from Richard Lewis in 1760,6 and the 1762 ‘exposure’ Jachin
and Boaz, which includes part of the text of A Master-Key, thus promulgating
this French style working in the English-speaking world. Finally, although Jack-
son claims that ‘there were three editions [of A Master-Key], one Irish’,7 Martin
Cherry is of the opinion that
Jackson was wrong. There are definitely two 1760 editions (or printings) by J. Burd.
One edition has the pagination wrong as pages 33–39 are numbered 41–47 … We
have four copies in the library [the LMFL] and two have this numbering error and
two are correct. Thorp [1929] and the English Short Title Catalogue call the ones
with the incorrect numbering [Price a British Six-pence] a second edition but I
would have thought it was the other way round – with the edition with the correct
numbering [Price 1s.] the second edition or printing – after Burd had noticed the
print run with the incorrect numbering. I could find no evidence of a Dublin edi-
tion. Perhaps Jackson mistook Lewis’ ‘The Free-masons advocate...’ as a Dublin edi-
tion or assumed there was a Dublin edition for Lewis to write a response to. Thorp
only mentions the two 1760 editions by Burd.8
I agree with Cherry that it is more likely that the edition with the wrong page
numbering is the first one, and the corrected one the second. A. Wolfstieg men-
tions, however, that there should also be a 1768 edition, although he has not
seen it.9 Be this as it may, there were at least two editions, then, and that despite
the fact that only a month after its first appearance, the influential ritual Three
Distinct Knocks was published. The transcription below is of the first edition.
Notes
1. A. C. F. Jackson (ed.), English Masonic Exposures 1760–1769 (London: Lewis Masonic,
1986), p. 8.
2. On Pérau (1700–67) and Travenol (born in Paris, c. 1710) and their publications see M.
Davies, The Masonic Muse ([Utrecht]: VNM, 2005), pp. 69, 82; H. Carr (ed.), The Early
French Exposures (London: Quatuor Coronati Lodge No. 2076, 1971), pp. 43–6, 87–9.
3. NB! Page 41 follows directly on from page 32, but the text continues smoothly form
page 32 to page 41: ‘We shall here give the Free-Masons oath at full length, / as we have
given only a general idea of it in our account of a reception’. So, nothing is missing here.
4. On Michel Procopio dei Coltelli, see M. Davies, The Masonic Muse ([Utrecht]: VNM,
2005), pp. 63–4, 81.
5. ‘It is one of the rarest of its class [i.e. English ‘exposures’ of the 1760s], not more than
a dozen copies being known’ ( J. T. Thorp (ed.), A Master-Key to Free-Masonry, 1760,
Masonic Reprints VIII (Leicester: Johnson, Wykes & Paine, 1925), p. 7).
6. R. Lewis, The Free-mason Advocate. Or, falsehood detected. Being a full refutation of a
scandalous libel, entitled, A Master-Key to Free-Masonry. With a Defence of the Brother-
hood and the Craft, against all the calumnies and aspersions, that ever have been, or can be
thrown on them, by the weakness of some, and the wickedness of others (Dublin: printed for
J. Hunter, in Sycamore-alley, 1760).
7. Jackson, English Masonic Exposures 1760–1769, p. 9.
8. Martin Cherry, personal communication, email of 4 September 2013, who refers to
Thorp (ed.), A Master-Key to Free-Masonry, p. 7 and Bibliography of Masonic Catechisms
and Exposures (Leicester: Johnson, Wykes & Paine, 1929), p. 21.
9. A. Wolfstieg (ed.), Bibliographie der freimaurerischen Literatur, Band II (Selbstverlag:
Burg bei Magdeburg, 1912), p. 402, item 29962.
M A S T E R-K E Y
T O
FREE-M ASONRY :
By which ali the
S E C R E T S of the S O C I E T Y
ARE LAID OPEN;
AND T H E I R
P R E T E N D E D M Y S T E R I E S
Expofed to the P U B L I C ,
Wich an accurate
ACCOUNT of the E X A M I N A T I O N
O F TH E
Apprentice, Fellow-Craft, and Mailer.
Quicquid Jub terrà efi in apricum froferet tftas. HOR.

— — Y o u r Secrets, Sirs, will rife,
Tho' ali the Earth o'ervyhelm them, toMen'sEyes.
N. B. The Public may depend upon this being a genuine
Account of their whole Secrets, by which a Perfon may
gain Admittance into a Lodge.
_ _
L O N D O N:
Printed for J. B u s . D, at the Tempie-Exchange
Coffee-Houfe, Fleet-Streej:.
MDCCIX
A Master-key to Free-Masonry (1760)
A
MASTER-KEY
TO
FREE-MASONRY.
[Price a British Six-pence.] / / [iii]

A
MASTER-KEY
TO
FREE-MASONRY:
By which all the
SECRETS of the SOCIETY
ARE LAID OPEN;
AND THEIR
PRETENDED MYSTERIES
Exposed to the Public.
With an accurate
ACCOUNT of the EXAMINATION
OF THE
Apprentice, Fellow-Craft, and Master.
Quicquid sub terrâ est in apricum proferet ætas. Hor.1

—Your Secrets, Sirs, will rise,
Tho’ all the Earth o’erwhelm them, to Men’s Eyes.
N.B. The Public may depend upon this being a genuine Account of their whole
Secrets, by which a Person may gain Admittance into a Lodge.
– 49 –
LONDON:
Printed for J. Burd, at the Temple-Exchange
Coffee-House, Fleet-Street.
MDCCLX. / / [v]
TO THE
FREE-MASONS.
Gentlemen,
I Will candidly confess to you that you are betrayed, but at the same time must
confess to you that I am not the traitor.2 I came to the knowledge of your secrets
in this manner. You must know, I brought a very inquisitive and prying temper
into the world with me. It was therefore natural that your secrets should pique my
curiosity. The shortest way to gratify this inclination was to have entered myself a
member of your society, but, as you exact / (vi) an oath of secrecy, and as I could
never look upon oaths as things of as little consequence, as they are thought by
some Custom-house officers, I was obliged to have recourse to another expedi-
ent. I made it my business to seek out one of your unworthy members, for every
society has some, and found means to draw from him a full and complete detail
of your secrets. I made the experiment of the signs I learned from him upon many
of your brethren, whom I had the good fortune to pass myself upon for a Free-
Mason. Emboldened by this success, I went so far as to frequent your Lodges, and
by so doing for ten years successively, I have acquired such thorough information
concerning every thing that relates to your order, that I may say, without vanity,
that I am as completely / (vii) initiated into your mysteries as the most profound
of your doctors.3 If you doubt of this you may easily be satisfied by applying to my
publisher, who will communicate to you my answers to all such questions as you
think proper to propose. Gentlemen, if you are ingenuous enough to own, that
what I advance in this work is true, you will, I make no doubt, have recourse to the
subterfuge of saying, that this is not all, that I have not disclosed in what the grand
secret of your order consists, and that it is impossible it should ever be divulged.
You will in all probability, Gentlemen, avail yourselves of this artifice, and, I must
own, you will be in the right in so doing. This is your best method of imposing
upon the public, who will not think your mysteries quite as serious and important
/ (viii) as you would have them thought. However, Gentlemen, your consciences
bear Witness to the truth of what I advance; and I consent to be looked upon as
the most despicable of impostors, if your society has any other secrets but those
contained in this book.4 I here deviate from the style of a dedication, Gentlemen,
but to make you some amends, I must own, that it is but doing justice to your
Order to acknowledge, that there belong to it a great number of persons, of all

ranks, highly respectable for their virtues and their personal qualifications. I am
Gentlemen,
Your most obedient,
Humble Servant,
THE AUTHOR. / [1]
A
MASTER-KEY
TO
FREE-MASONRY, &c.
AS my intention is to introduce the reader into the assemblies of Free-Masons, I

shall begin by explaining the terms made use of by the order, which I look upon
as indispensably necessary to enable the reader to understand what follows.5
The society of Free-masons was in its origin, a society of Persons who unit-
edly made a vow to rebuild Solomon’s Temple. It does not seem probable, that the
modern Free-Masons have any thoughts of putting this design into execution; if
they have, their society must last a long time; for it does not seem probable, that
this event will take place for many years. But the truth of it is, that this name of
Free-Masons is / (2) entirely allegorical, the real design of the establishment of
this Society is to mend the heart, to inform the understanding, and act in every
respect, according to the laws of decency and good order; this is denoted by the
principal emblems of the Free-Masons, which are the rule6 and compass.
In former times there was but one Grand Master, and he was an Englishman;
at present every country where Free-Masonry is established, has its peculiar
Grand Master. He that is invested with this dignity, is called Right Worshipful;
’tis his business to deliver the constitutions to the Masters who preside over par-
ticular assemblies. Their constitutions are always signed by a principal officer of
the order, namely, by the Secretary General.
’Tis at the discretion of the Grand Master to hold an assembly or Lodge
whenever they think proper: the only regular and constant assemblies, are those
that are held on the second Saturday of every month.7
Tho’ all the assemblies of Free-Masons are commonly called Lodges; this
name properly belongs to none but such as have a Master nominated by the
Grand Master. These Lodges are distinguished by the names of those that preside
in them; thus it is / (3) customary to say, I have been received in Mr. N’s lodge.
As all Free-Masons are at liberty to assemble whenever they think proper;
they elect a President by the plurality of voices, when he who is appointed by the
Grand Master happens not to be in the way.8 However, if any of the principal
officers who attend the Grand Master should happen to be present, he is generally
preferred before others. I shall hereafter inform the reader who these officers are.
The number of Persons of which a Lodge is composed is indeterminate;

but no assembly of Free-Masons is looked upon as a Lodge, unless there are
present two Masters, three Fellow-Crafts, and two Apprentices. We shall here-
after explain to the reader the meaning of these titles, in our description of the
reception of a Free-Mason.
When a Lodge is held, there are two principal officers under the Master,
these are called Assistants: their business is to cause the laws of the society to
be put into execution, and to give the word of command when ordered by the
Grand Master. Every Lodge has likewise it’s Treasurer, in whose hands are depos-
ited the funds of the society. / (4) The charges of the company are defrayed by
him, and in every assembly held on the first9 of a Month, he is obliged to lay his
accounts before the Brothers. There is moreover a Secretary, whose duty is to
collect the principal deliberations of the Lodge, in order to impart them to the
Secretary General of the order. The authority of a Master, tho’ chief of a Lodge,
has influence no farther than he is himself a zealous observer of the statutes; for
if he should enfringe any of them, the Brethren do not let him pass uncensured.
When an accident of this kind happens, each Brother has his vote upon the
occasion; and the punishment prescribed is more or less severe; according to the
nature of the offence. This is sometimes carried so far, as to depose the Master
and exclude him from the Lodge.
When a Brother has prevaricated, the Master reproves him, and he may fine
him by his private authority; this fine must be paid directly, and is always set apart
to relieve the poor. The Master however, does not punish any but slight faults in
this manner, when they happen to be of greater importance, he is obliged to call
an assembly in order to deliberate thereupon. We shall hereafter lay before the
reader the ceremony observed upon the expulsion of a Brother. I shall only just
observe at present, / (5) that when a Brother is excluded, or has given the society
occasion to treat him with rigour, he is not obliged to quit the Lodge directly,
but notice is given that it is shut.10 The reader may perhaps imagine, that by
shutting the Lodge is meant, shutting the door of the Lodge; ’tis the very reverse.
When a Lodge is said to be shut, any body that is not a Free-Mason has free
access to it; he is admitted to eat and drink there, and talk of the news of the day.
To open a Lodge in the Free-Mason’s language signifies, that ’tis allow’d to speak
openly of the mysteries of Free-Masonry, and of whatever concerns the order: at
such a time none of the profane (so all but Free-Masons are called by the society)
are admitted, and if any intruder should enter, the Lodge would be immediately
shut; that is to say, a profound silence would be observed, with regard to the
affairs of the Free-Masons. ’Tis to be observ’d however, that there is no dan-
ger of interruptions, except in the particular assemblies;11 for when a Grand
Lodge is held, all the entrances are guarded that none of the profane can get
in: if however, notwithstanding all the precautions taken, any body should have
the address to introduce himself,12 or any suspected Apprentice should make his
appearance while the mysteries of Free-Masonry are treated of, whoever should
first perceive it, would not fail to / (6) apprise the Brothers, by telling them ’tis
raining; the meaning of which word is, that ’tis not safe to speak any longer of
what concerns Free-Masonry. At these solemn assemblies every Brother has an
apron made of a white skin, and the strings are made of skin likewise. The aprons
of some are simple, and without any ornament; others wear aprons bordered
with blue ribbon: with the apron they carry the rule and compass, which are the
emblems of the order.
When they sit down to the table, the Master is seated in the first place13 on
the east side: the first and second Assistants14 are seated opposite to him on the
west-side; if ’tis the day of a reception, the candidates have the honourable place,
that is to say, they are seated on the right and left hand of the Master.
On the days of reception, the Master, the two Assistants, the Secretary, and
the Treasurer of the Order, wear about their necks a blue ribbon of a triangular
figure.15 By the Master’s ribbon hang a rule and a compass, which should be made
of gold, or at least gilt: the Assistants and other officers carry the compass alone.
The candles that are placed upon the table, must always be placed in the
form of / (7) a triangle; nay, there are many Lodges in which the candlesticks are
of a triangular figure: they are usually made of wood, and carved with allegorical
figures, alluding to Free-Masonry. However, this is not universally observed.16
Upon the table are always placed three, five, seven or nine Dishes. When the
whole company is seated, every body is at liberty to call for his bottle; all the
terms which they make use of in drinking are borrowed from artillery: the bot-
tle they call a barrel, water and wine they call powder, with this difference, that
they call the former white, and the latter red. The exercise observ’d in drinking,
does not allow them to make use of glasses; their glasses would be broke when-
ever they drink; they make use of bowls, which the[y] call cannons. When they
drink in ceremony the[y] use this expression, Give us powder, every body rises,
and then the Grand Master says, Charge: they hereupon fill their bowls, and the
Grand Master says, Handle your arms—present—fire: thus are the three dif-
ferent actions which they observe in drinking distinguished. In the first, they
lay their hands on their bowls; in the second, they hold them out as it were to
present their arms; and in the third, they all drink. In drinking they all keep
their eyes upon the Grand Master, in order to perform the exercise together;
when they / (8) have drank, they hold their bowls out before them, then lay
them upon the left breast, and afterwards upon the right, and this is done three
times:17 they then lay18 their bowls [in] three times upon the table, strike their
hands together three times, and each member cries out three times, Vivat. Their
drinking in this manner makes the prettiest sight imaginable; and it may be
said, to the praise of the Free-Masons, that there is no military school in which
the exercise is performed with greater exactness.19 Let the assembly be ever so
numerous, the motion of one is always for the motion of all the rest; no one is
ever seen to be behind hand; and as soon as ever the word of command is given,
the exercise is performed with a uniformity, that resembles enchantment. The
noise which is heard, when they lay their bowls upon the table is very consider-
able, but not confused; ’tis but one single stroke, but it is strong enough to break
any vessel not made of solid metal:20 if any one failed in the exercise they would
begin again, but they would not fill their bowls a-new; this happens but seldom,
but it happens sometimes: such blunders are generally committed by members
newly received, who are not accustomed to the exercise. / (9)
The King’s health is the first they drink; they next drink that of the Grand
Master;21 then that of the first and second Assistants, and then that of the
Brothers in general. When there are new members present, their health is drank
immediately after that of the Assistants; the same distinction is paid to the
Brother Visitors, who happen to be in the Lodge; they give this name to the
Free-Masons of another Lodge, who come to communicate with their Brethren.
The quality of Brethren made evident by the signs of the order, intitles them to
an honourable reception in all the Lodges.
’Tis to be noted, that when they drink in ceremony, they all drink standing;
when the Grand Master quits the Lodge about any business of importance, the
first Assistant takes his place; hereupon the second Assistant takes the place of
the first, and one of the Brothers becomes second Assistant, so that these places
are never vacant. The first Assistant thus become Grand Master, proposes the
health of him who has just quitted, and takes care not to forget his mistress: this
is done with the greatest solemnity imaginable. The reader shall have a descrip-
tion of it when I speak of the ceremony of a reception:22 if the Grand Master
returns to the Lodge during the ceremony, / (10) he is is [sic] not to take his place
again; he is obliged to stand till the ceremony is over.
I must here observe, with regard to women, that tho’ they are excluded [from]
the assemblies of Free-Masons, honourable mention is always made of them
there. On the day of a reception, at the same time that they give the apron to the
new member, they give him two pair of gloves, one for himself and one for his
mistress or wife, if he be a married man.23 The Society is however, very reserved
with regard to women, for in their assemblies, as well solemn as particular, they
speak of them in very decent and very concise terms; they drink their healths,
and present them with gloves, and that is all the notice that is taken of them by
the society.24 Tho’ decency and sobriety are always exactly observed at the enter-
tainments of the Free-Masons; they do not however, exclude gaiety and mirth:
their conversations are sufficiently animated, but ’tis the tenderness and brotherly
affection that prevail in them, that render them most highly entertaining.
When the Brethren after having conversed for some time, appear disposed
to sing the happiness of the society, the Grand Master employs for that purpose
either the second Assistant, or which ever of the Brethren he / (11) thinks best
qualified to acquit himself to general satisfaction. In the first-rate Lodges, when

the Grand Master orders a song, it is accompanied by a concert of French-horns
and other instruments, whose harmonious sounds are symbols of the union and
good intelligence, in which the happiness of the Brothers consists. This concert
being ended, they sing the hymns of the fraternity.
These hymns are of several sorts: some are for the Assistants, others for
the Master, others for the Fellow-Crafts, and they at last finish by those of
Apprentices. Whenever a Lodge is held, the songs of the Fellow-Crafts and the
Apprentices are sung; when the last song is sung, the servants who are called
Serving-Brethren, and who are likewise of the order, come to the Master’s table,25
and bring with them their cannons charged; (we have already explained this
term above) they lay them upon the Master’s table, and seat themselves amongst
them. They all stand up, and form a chain, that is to say, they hold each other
by the hand, in a manner somewhat singular and extraordinary. He that stands
on the right, holds the left hand of his neighbour, and he that stands on the left,
holds the right hand of his: / (12) thus they form a chain around the table. They
then sing the following air:
Y E Brethren all,
Whom Free-Masons men call,
Without care or strife,
In joy pass this life.
Be a full brimmer still,
Your defence ’gainst all ill,
And the jovial glass fill,
To the health of all, Free-Masons all,
We are Brethren, both great and small.26
When they have sung this catch they drink in ceremony, excepting that they do
not cry Vivat. They then sing other catches, and at the last they drink without
omitting any of the ceremonies.
This whimsical jumble of servants and Masters seems at first sight odd and
extravagant: however, if we consider it in its true light, we must acknowledge that
it does great honour to humanity in general, and to the society of Free-Masons in
particular. ’Tis just to say, that quality of Brethren is real amongst them, and not
a vain denomination.27 Amongst Free-Masons, the Serving-Brethren taste the
same pleasures with their Masters, they enjoy the same privileges, and this must
reflect the highest honour upon the society.28 / (13)
Having thus given a general idea of what passes in the assemblies of Free-
Masons, I shall proceed to lay before the reader the ceremonies observed upon
the reception of a Free-Mason. Whoever is desirous of being received a Free
Mason, must endeavour to get acquainted with a member of the society, who
is obliged to give an account of the life and manners of the candidate.29 He that
undertakes to introduce a new member, must begin by informing the Brethren,

of the good qualities of the person who desires to be admitted of the society:
when the Brethren have given their answer, the candidate is at liberty to present
himself: the Brother who speaks of the candidate to the society, is called the
Proposer; and on the day appointed for the reception, he stands God[-]father.
The Lodge in which the ceremony of reception is performed, consists of sev-
eral different apartments, one of which should be totally dark. The God-father
conducts the candidate into this first. he [sic] is first asked whether he is conscious
of having the vocation necessary to be received: he answers yes; he is then asked
his name, surname, and condition.30 When he has answered these questions,
whatever he has about him made of any sort of metal is taken off, as buckles, but-
tons, rings, boxes, &c. There are some / (14) Lodges where the members are so
exact in this respect, that they make a candidate to pull of his clothes if there be
lace on them; they then make him uncover his right knee, and put his left foot
with his shoe on, into a slipper;31 they then hoodwink him, and leave him to his
reflection for about an hour. The chamber in which he is, is guarded within and
without by Brothers, who have their swords drawn in their hands to keep off the
profane, if any of them should approach. The God-father stays in the room with
the candidate, but he does not speak to him: when this time of silence is over, the
God-father goes and knocks three times at the door of the apartment in which
the ceremony of reception is to be performed: the Grand Master answers from
within by three strokes, and then orders the door to be opened.
The God[-]father then tells him that a gentleman named N— offers himself,
and begs to be admitted a member of the society: the Master says hereupon, Ask
him if he has a vocation. The Godfather does as he is directed, and soon after
returns with the answer of the candidate: the Grand Master then orders that he
should be admitted; the Assistants crowd round32 in order to conduct him. / (15)
We must here take notice, that there is in the midst of the apartment a large
space, upon which two pillars of the Temple of Solomon are drawn.33 On each
side of this space are drawn likewise a capital T,34 and a capital B: the explana-
tion of these letters is not given till the candidate is received: three lighted tapers
placed in the form of a triangle, are set in the midst of the space between the
pillars abovementioned.
The candidate is introduced blindfold into the apartment by the Assistants,
whose business it is to conduct him. There are some Lodges in which, as soon
as the candidate enters the apartment where the ceremony is to be performed,
’tis customary to throw powder or rozin,35 the illumination of which has always
some effect, tho’ the person is blindfold.
The candidate is carried three times round the space in the midst of the
chamber. In some Lodges the candidate is obliged to go nine times round this
space; whilst he is making this circuit, the Assistant Brothers make a sort of a
noise, by striking constantly upon the attributes of the order36 which hang to the
blue ribbon, which they wear about their necks. There are some Lodges where
this custom is not observed; / (16) those who have gone thro’ this ceremony
declare, that nothing can be more painful37 than making this circuit blindfold;
one is as much fatigued when it is finished, as after a long journey.
When all these ceremonies are over, the candidate is led to the midst of
the above-mentioned space; he is then brought three times38 before the Grand
Master, who is at the upper-end behind an arm-chair, upon which is placed the
Gospel according to St. John. The Grand Master then puts this question to the
candidate, Do you find that you have a vocation to be received a member of
this society?39 The candidate answers, Yes. Let him see the light, says the Grand
Master thereupon, he has been deprived of it long enough. They then take the
bandage from his eyes, and whilst they are so doing, the Brethren form a circle
round him with their swords drawn in their hands, the points of which they pre-
sent to his breast.40 The lights, the glitter of the swords, the fantastick ornaments
borne by the grand officers, the appearance of all the Brethren in white aprons,
all this together makes a dazzling sight for a person who has been two hours
in the dark, and whose eyes are moreover extremely fatigued by the bandage.
The darkness which the Candidate has been so long kept in, and his uncertainty
concerning / (17) what is to be done for his Reception must, no doubt, throw
his mind into a Perplexity, which cannot but occasion an extreme surprise at the
moment that the light is restored to his eyes. When the bandage is taken off,
the candidate is obliged to come three times41 up to a stool, which is placed at
the foot of the arm-chair: upon this stool are placed a rule and a compass: then
the Brother who is dignified with the title of Speaker, because he is obliged to
make a speech at the reception, says to the candidate, You are going to enter into
a respectable society, which is more serious and important42 than you imagine.
It admits of nothing contrary to law, religion or morality, nor does it allow of
any thing inconsistent with the allegiance due to his Majesty:43 the Worshipful
Grand Master will tell you the rest. ’Tis evident from this speech, that the the
[sic] orators of the societies of Free-Masons are studious of brevity.44
’Tis however left to the direction45 of the Speaker to add something to the
usual form; but what he adds, must be very concise; this is a law established by
the founders of the order, who very prudently thought proper to banish every
thing tedious and unnecessary: they foresaw, no doubt, that a more extensive
liberty would introduce amongst them, as it has elsewhere, / (18) the tiresome
custom of making long and insipid harangues, the extravagant jargon of which
has long offended the ears of the judicious.
The duty of a Free-Mason is to live amicably with his Brethren, to observe
punctually the Institutions of the Society, and above all a profound secrecy, with
regard to its mysteries. There is no occasion for a long discourse to instruct can-
didates upon this head.46 When the Speaker has ended his speech, the candidate
is desired to put his knee upon the stool: he must kneel upon his right knee,
which is bare, as I said above, according to the antient form of reception; the
candidate, tho’ kneeling upon his right knee, should have his left foot in the air:
this position appears to me a little troublesome; ’tis probable it has been thought
so by others, for in many Lodges it is not insisted upon; ’tis thought sufficient to
put the left foot, with the shoe on, into a slipper.47
Whilst the candidate is in this posture, the worshipful Grand Master speaks
to him as follows: Do you promise never to tell, write, or disclose in any manner
whatever,48 the secrets of Free-Masons and of Free-Masonry, except to a Brother
at the Lodge and in the presence of the Worshipful Grand Master? Every body
must be sensible, that / (19) whoever has taken the trouble to offer himself,
promises whatever is required of him. Then his breast is opened,49 lest a woman
should offer herself, and tho’ there are women who are not better provided in
that respect than some men, the Brethren are satisfied with this slight inspec-
tion: they then place the point of a pair of compasses upon the left breast of
the candidate; he himself holds it with his left hand; his right he lays upon the
Gospel, and he promises to observe all that has been enjoyned him by the Wor-
shipful Grand Master: he then pronounces the following oath; If I break these
rules I consent, that my tongue be plucked out of my mouth, my heart torn, my
body burned and reduced to ashes, and the Ashes scattered in the air, that no far-
ther mention may be made of me amongst men; So help me God, and this Holy
Gospel. When the candidate has pronounced this oath, he is obliged to kiss the
book; this being done, the Worshipful Grand Master places him at his side; he
then receives the Free-Mason’s apron, of which I have spoken above; a present
is likewise made him of a pair of gloves for himself, and another for his mistress
or wife.50 When the ceremony of giving the apron and gloves is finished, they
teach the new Brother the Free-Masons signs, and explain to him the letters51
drawn on the space in / (20) the midst of the Chamber, that is to say, J. which
stands for Jaken [sic]. They then teach him the first sign, by which he may know
the Brethren, and be known by them. This Sign is called Guttural; ’tis made by
raising the right hand to the neck in such a manner, that the thumb raised per-
pendicularly on the palm of the hand, which should be as near as possible on a
horizontal line, may form a rule. The right hand being thus raised to the left side
of the chin begins the sign; then they lower it and bring it down to the right-side,
and strike a blow on the coat, on the same side: this signal immediately raises
the attention of a Free-Mason, if any of the society should happen to be present;
he makes the same sign himself, and then they approach. If the first answers,
there follows another sign: they take each others hands, and in so doing they
mutually lay the right thumb up[on] the first and largest joint of the fore-finger,
and approach as it were to confer. Upon this occasion they pronounce the word
Jaken: these signs characterise prentices; however, they are the first signs made
by Free-Masons when they meet. The second is called the Manual:52 when the
Brethren have taught the Apprentice the signs of the order and the word Jaken,
which may be looked upon as one of the sacramental terms of the fraternity, they
teach / (21) him another manner of pronouncing it. It was thought necessary to
have recourse to this expedient, to prevent being taken in by such of the profane,
as by diligent enquiry might discover the signs and terms of Free-Masonry. When
therefore a Brother has any supicion, that a person who makes the signs of the
society does not belong to it, he desires him to spell, he does not explain himself
any farther, every Free Mason knows what is meant by this. Then one says J, the
other is to answer A, the first says K, the second E, and then the first says N, which
makes the word Jaken. ’Tis in this manner Free-Masons come to know each other:
’tis true, indeed, that these first signs only denote an Apprentice; there are others
for the Fellow-Crafts and the Masters: I shall here in few words explain them to
the reader.
The ceremony of the installation of an Apprentice into the order of Fellow-
Crafts, is always performed in a Grand Lodge:53 the Grand Master and the
Assistants appear with all the ornaments of their dignity: the figures are drawn
with a pencil upon the ceiling54 of the chamber in which the ceremony of reception
is performed, and instead of a mishapen stone, which is drawn at the reception of
an Apprentice, as it were to give him to understand, that he is fit for coarse work
only, / (22) a stone fit to sharpen tools is represented, in order to denote, that he
is now qualified to polish his work and bring it to perfection. He is not obliged
to repeat the oath which he had taken before, it is sufficiently intimated by a sign,
which is called Pectoral. The candidate is taught to lay his hand upon his breast in
such a manner, as to represent a rule: this position denotes a tacit oath,55 by virtue
of which the Apprentice, who is to be received a Fellow-Craft, promises upon the
word of a Brother, never to reveal the secrets of Free Masonry. They then explain
to him the meaning of the great B56 drawn on the same space on which the pillars
of Solomon’s Temple are represented. This letter stands for Booz: ’tis customary
to spell it in the same manner with the word Jaken, when there is any room to
apprehend that a person, who would make himself pass for a Brother, is not really
of the society. The Mysteries of the reception of a Master consist only in a cer-
emony somewhat singular, with regard to which I can inform even some Masters,
long since received, of certain particulars, which they are altogether ignorant of.
When a Master is to be received, the Hall of Reception is adorned in the same
manner as at the reception of an Apprentice or Fellow-Craft; but there are more
figures represented on the middle space; besides the tapers placed / (23) in the
form of a triangle, and the two famous pillars above-mentioned, something that
resembles a building, which they call a Mosaic palace, is described there with the
utmost exactness. They also paint there two other figures, one of which is called
the laced Tuft, and the other the Throne beset with stars:57 there is also repre-
sented a perpendicular line in the form of a Mason’s instrument, commonly called
by workmen a Plumb line.58 There is moreover another figure which denotes the
Tomb of Hiram. The Free-Masons with great ceremony lament the death of this
Hiram, who has been dead almost three thousand years.59
There are many Free-Masons, who know only the name of this Hiram, with-
out knowing who he was: some take him for Hiram King of Tyre, who made an
alliance with King Solomon, and furnished him with all the materials for build-
ing the Temple. The Brethren think that tears are due to the memory of a prince,
who helped to build an edifice, which they intend to rebuild.
The Hiram in question was very far from being king of Tyre: he was an excel-
lent workman in all sorts of metals, as gold, silver and copper: he was son of a
Tyrian, and a woman of the tribe of Nephtali. Solomon sent for him to Tyre,
in order to / (24) employ him in adorning the Temple. In the fourth book of
Kings,60 the reader will find an account of what he did for the embellishment of
that edifice. Amongst other works, mention is made in Scripture of the two cop-
per pillars, each of which was eighteen cubits high and twelve round, over which
were cornices graven in the form of lilies. It was he that gave names to these two
pillars; he called that on the right hand Jaken, and that on the left Booz: this is
the Hiram who is now so much regretted by the society.61
The reception of a Master is little more than a ceremony; scarce any thing
new is learned at it, except a new sign, which is called Pedestral. ’Tis made by
placing the feet in such a manner, as to represent a rule: this figure is explained
allegorically; it intimates, that a Brother ought always to have equity and justice
in view, be faithful to his King, and irreprehensible in his morals.
These then are the four principal signs that characterise the Free-Masons.
The Guttural, so called, because it is made by raising the hand to the throat, in
order to make the sign of a rule. The Manual, in which the Brethren touch the
joints of each others fingers. The Pectoral, which is made / (25) by laying the
hand upon the heart in [the] form of a rule; and the Pedestral, which takes it’s
name from the position of the feet.62
The Masters have no words to distinguish them from the Fellow-Crafts;
they only observe the custom of laying the arm upon the shoulder when they
embrace each other: this is their distinguishing mark, which is followed by the
Pedestral sign.63
In all the assemblies of Free-Masons, the ceremony of drinking healths,
takes up much of their time: however, there still remains enough for them to
contribute to their mutual edification,64 by proposing questions, When a ques-
tion is proposed to a Brother, which he has not skill enough to answer, he lays
his hand in the form of a rule upon his breast and bows his head, to intimate
that he desires to be excused from answering; then the Grand Master addresses
himself to one of more experience,65 in such terms as these; Brother, how many
are required to form a Lodge? The Brother answers, Worshipful Grand Master,
three form it, five compose it, and seven make it perfect. Questions of a much
higher nature are proposed to the Masters, or rather the Master,66 when inter-
rogated upon the most simple question, answers in terms altogether sublime.
For example, / (26) the Worshipful Grand Master says to one of the Assistants:
Brother, whence come you? The other answers, Worshipful Grand Master, from
St. John’s Lodge. The Grand Master then asks him, What did you see there,
when your eyes were uncovered? The Assistant answers, I saw three great lights,
the Mosaic palace, the Canopy beset with stars, the Laced-Tuft, Plumb-line,67
&c. Nothing can be more circumstantial than this answer; and tho’ it may be
thought somewhat obscure, it gives perfect satisfaction to the Brethren who hear
it, and gives the most lively pleasure to the whole company. The Free-Masons
signs are made from time to time: the Adepts make them with a facility that
charms the spectators, and those who have not been sufficiently exercised, or
who are awkward in their address sometimes divert the Brethren not a little, by
the confusion and perplexity which they discover. ’Tis unecessary to enter into
a longer detail concerning the subjects, upon which the instructions or conver-
sations of the Free-Masons generally turn; they are generally much of the same
nature with those I have just mentioned.
’Tis then in vain that calumny has endeavoured to blacken the Free-Masons,
by the most infamous aspersions; the pleasures which they enjoy together, have
nothing of / (27) an impure nature in them, and the uniformity which reigns in
their assemblies, is no ways tiresome or disgusting,68 because they tenderly love
one another. I am sensible that any body but a Free-Mason would take but lit-
tle pleasure, in what gives the society the highest delight: but to a Free-Mason,
every thing that concerns the order is most important and interesting.69 What
would be perfectly insipid to one of the profane, is an exquisite pleasure to a Free
Mason: this is a remarkable proof of the great influence of the society.70
’Tis evident therefore, that there is nothing but what is perfectly harmless
and innocent in the conversations, which the Free-Masons hold at their assem-
blies; and the purity of sentiments which distinguishes this society from all
others, derives a new lustre from the joyous hymns which the Brethren sing after
they have been some time at table.
’Tis well known, that the character of each Individual appears manifest in
the songs which he sings. It happens sometimes, for example, that a person on
account of his age or condition, observes for a time the utmost reserve; but when
once warm’d with the juice of the grape,71 thinks he may dispense with the laws of
decency, and indulge / (28) himself in the most gross obscenity. ’Tis a maxim pretty
generally received, that singers should be free from all restrictions: this maxim the
Free-Masons have never thought proper to adopt, and their songs, as pure and
innocent as their discourse, breathe nothing but gaiety and goodness of heart.72
’Tis in all companies looked upon as a breach of politeness to whisper, but

’tis, generally speaking, looked upon only as a breach of politeness; by the Free-
Masons it is looked upon as a crime which is punished with a greater or less
severity according as the offending party is more or less in liquor.
The form observed at the expulsion of a Free-Mason, is as follows:73 The Grand
Master does not immediately proceed with the utmost rigour; but begins by a gen-
tle admonition, and if the faulty Brother returns to his duty, he is only condemned
in a fine. I observed above, that it was always applied to the relief of the poor:
this has been always the practice among the Free-Masons. Some Lodges74 have,
however, thought proper to keep the money to spend it at merry meetings. / (29)
When the Brother who has been admonished, pays no regard to the remon-
strances of the Grand Master, they proceed against him with rigour, if the case
seems to require it. The Grand Master calls a council, the members proceed to
vote, and if the majority vote for the expulsion of a Brother, ’tis done after this
manner. The Grand Maker [sic] strikes upon the table, and cries out, Listen to
the order, Brethren:75 the Assistants strike also, and repeat what the Grand Mas-
ter has said: when every body present appears attentive to the order, the Grand
Master lays his hand upon his breast in the form of a rule, and addressing himself
to the first or second Assistant, says to him, Brother, why did you get yourself
received into the society of Free-Masons? He that is questioned, answers as
follows: Worshipful Grand Master, it was because I was in the dark, and was
desirous of seeing the light. The Grand Master then asks him, How were you
received a Free-Mason? To which he answers thus, Worshipful Grand Master,
by three great strokes. The Grand Master asks him next, What do these three
strokes signify? To which he answers, Knock, and it will be opened to you, ask
and you shall receive; offer yourself, and you shall be accepted.76 The Master
then puts this Question, What did you see when you were received? To which
he answers, / (30) Nothing that I could comprehend. Grand Master asks, How
were you dressed when you were received at the Lodge? Answer, Worship-
ful Grand Master, I was neither naked nor richly dressed, but decently-only.77
Grand Master asks, Where did the Grand Master stand when you were received?
Answer, On the east-side. Grand Master asks, Why on the east-side? Answer,
Worshipful Grand Master, because as the Sun rises in the east the Grand Master
should stand on that side, in order to open to the Workmen, and instruct the
Lodge. Grand Master asks, Where did the Assistants stand? Answer, Worship-
ful Grand Master, on the west-side. Grand Master asks, Why on the west-side?
Answer, because as the sun sets in the west, the Assistants should stand there to
pay the workmen, and shut the Lodge.
The Grand Master then pronounces the sentence of expulsion in these terms:
First and second Assistant, Brethren, and Fellow-Crafts of this Lodge, the Lodge
is shut: this the Assistants repeat.78 The Grand Master then tells the Brother that
is in fault, that the Lodge is shut on account of the crime he has committed, and
neglected to make proper reparation for. From that time, he that has received
this reprimand is excluded from the Order; no farther mention is made of him,
when the Brethren are / (31) invited to assist at a reception; and care is at the
same time taken to intimate to the other Lodges the bad qualities of him, who
has been treated with this severity: ’tis then a rule to admit him no where; this is
one of the statutes of the order.
However, a Brother must carry his obstinacy very far, to oblige the society
to treat him with such rigour: an order so remarkable for its mildness, tran-
quillity, and peaceable disposition, does not suffer this rigorous sentence to be
pronounced against any of its members, without having first tried every method
to bring about a reconciliation: such a disagreeable interruption must consid-
erably diminish the pleasure, which the Brethren take in singing the hymns of
the order. However, as ’tis a rule to sing in the ordinary assemblies, their songs
are resumed as soon as a perfect tranquillity is restored. I have already observed,
that they [are] concluded by the Apprentices song. and I have taken notice, that
the Serving-Brothers at that time, seat themselves by their Masters. In the same
place I described the forms observed in the last ceremony; for which reasons I
think it unnecessary to enlarge upon them at present.79 Having thus laid before
the reader the ceremonies of the Free-Masons, and explained / (32) their signs, I
think it absolutely necessary to give him a concise history of Hiram, Adoniram
or Adoram, architect of the Temple of Solomon, as the society was formed in
order to rebuild that Temple. Hiram the chief architect of Solomon’s Temple,
had so great a number of workmen to pay, that he could not possibly know them
all; he therefore gave each of the chief of them a particular sign to distinguish
them.80 The Apprentices word was Jakin,81 the name of one of the brazen pillars
at the gate of the Temple, at which they were wont to assemble in order to receive
their pay. They made their sign by laying their right hand upon their left shoul-
der, then turning it to the right, and letting it fall upon the thigh, and this was
to be done at two82 different times.83 The word of the partners or Fellow-Crafts,
was Boaz; for that was the name of the other brazen pillar at the Temple gate,
where they likewise met to receive their salary. They made their sign by laying
their right hand upon their left breast, their four fingers being joined together
and stretched out, whilst the thumb made a right angle with them.84 The Master
had his peculiar word to distinguish him from those I have just mentioned, and
that was the name Jehovah, but this was altered after the death of Adoniram.85
We shall here give the Free-Masons oath at full length, / (41 [sic]) as we have
given only a general idea of it in our account of a reception, and with it we con-
clude our narrative.
The Oath made by the Free Masons on the first Day of their Reception.
I Promise and engage upon the word of a gentleman, before God and this
honourable company, never to reveal the secrets of the Free-Masons, and of
Free-Masonry, nor to be directly or indirectly the cause of revealing, printing, or
graving the said secret in any language, or in any character whatever. I likewise
promise never to speak of Free-Masonry, except to a Brother, and that after hav-
ing strictly examined him. This I promise upon pain of having my throat cut,
my tongue plucked out, my heart torn,86 and my body burned and reduced to
ashes, and the ashes scattered through the air, so that my memory may no longer
remain amongst men, or amongst Free-Masons.
This is the substance of the oath, the sense is always the same, though there
may be some difference in the expression. / (42)
For example, in a certain Lodge, which I shall not name,87 instead of saying,
I promise before God, their expression is, I promise before the Great Archi-
tect of the Universe. / (43)
APPENDIX.88
I SHALL here give a recapitulation of the signs, words, and manner of touching
of the Free-Masons, and explain the true use of them, as it has not been done
with all the care which it required in the course of this work. It will moreover be
a satisfaction to the reader to find them united in one point of view, as that will
save him the trouble of looking for them in different parts of the treatise. The
first sign made by the apprentices is the Guttural. They make it by placing the
right hand on the left side of the neck under the chin. The hand must be placed
in an horizontal line, the four fingers stretched out and kept close together, and
the thumb lowered so as to form a rule. They then draw back the hand on the
same line to the right side of the neck, and they last of all let the hand fall upon
the thigh, and strike their coats.89 The second sign, which is called the manual
sign, is made by laying the right thumb upon the first joint of the fore / (44)
finger of the right hand.90 The sign made, the Brethren spell the word Jaken in
the manner described above. The pass word of the apprentices is Tubal Cain.91
The Fellow-Craft’s sign consists in laying the right hand upon the breast, near
the seat of the heart, the four fingers being stretched out and kept close together,
the thumb being kept at some distance in the form of a rule, and the arm at
some distance from the body, so as to make the elbow jut out. This is the pec-
toral sign.92 The Fellow-Crafts touch is the same with that of the Apprentices,
excepting only that it is made upon the second finger. The word Boaz they spell
and pronounce in the same manner with the word Jakin. The pass word to the
Fellow-Crafts is Shibboleth. The Masters make use of the same signs, the same
touch, and the same word with the Fellow-Crafts. They have a password, which
is Giblim. However they have a word, a touch, and a sign, peculiar to themselves.
The word is Mack-benack, but it is seldom pronounced, because it is looked upon

as sacred. The Masters touch is not in frequent use neither.93 It is made by putting
the right thumb between the right thumb and forefinger of the person touched,
and taking hold of the inward part of his wrist with the remaining four fingers,
which must be kept at some distance.94 / (45) They then approach and embrace,
as has been said above. The Master’s sign consists in making the rule with the hand
in the manner already explained several times, in raising it horizontally to the top
of the head, and in laying the end of the thumb upon the forehead, then bringing it
down in the same position below the breast, and putting the end of the thumb into
the pit of the stomach.95 This sign is made use of only in a Lodge, and at the recep-
tion of Masters. There is one sign more which is seldom made use of except in a
Lodge, though it is used indiscriminately by the Apprentices, the Fellow-Crafts,
and the Masters. ’Tis the pedestral: This is made by placing the heels contiguous
to each other, and keeping the ends of the feet asunder so as to form a rule.96 With
regard to the manner in which Free-Masons write to each other, they seldom use
any other form than this: I salute you by the number 3 and then join 3, &c. But
when one Lodge writes to another, the word Sir is wrote in the form of a rule.
S
I
R
And to this is added some Symbol of the society. / (46)
An Apology for the Free-Masons.
Must then our society still be abus’d,

And traduc’d by the vile and unjust;
Since by the profane we’re so often accus’d,
At last we must answer, we must.
Since to calumny’s tongue we’ve so long been expos’d,

Our cause we must now justify;
Since so long by our foes we have all been oppos’d,
’Tis proper to make a reply.
Know then that the brethren all duties attend,

That they’re true to the king and the state;
A Free-Mason ever is true to his friend,
Which makes all his virtues complete.
Fair Liberty still in our lodges presides,

But ne’er violates decency’s laws;
We true pleasures enjoy and whatever betides,
We all have the same common cause.
Tho’ our pleasures from public view are conceal’d,

Our rules are still strict and austere,
Our mysteries ever remain unreveal’d;
No prying inquiries we fear.
Our purpose is only true bliss to obtain,

And the golden age to restore;
On earth to renew Astræa’s blest reign,97
And make mortals as blest as of yore. / (47)
To convince the reader that these boasts of the Free-Masons are not alto-
gether empty and ostentatious, it is proper to say a word concerning the manner
in which they assist their poor. In this respect they make no manner of difference
between foreigners and fellow-citizens; and this is, no doubt, highly laudable.
There are many more songs composed by Free-Masons upon their affairs, but as
they turn, for the most part, upon the same topicks, we apprehend, that a single
instance will be sufficient to give the reader an Idea of them.
FINIS.
THOMAS WILSON, SOLOMON IN
ALL HIS GLORY (1777)
Thomas Wilson (Master of the Swan Tavern Lodge), Solomon in All His Glory:
or, The Master-Mason. Being a True Guide to the Inmost Recesses of Free-masonry,
Both Ancient and Modern … Illustrated with the Four Following Copper-Plates, Most
Elegantly Engraved… To which are Added, a Complete List of All the English Regular
Lodges in the World … by Thomas Wilson … Translated from the French Original
Published at Berlin (London: printed, and Dublin reprinted for T. Wilkinson,
1777). LMFL A 795 WIL / L36771.
It is well-known that Solomon is a translation of the last of the so called ‘Early

French Exposures’: Thomas Wolson’s Le Maçon démasqué, ‘A Londres’ (1751).
As such it was also included by Harry Carr in his volume with English translations
of this group of early masonic rituals. However, not only is ‘Thomas Wolson’ a
pen name for probably George Smith, the original publication was also not pub-
lished in London, but probably by Jacob Nyhoff in Arnhem (the Netherlands),
and the rituals it describes are neither English, nor French, nor Dutch, but prob-
ably German,1 Smith being initiated 12 October 1742 in the lodge ‘Aux trois
Compas’ (today called ‘Minerva zu den drei Palmen’) in Leipzig.2
Whereas there is a clear development from the Réception (1737), over Le
Secret (1744), the Catéchisme (1744) and Le Sceau (1745) to the Trahi (1745),
and from there to La désolation des entrepreneurs modernes du Temple de Jéru-
salem (1747) and L’Anti-Maçon (1748), the Démasqué (1751) shows both a
different structure (for example, not a catechism per degree as in Le Sceau and
La Désolation, but one long catechism including all questions for all degrees as
in the Catéchisme and the Trahi, but more ordered per degree than in the Trahi)
and a different style (being written in the first person from the perspective of
the candidate, instead of in the third). But this does not mean that its author
would not have known earlier publications. However, when one compares the
Démasqué with these older rituals, it turns out, surprisingly, that not only the
well-known and easily obtainable Trahi, but also the Désolation and, slightly less,
Le Sceau, had much influence.3
– 67 –
Among the French-speaking elite in the German-speaking countries, the

Démasqué was the most popular ritual book after the Trahi, and both a French
edition was published in Berlin in 1752,4 and a bilingual French and German
edition in Frankfurt in 1786,5 whereas a Dutch translation, published in 1753
(with seven further editions in 1753 (two editions), 1780, 1790, 1804, 1805/6,
and one more in the first half of the nineteenth century)6 enhanced its popular-
ity in the Netherlands and Belgium. After its first and second French edition,
both from 1751, another one, claiming to be published in Berlin, appeared in
1757, but probably it was published by Smith again, this time in Amsterdam,
where he lived now and was Master of a lodge. No edition, however, was ever
published in France.
The first edition of the English translation by ‘Thomas Wilson’ under
the new title Solomon in All His Glory appeared in London in March 1766.7
George Smith was at that time in England and it seems likely that he made this
translation himself. Further editions of Solomon appeared from 1768 onwards.8
Actually, Solomon is not a straightforward translation of the Démasqué, but
rather a revised edition, and in the transcription reproduced here of the London
& Dublin edition of 1777 explanatory notes highlight the most important dif-
ferences with the first French edition, as well as with the first and second English
edition. Not indicated are, however, the many cases where the translator very
liberally paraphrased and extended the text, without changing its meaning. That
the translator felt no scruple in taking such liberty in his task supports the idea
that he could well have been the original author.
It seems not quite clear how many editions of Solomon appeared. Jackson
claims only three.9 But John Thorp listed eight, in 1766 (1st edn London), 1768
(2nd edn London), 1771 (London), 1772 (Belfast), 1777 (London and Dub-
lin), 1798 (?), 1801 (Deal), and an undated edition published in Glasgow.10
N. B. Spencer furthermore identified a further 1766 edition.11 When we see,
then, the number of editions, published in the Netherlands, Germany and on
the British Isles, in French, Dutch, German and English, it must be regarded as
one of the most popular rituals in use in the eighteenth century. Indeed, I would
be inclined to claim that it is very well written, having a better literary quality
than most other pseudo-exposures. Its obligatory ‘anti-masonic’ utterings are so
convincing, that they could still mislead A. C. F. Jackson, who regards it ‘very
anti-masonic in tone’ and finds it ‘difficult to understand how the author …
could have imagined that this book would sell well’. Still, the author also includes
time and again clear praise, for example:
[Excessive drinking] is the only vice, I believe, that the masons have retained from
the prophane; or at least the greatest, which the depravity of human nature has intro-
duced into our lodges. The sumptuousness of the table brings on intemperance, and
the variety of wines often engenders a confusion of languages. The masters mallet
Wilson, Solomon in All His Glory 69
strikes to order, but his voice cannot be heard through the incessant clamour; reason
is obscured in the very centre of light itself.
This blemish, which, at first sight, seems to tarnish the virtues of masonry,
serves only as a foil to its brilliancy. This is the shade that gives relief to the colour-
ing of a picture. The prophane, in this condition, would give into the most unpar-
donable excesses; but a mason always preserves a certain reserve, which springs from
the fountain of virtue wherewith masonry inspires him.
I must do justice to all the lodges in which I have been, as well in France as Eng-
land, and own that I never heard the least indecency of expression, which bordered
upon libertinism. If a brother should make a slip this way, he would be punished by
being fined, according to the nature of the fault; that is to say, he must either pay a
shilling, half a crown, or a crown, more or less; and this money is faithfully distrib-
uted to the poor. (pp. 27/8)
Really anti-masonic texts have a very different tone. There can be no doubt that
the Démasqué and the Trahi were the most influential masonic rituals on the
Continent in the second half of the eighteenth century. Whereas in the Nether-
lands the Démasqué was the most popular of the two, the Trahi was even sold by
the clerk of the Dutch Grand Lodge to the secretaries of the lodges.12
Notes
1. J. A. M. Snoek, ‘Smith, [ John] George [de] (c. 1728 – c. 1785)’ in C. Porset and C.
Révauger (eds), Le Monde Maçonnique des Lumières (Europe-Amériques & Colonies).
Dictionnaire prosopographique, 3 vols (Paris: Champion, 2013), pp. 2562–6.
2. O. W. Förster (ed.), Matrikel der Freimaurerloge ‘Minerva zu den drei Palmen’ 1741–
1932 (Leipzig, 2004). I thank Philipp Crusius for pointing my attention to this publica-
tion.
3. E. A. Boerenbeker, ‘De Metselaar Ontmomd. Achtergronden en commentaar’, Thoth,
24:1 (1973), pp. 1–52, on pp. 28–43.
4. This is at least claimed in A. Wolfstieg, Bibliographie der freimaurerischen Literatur,
Erster Ergänzungsband (Leipzig: Verein Deutscher Freimaurer, 1926), 8433.
5. A. Wolfstieg, Bibliographie der freimaurerischen Literatur, Band II (Selbstverlag: Burg
bei Magdeburg, 1912) p. 405 (29975).
6. Boerenbeker, ‘De Metselaar Ontmomd’, pp. 50–1, which list of Dutch editions is better
than that in Wolfstieg, Bibliographie der freimaurerischen Literatur, II, 405 (29975).
7. A. C. F. Jackson, English Masonic Exposures 1760–1769, (London: Lewis Masonic,
1986), p. 18.
8. The 1768 edition was published in transcription by John Thorp in 1928, but leaving
out masonically important words ( J. T. Thorp (ed.), Solomon in All His Glory. 1768,
Masonic Reprints XI (Leicester: Johnson, Wykes & Paine, 1928).
9. Jackson, English Masonic Exposures 1760–1769, p. 18.
10. Thorp (ed.), Solomon in All His Glory. 1768, p. 8 and Bibliography of Masonic Catechisms
and Exposures (Leicester: Johnson, Wykes & Paine, 1929), pp. 27–8.
11. Having as imprint merely ‘Printed in the year MDCCLXVI’ instead of ‘LONDON: / Print-
ed for G. Robinson and J. Roberts, in Pater-noster-row. / MDCCLXVI. [Price 2 s.’ (N. B.
Spencer, ‘An Unknown Edition’, AQC, 72 (1960), pp. 58–60, on p. 59).
12. P. H. Pott, ‘De Catechismus van de Gezellengraad’, Thoth, 10:3 (1959), pp. 81–8, on
pp. 84, 88 note 1.
Thomas Wilson, Solomon in All His Glory (1777)
A Lodge fitted up for the Reception of the most Respectable Master.1 / [i]
SOLOMON in all his GLORY:

OR, THE
MASTER-MASON.
BEING A
TRUE GUIDE
– 71 –
To the inmost Recesses of

FREE-MASONRY,
Both ANCIENT and MODERN.
CONTAINING
A minute Account of the Proceedings from an
Entered Apprentice to a Past Master, with the
different Signs, Words, and Gripes.
Illustrated with
The four following COPPER-PLATES, most elegantly Engraved, viz.2
1. The Manner of introducing an 3. A true Plan of a Lodge, for the

intended Brother into a Lodge, Reception of a Fellow-Craft,
with the Ceremony of his taking exhibiting a view of the Columns,
the Oaths, his left Breast and right the seven Steps leading to the Altar,
Knee bare, with the Bandage on his with the flaming Star, the three
Eyes, and the Brethren surround- Lights, &c. &c. &c.
ing him with drawn Swords. 4. Another Plan of a Lodge fitted for
2. The Ceremony of a new Brother the reception of a Master, with the
receiving the Word from the most Master’s seat, Altar, the Brothers who
Respectable Master, in a full Assembly hold the Rolls, nine lights, &c. &c. &c.
of the Fellow Craft in their Lodge.
To which are added,

A Complete List of all the English Regular Lodges in the World, according to
their Seniority, with the Dates of each Constitution and Days of Meeting.
And also, Lists of the Scotch and Irish Lodges.3
By Thomas Wilson, Esq; an Officer in the Army, and late Master of the
Swan Tavern Lodge in the Strand.4
Translated from the French Original published at Berlin, and burnt by Order
of the King of Prussia, at the Intercession of the Free Masons.5
LONDON: Printed,
And DUBLIN Reprinted for T. WILKINSON, No. 40, Winetavern-street,
where may be had all sorts of Free Masons Books. 1777.6 / [ii]7 / [iii]
To all the MASTERS of LODGES, BROTHERS who have served MAS-

TERS,8 FELLOW-CRAFT, APPRENTICES, and other Supports of
MASONRY.
BRETHREN,
I Acknowledge myself a deserter from the banners of masonry into the camp
of the prophane. The light which you communicated to me should not be
hid: it is time to put it into the candlestick,9 to open the eyes of blind mortals.
Allow me to dissipate their thick clouds; and permit me to draw back the
sacred veil which hide10 your mysteries. Murmur not at my conduct; or, if you
will not allow that to be blameless, acknowledge my intention, at least, to be
good. My design is to be serviceable to all mankind, and even to you your-
selves. You have virtues, but they are condemned to obscurity: I will revoke
their sentence, and make them shine forth in their meridian lustre.
But then you reproach me with having betrayed a secret, which I vowed
and swore in your presence to keep. I must, alas! acknowledge, that my lips
uttered that fatal, tremendous oath; but my heart dare absolutely disown it. An
oath interspersed with blasphemies cannot surely bind / (iv) our consciences in
trifling insignificant matters: an engagement must be free to be sacred: we may
release ourselves without a crime from that which we pronounced through fear.
The clashing of your naked swords petrified me with terror, and my faultering
[sic] tongue assented11 with horror to the dreadful necessity of the circumstance.
I break my chains, to return you what I received from you, and, since my heart
must, in this respect, be criminal, tell me which is the greater crime, the uttering
of your tremendous oath,12 or the betraying of the secret which it enjoined. I am
among the number of the mysterious and cherished,13
BRETHREN,
Your most humble
And most obliged servant,
THOMAS WILSON.
Just Published,
The Merry Companion, or Company-keepers Assister, being a Collection of
Songs, Toasts, and Sentiments, price - - - - - - - - - - - - - - - - - - - - - - - - - - - 1s. 1d.
Miss Wewitzers Song Book,- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 1s. 1d.
Miss Nancy Dawsons Song Book with Toasts, Sentiments, and
Hob-nobs,- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 1s. 1d.
Miss Kitty Fisher’s Song Book, - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 1s. 1d.
Miss Ashmore’s Song Book,- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 1s. 1d.
Love, Fire, and Frolick, or the merry Song Book, Tom Gays
Jester, or compleat Book of fun, - - - - - - - - - - - - - - - - - - - - - - - - - - - - 6d. h. /
[v]
PREFACE.
I Disclose the Free-mason’s secret with candour and impartiality; I do justice to
virtue and blame vice; I relate what my eyes have seen, and what my hands have
felt. The public will be highly culpable if they dispute the authenticity of this
performance, as I have no interest to deceive them. The reason of my taking pen
in hand is rather to prevent the increase of dupes, than to add to their number.
I have often pitied those poor victims of curiosity, who part with eight or ten
guineas to learn a fictitious history; words they do not understand, and signs
which signify nothing. Children amuse themselves with dolls and toys,14 and
why may not free-masons have their play things?15 for as the poet says,
“Men are but children of a larger growth.[”]16
To be serious, ours are full as puerile as theirs; and an artist would be much bet-
ter employed at work than to come to a lodge, where he loses not only his time
but his money; and a rich man should have the conscience to feel for the poor
in this respect.
A certain number of follies are looked over in every man, because we are born
to be guilty of them; for17 there is some excuse to be pleaded for the prophane,
who, deluded by the artful tale of the mason, pays his money to learn miracles,
perhaps / (vi) discover the philosophers stone, as many a one has thought:18 but
when he finds the cheat, if he returns to such fruitless expensive follies, such noble
extravagancies, he deserves flagellation more than the school-boy careless19 to learn
his task; and those who are warned beforehand of the snare are equally culpable.
Before a man is admitted a mason, he flatters himself he shall derive great
honour from the creation: but when he is received, he blushes at his credulity,
and all the honour he acquires is being ashamed to retract. Men of superficial
understandings, deprived of genius, may with some plausibility be allowed
such childish pastimes: but surely men of sense, of superior understandings and
abilities, will not knowingly associate with them, and join in their ridiculous
amusements. No man of judgement can seriously approve of masonry, even after
his curiosity had excited him to be acquainted with its absurd mysteries.
It is really high time that masonry should be driven off the stage; it has acted
the Merry-Andrew’s20 part long enough, and let common sense and reason now
come on. In truth, it has of late years fallen much into disrepute; its fate will be
like that of all great empires, which have sunk under the weight of their own
grandeur. Its members have degenerated by their increase; and like the expand-
ing branches of a tree, that can be no longer confined within their former limits,
they must either be lopped, or the tree cut away at the roots.
I know many brothers, who have, long since, lost all relish for the lodge; and
I know many more prophane, who never intend to be taken in. The mask is
dropt, and we shall see nothing left but the traces of the charcoal and chalk,
which described the mysteries upon the floor. Indeed / (vii) the brotherhood
will deserve pity upon the discovery of such a scene; the only doubt that now
remains is, whether such trifles, ridiculous as they are, may not, at proper sea-
sons, be serviceable to draw off the attention, and relax the brain of the greatest
philosopher: but, I believe, no philosopher would chuse [sic] to risque [sic] his
reputation by answering this question affirmatively.
This work then may be considered of no great importance, if it treats of such

insignificant trifles; though, in fact, it contains a complete and exact account of all
the ceremonies and mysteries belonging to masonry, without the omission of the
smallest particular. But surely the reader will not think he loses much time in the
perusal, when he may run through it much sooner than he could the ceremony of
being admitted only an apprentice: that his curiosity was excited upon this sub-
ject, is doubtless, otherwise he would not have taken it in hand; and with respect
to expence, he will certainly be a considerable sum in pocket, since I here furnish as
much for one shilling,21 as he must pay several guineas for at the original market.22
The reason of my giving my own admission at length was, that this would be
the most striking manner of relating the whole ceremony, and furnishing him,
at one view, with the very quintessence of masonry. Whoever has been admitted
at one lodge has seen as much as he could have seen in all the rest: neither is the
difference of country any thing material, as a mason admitted in England will
never find any obstacle to gain access at any lodge in Europe.23
I defy any free-mason, let him be ever so zealous and bigotted a partizan for
the secret, to deny with any conscience the truth of what I advance, or contradict
any part of my work with candour and justice. It is true, that there are few lodges
/ (viii) where the ceremony is performed with so much exactness, as in that where
I was received; and, therefore, the brethren themselves of other lodges may, prob-
ably, learn something from my work. But I do not expect they will acknowledge
before the prophane, that I have discovered the real and only secret: this would be
demolishing their whole edifice; but I believe many of them will eagerly purchase
my book, not so much to be convinced of the rectitude of what I say, which they
must perceive at the first glance, as to have it by them for a guide, when ignorant of
their work; or as a compass to steer by, when they are out of their latitude.
Just published,
JAKIN and Boaz, being the authentic Key to the Door of Free-masonry,
calculated for the Instruction of every Mason; and History of the murder of
the Grand Master, Hiram, by three Fellow Crafts, and the manner of opening a
Lodge, price only- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -6d. h.
The Free Mason stripped Naked, - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -6d. h.
Shiboleth, or Every Man a Free Mason, - - - - - - - - - - - - - - - - - - - - - - - - - -6d. h.
The Free Masons Pocket Companion, with a Collection of Songs,- - - - - - - 1s. 1d.
Ahyman Reason, or a help to a Brother, - - - - - - - - - - - - - - - - - - - - - - - - - 1s. 1d.
A Discourse upon Masonry, as in the Days of Noah,
with several curious secrets- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -6d. h.
The Turnpike Road to Masonry - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 4d.
The Book of Constitutions, with Cuts, - - - - - - - - - - - - - - - - - - - - - 5s. 5d. / / 24
SOLOMON in all his GLORY:

OR, THE
MASTER-MASON.
Masonry formerly consisted of a society of select men, whom friendship

united by the ties of virtue, to give each other mutual assistance in their wants:
at present, it consists of a confused jumble of obscure and undistinguished25
people, indiscriminately drawn from almost every station, uniting in only one
opinion, the love of gormandising.
It is easier to draw off the thick veil that hides the mysteries of masonry, than
to fix the epocha of its birth. The antient26 masons, less tumultuous and more
discreet than the moderns, fled from day-light and the eyes of the prophane. His-
tory keeps a profound silence with respect to their origin; and we are furnished
with no annals or memorable events which serve to throw any light upon it.
In this labyrinth of obsurity,27 where we grope at the risk of falling, we may,
however, venture to make some conjectures, which will appear tolerably well
grounded, by consulting tradition, and the motives for the original institution of
this order.
England claims the honour of28 the invention of masonry. It is too credulously
adopting fables / (2) for facts, to attempt tracing it to the times of Solomon and
Adoniram: this supposition is only symbolical, and has no relation to its real his-
tory. Solomon is the symbolic name of wisdom: so his temple represents the union
and fellowship of the brethren, or rather the lodge wherein they assemble. A soci-
ety of friends was intended to be established, which must certainly have been the
real design of masonry; and these charters29 were chosen to distinguish and sepa-
rate them, as we see the officer give the centinel the watch-word.
Some people have imagined that masonry was instituted in order to accom-
plish the rebuilding of the temple of Solomon, or to the replacing of the house
of Stewart30 upon the throne of England: but these are groundless suspicions,
which have no foundation in reason.31 Masons trouble themselves neither with
religion or politics; the sole object they aim at in their meetings, is pleasure; by
this I would be understood innocent pleasures, no way tending to the indul-
gence of brutal passions, or to a crime of which they have been also accused.
If in our days, we have seen drunkenness and debauchery introduce themselves
amongst them in their regales, if a thirst of gain, ever industrious, has united to
the great art of making dupes; these melancholy abuses are the effects of human
weaknesses, and the depravity of the age.
Other speculative masons would have us recur to the Knights Hospitallers32
of Jerusalem, in order to find the first fathers and original founders of masonry:
this is another mistake, that has no33 probability for its foundation. What gives
rise to this notion, is, that these knights chose St. John for their patron, and that
all lodges are dedicated to St John: from whence they would infer, that the English
and French lords, who formerly engaged in the Croisades, were free-masons. But
these / (3) people, who either forget, or are ignorant of the motive of the institu-
tion of our order, do not consider, that St. John having always preached to his
disciples union and brotherly love, in these words which he incessantly repeated,
“My dear children, love one another;”34 the Free-Masons, who have founded the
basis of their society upon charity and equality, were desirous, by ranging themselves
under the auspices of that apostle, to make known the spirit which animated them.
It were to be wished that history had handed down to us, the name of him
who laid the first stone of this vast edifice. This man who has a claim to immor-
tality, was possessed of good sense, and generous sentiments. He perceived that
all men were by nature equal; that nothing but accident made distinction; and
that nothing is wanting to compleat35 their happiness, but to enforce this equal-
ity in a loving manner. As human passions and honours are the great barriers to
the progress of felicity, he thought by banishing them from society,36 to renovate
antient simplicity. This thought had no sooner struck him, than he conceived a
system, which in my opinion, he borrowed from Plato’s republick. I once more
say it, and it is with truth I repeat it, every thing in masonry37 is allegorical.
The temple of Solomon represents the majesty of the lodge where the broth-
ers work.
The two brazen columns express the immutable support of the edifices.38
The blazing star, is the torch which enlightens them.
The canopy interspersed with stars, the free communication they have with
heaven, in separating themselves from the prophane, and also from vice.
The level, the equality of states. / (4)
The rule39 and compass, prudence and circumspection in their conduct.
The white gloves, the purity of their manners.
The eyes of a new member is40 veiled upon his being admitted to point out to
him the blindness of men, who have their own happiness within their reach, and
the power constantly of procuring it, and yet who do not see it.
He is dispossessed of all sorts of metal, to shew disinterestedness, and con-
tempt for riches.
His left breast is exposed, to represent the innocence of his heart, and the
purity of his intentions.*
A slipper is put upon his left foot, in allusion to what God said to Moses near
the burning bush: ‘Take off thy shoes from thy feet, for the ground on which
thou treadest is holy ground.’41
His right knee is held out naked, in commemoration of the Cerus,42 which
St. John, the patron of the order had at his knees.
* Those masons who aver that this ceremony is to ascertain the sex of the candidate, are
mistaken.
In fine, he is made to travel, to make him sensible that a man in darkness

should advance towards the light, and seek it.
The other ceremonies are the effects of43 imagination and caprice. They are
used as a sort of cement to the rest, to give the whole a kind of form and mean-
ing; just as we see the soldier, in performing his exercise, make many evolutions
that are no way necessary in the day of Battle. The principle ceremony attended
to at present, is the money which the candidate is to draw out of his pocket;
with this same res pecuniaria,44 the ancient brethren drink his health, laugh at his
expence, and shew him very fine things.
The signs, words, and touches, are solely to know one another by. These are
kept secret, because / (5) in shewing them, every one would be able to make
them, and thereby impose himself for a mason: they are therefore looked upon
as a great mystery, and highly cried up by the masons, in order to excite the curi-
osity of the prophane.
Nothing can have been finer than the system invented by the author, I take him
to have been an Englishman; he deserves at least to have been one, because that
nation alone are capable of thinking justly, and to pay these45 honours which are
due to it. He was an excellent architect, but he has been succeeded by very indif-
ferent masons, and vices, more than the ravage46 of time have disfigured his work.
In whatever region of the earth masonry made it47 first appearance, it cer-
tainly48 existed very early,49 since we still perceive its ruins: I am initiated into
its mysteries, I know their greatest depths, and I reveal them with the utmost
sincerity. I shall begin by giving a circumstantial detail of my reception, in order
to display in the clearest manner, the inside of lodges.
The pretender’s son50 made a descent into Scotland, and had even gained
some advantage51 over the king’s troops,52 when my friend, Mr. Cowen, came
to acquaint me, that our regiment was ordered to march against the enemy:
“What,” said he “are you going to leave London, without being admitted a
mason!” I understood by this that he wanted me to enter into the grand order,
and as I knew that the modern Solomons do not unlock the gates of their temple
but with a golden key, I asked how many guineas it would cost me to gain admit-
tance? “How prophane you are,” he replied: “methinks I see Simon the magician
bargaining for the gift of the apostles.53 We are not actuated by any interested
motives; it will cost you twelve pounds sterling; that you know is a trifle.” / (6)
The proposal being agreed to, I was conducted to Mr. Fielding , who exer-
cised the function of master; he approved of me, and I saw the light.
The Reception of an Apprentice.
The Swan tavern in the Strand was the place where I was to throw off the
prophane, and open my eyes unto light. The brethren went thither with me. I
conversed for near half an hour with some, in a room fronting the street: during
this time some others were at work backwards in a room that was every where
secured from observers without. Every one complimented me upon the occa-
sion, saying they wished me joy upon my approaching admission amongst the
number of their brethren. The advantages of masonry were highly extolled:
according to them I was just going to see the most astonishing wonder in the
universe; I made no reply, but listened with great attention, and was credulous
enough to believe what they told me. The treasurer of the lodge now appeared
with his book under his arm, saluted me very politely and civilly asked me if I
was desirous of having my name enrolled in his register? I reckoned my money,
he inscribed my name, and retired. Now my friend came to me, and told me,
it was time to go into the next room; and I accordingly followed him. It was a
dark place with the windows shut, and curtains drawn. [“]This, said he, we call
the black room: it is still in your power to go through with the ceremony, or to
relinquish it; I leave you to your own reflections.” After uttering these words he
remained silent, without giving the least answer to any question I put to him: a
thousand chimeras revolved in my mind, which however all centered, in con-
cluding I was going to be the dupe; as they did not tell me I was at liberty / (7)
to do as I would, till such a time as they had got hold of my money. He then54
broke silence, to tell me, I must dispossess myself of all kinds of metal, whether
gold, silver, brass, iron or steel; take off my left shoe, and put on a slipper; expose
my left breast and right knee naked, and allow my eyes to be blin[d]ed with a
handkerchief. He at the same time assured me upon the faith of a friend, that I
need be under no apprehensions for the money that was in my pocket, and that
it would remain in the greatest safety with my other effects in the table drawer.
What was I to do in such a situation? I subscribed with great docility to all his
terms, he disposed of me just as he pleased, and he was so scrupulous, that he
made me take off my coat, because it had yellow metal buttons. He blinded my
eyes and I heard him knock twice55 at a door.
In the mean time, the grand master prepared his lodge with the usual cer-
emonies. When my sponsor had knocked, the second warden said to the first,
“Brother they knock at this door,” and the first warden carried this news to the
grand-master, saying, “Most venerable, Sir, they knock at this door.” My con-
ductor carefully observed to knock only twice, that I might not hear the sacred
number, ’till such time as I had seen the light. “See, dear brother, said the master,
what is that prophane noise which I hear, and make your report to me.” The
first warden turned towards the second, and repeated the same to him. “I come
from the grand-master, brother second warden; see what prophane knocks at
that door. and make your report.” The door then opened, but the brother who
was to shew a mason, trembled at the sight of a prophane, and shut it again with
indignation. My friend knocked a second time and the warden being recovered
from his mystical surprize, half opened the door, saying,” What / (8) do you
want? “Brother, said my conductor, it is a gentleman of my acquaintance, whom

I present to be received a mason.” The door was thereupon shut again; the war-
den putting his hand upon his throat, the thumb and fore-finger forming an
angle, resumed his place, which was towards the west, after saluting the master.
Then addressing the senior warden, said to him, “It is a gentleman who desires
to be admitted a mason;” and the senior warden, after making a profound bow,
having his hand in the same form upon his throat, made his report, thus, “Most
venerable master it is a gentleman who desires to be admitted a mason.”
To avoid prolixity in the relation of this ceremony, I shall omit the future
reports that passed between the first and second. These ceremonies are observed,
because every thing is done by three, and also to testify the respect that is due to
the master of a lodge.
The grand-master being informed by his warden, that a gentleman (for so
every candidate is called, though he were the meanest mechanic)56 presents him-
self to be received a mason, gravely replies, “Has this gentleman the necessary
dispositions? Is he presented by a brother who is known? Ask him his name his
surname, and his age.” These questions heing57 transmitted to the second, he
appeared and put them to me. I replied that my name was Thomas Wilson, and
that I was about twenty-four58 years of age. “You answer like a prophane, said
my conductor; you should say my name is Wilson, and my surname59 Tom, and
I am five years and a half old: a mysterious age, which perfectly expresses60 the
innocence and candour of a free mason.”
My answer being thus corrected, it was communicated by three different
messengers to the altar of / (9) the grand master, who approved, adding these
words: “Brother senior warden, you may present him to me, but be sure that he
is dispossessed of all kinds of metals, that his eyes are blinded, his left breast and
right knee naked, and his left foot in a slipper.” These orders were signified to
my conductor, while I was in this attitude, which was related to the master, and
I heard him say with a loud voice, let him come in[.]
I was then61 introduced into the respectable temple, without seeing the edi-
fice. My sponsor accompanied me, and the junior warden took fast hold of my
hand. As soon as I appeared towards the West, the master cried out to me from
the eastern point, where he was placed: “Rash prophane, dare you tread this
ground? What is your motive for appearing in this august temple? Do you come
here to be instructed in our mysteries, or to insult them, and discover them to
such like yourself ? You are silent, prophane; speak, answer me.”
I acknowledge this speech gave me a little palpitation of heart: as I did not see
this distributor of masonry light, who addressed himself to me, I did not know on
which side to direct my answer. I plucked up my62 courage, however, and said, I
came to supplicate him to inscribe me amongst the number of his brethren, and to
grant me a place with them. “Are you not, said he, animated by a spirit of curios-
ity?63 Tremble, prophane, at what this temerity of your’s64 may cost you.” I replied,
that I had consulted nothing, but a desire of entering into an agreeable society, of
which I was willing to become a member. “Well then, said the grand master, let
this prophane travel under the iron vault, from east to west, in search of the light.”
The brother who held me by the hand made me take three turns in the
lodge; at every step they / (10) cried out, ‘Raise your foot—lower your head—
take care,—salute.” I constantly heard over my head a noise like the clashing
of swords; this is what we call the iron vault. I now and then run my forehead
against a naked sword, which was held by a brother, and I was at that instant
instructed to sink my head, then my feet run against something that was put
upon the ground, which obliged me to raise my feet and step over it; so that at
every step, there were fresh obstacles to retard my march, or terrify me.
After much labour, and more terror, I found myself at the very spot from
whence we set out; my face against a wall, tranquilly waiting my doom. “I take
pity of this prophane, said the master, brethren, let him see the light.” At this
signal, the handkerchief was instantly taken from my eyes, and the Wardens made
me take half a turn to the right—when, good Lord! what fine things did I see!
I saw upon my right and left, brothers with naked swords in their hands, their
points turned towards me, with menacing looks; the master with the hammer
raised, a table before him, whereon was a book, three candles, and two swords
sheathed.65 When I had appeared sufficiently terrified, the master let fall his ham-
mer, striking a blow, the brothers sheathed their swords, and putting on a softer
aspect, they put themselves into the posture of an apprentice, having their hands,
with white gloves, in the form of an angle upon their throats, and their aprons
round their waists. Upon casting my eyes downwards, I perceived the august tem-
ple of Solomon drawn upon the floor. It is true I did not then know it to be such,
as I imagined the children had drawn something with chalk to amuse themselves.
“Brother warden, said the master, make him go up the temple steps, place his feet
in the form of an angle, and present him to me in taking / (11) three steps at a
time.” I lifted my legs and feet, seven times, as if the imaginary steps had been real
stone or marble: I disposed my feet into an angle, and I walked like an appren-
tice; that is to say, in putting my right foot foremost; and in closing my left foot
behind, so that the two shoes formed an angle, and I described a right line.
As soon as I touched the altar, the master rose from his chair, and told me
to kneel upon one knee. He then put the point of a compass to my left breast,
which was bare, and I there held it with my left hand. He took my right hand,
and placed it upon two swords, which lay crosswise, under which were the books
of the holy scriptures,66 opened at the part of the gospel according to St. John;
then holding up the mallet, he made me pronounce this shocking oath; which I
call to mind with horror, and which made me tremble to repeat.67
Form of the Oath.68
“I swear in the presence of the great69 architect of the Universe, who is God, never
to reveal the secret of the masons and masonry, directly or indirectly: neither to
betray by word of mouth or writing, nor to discover or trace any thing that may
relate to it, by signs, gesticulations, or in any manner whatsoever: and in case of
being guilty of any infraction, I consent to have my throat cut, my eyes70 torn71 out,
my breast cut open, my heart torn out, my intrails [sic] drawn, burnt, and when
reduced to ashes, cast into the abyss of the sea, or blown by the four winds over
the surface of the earth, that no traces of my memory may remain amongst men.
So help me God, and the Holy Evangelists.” Amen. / (12)
The master pronounced the sentences, and I repeated them after him: he
then raised me up, laid down his mallet, took the compass which I held, out
of my hands, and made me place myself on the side of the altar; then taking
the apron, which was intended for me, he said, “I alter the name of this gentle-
man from prophane to brother, which ought to be sacred to you. Receive; dear
brother, this apron, which entitles72 you to a seat amongst us in this lodge. Kiss
the strings of this respectable apron.” I tied it round my waist, with the flap on
the inside, an apprentice not being intitled [sic] to wear it otherways.73 “Put on
these gloves, said the master, their whiteness is the symbol of purity, and of the
innocence of a mason’s manners. This other pair is for the use of the ladies, you
will present them to her who holds the first place in your heart. By this we would
shew the fair sex, that we have all the esteem for them which they deserve, as
we do not lose sight of them even in our very mysteries. If the entrance into this
respectable temple is not accessible to them, it is, that we dread their beauty and
the force of their charms. You are now, continued he, dressed like a brother, but
you are still ignorant of masonry in many respects. Do you know, dear brother,
that masons make use of signs, words, and touches, to know one another. The
apprentice’s sign is made by extending the right arm, and putting your hand to
your throat, and then drawing it horizontally along the shoulder, and letting it
fall in a perpendicular line.
The touch is given, by putting your right hand into a brother’s right hand,
the fingers extended the thumb outwards, to support it upon the first joint of
the fore-finger.
The word which ’prentices are distinguished by, is JAKIN; a respectable
and sacred name, / (13) which was formerly given to one of the brazen columns
which Solomon placed at the entrance of his temple, and at the foot of which the
’prentices received their wages.
But do not imagine that it is necessary to pronounce this word precipitately,
when you want to know another, or to make yourself known. We take wise pre-
cautions. If any one wants to be known for a brother, he will make some angular
sign, either with his hat, his handkerchief, his hands, or his feet. He will then
hold out his hand to you, and apply his thumb to his74 first joint; you must then
say, Brother, what does this mean? he will answer, Brother the word: give me the
word: then you say, I will give you the first letter, he will reply, And do you give me
the second: he says J, you answer A, he adds K, you say I,75 and he finishes with
N, then in embracing you he will divide this word in two, and he will say at your
right ear, JA, and at your left, KIN, which being united, form the mysterious
word JAKIN, which you see inscribed upon this column.
He then continued, “Let us see what progress you have made—give me the
sign—very well——do the angle gracefully—he76 touch[—]not bad—the
word—you’ll do. Now give them to the brother wardens, to the brother who has
served master,77 to the brother speaker, to the treasurer, to the secretary, and to all
the members of this lodge; then come to the altar, and receive fresh instructions.”
I went round, and kissed the brothers each three times, with all the grimace
above described. I thought that upon my return to the altar, I was to be initiated
into some important mystery, or at least that I should be acquainted with some-
thing / (14) not quite so trifling as what went before. The master perceiving my
eager curiosity, hastened to increase78 it. Said he, “We apprehend, dear brother,
that the word JAKIN has come to the knowledge of the prophane by the per-
fidy or carelessness of some brother, and masonry being ever attentive to veil its
profound mysteries from the prophane, has remedied this inconvenience by the
ingenuous invention of a watchword, whereby our secret is doubly guarded. This
word is TUBALKAIN, which we have adopted on account of the intimate con-
nection there must be between us and the first Vulcan79 in the universe. We call it
a watchword, because we require its being uttered before that which was formerly
used, namely, JAKIN. The prophane surrounded with the clouds of darkness, will
be ever ignorant of its excellence and use. But take care, dear brother, that we have
not one day cause to repent having introduced you into this secret80 retreat, where
the light shines forth. Your weak reason does not yet comprehend what your eyes
perceive: I shall give you the key to these81 mysteries which you see chalked out
under your feet, when I confer upon you the second rank, which is that of fellow-
craft. Content yourself a little with having this first step towards being initiated
amongst us. Shut82 the apprentices lodge with three knocks.”
He then addressed himself to the warden, to tell him to signify to the broth-
ers, that the lodge should be shut up; the first warden gave this notice on the
right, and his second communicated it to the left wing. The master gave three
knocks, the two wardens repeated them, with the little mallets that hung at their
waists. The master made the apprentice’s sign, saying, “Brethren, the apprentices
/ (15) lodge is shut with striking three knocks,” which was successively repeated,
and according to the mystery of three upon the right and left; then three knocks
were given with the hands, crying at the same time, Huzza! Huzza! Huzza!
You now see me an apprentice, and highly flattered at being so. The breth-
ren, who were no longer to order, had leave to mingle; every one paid me his
compliments, or repeated the signs with me, to impress them stronger upon my
memory, and train me to exercise. You have seen nothing yet, says one. Was you
fr[e]ighted? says another. Your eyes begin to open, but we shall shew you a great
deal more, says a third. What will they shew? said I to myself. If their mysteries
resemble those which I see83 chalked out upon the ground, I do not think the
value of my knowledge will be equal to those shining guineas I have paid for it.
The Reception of a Fellow-Craft.
I returned again into the next room, with the same friend who conducted
me; the master having taken his seat, gave a knock, crying Brothers, to order. The
brothers receiving the informations from the two wardens, who were at the end
towards the west, ranged themselves upon the two wings, towards the north and
south: then the master having asked the first warden, if he was a mason, what
was the first care of a mason, who answering, to see the lodge well tyled; he con-
tinued his questions by asking, what is o’clock? the brother having answered past
seven, the master then said, “Since it is past seven, it is time to begin our work:
brother wardens, tell the brothers to assist me in the work I am going to begin;
we are going to open the fellow-craft’s lodge with three / (16) knocks.” This
speech was communicated to the brothers by the wardens; three knocks were
given, and in making the sign, he said, the fellow-craft’s lodge is open.
My conductor gave three knocks to acquaint them he was there: the master
being informed, the second warden appeared, asked what I wanted, carried the
news, brought back an answer, gave me the sign, the word, and the touch of my
first dignity of apprentice; and after this long ceremony, which he performed
without laughing, he introduced me into the lodge, and put me into the hands
of the first warden. Which is the brother that you present me? said the master.
He is replied the wardens, an apprentice who wants to be admitted a fellow-craft.
Has he served his time, said the master, is his master contented with him? As soon
as the wardens had answered favourably for me, the master said, let him travel,
and present him to me by three steps. I travelled then, a second time, but with
more tranquillity and less dread: I was not afraid now of my head or my feet.
The brothers remained quiet in their places, their right hands spread upon their
hearts, whilst I kept mine upon my throat. They observed to me, that I went
quite a different road from the first time, and that instead of going towards the
east to seek for light, I travelled towards the west to spread it. This double satis-
faction, joined to that of seeing all obstacles removed, highly flattered me. Being
come to the west, I formed an angle with my feet, in order to approach the mas-
ter with three steps. I was going to advance into84 a straight line, which would
have been bad and prophane, so that I advanced with my right foot towards the
south, drawing behind it my left; then I formed a like angle towards the north,
and a third towards the east. / (17)
Here I bent my right knee, in order to kneel, and having my right hand on85
the Bible, I again swore, according to the form which the master dictated, as fol-
lows; “I promise under the same obligations to keep the secret of the fellow-craft
among the apprentices, as I shall that of the apprentice86 with the prophane.”
The g and87 oath is not usually repeated, probably on account of the ter-
ror that it inspires. This sacret88 of the fellow-craft, which I was going to learn,
highly excited my curiosity; and I imagined that the great knowledge I was to
acquire was reserved for this moment.
They began by politely helping me up, and taking me to the side of the altar,
they then drew the flap of my apron, which I was now entitled to wear outside,
and fixed it to one of my waistcoat buttons;89 another mystery which extends the
rights of the craft, but which distinguishes them from the master.
“You are now no longer profane,” said the grand-master; “our mysteries have
begun to shine upon your eyes; you have already obtained the privilege to salute
your brothers as an apprentice, and to give them the word: now receive that
of fellow-craft with the touch and sign. This sign, my dear brother, is given, in
stretching your right hand along your thigh, and raising it perpendicularly to
apply it to your heart, the thumb and fore finger open, forming an angle; you
then draw it horizontally across the stomach and then drop it level, to form
another angle, which is a mark we never lose sight of in our signs.
To give the touch, you must open your right hand, as the apprentices do;
but they apply the thumb to the first joint of the fore-finger; whereas / (18) the
fellow-craft applies it to the next, or middle finger.”
When two brothers are in this posture, he to whom you want to make your-
self known, asks what it means; you answer the word; and this word is not to be
given without great precautions: too much care cannot be taken to conceal the
grandeur of our mysteries. So that to advance with prudence and circumspec-
tion, you say Give me the first letter and I will give you the second. He says B, you
reply O, he says A, and you Z, you then embrace him as a true brother, and in
giving him these three fraternal embraces, he is to utter in a low voice, lest he
should be over heard by any prophane, at the first embrace BO, at the second
AZ, and at the third BOAZ.”
It may be easily imagined from the respect with which I am inspired for
masonry, with what secret joy I found myself gradually enriching with such valu-
able knowledge. I made the tour of the temple, in order to inculcate by practice
their instructions, and I received the embraces of all the brethren. Upon my
return, the grand-master allowed the brothers to be seated; he then desired the
brother-speaker to intimate to me the advantages of my situation, and the excel-
lence of masonry. The speaker rose up with much gravity, coughed, spit, and
then pronounced his harangue with great emphasis.
The SPEAKERS HARANGUE.

Dear Brother,
The fatal veil that blinded your eyes is now taken off, and the torch of truth begins
to blaze to enlighten your steps. Formerly enveloped in a thick cloud, you lost
yourself in the paths of / (19) the prophane, and the sun of justice did not beam
forth upon you. But now the mask is dropt, the light appears, and our myster-
ies are disclosed to your astonished sight. See these respectable figures delineated
with the pencil—these steps—the columns—this temple of the king of Israel, the
wise Solomon—that temple so famous in history, destroyed by the Romans, and
rebuilt by the brother-masons. Yes, my dear brother, it is to give a fresh lustre to
this temple, which exists no where but in our hearts, that being assembled under
the auspices of wisdom, we renovate in an agreeable fraternity the virtues of the
golden age, and the age of Astræa.90 Armed with the rule and compass, we com-
pass our actions, we measure our actions; the light which the prophane is in want
of, is a torch that never leaves us; and this level, which we carry in our hands,
teaches us to estimate men, to revere their humanity, and not to be dazzled with
honours.91 Observe this sweet union, this cherished peace which reigns amongst
us; it is the fruit of equality which we establish in our temples; never does the
poisonous breath of discord tarnish its brilliancy, or change its beauty. In what-
ever distant climate fate may conduct you, upon earth or water, you will find the
mason support his lodge with all the pompous titles that appertain to it, admire
virtue in his brethren, believe him his equal, because they are men, share their
pains, participate their ills, lend a beneficient [sic] hand in time of want, conceal-
ing no impostures in the intricate mazes of a false heart, speaking ingenuously,
and acting with candour, goodness, and affability seated on his brow; despising all
affected disdain, the offspring of pride, that would mark out distinctions amongst
mankind; ready to forgive injuries without offering any; cherishing goodness, and
detesting nought [sic] but vice; simple in his manners, easy in his behaviour, / (20)
affable in society, a faithful subject, a constant friend; knowing how to temper the
austerity of wisdom with chaste voluptuousness, his heart being ever open to taste
innocent and allowable pleasures, with his brethren.
These are the out-lines of a free-mason’s picture; the character with which
you have just been invested intitles [sic] you to his virtues; prectise [sic] them
throughout the whole universe, of which you become a citizen. You are a brother,
enjoy with us the happy advantage92 of being so.”
This is nearly the discourse usually made by the speakers of lodges. Noth-
ing true, much tinsel, and no solidity: the master gave three knocks with his
hands; the brothers did the same, and the modest orator,93 covered with glory,
resumed his place. Another brother now appeared, holding a naked sword in his
hand, who is called the brother-demonstrator. The master had appointed him to
acquaint me with the meaning of the heiroglyphics [sic] which I saw, and which
I did not comprehend. This man, who knows how to unfold mysteries, and level
them to any human understanding, placed his feet in the form of an angle, made
a bow, and then began as follows:
EXPLANATION of the PICTURE.
Dear Brother,
You are here in a respectable lodge, or rather in the temple of Solomon itself.
Cast your eyes upon this picture (Plate I.) and attend to me, while I explain to
you these mysteries. This staircase, made in the form of a vice, conducts to Solo-
mon’s temple. You go up in a circular manner by 3, 5, and 7: it was this that you
went up by three steps, before you was presented to the master. / (21)
“These little speckled lozenges, which should be diversified by colours,
from94 the Mosaic pavement: these two columns, placed at the entrance of the
temple, are those at the foot of which the ctaft95 and apprentices assembled at
night to receive their wages. As they were very numerous, it was necessary to
give them different words to avoid confusion. The apprentices repaired to the
northern side toward the column Jakin; the master came, gave them the sign,
the touch, and the word, then distributed the wages to the apprentices, and
returned. The fellow-craft performed the same ceremony towards the south, to
obtain the price of their labour. Observe the initial letters J. B. which signify
Jakin and Boaz, engraved upon these columns. Each of these pillars was eight
cubits high, twelve in circumference, and four fingers thick.
Upon the capital of these columns at the eastern point, the words WIS-
DOM, STRENGTH, and BEAUTY are inscribed. That is to say, it is necessary
to have wisdom to invent, strength to support, and beauty to ornament. Solomon,
in the construction of his temple, did not lose sight of these three points; and
they form the basis upon which our lodges are founded.
As soon as your eyes were opened, by the veil that covered them being taken
off, you perceived three great lights: the first is the Sun, the second the Moon,
and the third our most venerable Master; whom you see seated upon that
respectable chair to enlighten the lodge. Besides these two torches of day and
night, you observe another in the center, issuing flames, that96 is what we call the
blazing star which goes before us, like that column of fire which shone to guide
the people in the desert.97 The letter G inscribed upon it signifies God. / (22)
Another interpretation is given to it; which we render by the words, Glory,
Grandeur, and Geometry. Glory is to God, Grandeur to the master of the lodge,
and Geometry, which is ranked as the fifth science, for all the brothers,
There are but three windows in the temple, one towards the east, the second
towards the west, and the other to the south: there is none towards the north; as
the sun does not extend his rays to that quarter.
You observe here several jewels: there are six; viz. three moveable, and three
immoveable. The first is the rule98 worn by the master; the level, which hangs to
the senior warden’s neck, and the plumb line, worn by the junior warden.
We consider the other three jewels to be, the floor to be chalked out, which
belongs to the masters: the cubical pointed stone, whereon the craft sharpen
their tools, and the rough stone for the apprentices.
Observe round the picture these triangular figures, alternately full and
empty: they represent the intended99 tuft, which covered the extremities of the
temple: add to this the Mosaic pavement and the flaming torch, and you unite
the three ornaments which we employ in our lodges.
I wish I were allowed to conduct you into the interior parts of the sanctuary;
but you are only a fellow-craft, and here your knowledge must be limited.”
So much for my twelve guineas: a very intetesting [sic] observation was
added, which was that the lodge was covered over with a celestial canopy of azure
colour, interspersed with golden stars,100 to intimate that a true mason may freely
carry his observations up to the heavens, when once he has thrown off the pas-
sions of the prop[h]ane. / (23)
The master subjoined to the valuable instructions I had just received, the
apprentice and fellow-craft’s catechism, which he made all the brothers repeat by
interrogatories.101 But as I intend to add the questions which relate to the recep-
tion of a master, I shall not yet introduce it, in order to bring into one point of
view, without interruption, these wonderful arcana.
The catachism [sic] being finished, the master rose and left his place, which
was immediately filled by a brother, who had passed master, because it should
never remain vacant; he then approached me, made the fellow-crafts sing,102 and
held out his hand to me, his thumb being properly disposed. “This, my dear
brother, said he, is to teach you the watch-word; we have fixed upon the word
Shibboleth for the fellow-craft, and you have a right to exact it from every one
who takes upon himself the title of brother; and you may, by means of what we
have been teaching you, have the doors of every apprentice’s and fellow-craft’s
lodge opened to you, in order to work as such.”
After being arrived at this fresh point of perfection which is conferred upon
the freedom of all the mason’s companies in the world, this worthy master
resumed the chair; called to order, that is, that every brother should put his hand
to his heart,103 and ask the brothers if any thing had been omitted. “Speak, my
brethren, said he, you are equally interested with myself; the common advantage
and general good of the whole order are in question.” None having replied, the
master said, “As we have not sinned in any thing, let us congratulate each other,
my brethren, upon having worked so well to-day. Brother warden, What is it
o’Clock?” He answered, “Most venerable sir, It is full midnight.” “As it is full
midnight, / (24) said the master, it is time to finish our work: Brother, inform
the officers, masters, fellow-crafts, and apprentices of this lodge, that we are
going to shut the apprentices and fellow-crafts lodge, with three knocks.”
The custom is to communicate this speech of the master to the brethren
upon both wings: though they heard it very distinctly as being present, the mys-
tic rules exact the repetition to keep up the majesty of the lodges. As soon as it
was declared by the wardens, the master gave three knocks with his wooden mal-
let, the wardens did the same, which is done by going over the two first hastily,
to give the last with deliberation and gravity: the master made the apprentices
sign, and letting his hand drop upon his heart, after having drawn it along his
throat,104 and concluded with these words. “Brother warden, acquaint our broth-
ers that the apprentices and fellow-craft’s lodge is shut up with three knocks.”
It was necessary to hear the repetition of the two echoes, which began to be
tedious and very irksome, by reason of the length of the ceremony; but I had my
ears very agreeably tickled with the civil expressions which our worthy master sub-
joined. “Let us congratulate ourselves, my brethren, upon the acquisition we have
made of so amiable a brother:” at that instant, every one gave three knocks with his
hand, and cried out lustily, huzza, huzza, huzza. I joined with them, though I could
not help laughing, at the bottom of my heart, to think what fools we all were.
A torrent of compliments succeeded, the brothers now freely intermixed,
and were very sollicitous for their suppers, their appetites being very / (25) keen
after so much labour. The two brother waiters effaced all the marks that had
been made with a wet cloth, taking great care that not the least vestige of chalk
should remain, that the prophane might not thereby gain any insight into our
mysteries.105 It was with regret that I saw so ingenious a piece of drawing entirely
defaced: but the table, which was elegantly served, at my expence, now attracted
all our attention. Before we took our seats, a brother taking up a bottle, asked
me, “What I called it? A bottle, I answered. You are wrong, said he, this is called
a barrel. And this, said he, taking up a glass, What do you call this? a tumbler, or
drinking glass, said I: Not at all, said he, this is a cannon, and perhaps you do not
know, that we call wine red powder, and water white powder; and every brother
has a barrel of red powder before him, and charges his own cannon.”
The TABLE-LODGE.
Supper being ended, every one took a seat without ceremony; though the same
disposition as in the lodge was nearly observed. As the table was in the form of
a long square, the four cardinal points were easily distinguished: that is to say,
the east where the master presided; the west, where the wardens were to catch
his orders; the south and North, where the craft worked as well as the masters.
The repast was elegant, nothing was wanting but sobriety. The same liberty was
given us as to the prophane, with respect to talking and eating. By that time we
had drank our bottle a-piece, the conversation began to be very gay, when all of a
sudden, the master giving a knock, cried out, “Brother warden to order.” He and
his deputy distributed this command on each side, “Brothers, to order.” / (26)
This knock immediately produced silence, and our attention was attracted
by this advertisement. The master asked his brother warden, if he was a mason,
if the lodge was tiled[,] from whence he came, what he brought, and what was
o’clock? In a word, he opened the lodge.
It would be sinning against the rules, to pass over any of the ceremonies of the
table lodges, of reception or business: I have omitted them to avoid prolixity; the
catechism, of which I shall give a correct transcript, contains, together with the
questions, the manner of opening and shutting the lodges. Though my brother
masons may have the patience to repeat ten or a dozen times the same thing, I must
have more respect for the reader, than to tire him with such tedious repetitions.
As our venerable master had my instructions106 greatly at heart, he interrogated
the brothers, that I might learn by their answers. I must ingenuously acknowl-
edge, I was extremely surprised to hear reasonable people giving serious and grave
answers to such childish questions. I, at first, imagined every one was at liberty to
make what answers he pleased; but as the learned brothers laughed at those who
were embarrassed in their replies, I soon found out that there was a form, writ-
ten or received by verbal tradition. These interrogations were concluded by an
order for the brothers to charge, and form a line with their cannon.107 Every one
laid hold of the barrel of red powder, and charged accordingly, Brother, said the
master, Are the cannons charged? and he answering they were all, the master rose
from his chair; we rose up with him, having a napkin upon our arm, and the apron
before us.108 “Brothers, said the master, it is to have the pleasure and advantage of
drinking the health of / (27) lord ——, grand master of all the lodges in England,
with all the honours of masonry, by three times three—to order—put your right
hand to your arms—present—fire—well fired, very well fired, brother.”
The cannon being discharged, it was kept applied to the lips, while we were
looking at the master, and he said—Have your eye upon him who commands the
exercise—present your arms—one—two—three. The arms were presented in
describing three angles, of which the stomach was the basis; the lateral lines rise
from the two points of the shoulders, and incline towards a junction at the sum-
mit, which corresponds with the middle of the stomach. Then the master added,
lower your arms—one—two—three—then all the cannon were brought at once
upon the table at one strong stroke pretty smartly: we then clapped our hands,
nine times, by three and three in pressing the middle finger against the thumb,
and huzzaed three times, pretty vociforously.109
The room, as well as the adjacent apartments, re-echoed with these joyful
out-cries. We then fired for every one of the royal family?110 for the masters of
all lodges; for our own; for the brother visitors; for myself, as a newly created
brother; and concluded with the masons wives. These general firings no way
diminished those for the particular emolument of the brethren: for the more
one drinks, the more one would drink.
This is the only vice, I believe, that the masons have retained from the
prophane; or at least the greatest, which the depravity of human nature has
introduced into our lodges. The sumptuousness of the table brings on intemper-
ance, and the variety of wines often engenders a confusion of languages. The
masters mallet strikes to order, but his voice cannot be heard through the inces-
sant / (28) clamour; reason is obscured in the very centre of light itself.
This blemish, which, at first sight, seems to tarnish the virtues of masonry,
serves only as a foil to its brilliancy. This is the shade that gives relief to the col-
ouring of a picture. The prophane, in this condition, would give into the most
unpardonable excesses; but a mason always preserves a certain reserve, which
springs from the fountain of virtue wherewith masonry inspires him.
I must do justice to all the lodges in which I have been, as well in France as
England, and own that I never heard the least indecency of expression, which
bordered upon libertinism. If a brother should make a slip this way, he would be
punished by being fined, according to the nature of the fault; that is to say, he
must either pay a shilling, half a crown, or a crown, more or less; and this money
is faithfully distributed to the poor.
A brother has a right to impeach another when he finds111 him stray beyond
the limits of his duty; the master pronounces sentence, and the culprit begins by
doing penance: if his sentence is a pecuniary mulct, he says, “Brethren, I forfeit
this sum for a fault committed.” If he is condemned to swallow a certain number
of glasses of water, he fills them himself, and says, “Brethren, I fire this cannon of
white powder for a fault committed.”
If he has any remonstrances to make, he addresses himself to the junior war-
den to ask leave to speak, and when his petition is granted by the master, he makes
his apology to the whole lodge: but he must take care to make use of no false
arguments, or express any acrimony against any brother to justify himself. / (29)
Faults committed without the lodge are also cognizable at this tribunal. Mis-
understandings are rectified, and disputes amicably decided. If it be an intricate
affair, some brothers are appointed to examine into the merits of it with delib-
eration and attention; and they always decide with candour and impartiality.
These last cases are usually reserved for the apparatus lodge.112
After having made several discharges of artillery, we began to think of clos-
ing the lodge:113 we had passed our time in a melancholy manner, onough114 ever
since it had been opened, because we were denied that liberty of conversation,
which so agreeably finishes a repast. We looked at one another without saying
a word; Morpheus115 began to extend his influence; and, to own the truth we
made a very foolish appearance.
Our master, at length, ordered the last firing. for the prosperity of all our
brothers; we discharged our pieces in the best manner it was possible, and when
we resumed our places, we were acquainted with the day of our next meeting;
then the senior warden was asked the hour, who answered it was full midnight;
then said the master, as it is full midnight, it is time to finish our work; inform
our brothers, that the apprentices and fellow-crafts lodge is going to be closed
with three knocks. We were compelled to hear the tedious repetition of these
words. The master gave three knocks; the wardens gave also three knocks with
their hammers: the master then gave the apprentices and fellow-crafts sign, in
saying that the apprentices and fellow-crafts lodge was closed with three knocks:
the wardens made the signs, and repeated the same, after which we roared out,
Huzza! Huzza! Huzza! / (30)
This is an exact recital of the ceremony of my being received a free mason;
and the same is practised in all the lodges in the world.
I imagine the reader is not very curious to know what I thought of my day’s
work upon my return home, and being alone. However, I must inform him,
there were two things I very much regretted, the loss of my time, and the loss
of my money. I had sacrificed both, and I considered this action as one of these
foolleries,116 that a man may be guilty of once in his life. I could not help looking
upon masonry with the highest contempt, now I was acquainted with it. Never-
theless, the excellent morals, which I had heard so much preached up, had made
some impression upon me, and I was desirous of seeing it put in practice.
A young mason’s acquaintance soon increase; “So many brothers, so many
friends,” say they. This may be true in some respects, that is to say, where117 money
or good wine is118 the case. I had perpetual visits paid me by my brother masons.
I believe a mason would sooner do a good office to a brother than any other; but
then, it must not cost him much: the fraternity extend their friendship as far as
the purse-strings; here it expires, without their having the power to open them.
All are masons in the lodge: all are prophane out of it. He that was your brother
round the picture, or the table, looks upon you disdainfully in the street, if you are
not upon a level with him in point of fortune; and if he should touch his hat to
you, it is with the utmost concern, lest the prophane should observe him. These
scruples were utterly unknown at the first institution of the order, when this false
delicacy never drew the line of distinction between the brotherhood. / (31)
Masonry owed the progress it made to the practice of virtues, which it
enforced, and to the equality of conditions, which it restored; and by the same
reason, its decline, and the discredit which it is at present held in, is entirely
owing to those innovations.
The brother-craft usually work three months before they are received mas-
ters. This period is allowed them to gain instruction, and make trial of their
skill. Great care is taken to increase their solicitude, and excite their desire to be
admitted masters; which, say they, “contains the key of all that they have seen,
and is the secret of sesecrets.”119
Mr. Cowen, who had unprophanized me, was desirous of compleating the
work, and conferring upon me the character of a mason in its greatest amplitude,
by introducing me to the third and last degree. I had conceived a distate120 to this
accomplishment; he, nevertheless, had the address and skill to prevail upon my
weakness to part with four more guineas for this new reception.
I accordingly repaired to the destined spot; and when the brethren had char-
coalized,121 according to their fancy and caprice, Adoniram’s tomb and the branch
of Acacia, they told me to prepare.
The RECEPTION of a MASTER.
The master’s lodge opens with the same ceremonies as that of the apprentices
and fellow-crafts, with this difference, that nine knocks are given instead of
three. The president is, upon this occasion, called most respectable, and the name
of venerable devolves to the wardens and masters.
The receiver puts on his habit, that is to say, his apron and gloves: he keeps,
however, his money and other metals, because as a mason, he ought / (32) to
make good use of them. Neither the knee, nor the breast is laid bare; nor are the
eyes blindfolded, as he is supposed already to have seen the light. The lodge being
opened, the venerable deputy being sent by the most respectable master, I was
by him allowed to be admitted, he being previously informed, “Whether I had
worked well, and whether my master was contented with me?” and having also
given the signs, words, and touches, belonging to the apprentice as well as to the
fellow-craft.
I underwent this examination, and acquitted myself with honour: where-
upon the junior warden took me by the hand and conducted me in.
At the first step I took, I was terrified at the sight of two naked swords, which
brother-terrible held in his hands, one with the point upwards, and the other
with the point downwards.122
The warden laid hold of the sword which brother-terrible held in his right
hand, and rested the point against my stomach, in bidding me support the blade
with my arm.
In this attitude, I went nine times round the lodge, the warden holding my
right arm with one hand, and the sword in the other. My face was turned towards
the wall, the brethren kept a profound silence, which was broke in upon, only to
inform me, to salute the most respectable master, in passing before the altar.
When I came to the west, after nine mysterious rounds the two venerable
wardens gave nine knocks with their mallets, one deputy saying to the other,
that I was a brother fellow-craft, who desired to be admitted to the degree of
master. He accordingly carried the message of123 the most respectable master,
who seemed to shudder at the name of fellow-craft. “Is he not, said he, one of
those wretches, who have steeped their hands, in124 / (33) blood of our most
respectable master, Adoniram?”
I was then examined from head to foot, and they seriously said, “I had some
resemblance of them, but that I was not however one.”
I should have burst into a fit of laughter at this reply, if I had not observed a
brother extended at full length like a corpse, his face covered over with a linen
cloth, sprinkled with some drops of blood, and, as I apprehened,125 I was going
to be served in the same manner, I imagined they would be revenged of my inde-
cent risibility.
The respectable master ordered me to have my feet placed upon an angle
chalked out at the foot of the picture, and that I should be presented to him at
three steps.
I now learn’d126 a new march; I took three steps zig-zag fashion like a fel-
low-craft, with this difference, that I placed my feet out of the picture, by way
of respect; and I was directed how to draw the second to the first, and keep it
suspended, or at least only to put the point of the toe to the ground, to avoid
rubbing out the marks of the charcoal.
I went down upon one knee before the altar, to take a fresh oath, and I
repeated that horrible oath, the remembrance of which still shocks my memory.
When I had thus bound myself by these promises, the most respectable master
raised me up with his hand, and whilst I was between the two wardens, he spoke
this discourse to me.
Dear Brother,
“You are acquainted127 with the cause of our meeting. We are convened here to
commemorate the memory of Adoniram our father, to whom Solomon the Wise
had formerly intrusted [sic] the care of the temple which he constructed. Adoniram
/ (34) being acquainted with the work, had a great number of workmen under him,
whose wages were not alike. In order to avoid paying an apprentice the price of
a fellow-craft, or a fellow-craft the price128 of a master, he paid the apprentices at
the column Jakin, towards the north, and the brother-craft at the column Boaz,
towards the south, and the masters in the middle chamber.
The thirst of gain excited three wretched fellow-craft, to resolve either to get
the master’s word from the mouth of Adoniram, or to let him perish under their
hands. They posted themselves at three different gates of the temple, each armed
with a club129 to execute their design. Adoniram, who did not suspect the treach-
ery of his brothers, entered without fear into the temple, and when he was upon
the point of going out towards the west, he met with one of these assassins, who
asked of him him [sic], with threats, the master’s word. Adoniram replied that
he had not received it in that manner; upon this refusal, the fellow craft struck
him with the weapon he had in his hand; (at this place the warden laid his mal-
let upon my head, and the most respectable master continued.) Adoniram, though
he had received the blow, gained the south-door, where he found another mur-
derer, who gave him a second blow (at this word I received one from the senior
warden) which brought him to the ground: he had, however, strength enough
left to escape from them, and run towards the east, to avoid the danger, which
threatened him; but the third assassin appeared with his club and gave him such
a violent blow upon his head,”——
In uttering these words, the most respectable master raised his voice, and
lifted up his mallet, as if he designed to knock me down; I thought he was going
seriously about it, and I drew back; but the two wardens who held me by the /
(35) shoulders, stretched me at full length upon the floor: and another instantly
threw a linen cloth over my face: my left hand was stretched out upon my side,
my right hand which covered my heart as the fellow-crafts sign, was wrapped
up in my apron, and my right foot placed upon my left knee, to form an angle.
You are to remain in this posture till such time as the word is found. The
most respectable master says, Brothers, the master has lost his word, let us travel to
find it. They took three tours round the defunct (who was all this while laughing
under the handkerchief;) then the most respectable master struck the altar, and
said, “Brethren, the first word which is spoken amongst us, shall be that which
we will take for the master’s word.”
Every one now kept a profound silence, and all the brethren came round me
in the form of a circle. The most respectable master got in the middle, took off
my apron, laid hold of my fore and middle fingers, without saying any thing; he
then went to the others, who formed a chain by being arm in arm, and said to
the warden in his ear, MAC-BENAC. The warden repeated it to his neighbour,
and he to the next, till it went successively round; so that it returned to the most
respectable master by the junior warden. He then approached me, took hold of
my fist, placed his left hand upon my shoulder, his right knee upon my left,130
and raised me up, saying MAC-BENAC.
The ceremony being finished, he then continued his history with as much
solemnity as if he had related nothing but matters of fact. “Adoniram hav-
ing expired with the blows these assassins gave him at the east door, the villains
thought of nothing now but to conceal their / (36) crime from the eyes of men, to
escape the vengeance that threatened them. They hastily buried the body of our
unfortunate father, till such time as they could conveniently carry it elsewhere,
and they planted over it a branch of acacia, that they might know it again. In
the mean while, Solomon finding Adoniram missing in the temple, exerted his
utmost efforts to find out a man who was so useful to him. At the end of seven
days, he sent out nine masters, who separated into three divisions, and set forward
from the three points, East, West, and South, to make the most regular search.
They were already wearied in this fruitless pursuit, when one of them laying
hold of a branch of acacia, to help him to sit131 down, he he [sic] was surprised to
find that it remained in his hand, and that the earth wherein it had been planted
had been newly dug. He suspected that our most132 respectable master might be
buried there, after he was murdered. His brothers, to whom he communicated
this suspicion, resolved that moment to be satisfied, and133 dig up Adoniram, if
there, to deposit him in a place more worthy of him.
They began to remove the earth that covered him; but they were under
apprehensions, that the unfortunate situation Adoniram might have been in,
might have forced him to reveal the master’s word: they deliberated what to do
in so critical a situation, and they unanimously agreed to change it, in adopting
that which they uttered at the first sight of Adoniram. The appearance of his
dead corpse struck them with horror, they receded in terror, and their hands
which they had extended in [the] form of an angle to the top of their foreheads,
dropt upon their stomach by natural impulse.134 The masters / (37) adopted the
sign from that time, which is only given in the lodge.
One of the masters approached to raise Adoniram, took hold of hls135 hand,
and the two first sticking together by putrefaction, he informed his brethren in
making use of the Hebrew word MAC-BENAC,136 that is to say, the flesh came
from the bone. As this was the first word which they uttered, it was eagerly adopted
for the master’s word, in the place of JEHOVAH, which till then was used.
Solomon ordered magnificent obsequies to be paid to the illustrious master
deceased, whose loss occasioned so great a vacancy in the temple: he was accord-
ingly buried with great funeral pomp, and all the honours of masonry;137 upon his
tomb-stone was engraved the ancient word, crowned with two branches of acacia.”
The master’s sign, word, and touch, are sacred things for a mason: he should
act with circumspection, when he is asked to give them, and lay it down as a fixed
rule never to give them, but in a real and complete lodge.
The apprentice puts his hand to his throat, the fellow-craft to his heart, and
the master raises it to his head, his thumb being applied to his forehead, to let it
afterwards drop to his stomach.
If he is required to give the touch, he presents his right hand open, puts it
into his brother’s, and advancing his fingers beyond the palm of his hand, in
order to bend them and squeeze the foot:138 this is called the gripe.
To give the word, you place your right knee against his left,139 pass your left
arm over each of his shoulders, and pronounce in a soft tone in his right ear
MAC, and in his left BENAC.
Let us see, now, says the most respectable master, whether you remember
perfectly the three / (38) things which compose the essence of masonry: make
the tour of the lodge, and give your brothers the master’s salute.
I accordingly went round, and I had the pleasure of making all my brothers
throw themselves into ridiculous attitudes, by raising their hands extended like
an angle, then dropping it, then retiring a step, griping my fist,140 in bending their
fingers, pushing forward their knees, passing their hands over my shoulders, and
softly whispering to me, MAC and BENAC.
After this round, the master undid the flap of my apron, which was fastened
to one of my waistcoat buttons; and told me, that in quality of master, I was
at liberty to let it fall down: this extension of my prerogatives could not fail of
gratifying my vanity. He then continued, I have recommended it to you, dear
brother, to be particularly careful not to display any where but in the lodge, the
distinguishing character of a master. Nevertheless, if a brother should press you
in a prophane place, you must answer him with these words, the acacia is known
to me, and, in case he insists upon it, you may give him the touch, but with pre-
caution, in adding the watch word Giblim, without pronouncing the other. Our
brother speaker will instruct you as to the rest.
A DISCOURSE from the BROTHER SPEAKER

in the MASTER’S LODGE.
DEAR BROTHER,
You have hitherto been only in the isle of the temple; you may now go forward
as far as the sanctuary; the veil which covered it is drawn aside, that you may
view it. Cast your eyes over this picture drawn by the hands of the artist: it is the
representation of the tomb which the wisest / (39) of monarchs erected over the
respectable master, whose memory we celebrate. The tears which surround it,
express the grief with which our hearts are penetrated, the branches recall to our
memory the villainy of those fellow-craft who steeped their hands in his blood,
and this death makes us remember the tribute which we must pay to nature.
You observe a Hebrew name, the signification of which you should be
acquainted with; it was formerly consecrated for the master of the ancient lodge,
but by reason of our ignorance of what passed at the tragical [sic] end of Adon-
iram, the brethren were not allowed to use it after his death; and we rather chose
to bury it with him, than to expose ourselves to the risque [sic] of using a word,
which the prophane were acquainted with. These initial letters inscribed upon
the head of the tomb, intimate the words your most respectable masters have
adopted, your ears have heard it, and my tongue fears to prophane it by the rep-
etition.
You know, dear brother, and use must have taught it you, that the privilege
of a mason is to circumscribe his141 passions, and to manacle vice. His empire
extends over virtue to make his mate faithful, and to make it as a compass
whereby to guide his actions. The prophane, whose eyes are dazzled by the rays
of light which we expand, suspects that pleasure only is our subject; alas! we for-
give his error on account of his blindness: our innocence is a flattering testimony
that sufficiently satisfies our hearts: and the grandeur of our works sufficiently
avenges his atrocious calumnies. Dixit.
After repeating this speech, the solemn orator142 resumed his place.
He received general applause by the clapping of hands, and nine knocks,
three by three. The / (40) most respectable master, who had given the brothers
leave to be seated to listen to the panegyrist of the virtues which are possessed,
or which ought to be possessed by free-masons, told them, that they could not
exert themselves too much with respect to the mysteries of the order; and that
the better to inculcate them and instruct me, he begged to ask them the usual
questions, instead of reserving them for the table-lodge.
As I intend giving a complete catechism in this place, I shall range all the
questions in order, that they may appear in one point of view, together with the
manner of opening and closing the lodge. As some of the answers are erroneous,
I shall rectify them by notes at the bottom of the page; and, with respect to their
precise meaning, I shall leave the masons and the prophane to give them just
what construction they please.
The FREE MASONS CATECHISM.
When the free-masons assemble to hold a lodge of business,143 the master opens
it in the following manner. He gives a knock upon the table with his mallet, say-
ing, “Brothers, to order.” The two tylers knock, and say the same, “Brothers, to
order.” The grand master then asks the following questions.
Master. Brother warden, are you a mason?
Warden. Yes, most venerable master, my brother and fellow-craft know me
to be such.
M. What is the first care of a mason?
W. To see that the lodge is well tyled.
M. See, dear brother, if the lodge is well tyled.*
* The warden rises up, goes to the doors and windows, and tries the screws. /
The manner of Receiving the word from the Master /144 (41)
W. Yes, most venerable, it is well tyled.
M. Whence came you?
W. From the lodge of St. John.
M. What news do you bring?
W. A gracious reception to all the brothers and fellow-craft of this lodge.
M. Do you bring nothing else?
W. The grand master salutes you, by three times three.
M. What is it o’clock?
W. It is past seven.
M. Since it is past seven, dear brother, it is time to begin to work; acquaint
the brothers, officers, masters, apprentices, and fellow-craft of this lodge, that
we are going to open the apprentices lodge with three knocks*: here three knocks
are given, and the signs; and then the master continues, Brethren, the apprentices
and fellow-crafts lodge is opened with three knocks—Brother warden, why did
you become a mason?
W. Because I was in darkness, and I wanted to see the light.
M. How old are you?
W. Five years and a half †
M. Where was you received master?
W. In a regular and complete lodge.
M. What is necessary to make a lodge regular, and perfect?
W. Three compose a lodge, five make it regular, and seven perfect.
M. Which are they? / (42)
W. The master, two wardens, two fellow-craft, and two apprentices.
M. In what lodge was you received?
W. In St. John’s.
M. Why are our lodges dedicated to St. John?
W. Because the brother masons who united to conquer the Holy Land, chose
that saint for their patron.‡
M. Where is your lodge situated?
* Or, if it is a master’s lodge, they do not mention the fellow-craft, and instead of three
knocks, they say three times three.
† The brothers who are not masters are always under seven years old, because they reckon
their age from the time of their reception. These five years and a half are also to signify
innocence and candour.
‡ The answer should be, to point out to masons, that they should live with the spirit of
peace, in teaching them that they are united under the auspices of him who preached
nothing but concord and fraternal love.
W. Upon an inaccessible mountain to the prophane; where no cock ever

crowed, lion roared, or woman chattered; or in a deep valley.*
M. What is the name of this deep valley?
W. It is the valley of Jehosaphat,145 situated in the Holy Land.
M. How did you find out this lodge?
W. By the help of an apprentice, who shewed me the way.
M. Who was this apprentice?
W. A sincere friend, whom I afterwards acknowledged for a brother.
M. How was you admitted?
W. By three loud knocks.
M. What do these three knocks signify?
W. Three words of the evangelist: ask, and you shall have; seek, and you shall
find; knock, and it shall be opened.146
M. What did these three knocks produce?
W. The junior warden.
M. What did he with you?
W. He made me travel three times round the lodge.
M. How do the apprentices travel? / (43)
W. From west to east
M. Why?
W. To seek the light.
M. In what posture was you?
W. Neither naked or dressed, but in a decent posture.†
M. Who ordered you to do this?
W. The friend who presented me.
M. Had you any metal about you?
W. No, most venerable master, my eyes were blinded, my left breast bare, my
right knee naked, a slipper upon my left foot, and I was dispossessed of all kinds
of metal.
M. Why had you none about you?
W. Because Hiram, king of Tyre, sent Solomon the cedar trees of Liba147
ready cut; and there was no noise of mallets heard in the construction of the
temple‡
* This deep valley, and this inaccessible mountain, signify the tranquility that reigns in the
lodges.
† That is to say, half dressed, and half naked, without any thing appearing contrary to
decency.
‡ To understand this answer requires the penetration of a mason.148 What connection is
there between the gold they squeeze from you at your reception, and the workmens mal-
lets in the temple? It would be more reasonable to say, I was dispossessed of all kinds of
metal, to testify a generous contempt for it, which arises upon seeing the light.
M. Where did the junior warden place you after this journey?
W. He placed me in the hands of the tyler149 himself.
M. What did he with you?
W. He placed me at the bottom of the steps of the temple, and light was
shewed unto me.
M. What did you observe in the lodge?
W. Nothing that the human understanding can comprehend.
M. Did you not perceive some light?
W. Yes, most venerable master, I saw three lights. / (44)
M. Which were they?
W. The sun, the moon, and the venerable master of the lodge.
M. How was the master dressed?
W. In gold and azure.*
M. Which side of the temple did you enter at?
W. On the west side by the stair-case, in the shape of a vice, which you go up
by three, five, and seven.
M. Where was you after this?
W. I placed my feet in the form of an angle, and I was presented to the master
by three steps.
M. What did the master do with you?
W. Considering the sincere desire I had to be received, he made me take the
obligatory oaths of masonry.
M. Give me the apprentices word?
W. Tell me the first letter, and I will tell you the second.
M. J.
W. A.
M. K.
W. I.
M. N.
W. JAKIN.
M. Why is this word made use of ?
W. To teach me that I was to receive my wages as an apprentice at the column
Jakin, which was situated towards the north, at the entrance of the temple.
M. Make the signs of an apprentice (here the brother rises and makes them.)
Give the touch to / (45) the junior wardens [sic], (which he does) Is it right,
brother junior warden?
W. Yes, most venerable master, it is right.
* This is a curious turn: it alludes to the brass compass being yellow, and the two steel
points, which, upon being taken out of the fire, appear blue. It must be acknowledged,
this, is, however, mighty interesting. Others reply, that the master is dressed in yellow
with blue stockings.150 The first answer is much the noblest.
M. What does the apprentices sign signify?

W. It signifies, that we consent to have our throats cut rather than reveal the
masons secret, and that of masonry.
M. Are you a fellow-craft?
W. Yes, most venerable master, my brothers and fellow-craft acknowledged
me for such.
M. Give me the fellow-craft’s word.
W. Give me the first letter, and I will give you the second.
M. B.
W. O.
M. A.
W. Z.
M. BOAZ. How do you give the sign of the fellow-craft.
W. By applying the right hand opened in the form of an angle to my heart.
M. Why do you apply it there?
W. To shew that we hide the mason’s secret and that of masonry in our hearts.
M. Give the touch to your brother junior warden, (which is done accordingly)
Brother, is it right?
W. Yes, most venerable master, it is right.
M. Why did you get to be received a fellow-craft?
W. On the account of the letter G, which is inclosed [sic] in a great light.*
M. What does this letter G signify?
W. Three things, glory, grandeur, and geometry, or the fifth science.—Glory
for God, grandeur for the master of the lodge, and geometry for the brothers. / (46)
M. Does it signify nothing else?
W. Something greater than you, most venerable master.
M. Ah! what can be greater than me, who am master of a regular and perfect
lodge?
W. It means God himself.151
M. Where did you receive the fellow-craft’s wages?
W. At the column BOAZ, which is on the south side of the entrance of the
temple.
M. Of what height were these two colum[n]s?
W. Feet, inches, and cubits, without number.
M. What circumference are they of ?
W. Twelve cubits.
M. And what thickness?
W. Four fingers.†
* The flaming torch.

† Never were the ænigmas of the Sphynx more perplexed than this answer. The circumfer-
ence should be three times its diameter; but, according to this account, it is more than a
hundred times.152
M. What is your lodge built upon?

W. Upon three columns, which signify, Wisdom, Strength, and Beauty.
M. What do these words imply?
W. Wisdom is to invent, strength to support, and beauty to ornament.
M. What form is your lodge of ?
W. A long square.
M. What is its length?
W. From east to west.
M. And what breadth is it?
W. From north to south.
M. What is its depth?
W. From the surface to the center of the earth.
M. How do the brothers place themselves in the lodge?
W. The venerable master is on the east side, the two wardens on the west, the
masters on the south, / (47) the fellow-craft in every part of the lodge, and the
apprentices upon the north.
M. Why is the master placed towards the east?
W. Because as the sun appears in the east to begin his daily career, so the ven-
erable master should be towards the east, to open the lodge, and order the works.
M. Why are the wardens on the west?
W. Because as the sun terminates his career in the west, so the wardens should
be there placed, to pay the workmen their wages, and shut up the lodge.
M. Why are the fellow-craft dispersed all over the lodge, and the masters
towards the south?
W. This is to strengthen the lodge.
M. Why are the apprentices placed on the north?
W. This is to receive the brothers who present themselves, and that they may
learn to work by looking on.
M. Have you got any ornaments in your lodge?
W. Yes, most venerable master, we have three.
M. Name them.
W. The Mosaic pavement, the indented tuft, and153 flaming star.
M. What use are they applied to?
W. The Mosaic pavement ornamented the inside of the temple, the indented
tuft covered its extremities, and the flaming star enlightened the chamber in the
middle.
M. Were there any windows in the lodge?
W. Yes, most venerable master there were three.
M. Where were they situated?
W. East, west, and south.
M. Why were there none upon the north?
W. Because the rays of the sun extend but feebly to that quarter.
M. Have you got any jewels in the lodge? / (48)

W. Yes, most venerable mester,154 we have two different sorts; the one move-
able, and the other immovable.
M. Which are the moveable jewels;
W. The rule, worn by the master; the level, which the senior warden wears at
his neck; and the plumb line, which the junior warden wears.
M. What do you mean by the immovable jewels.
W. I understand by them the board which the masters draw their designs
upon, the cubical pointed stone upon which the brother-craft whet155 their
tools, and the rough stone used by the apprentices.
M. What is your lodge covered with?
W. An auzure156 blue canopy, interspersed with golden stars.
M. How old are you?
W. Upwards of seven years old.
M. You are a master then?
W. Make trial whether I am or not.
M. How must I know you are a master?
W. By signs, words, and touches.
M. Give me the master’s word.
W. I have lost it with you, most venerable master; but the acacia is known
to me.
M. Give me the first point of your entrance?
W. Give me the first, and I will give you the second.
M. I hold.
W. I hide.
M. What do you hide?
W. The secret of the masons and masonry:
M. Where do you hide it?
W. In a box which is only opened with ivory keys, that is to say, my heart.
M. Who did you meet with, when you offered yourself to be received a157
master?
W. A terrible brother, who opposed my entrance, sword in hand, and a war-
den. /
A Lodge for the Reception of a Fellow Craft.158/ (49)

M. Why did he carry a sword?
W. To drive away the prophane.
M. How do the masters travel?
W. From east to west.
M. Why?
W. To spread the light,
M. What road did you take to become a warden?159
W. I advanced from the rule160 to the compass,
M. How was you received?
W. By three knocks.
M. What do these three knocks signify?
W. The word161 Adoniram, our respectable master.
M. How was he assassinated?
W. By three fellow-craft, who wanted to force the master’s word from him,
in order to receive their wages.
M. How was the body of Adoniram found?
W. By a branch of acacia, which the fellow-craft had planted upon the spot
where they had buried him, which is the reason that it is engraved162 upon his
tomb.
M. Is there nothing else engraved upon it?
W. Solomon caused also the ancient word to be inscribed.
M. What word is it?
W. Jehovah, that is, God in Hebrew.
M. Why is it not used now?
W. Because it was apprehended the fellow-craft had forced it from Adon-
iram’s lips by torturing him.
M. Have you received any wages?
W. Yes, most venerable master, I have received some in the middle chamber,
and163 am contented.
M. How do you work?
W. From Monday morning to Saturday night.
M. What do you work with?
W. With chalk and charcoal.
M. What do164 these words signify?
W. These165 signify liberty, fervour,166 and constancy. / (50)
M. What works do you undertake?
W. To square stones, making them level, and drawing a wall with a line.
M. Why do we make use of a trowel?
W. It serves to hide our brothers faults.
M. What is a master’s name?
W. Gabanon.
M. What is his son called?

W. Louffton.
M. What privileges has he?
W. To be received before any others who present themselves.
M. What are the watch words?
W. TUBALKAIN for the apprentice, SHIBOLETH for the fellow-craft,
and GIBLIM for the master.
M. If you were in any danger, what would you do?
W. I would put my hand upon my head, and cry out, The widow ’s children
are mine.
M. What does that signify?
W. My brothers are mine.
M. Why so?
W. Because Adoniram, our father, having been assassinated, all brother-
masons are looked upon as his wife’s children.
M. What did you come into the lodge for?
W. I came there to conquer my passions, and correct my vices.
M. If a brother should be lost, where would you seek him?
W. Between the rule and the compass.
M. If a prophane were to come into your lodge, what would you do?
W. I would put him under a gutter, till he was wet from head to foot.
M. What is it o’clock, brother?
W. It is full midnight—[but if it is in day-time, he replies] it is twelve o’clock
and past. / (51)
M. Since it is full midnight, it is time to finish our work: inform the broth-
ers that we are going to shut the apprentices and fellow-crafts lodge by three
knocks; or the master’s lodge by three times three. But has no one beforehand
any representations to make upon the matter167 in which we have worked?
Speak, brothers.
If any one has observed that any thing has been omitted, he rises, and asks
leave of the junior warden to speak? If not, the master knocks with his mallet, the
sign is given, and notice is given that the lodge is shutting—that is to168 shut—
they clap their hands nine times, and in snapping the fingers, cry huzza! huzza!
huzza! and now the whole mystery is revealed.
This is a natural and just description of the lodge, where I learnt the ineffable
secrets of a master.
The brothers never meet without having a good repast to requite them for
their work, though this is often confined to the table only. The four guineas
which I paid to be received a master, were applied to the moistening of our
throats, and setting our jaws to work. There were copious discharges of the artil-
lery, with hundreds of huzzas; so that none deserted his piece as long as he was
able to charge.
Singing is allowed in these lodges: the musicians are called brothers of talents
as well as the draughtsmen: but I thought their talents in this respect greatly
misapplied; for their songs were so stupid, and their music and voices so bad,
that I could not prevail upon myself to give attention enough to remember any
of these harmonious productions.169
I believe the reader is, by this time, pretty well satisfied with respect to
masonry, and I know nothing that can be added, except some eclaircissements,170
with respect to the constitution of the brothers, / (52) their furniture and signs,
which the following addenda will amply supply.
The Constitution of the Free-Masons.171
A Prophane who offers himself to be received a mason, must be known by the
brothers, and proposed in a lodge.
He will not be admitted a master, if there is a single voice against him.
None of mean condition or bad morals can be admitted.
The brother waiters cannot be admitted, to a higher degree than apprentices
or fellow-craft.
They must be on the outside of the lodge, when a mason is received.
They cannot be allowed to be seated at table, till the desert is brought in.
The treasurer is to pay them every lodge-night.
The brothers of talents are not to take upon them any office, however well
qualified to exercise172 it.
The lodge is to chuse [sic] the master by ballot.
The master is to hold his office one year; when a new election takes place,
he may be re-elected? the election is upon St. John’s day, he being the patron of
the order.
The master may appoint his own officers, namely, two wardens, a speaker, a
treasurer, and a secretary; but he will take care to chuse those that are agreeable
to the brothers.
Every brother-member of the lodge is to furnish a picture of himself, and no
others will be looked upon as established members.173
The brother visitors who attend, are to be politely received, and the master is
to place them by the side of himself.174/ (53)
There must be a monthly meeting to settle the treasurer’s accounts.
The alms arising from fines are to be kept in a separate box.
The master is to appoint a brother to take care of it, and distribute to the
poor of the neighbourhood.
If it be known that any brother is in want, he shall be assisted, without mak-
ing application, to prevent his being put to shame.
If a brother commits a fault, he shall be informed of it three times; and if he
proves refractory, he shall be expelled.
The master must not be addressed in the lodge, till after the word is asked.
There are to be no disputes—no swearing—no indecent talk, or double

entendres.
He who is culpable may be informed against by any brother who heard him,
and the master is to punish him.
When any misunderstanding arises between the brothers, they must be
intreated175 to agree; and they are not to be received in the lodge, till after their
reconciliation.
No lodge can be erected in any part of the kingdom,176 without the approba-
tion of the grand master.
A good understanding is to be kept up between the lodges, and all the broth-
ers are to look upon themselves as one and the same family.
The brothers are to give each other mutual assistance, let them be of whatso-
ever religion: and any one who shall have refused to give this assistance, without
injuring himself, will be proscribed. / (54)
EXPLANATION of the Furniture of a Lodge, and of the Songs177 and Inscrip-

tions178 of the Free-masons.
The free-masons have four sorts of signs, which are taught them in the lodge;
namely, the manual, the pedestral, the guttural, and the pectoral: these names
sufficiently explain themselves; but as a mason is frequently not near enough his
brother to give the touch, or to whisper, this defect is supplied by other methods
of making himself known; and all the signs are founded upon the same principle,
which is the rule,179 or plumb-line.
When you are at table, form a rule or angle with your knife and fork; the
mason who observes, will know that you have seen the light.
When you drink, push your glass about a foot before your stomach, then
draw it back in a strait line, and draw another line from the point of its termina-
tion, which together makes an angle.
When you make use of your knife hold it strait, the end of the handle upon
the table, the finger extended upon the end of the blade.
When a pinch of snuff is offered you, give three knocks upon the snuff-box:
in putting your hand forward, keep your fingers extended, and let your thumb
form an angle with your fore-finger: in putting the snuff to your nose, smell at it
three different times.
When you have occasion for your handkerchief, extend your arm, let your
handkerchief fall to unfold it, and this will form a regular angle.
When you give a salute, describe an horizontal line with your hat, in keeping
it as high as your head, and then letting it drop in a strai[gh]t line. / (55)
When you have occasion to touch these things, you must hold yourself strait
up with your hand upon your throat; a good mason cannot mistake these signs,
and must therefore come and give you the brotherly embrace.
Sometimes it happens that indiscreet brothers will say too much before the
prophane: in order to make them silent, you must say, it rains.
When free-masons write, they fold their letters180 in the shape of an angle.
The writing in the lodges is quite different from that of the prophane. The
first letters of their alphabet are formed by the junction of two perpendiculars,
and two horizontal lines which intersect each other at right angles, the last of
which form two equal angles obliquely disposed.181
They have all the letters182 except J, K, and capitals: the first section is an A,
with a point it is a B, the second a C, with a point a D, and so on of the rest: on
the second figure, the letters are used as they are, without adding points.
No round candlesticks are used in the lodges; they are all triangular, as may
be seen, fig. 3.
The grand master’s apron is white leather lined with silk, and bound round
with ribbons.183 The gloves they use are common.184
The trowel is an instrument used only emblematically, to plaster over the
faults of the brothers. Upon the side of it are the rule and compass.185
The master’s collar, the Senior warden’s collar, and that of the junior warden,
when they shut the lodge, are deposited in a box,186 the keys of which are kept by
the master and secretary.187
In the regular lodges, the speaker, treasurer, and secretary, wear medals,
which bear these inscriptions.
Medal 1st. Three branches, one of olive, one of laurel, and one of acacia.
Upon the exergue, / (56) Hic pacem mutuo damus accipimusque vicissim. In Eng-
lish, “Here we give and receive peace.”
Medal 2d. Three hearts united. Upon the exergue, Pectur a jungit amor,188
pietasque ligavit amantes. In English, “Love unites our hearts, and piety ties the
knot.”
Medal 3d. Wisdom, strength, and beauty, with their attributes. Upon the
exergue, Hic posuere locum virtus, sapientia, forma. In English, “Strength,189 wis-
dom, and beauty, have here fixed their abode.”
In some lodges, the following Latin verses are hung up, said to be the true
portrait of a mason; how much the features resemble, let the reader determine.
Fide Deo, diffide tibi, fac propria castas

Funde preces, paucis utere, magna fuge.
Multa audi, dic pauca, tace abdita, disce minori
Parcere, majori cedere, ferre parem.
Tolle moras, minare nihil, contemne superbos,
Fer mala, disce Deo vivere, nescire190 mori.
TRANSLATION.
“Free-mason, know thyself: place thy trust in God; pray; avoid shew; content
thyself with little; hear without speaking: be discreet; fly from traitors; assist
your equals; be docile to your masters; always active and agreeable; humble and
ready to endure hardships; learn the art of living well, and that of dying.”191
I have been in most lodges in England, France, and Holland,192 and even
board of ships,193 where lodges were held; and never any thing occurred, that I
have not inserted in these sheets.
I have nothing to add, but beg my brother-masons will accept of my hum-
ble thanks, and believe me penetrated with sentiments of the highest esteem for
their respectable mysteries. Let them / (57) continue the works of the temple, I
mean of Bacchus, for he, in fact, is their deity. As to me, who have seen their per-
formances, I am very well contented not to assist; and I think, if justice prevails,
they should return me my my [sic] money, as I here give them back their secret.
FINIS.
Just Published, Price, sewed, 4s. 4d. bound, 5s. 5d.
THE CONSTITUTIONS of the Antient and Honourable Fraternity of

FREE and ACCEPTED MASONS. Containing the
HISTORY OF MASONRY,
From the Creation, throughout the known World, with their Charges, Regu-
lations, &c. &c. calculated, not only for the Instruction of every new-made
Mason; but, also, for the Information of all who intend to become Brethren.
Collected and digested, by Order of the Grand Lodge, from their old Records,
faithful Traditions, and Lodge-Books. Embellished, with a Copperplate Fron-
tispiece, representing the Ceremony of a new Brother receiving the Word from
the most respectable Master, in a full Assembly of the Fellow Craft, an accurate
Plan of the Drawing on the Floor of a Lodge, and several other curious Copper-
plates. Interspersed with variety of Notes and Remarks, never before published.
Designed for the use of Lodges, being a curious and antient History from the
Creation to the present Time.
Printed for T. WILKINSON, Winetavern-street, where may be had all sorts of
Free-Masons Books now extant. / (58)
Explanation of Plate III.194

A true Plan of a Lodge for the Reception of
a Fellow-Craft.
1. The column Jakin. 2. The column Boaz. 3. The seven steps to ascend the
temple. 4. The Mosaic pavement. 5. The western gate. 6. The mallet. 7. The
rule.195 8. The floor to be delineated upon.196 9. The west window. 10. The level.
11. The perpendicular, or plumb-line. 12. The portal of the interior chamber.
13. The pointed cubical stone. 14. The south window. 15. The south door. 16.
The sphere. 17. The rough stone. 18. The trowel. 19. The flaming star. 20. The
east window. 21. The sun. 22. The moon. 23. The compass. 24. The indented
tuft. 25, The east door. 26. 26. 26. The three lights. 27. The stool. 28. The table.
29. The grand master’s chair. 30. The senior warden’s seat. 31. The junior war-
den’s seat. 32. 32. 32. The masters seats. 33. 33. 33. The197 fellow-crafts seats,
except the last member received. 34. The junior warden’s plumb-line.198
PLATE IV. A true Plan of a Lodge for the

Reception of a Master.199
A. The grand master’s seat. B. A kind of altar, whereon are a bible and a mal-
let. C. The compass. D. E. The coffin. F. Bones across. G. The ancient word of
the masters. H. A death’s-head. I. The rule.200 K. K. K. K. Gutters.201 L. A moun-
tain. M. A branch of acacia. N. N. N. Three brothers who hold a roll of paper.
O. O. O. The nine lights placed there202 by three. P. The senior warden. Q. The
junior warden. R. The speaker. S. The brother visitors. T. The secretary. V. The
treasurer. X. The receiver.203
N.B. Some masons are of opinion, that in those places marked with the small
letters, a, b, c, the sun, flaming star, and moon, should be represented. But
though this custom is constantly observed in the apprentices and fellow
crafts lodges, it is not in the masters lodge.204
HIRAM OR THE GRAND MASTER-KEY,
3RD EDN ([C. 1777])
Hiram or the Grand Master-key, 3rd edn (Dublin, [c. 1777]). LMFL A 795 HIR /
L14207.
This is one of the English ‘Exposures’ from the 1760s, the first edition being
published in London in 1764. According to A. C. F. Jackson, ‘it had a certain
success, particularly in Ireland where it ran to three editions with four reprints of
the third. In England, it was not so popular only having one reprint’.1 However,
the following editions are those actually known:2
• The first edition, ‘Printed for W. Griffin, in Fetter Lane, and T. Toft, in
Chelmsford’ (London, 1764).
• A reprint of the first edition, ‘Printed for Henry and Robert Joy, Printers
and Booksellers’ (Belfast, 1765).
• ‘The Second Edition’, ‘Printed for W. Griffin, in Catharine-Street, in the
Strand’ (London, 1766).
• ‘The Third Edition’, ‘Printed for Mess. Griffin and Toft in London; and
Mr J. Hoey, junior, in Parliament-Street’ (Dublin, 1773).
• A reprint of ‘The Third Edition’, ‘Printed and sold by Thomas Wilkinson,
Book-seller and Stationer. (No. 40) Winetavern-Street’ (Dublin, [c. 1777]).
• A reprint of the third edition, ‘Printed for Henry Joy and Co. printers and
book-sellers’ (Belfast, 1789).
The second edition should, according to the title page, contain ‘a beautiful
Copper-Plate of the Drawing on the Floor of a Lodge, at the Admission of a
new Member’, but instead contains the famous picture of ‘The Ceremony of
Making a Free-Mason’ as its frontispiece. Jackson regards Hiram as the most use-
ful and successful publication of the English masonic ceremonies after Three
Distinct Knocks (1760) and Jachin and Boas (1762).3 Included here is Wilkin-
son’s reprint of the third edition, published in Dublin, c. 1777. It is undated, but
contains advertisements for a number of other books from the same publisher, of
which several could be found. A number of those appeared in 1777,4 some in the
years before,5 but none after that year. This suggests that this edition of ‘Hiram’
– 115 –
appeared in 1777 or shortly after. The text follows the earlier editions closely.
Interestingly, there are even two versions of Wilkinson’s reprint of the third edi-
tion, differing, it seems, only in the picture used as its frontispiece. One version6
has a lodge room layout style design – precisely as promised by the title page of the
second edition – headed ‘Printed & sold by Tho: Wilkinson N°. 40 Winetavern[-
street]’ (see Figure 1), while the other7 has something completely different, maybe
depicting Hiram – it has the title ‘Hiram’ – trapped by two of his attackers (see
Figure 2). According to Martin Cherry, the first design is credited to Wilkinson,
but he doubts that the other was originally designed for this book. Still, this might
mean that there were two printings of the Wilkinson edition.
Figure 1: First version of the frontispiece.

Hiram or the Grand Master-key 117
Figure 2: Second version of the frontispiece.
The anonymous author admits explicitly, that he has ‘drawn together and
arranged every part, from the best-received testimonies and authentic records
preserved in all the regularly-constituted Lodges in the world’. These sources can
for the different chapters of the booklet be identified as follows:
• The preface, surprisingly called ‘The Grand Master-Key to Free-Masonry’
(pp. 3–4).
• ‘The History and Antient Constitutions, Ordres and Charges of Free and
Accepted Masons’, once more explicitly stated to be ‘Extracted from the Original
Records’, start with a first part (pp. 5–13) of the ‘traditional history of the Craft’,
covering the biblical and early English period (S. Alban’s time, Athelstan, Edwin
and his charges). The source of this text has not yet been identified.
• Then follow ‘other Charges made for the Use of the Antient Masons’ (pp.
13–15). These were ‘copied from Benjamin Cole’s 1762 edition of the Constitutions’.8
• Without a new heading, the ‘traditional history of the Craft’ is now con-
tinued (pp. 15–22) from about the Norman Conquest (1070) to 1722 (the
election of the Duke of Wharton as Grand Master), ending with a list of the
‘Names of the Grand Masters’ from 1723 to 1764. This part of the ‘traditional
history’ ‘was taken from Scott’s Pocket Companion (3rd edition of 1764)’9 and in
its turn influenced that in Shibboleth (1765).10
• Now follow descriptions of the ceremonies, starting ‘with a speech showing
the qualifications essential for a mason’ (pp. 22–3),11 ‘in the words of a wor-
thy brother, viz. Mr. Edward Oakley, at a lodge held at the Carpenter’s-Arms,
Silver-street, Golden-square, Dec. 31, 1728’ (p. 22).12 This speech made some
impression and was printed in the 1728 edition of Benjamin Cole’s Constitu-
tions and reprinted several times,13 among others in Shibboleth (1765).14
• This speech is followed by a short exhortation by ‘another worthy brother,
the Rev. Mr. Entick, [who] advises his brethren to suffer those only who are
sober and temperate, to be admitted’ (p. 23).15
• Only now follow the descriptions of the ceremonies and catechisms of the
three degrees (1st degree, pp. 24–40; 2nd degree, pp. 41–6; 3rd degree, pp. 46–55),
which are mainly copied from Three Distinct Knocks (1760) and Jachin and Boaz
(1762). Only two short rites are new: one in which the Candidate is tested if he
still has anything of value, and one telling that the newly initiated Brother has, after
his initiation, to wash out the drawing of the tracing board on the floor himself,
with a ‘mop and pail’. Both follow the rest of the initiation ceremony (pp. 28–9).
The ‘mop and pail’ were mentioned already in Three Distinct Knocks:
[The drawing] is generally done with Chalk, or Charcoal, on the Floor; that is the
Reason that they want a Mop and Pail so often as they do: For when a Man has been
made a Mason, they wash it out16
And even before that, Le Maçon démasqué (1751), mentioned:

The two serving Brothers wiped out the Drawing with a wet rag, & took great care
not to leave the smallest traces of chalk so as to prevent the Profane from learning
anything.17
But in neither of them it was mentioned that the newly initiated Brother has to
perform this himself, as it is the case in Hiram: ‘before he sits down, a mop and
pail are brought, and he is told he must wash out the drawings on the floor’.
• Now follows ‘The manner of Constituting a Lodge, according to antient
custom’ (pp. 55–7), closely related to ‘the Manner of constituting a New Lodge,
as practis’d by his Grace the Duke of Wharton, the present Right Worshipful
Grand-Master, according to the ancient Usages of Masons’ in James Anderson’s
Constitutions (1723).18
• ‘A Prayer frequently used at the Making of Members’ (pp. 57–8), which is
an alternative to that given in the Entered Apprentice’s Catechism on pp. 31–2.
• ‘Description of the Claps belonging to each Degree of Masonry’ (p. 58).
• ‘Manner of Drinking among Masons in a Lodge’ (pp. 59–61 interrupted
by advertisements by the publisher on p. 60).
• An interesting list of ‘Toasts used by Masons’ (pp. 61–2). It is maybe not

surprising to find such ones as ‘To the memory of him who first planted a vine.’
Also toasts to the fair sex such as ‘To Masons and to Masons bairns, / And women
with both wit and charms, / That love to lie in Masons arms’, or ‘To each charm-
ing fair, and faithful she, / That love the Craft of Masonry’ are not unusual. But
‘To the memory of Vitruvius, [Michael] Angelo, Wren, and other noble artists’,
and ‘To all true Masons and upright, / Who saw the east where rose the light’ are
interesting indeed. The initials in ‘To the memory of P. H. Z. L. and I. A.’ have
not been resolved as yet. Could it be ‘Principals Haggai, Zerubbabel and Ioshua’?
• Finally the booklet is closed by an ‘Appendix, by a disgusted brother, dis-
closing the other Secrets of Free-Masonry, not divulged by the Author of the
preceding Pages’ (pp. 63–72, the remaining part of the last page being again
used for advertisements). This appendix, not present in the other editions, is
an almost verbatim quotation of the rituals for the ‘Minor’s Degree’ and ‘The
Officers Part’ from Alexander Slade’s The Free Mason Examin’d of 1754 (see the
notes for this text above).
A remarkable feature of this booklet is that it claims to give the ceremonies
of both the ‘Antients’ and the ‘Moderns’. Several times it mentions indeed dif-
ferences between the two, for example, ‘The Word, [of the third degree, is]
MAHHABONE, if of the antient Masons; if of modern, MACBENACK’. How-
ever, it refers to Deacons as lodge officers (which were to be found in lodges of
the ‘Antients’ alone) and always uses the spelling ‘antient’, never ‘ancient’ (as was
the habit among the ‘Antients’), but on the other hand gives ‘Jachin’ as the word
for the first, and ‘Boaz’ as that for the second degree (as with the ‘Moderns’).
Notes
1. A. C. F. Jackson, English Masonic Exposures 1760–1769, (London: Lewis Masonic,
1986), p. 10.
2. I wish to thank Martin Cherry of the LMFL for his help in compiling this list and in
dating the only undated edition.
3. Jackson, English Masonic Exposures, p. 191.
4. Solomon in All His Glory (see the previous text in this volume), The Siege of Derry and
Emma: The Child of Sorrow.
5. Masonry: A Turnpike Road to Happiness (1768), The Free Mason Stripped Naked (1769),
Jachin and Boaz (1774).
6. Of which there are two copies in the LMFL.
7. Of which there is only one copy in the LMFL.
8. Jackson, English Masonic Exposures, p. 10; S. N. Smith, ‘The so-called “Exposures” of
Freemasonry in Mid-Eighteenth Century’, AQC, 56 (1943), pp. 4–36, on p. 15–16; B.
Cole, A Book of the Antient Constitutions of the Free and Accepted Masons (London: n.p.,
1728/9), 2nd edn 1762 (see D. Knoop, G.P. Jones & D. Hamer (eds), Early Masonic
Pamphlets (Manchester: Manchester University Press, 1945), pp. 215–28).

12. On Oakley, see J. T. Thorp, ‘Edward Oakley, Architect’, AQC, 27 (1914), pp. 145–7.
14. Jackson, English Masonic Exposures, pp. 180–1.
15. On Entick see E. L. Hawkins, ‘Two Editors of the Book of Constitutions’, AQC, 21
(1908), pp. 76–85.
16. Three Distinct Knocks, p. 9.
17. Here quoted from Carr (ed.), The Early French Exposures, p. 444.
18. J. Anderson, The Constitutions of the Free-Masons (London, 1723), pp. 71–2.
Hiram or the Grand Master-key, 3rd edn ([c. 1777])
HIRAM:
OR THE
GRAND MASTER-KEY
To the Door of both
ANTIENT and MODERN
FREE-MASONRY:
Being an accurate Description of every Degree of the Brotherhood, as author-
ized and delivered in all good Lodges.
The Whole comprehending (among an Entertaining Variety of others) the
following Articles
1. History of the Rise and Progress 6. Word and Gripe of each Degree.
of Masonry. 7. Description of the different Claps,
2. The antient Constitutions, Laws and Manner of drinking [in] Three
and Charges of the Order. Times Three.
3. The only true and regular Form 8. Hiram’s Murder, Burial, and Rais-
used in making a Mason. ing, with the Punishment of the
4. The Lectures, Oaths, Obligations, Assassins.
&c. of each Degree, viz. Appren- 9. Account of the four solemn Penalties.
tices, Fellow Craft, Master, &c 10. Manner of constituting a new Lodge.
verbatim. 11. All the Toasts used by Free-Masons.
5. Ceremony of the Mop and Pail.
With an APPENDIX.
Disclosing the other Secrets of Free-Masonry, not divulged by the Author.
Illustrated with proper Remarks, necessary to explain the Whole to the
meanest Capacity, whether Brethren or not. And contains more on the
Subject than any Book ever before published.
[THIRD EDITION.]
By a MEMBER of ROYAL ARCH.
– 121 –
DUBLIN:
Printed and sold by Thomas Wilkinson, Bookseller and Stationer. (No. 40)
Winetavern-Street / / [3]
THE
Grand Master-Key
TO
FREE-MASONRY
That the Science of Masonry is the most antient in the world cannot be in
the least disputed; it was parctised [= practiced] in the earliest ages, and its fun-
damental rules have been handed down, from time to time, with the greatest
care by our forefathers. Its foundation is fixed on the basis of Virtue, and the
grand principles are Brotherly Love, Relief, and Truth1 to each other, and Uni-
versal Benevolence to human society in general. It has been countenanced by the
wise and great in all ages and nations; emperors, kings, and nobles, have at all
times honoured this Society with their peculiar patronage and protection, and
thought it no disgrace to call the meanest members Brethren and Fellows.
The various attempts of late to describe and publish to the world, accounts of
the antiquity, rise, progress, and chief intent of this noble science, have come far
short of the end proposed; for by picking out here and there a trifle, and blending
it it [sic] with matters no way relative to the subject, the readers are bewildered in
the researches, while the art itself gains discredit and ridicule, by being represented,
in these perplexed and inaccurate accounts, as a parcel of absurdity and nonsence.
To obviate and clear up such reproaches and false conclusions, and to shew
that the Basis, of Free-Masonry is Wisdom; its Shaft, Strength; and its
Chaptier [sic] Beauty;2 will be the author’s chief design; for which purpose he
has drawn together and arranged every part, from the best-received testimonies
and authentic records preserved in all the regularly-constituted / (4) Lodges in
the world, in such a manner as to be of the utmost use to all the brotherhood; and
will, at the same time, not only serve as a Pocket-Companion to every Free-Mason,
who is not thoroughly acquainted with the manner of performing his duty in a
Lodge, but also improve him in the Lectures used in each degree; by perusing
which he will soon become an useful member, and be an ornament to the Society.
From this general account of his design, he now proceeds to the History and
Foundation of the Craft, with all the Orders and Charges originally belonging to it.
Just Published,
THE THREE DISTINCT KNOCKS,
Or the Door of the most Antient Free-Masonry, Opening to all Men, nei-
ther Naked nor Cloathed [sic], Bare-foot nor Shod, &c. &c. Being an universal
Description of all its Branches, From its first Rise to the present time, As it is deliv-
ered in all Lodegs [sic] / [5]
THE
HISTORY
AND
ANTIENT CONSTITUTIONS
ORDERS and CHARGES
OF
Free and Accepted Masons,
[Extracted from an Original Record.]
The might of the Father in Heaven, and the wisdom of the glorious Son, through
the grace of the Holy Ghost be with us, and graciously govern us in our living,
that we may come to his bliss that never shall end.—Amen.
Good Brethren,
It is our purpose to acquaint you after what manner this worthy Craft of
Masonry was begun; and afterwards how it was kept up, and encouraged by
worthy kings and princes, and by many other worshipful men.
Likewise to those that are here, we charge by the charges that belong to every
Free-Mason to keep; for, in truth, Free-Masonry is worthy to be kept well; it is a
worthy Craft, and a curious Science.
There are seven liberal sciences; of which seven it is one; and the names of
them are as follows:
1. Grammar; which teaches us to write and speak properly.—2. Rhetoric;
which teaches us to speak in fear [= fair?] and soft terms.—3. Logic; by which we
learn to / (6) distinguish truth from false-hood.—4. Arithmetic; which shew us to
reckon or count all manner of numbers.—5. Geometry; this teaches the mensura-
tion of lines, superficies, solids, &c. and this science is the basis of Masonry.—6.
Music; which teaches the proportions [of ] harmony, and discords of sounds,
&c.—7. Astronomy; which teaches the motions of the luminaries, planets, &c.
and how to measure their magnitudes, and determine their distances.*
The rise of this science was before Noah’s flood. In the 4th chapter of Genesis
it is said there was a man named Lamech, who had two wives, named Adah and
Zillah; by Adah he begot two sons, Jabal and Jubal; by Zillah he begot one son,
called [Tubal Cain, and one daughter, called] Naamah. These children found
out the beginning of all the crafts in the World:—Jabal found out Geometry; he
devided [sic] the flocks of sheep, and built the first house of timber and stone.—
* From what is said above, we learn, that these seven Sciences are contained under that of
Geometry, which teacheth the mensuration, ponderation, or weight of every thing in and
upon the earth. For as every craftsman, husbandman, navigator, &c. works by measure, so,
without Geometry, those arts can no more subsist, than Logic can without Grammar.
Jubal found out the art of Music; and was the father of all those who handled the
the [sic] harp.—Tubal Cain was the instructor of all artificers in iron and brass;
and his daughter discovered the craft of weaving.
These persons knew well that God would take vengeance for sin, either by
fire or water; wherefore they wrote the science they had found out on two pil-
lars, that they might be found after Noah’s flood. One of the pillars was marble,
which could not be burnt by fire; and the other pillar, named Laternes, which
would not sink in water.
In the next place we shall inform you after what manner these pillars were
found, on which the science[s] were engraved.—Hermes, who lived anno mundi
2076, in the reign of Ninus, found one of them. He was the first that left off
astrology, to search into the / (7) wonders of nature; he proved there was but
one God, and devided [sic] the day into twelve hours; he was thought to be the
first who divided the zodiac into twelve signs; was counsellor to Osyris, king of
Egypt, and is reported to have invented writing and hieroglyphics, and also drew
up the first laws of the Egyptains [= Egyptians].
In the year of the world 1810, at the building of Babylon, Masonry was in
such great esteen [sic], that Nimrod, king of Babylon, was a Mason himself; and
when the city of Niniveh, and other eastern cities were to be built, Nimrod sent
several Masons, at the desire of his cousin the king of Niniveh, and gave them
the following charge:—“That they should be true to one another, and that they
should serve the Lord truly for their pay, so that their master might have honour,
and all that belonged unto him;” and several other charges he gave them. This
was the first time that ever a Mason had any charge of his craft.
When Abraham and Sarah went into Egypt, to teach the Egyptains [sic],
A. M. 2084, he had a scholar whose name was Hermes; and in his days, the
lords and estates of the realm had so many sons, that they had no competent
livelihood to find their children; on which they consulted with the king of the
country, how they might provide for their children honestly, but could find no
good way; and they proclaimed it through all the land, that if there were any
man who could inform them, he should come unto them, and be well rewarded
for his travel. On this Hermes said, “If you will give me your children to govern,
I will teach them one of the seven sciences, by following which they may live
honestly as gentlemen should, on condition that I may have power to rule them,
as the science ought to be ruled.” Upon which the king and council granted and
sealed his commission.—And this [= thus] Hermes took to him these lords’
sons, and taught them the science of Geometry, to work in stone all manner of
work, that belongeth to the building of churches, temples, towers, castles &c.
and likewise gave them a charge in the following manner: / (8)
1. That they should be true to the king, and to the lord that they served, and
to the fellowship whereunto they are admitted; that they should call each other
fellow, or brother, and not servant or knave, nor any other foul name; and that
they should truely deserve their pay of the lord or master of the work they served.
2. That they should order the wisest of them to be masters of the work; and
neither for love, riches nor favour, to set another that hath but little cunning to
be master of the lord’s work, whereby the lord should be evil served, and they
ashamed; and also that they should call the governor of the work, master, in the
time that they work with him.
And many other charges he gave them; and all these charges he made them
swear to keep by an oath; he also ordained for them a reasonable pay, by which
they might live honestly; and also that they should assemble together once in
every year, to consult how they might work best to serve the lord for his profit,
and to their own credit; and to correct within them-selves those that had been
guilty of a trespass against the craft.
Thus was the craft grounded there; and Euclid gave it the name of Geom-
etry; and it is now called Masonry.
A.M. 2474.3 Sithence,4 long time after, when* the children of Israel were
come into Jehu, which is now called Jerusalem, king David began the temple
of the Lord, or the temple of Jerusalem; and he had a great respect for Masons,
and he gave them good pay, and several charges after the manner of those given
in Egypt.
When king David died, Solomon sent to Hiram, king of Tyre, for an expert
workman, named Hiram Abif † the son of a woman of the line of Napthali, and
of Uurias the Israelite. The letter being to the following purport.
Know thou, that my(a)‡father having a will to / (9) build a temple to God,
hath been withdrawn from the performance thereof, by the continual wars and
troubles he hath had, for he never took rest before he either defeated his ene-
mies, or made them tributaries unto him. For mine own part, I bless God for the
peace I possess; and for that, by means thereof, I have an opportunity of building
a temple unto God, for he foretold my father, that his house should be built dur-
ing my reign: for which reason, I pray you send some of your most skilful men,
with my servants, to the wood Libanus, to hew down trees in that place, as the
Macedonians are more skilful in hewing and preparing timber than our people
are, and I will pay them according to your direction.
To which Hiram, king of Tyre, replied as follows:
Thou hast cause to thank God(b),§in that he has delivered thy father’s king-
dom into thy hands; and for this cause, since no news can come unto me more
welcome, nor any office of love more esteemed, I will accomplish thy request;
* 2 Sam. v. 6.
† 1 Kings, vii. 13.
(a) See 1 Kings, chap. v. ver. 3 to 6; and 2 Chron [chap. ii.] 5
(b) See 1 Kings, chap. v. ver. 7 to 9.; and 2 Chron, chap. ii.
and when I have caused a great quantity of cedar and cypress wood to be hewn,
I will send it to thee by sea, by my servants, whom I will furnish with convenient
vessels of burthen, to the end it may be delivered in what part of thy kingdom it
shall please thee best. You shall provide us with corn, which we stand in need of,
as we inhabit an Island.
Solomon, in order to finish the temple that his father, king David, had
begun, sent for Masons into divers countries, to the number of fourscore thou-
sand, three thousand of whom were appointed to be masters and governors of
his work.
And Hiram, king of Tyre, sent his servants to Solomon with timber and
workmen to forward the building of the temple; and he sent Hiram Abif, a wid-
ow’s son, of the tribe of Napthali, who was a master of all his masons, carvers,
engravers, and casters in brass and other metals that were used in the temple;
and king Solomon confirmed all the charges / (10) which king David had given
to Masons. Thus was the worthy craft of Masonry confirmed in Jerusalem, and
many other kingdoms; and he finished the temple A.M. 3000.
A.M. 3431, happened the destruction of the first temple of Nebuchadnezzar,
after it had stood four hundred and thirty years.
The second temple began in the reign of Cyrus, seventy years after the
destruction: but it being hindered, it was forty six years in building, and was
finished in the reign of Darius, A. M. 3522.
A. M. 3815, in the reign of Ptolemy and Cleopatra, Onias built a Jewish tem-
ple in Egypt in a place called Bubastis, and called it by his own name.
The tower of Stratton, alias Cæsarea, was built by Herod, in Palestine, A.M.
3942; and many other curious works of marble; as the temple of Cæsar Agrippa,
to his memory, in a country named Zenodoras, near Panion, A.M. 3946.
He likewise pulled down the second temple that was finished in the reign of
Darius, and appointed one thousand carriages to draw stone to the place, and
chose out ten thousand expert workmen to hew and mould stone; and one thou-
sand he cloathed, and made them masters and rulers of the work, and built a new
temple, A.M. 3947, on the foundation which Solomon had laid, which was not
inferior to the first, and was finished nine years before the birth of our Saviour.
In the year 43, after the birth of Christ, Masons first came into England, and
built a monastery near Glastonbury in Somersetshire.
In St. Alban’s time, the king of England, who was a Pagan, walled in the town
that was then called Verulam. St. Alban was steward of the king’s houshold,
and had the government of the realm: he loved Masons, cherished them much,
and made their pay right good, standing as the realm did; for he gave them two
shillings a week, and three pence to their shear [= share?]: before that time, in
England, a Mason had but a penny a day, and his meat. / (11)
He also gave them a charter of the king to hold a general council, and gave
it the name of an assembly, and was present himself, and assisted in making
Masons, and gave them charges.
Soon after the martyrdom of St. Alban a certain king invaded the land, and
destroyed most of the natives with fire and sword; so that the science of Masonry
was much decayed until the reign of Ethelbert, king of Kent, A. D. 616, when
Gregory the first sent into Britain a Monk, and other learned men, to preach the
Christian Faith to this nation, which as yet had not fully received it, Ethelbert
likewise built a church at Canterbury, and dedicated it to St. Peter and St. Paul.
Sibert, king of the East Saxons, who was also a Mason, having received the
Christian Faith, built the monastry at Westminster, A. D. 630, to the honor of
God, and St. Peter.
A. D. 915, Sigebert, king of the East Angles began to erect the university of
Cambridge.
Athelstano built a monastry at Wilton, near Salisbury, and another at
Michelney in Somersetshire; besides these, there were but few monasteries in the
realm which he did not adorn with some new pieces of building, jewels, books,
or portions of land; he also greatly enriched the churches of York.
Edwin, brother to king Athelstane, took notice of Masons more than his
brother did; and he delighted much to commune and talk with them, to learn
their craft; and for the love he had to Masons and to the craft, he was made
a Mason, and obtained of the king his brother a charter and commission to
hold every year an assembly where they would within the realm, and to correct
within themselves faults and trespasses that were committed by the craft; and
held an assembly himself at York*, and there he made Masons, / (12) and gave
them charges, and ordered their rules to be kept for ever after; he also gave them
the charter and commission to keep, and made an ordinance that it should be
renewed from king to king; and when the assembly was gathered together, he
proclaimed that all old Masons and young, who had any writing or understand-
ing of the charges and manners that were made before in this land, or in any
other, that they should bring them. And when it was proved there were found
some in Greek, some in French, some in English, and some in other languages,
and that they were all to one intent and purpose, he made a book thereof, to
shew how the craft was founded; and he himself ordered and commanded, that
it should be read and told when any Mason should be made, and for to give him
his charges, and from that day until this time, the manners of Masons have been
kept in that form, as well as men might govern it.
* This was the first regular Grand Lodge ever held in England, Edwin’s seat was at a place
now called Auldby, six miles from the city of York. He also laid the foundation of a
church of free stone in the said city, which was finished by his successor Oswald.
Furthermore, at divers assemblies, certain charges have been made by the

advice of masters and fellows, to the following effect:
Every man that is a Mason, take right good heed to these charges, and if any
man find himself guilty in any of those charges, that he ought to pray to God
for his grace to amend, and especially you that are to be charged, take heed that
you may keep these charges right well; for it is a great peril for a man to forswear
himself upon a book.
The first charge is that you shall be true man to God, and the holy church,
and that you use no error or heresy by your understanding or discretion, but be
you wise discreet men, or wise men in each thing.
Also that you shall be liegemen to the king, without treason or any other fals-
hood, and that you know no treason or treachry, but you amend privately, if you
may, or else warn the king, or his council thereof.
You shall be true to one another, that is to say to every mason of the craft of
Masonry, that be Masons allowed: you shall do unto them as you would they
should do unto you.
That you shall keep all the councils of your fellows truely, be it in lodge or in
chamber,6 and all other councils that ought to be kept by way of brotherhood.
/ (13)
No Mason shall be a thief, or thief ’s fellow, or conceal any such unjust action,
so far as he may, will or know.
You shall be true unto each other, and to the lord or master that you serve,
and truly to see unto his profit and his advantage.
You shall call Masons your fellows or brothers; and no foul names.
You shall not take a brother or fellow’s wife in villainy; nor desire ungodly his
daughter, nor his servant; nor put him to any disworship.
That you pay truely for your meat and drink, where you go to board.
You shall do no villainy, whereby the craft may be slandered.
These are the true charges that belong to every Mason to keep, both masters
and fellows.
Here follow other Charges made for the Use of the
Antient Masons.
First, That no master or fellow shall take upon him any lord’s work, nor any
other man’s work, unless he know himself able and sufficient of skill and ability
to perform the same, so that the craft have no slander nor disworship thereby,
but that the lord may be well and truely served.
That no master take no work, but that he take it reasonable; so that the lord
may be well served with his own good, and the master to live honestly and to pay
his fellows.
That no master nor fellow shall supplant any other of their work in hand;
or else stand master of the lord’s work; he shall not put him out, except he be
incapable to finish the same.
That no master or fellow take an apprentice but for the term of seven years,
and that the apprentice be able of birth, that is to say, free-born, and whole of
limbs, as a man ought to be.
That no master or fellow take allowance from any to be made masons, with
the assent and council of his fellows, and that he take him for no less term than
five or seven years: and, that he who is to be / (14) made a Mason, be able in all
manner of degrees, that is to say, free-born, come of good kindred, true, and no
bondmen; and also, that he have his right limbs as a man ought to have.
That no Mason take any apprentice unless he have sufficient occupation to
set him on, or to set three of his fellows, or two of them at the least on work.
That no master nor fellow shall take no man’s work to task, that was desirous
to go a journey.
That every master shall pay to his fellow but as they deserve, so that he be not
deceived by false workmen.
That no Mason slander another behind his back, to make him lose his good
name, or his wor[l]dly goods.
That no fellow within the lodge, or without, misanswer another ungodly or
reproachfully, without a reasonable cause.
That every mason shall reverence his elder, and put him to worship.
That no Mason shall be a common player at hazard, or at dice, or at any other
unlawful plays, whereby the craft may be slandered.
That no Mason shall use letchery [sic], nor be a pander, or bawd, &c. whereby
the craft may be slandered.
That no fellow go into the town in the night time, except he have a fellow
with him that may bear him witness that he was in honest company.
That every master and fellow, that have tre[s]passed against the craft, shall
stand to the ward of the masters and fellows, to make them accorded if they can;
and if they may not accord them, then to go to the common law.
That no master or fellow, make mould, square, nor rule, to no leyer nor set
no leyer within the lodge, nor without, to hew nor mould stones.
That every Mason receive and cherish strange fellows; when they come from
other countries, and set them to work, if they will as the manner is; that is to say,
if they have mould stones in their places, or else he shall refresh him with money
unto the next lodge.
That every Mason shall truely serve the lord for his / (15) pay, and every
masters truely to make an end of his work, be it task or journey, if he have his
demand, and all that he ought to have.
A. D. 1070. The Norman princes gave great encouragement to the craft, as

well as their Saxon and Danish predecessors; and particularly Gundulph bishop
of Rochester, and Roger de Montgomery, earl of Shrewsbury and Arundel, who
about the year 1090, built Westminster-hall, which was 270 feet in length, and
74 broad.
A. D. 1114. During the reign of king Stephen, Masons were much employed,
and Gilbert de Clare, marquis of Pembroke, was their grand master, who built
the chapel of St. Stephen in the palace at Westminster, which is at this time the
house of commons; and in the year 1357, king Edward the third became their
patron; and all their charges were new modelled and revised, as we are informed
by an old record, which says, “In the glorious reign of king Edward the third,
when lodges were many and frequent, the grand master, with his wardens, at the
head of the grand lodge, with the consent of the lords of the realm, then gener-
ally Free-Masons, ordained.
I. That for the future, at the making or admission of a brother, the constitu-
tions and proper charges and monitions should be read by the master or warden.
II. That master-masons or masters of work, shall be examined, if they be able
of cunning to serve their respective lords, as well the highest as the lowest, to the
honour and worship of the aforesaid art, and to the profit of their lords; for they
be their lords that employ them and pay them for their service and travel.
III. That when the master and wardens meet in in [sic] a lodge, the sheriff, if
need be, or the mayor or alderman, if a brother, where the chapter or congrega-
tion is held, shall be made fellow, and sociate to the master, in help of him against
rebels, and for upbearing the rights of the realm. / (16)
IV. That entered ’prentices at their making shall be charged not to be thieves,
nor thieves’ maintainers. That the fellow-crafts shall travel honestly for their pay,
and love their fellows as themselves, and that all shall be true to the king of Eng-
land, to the realm, and to the lodge.
V. That if any of the fraternity shall be fractious, mutinous, or disobedient
to the grand master’s orders, and after proper admonitions, should persist in his
rebellion, then the lodge shall determine against him, that he shall forswear, or
renounce his masonry, and shall no more be of the craft; the which if he presume
to do, he shall be prisoned ’till his grace be granted him and issu’ed: for this cause
principally, have these congregations been ordained, that as well the lowest as
the highest should be well and truely served in this art: ——Amen. So mote it be.”
Richard II. coming to the throne of his grandfather, he employed William of
Wickham, bishop of Winchester, then the grand master, to rebuild Westminster-
hall in the manner it now stands; and also New-College at Oxford; but Richard
being murdered, Henry IV. ascended the throne, and appointed Thomas Fitz-
Allen, earl of Surry, grand master, who was the founder of Battle-Abbey and
Fotheringay; and in this reign Masonry was in a flourishing state; but soon after,
in the minority of Henry VI. A. D. 1425, the commons of England began to

disturb their repose; and in the third year of his reign the following clause was
made in an act.
Whereas by the yearly congregations and confederacies made by the Masons
in their general assemblies, the good course and effect of the statutes of labourers
be openly violated and broken, in subversion of the law, and to the great damage
of all the commons: our sovereign lord the king, willing in this case to provide
a remedy by the advice and consent aforesaid, and at the special request of the
commons, hath ordained and established, that such chapters and congregations
shall not be hereafter holden; and if any such be made, / (17) they that cause
such chapters and congregations, to be holden, and thereof convicted, it shall
be adjudged felony; and that the other Masons, who come to such chapters, and
congregations, be punished by prisonment of their bodies, and make fine and
ransom at the king’s will.”
But this menacing act was never put in force, nor were the masons in the least
intimidated from holding their assemblies and communications; nor did they
ever contrive to get it repealed, as they did not presume to meddle with state-
affairs; and by their own laws they were forbid to engage in any combinations.
Though the craft suffered greatly by the bloody wars between the houses of York
and Lancaster, ’till the union of the two kingdoms, when true Masonry began
again to dawn in this part of the world, notwithstanding queen Elizabeth was
no encourager of the study of architecture. This princess having been told that
Masons had secrets that they would not discover, began to be jealous of their
assemblies, and on St. John’s day, A. D. 1561, sent an armed force to dissolve
their annual communications. But Sir Thomas Sacville, then grand master, sent
several of the queen’s great officers, who were Masons, who making honourable
reports of the craft to her majesty, she ever after esteemed them, and shewed
them many royal acts of her favours.
When James I. ascended the throne, Masonry flourished more than it had
ever done before, and the famous Inigo Jones being grand master, the best craft-
men from all parts came to him, and he allowed them very good wages, and also
held the quarterly communication of the Grand Lodge, and the annual general
assembly on St. John’s day. He was annually rechosen, ’till the year 1618; when
William earl of Pembroke was chosen, and being approved of by the king, Inigo
Jones was appointed deputy grand master; and many eminent, learned, and
worthy men, were admitted brethren; but unhappily for the craft, the civil wars
broke out, when the Masons met very seldom.
After the restoration, Charles II. giving himself, / (18) entirely up to his
pleasures (though he had been made a Mason abroad) neglected the society very
much; however in the year 1663, Henry Jermyn, earl of St. Albans, was elected
grand master; Sir John Denham, deputy grand master; Sir Christopher Wren,
and Mr. John Webb, grand wardens, who made the following regulations, viz.
I. That no person of what degree soever be accepted a Free-Mason, unless in
a regular Lodge, whereof one to be a master or a warden, in that division where
such Lodges is kept, and another to be a craftsman in Masonry.
II. That no person hereafter be accepted but such as were able of body, hon-
est in parentage, of good reputation, and an observer of the laws of the land.
III. That no person, who shall be accepted a Free-Mason, shall be admit-
ted into any Lodge, until he has brought a certificate of the time and place
of his acceptation, from the master of the limit where he was made, and the
Lodge kept. And the master shall enrol the same in parchment, and shall give an
account of such acceptations at every general assembly.
IV. That every person, who is now a Free-Mason, shall bring to the master
a note of the time of his acceptation; to the end that it may be enrolled in such
priority of place as the brother deserves; and that the whole company and fel-
lows may the better know each other.
V. That, for the future, the said fraternity of Free-Masons shall be regulated
and governed by one grand master, and as many wardens as the said society shall
think fit to appoint at every general assembly.
VI. That no person shall be accepted, unless he be twenty-one years old, or
upwards.
A. D. 1666, Thomas Savage, earl Rivers, succeeded the earl of St. Alban’s
as grand master; and in this year the greatest part of the city of London was
consumed by fire, so that the Free-masons were encouraged to re-build it again,
and the deputy grand master, Sir Christopher Wren, formed a noble design, in
order to render it the most regular and splendid city in the world, but his design
in general proved / (19) abortive by the obstinancy of some private persons, who
would not be persuaded to part with their properties; though he gave us an ele-
gant specimen of his workmanship, in the rebuilding of St. Paul’s.
A. D. 1674, George Villiers, duke of Buckingham, became grand master; and
was succeeded in 1679, by Henry Bennet, earl of Arlington, who being much
engaged in state affairs, could not attend to the welfare of the craft; though, dur-
ing his grand mastership, many persons of the first distinction were admitted.
A. D. 1685, upon the death of the earl of Arlington, the lodges met, and
chose Sir Christopher Wren grand master; but at this time particular lodges
were chiefly occasional; Sir Rober Clayton had an occasional lodge of masters
who met at St. Thomas’s hospital in 1673.
King William being privately made a Mason, approved of the choice of Sir
Christopher Wren, and greatly promoted the interests of the craft; he likewise
appointed the palace of Greenwich to be an hospital for old and disabled sea-
men, and ordered it to be finished after Inigo Jones’s old design, A. D. 1695.
The same year Charles duke of Richmond and Lenox was chosen grand mas-
ter, at the annual assembly in London and approved of by king William; and Sir
Christopher Wren acted as his deputy; but was again made grand master in 1698.
In the beginning of queen Anne’s reign Masonry was rather neglected, which
was occasioned through the carelessness of several masters and wardens, in not
chusing a grand master for some years, Sir Christopher being by age and bodily
infirmities rendered incapable of presiding over them.7 But after the rebellion in
the year 1715, the masters and wardens of the Lodges in London, viz. at the Goose
and Gridiron, St. Paul’s Church yard; the Crown in Parker’s-lane, Drury-lane;
the Apple-tree in Charles-street, Covent-Garden; the Rummer, Channel-row,
Westminster; held a quarterly communication, in order to consider of a proper
person to preside over them, and / (20) on St. John’s day, 1717, at their annual
feast, chose the oldest master-mason from among themselves, which was Mr.
Anthony Sayer, who was accordingly installed at the Goose and Gridiron.
A. D. 1718, George Payne, Esq ; was elected in the room of Mr. Sayer; and
in the following year John Theophilus Desaguliers, F.R.S. was appointed; and
after him, in 1720, Mr. George Payne was re-elected.—The brotherhood were
now requested to bring to the grand lodge any antient writings or records they
might have in their possessions, that respected Masonry, and they were revised
and ordered to be carefully transcribed for the use of the lodges then in being;
and the grand master had the power given him of appointing his own deputy
grand,8 and also his grand wardens, agreeable to antient custom.
A. D. 1721, at the Grand Lodge held in due and ample form on Lady-day,
1720, the craft had the satisfaction of seeing Masonry flourish in in [sic] a most
extraordinary degree; and the then grand master, Payne, proposed the most
noble John Montague, duke of Montague, for his successor, who was accord-
ingly ellected on the twenty-fourth of June 1721, at the Queen’s-Arms in St.
Paul’s Church-yard, when several noble and eminent personages were admitted,
and among the rest the present earl of Chesterfield; Dr. Desaguliers spoke an
eloquent oration in praise of the craft; and they then marched in procession to
S[t]ationer’s-hall, where a grand entertainment was provided; and the whole was
conducted with great brotherly love and decorum. His grace the duke of Mon-
tague caused several communications to be held, in all which he endeavoured
to encourage the craft; and their constitutions and laws were collected into one
body, by his order, and printed for the edification of future lodges.
A. D. 1722, Philip Wharton, duke of Wharton, was elected grand master; his
grace was very active in visiting the old lodges, and creating new ones, and many
clergymen, gentlemen, and merchants, gained admission into this honourable fra-
ternity. And from this time to the present, the craft has been honoured / (21) by
having the first of our nobility at its head; but in order to gratify our readers, who
may, perhaps, be curious to know their names, we shall insert them in their order.
Names of the Gsand [= Grand] Masters.
Francis Scott, Earl of Dalkeith.

Charles Lenox, Duke of Richmond Lenox, and Aubigny.
J. Hamilton, Lord Paisly.
William O’Brien, Earl of Inchiquin.
Henry Hare, Lord Colraine.
James King, Lord Kingston.
Thomas Howard, Duke of Norfolk.
T. Coke, Lord Lovell.
Anthony Brown, Lord Viscount Montacute.
James Lyon, Earl of Strathmore.
John Lindsay, Earl of Craufurd.
Thomas Thynne, Lord Viscount Weymouth.
John Campbell, Earl of Loudoun,
Edward Bligh, Earl of Darnley.
H. Bridges, Marquis of Carnarvan.
Robert Raymond, Lord Raymond.
John Keith, Earl of Kintore.
J. Douglas, Earl of Morton.
John Ward, Lord Ward.
Thomas Lyon, Earl of Strathmore.
James Cranstoun, Lord Cranstoun.
William Byron, Lord Byron.
John Proby, Lord Carysfort.
James Bridges, Earl of Carnarvon.
Sholto, Charles Douglas, Lord Aberdour.
W. Shirely, Lord Ferrers.
By the preceeding noble list of Grand masters, such as no age, society or nation,
could ever boast to have ruled over them, Masonry has been fixed on the solid
basis it now stands. We have, indeed, omitted to mention the names of all the
worthy Deputy Grand Masters, Grand Wardens and Secretaries, as it would only
serve to swell out our work beyond the limits / (22) which we intended to assign
it; for which reason, we shall hasten to give an account of other matters, more
immediately relative to this worthy craft.
In the next place, before we proceed to shew our readers the manner of ini-
tiating a person into the first branch of Masonry, it will be necessary to inform
him of the proper enquiries which ought to be made into the character of every
candidate who desires to become a member of this honourable fraternity; and
this we shall do in the words of a worthy brother, viz. Mr. Edward Oakley, at a
lodge held at the Carpenter’s-Arms, Silver-street, Golden-square, Dec. 31, 1728.
“I must now,” says he, at the conclusion of his speech, “in the strictest man-
ner, charge you to be careful and diligent to enquire into the character of such
persons who shall interceed to be admitted of this honourable fraternity: I
therefore, according to my duty, forewarn you to admit, or even to recommend
to be initiated Masons, such as are wine-bibbers or drunkards; witty punsters
on religions or politics; tale-bearers, or liars; litigious, quarrelsome, irriligious,
or profane persons; lewd songsters; persons illiterate, and of mean capacities;
and especially beware of such who desire to gain admittance with a selfish view
gain to themselves; all which principles and practices tend to the destruction
of morality, a burden to civil government, notoriously scandalous, and entirely
repugnant to the sacred order and constitutions of Free and Accepted Masons.
And if any such have already crept in among us, through the negligence or
ignorance of the watchmen upon the walls, hard is our lot indeed.—For most
dangerous are a man’s enemies, when they are of his own house.
“These my dearest brethern, are thieves and robbers, and never entered into
the sheepfold by the door, but climbed up some other way:9 these make their
belly their God, and their little sordid interest their idol:—These follow the
brethern as the multitude did our great Lord, for the loaves and fishes; and, like
them, would cry Hosanna to-day,10 and to-morrow, Crucify, Crucify.11 / (23)
Let these be ever excluded [from] the congregation of the faithful; let their
names be erazed out of the book M.12 and buried in eternal oblivion.
Such persons whom you honour with the most antient and truely valuable
badge and dignity of a Free and Accepted Mason, their character and behaviour
ought to be such, as shall not be liable to bring any reflection on the craft.”
Another worthy brother, the Rev. Mr. Entick, advises his brethern to suffer those
only who are sober and temperate, to be admitted; “for,” says he “of much wine or
strong drink cometh contention, brawling, and sometimes blows and bloodshed:
and to prevent discord and deformity in your lodge, and to obviate all opposition
to Masonry from without; beware of wolves in sheep’s cloathing.13 Let us never be
prevailed upon, by any private or selfish consideration, to admit an unworthy per-
son to our secrets and well governed society; nor to permit a reprobate false brother
to continue amongst us, and to bring a bad report upon the craft.”
From the cautions we have now recited, may be perceived, what kind of men
Fee-Masons ought to be, and this alone one would think sufficient to silence the
clamour of the envious and ill-natured, against our antient and truely honour-
able Society.—But such is the present flourishing state of masonry, that nothing
can harm us if we are followers of that which is good, and adorn our lives and
conversations with the beauty of holiness; if we promote virtue, discourage vice,
and pursue with diligence and honesty the different callings and ways of life, in
which, by the providence of God, we are placed.
This being the state and condition of our Craft, we shall pursue our design, and
endeavour to give a clear and perfect account of what further relates to the order,
and in the first place shew you the manner of Opening a Lodge, and [= at] each night
of meeting (according to the most approved and regular method) which signifies,
that it is lawful to speak freely among one another of the Secrets of Masonry / (24)
The Ceremony of opening a Lodge and setting the Men to Work.
Master to the Junior Deacon,
Brother, what is the chief care of a Mason?
Ans. To see that his Lodge is tiled.
Mas. Pray do your duty.
[ Junior Deacon knocks at the door three times; and the Tiler* on the other
side answers by three knocks; on which the Junior Deacon says to the Master.]
Jun. Deacon. Right Worshipful, the Lodge is tiled.
Mas. Pray, where is the Junior Deacon’s place in the Lodge?
Ans. At the back of the Senior Warden; or at his right hand, if he permits.
Mas. Your business there?
Ans. To carry messages from the Senior to the Junior Warden, that they may
be dispersed round the Lodge.
Master to the Senior Deacon. Pray where is the Senior Deacon’s place in the
Lodge?
Sen. Deacon’s. Ans. At the back of the Master; or at his right hand, if he per-
mits.
Mas. Your business there, brother?
Ans. To carry messages from the Master to the Senior Warden.
Mas. The Junior Warden’s place in the Lodge?
Ans. In the South.
Mas. Why in the South, brother?
Jun. Warden’s Ans. The better to observe the sun at high meridian, to call the
men of [f ] from work to refreshment, and to see that they come on in due time,
that the Master may have pleasure and profit thereby.
Mas. Pray where is the Senior Warden’s place in the Lodge? / (25)
Ans. In the West, Right Worshipful.
Mas. to the Senior Ward. Your business there, brother?
Sen. Warden’s Ans. As the sun sets in the West to close the day, so the Senior
Warden stands14 in the West to close the Lodge, to pay the men their wages, and
dismiss them from their labour.
* A centinel placed at the Lodge door, to give the sign when any one begs admittance, that
the Wardens may ex[a]mine him; he is a member, and has a salary for his attendance.
Mas. The Masters place in the Lodge?

Sen. Warden’s Ans. In the East.
Mas. His business there, brother?
Sen. Warden’s Ans. As the sun rises in the East to open the day, so the Master
stands in the East to open his Lodge, and set his men to work.
[The Master, taking, off his hat, declares the Lodge open by saying]
Mas. This Lodge is open, in the name of holy St. John, forbidding all curs-
ing, swearing, or whispering,15 and all profane discourse what ever, under no less
penalty than what the majority shall think proper.
After this he puts on his hat, and gives three strokes on the table with a small
wooden mallet; the rest of the brethern being uncovered.
The question being asked by the Master, if any person is in waiting to be made,
and being answered in the affirmative by one of the company, who had previously
recommended somebody as a proper person to be admitted a brother; the Senior
and Junior Warden, and an assistant or two, are ordered to go out into the room
where he is waiting, and to prepare him for admission, in the following manner.
They ask him if it is his own desire and choice to be made a Free-Mason, and
also his name, profession, and place of abode; to which he answers: then they
uncover his right knee by taking off his garter, and unbuckling his left shoe, slip
the heel down, or, in some Lodges, put on a slipper. When this is done, his shoe
and knee-buckles, sleeve-buttons, rings, breeches-buckles (if he has one) and the
money in his pockets is taken from him; (and in some Lodges they take the but-
tons from the coat, and all the lace / (26) off; but this is not the general custom:)
he then is blinded by a handkerchief or two tied over his eyes, and in this situation
is led into the room adjoining to the Lodge, where the Tiler stands at the door.
While the Wardens are doing this, the brethren in the Lodge put every thing
in order for his reception; and the shape or figure of a lodge is very curiously
drawn with chalk, stone blue and charcoal intermixed; or with red and white tape,
fastened with little nails, on the floor, at one end of the room. At the east end of
this drawing (for it ought to be due east and west) is placed in an arm chair, or
small table or stool, behind which the Master stands, properly cloathed; on the
seat of the chair, or on the table, is laid the Holy Bible, opened, at the gosple [sic]
of St. John;16 the other officers, and all the brethern, arranging themselves accord-
ing to their degree and seniority; the room is grandly illuminated, and three large
lighted candles, in elegant carved candlesticks, are put in a triangular form, one
on each side [of ] the Bible, and the other at the bottom; and in many some [sic]
Lodges powdered rozin, mixed with shining sand, is strewed on the floor.17
The candidate being in waiting at the out side, blindfolded, the Wardens, or
conductors, give three distinct knocks at the door of the Lodge, and the Master
answers on the inside with three strokes, and says, “Who comes there?” The
candidate then repeats after a person who prompts him, “One who begs to be
received into the fellowship of this worshipful Lodge, as many brothers and fel-
lows have done before me.” On saying this, the door is opened, and he is taken
hold of by the right and left arm by the Wardens, and led three times round the
room, being blindfolded, and brought up to the drawing on the floor, prepared
as before-mentioned for the making, all the brethern placing themselves on the
sides in order, properly cloathed with white aprons, gloves, &c. and the different
officers wearing round their necks the emblems of their rank.
The master taking his place at the upper end of the drawing, and the candidate
standing at the lower end fronting him, close to the first step, called the first / (27)
degree, or entered apprentice’s step, the Bible being placed before the master in a
large chair, or on a small table, opened at the gospel of St. John, the Maste[r] says,
“It is of your own free will and choise that you desire to become a Mason? and
upon his answering, “It is;” the Master says, “Let him see the light;” and the Junior
Warden immediately unties the handkerchief that has all along blinded him.
He is then shewn how to advance, and place his feet at three steps properly
fronting the chair or table on which the Bible is laid, and a pair of compasses are
placed against his naked left breast, which he holds with his left hand; his right
knee being bare, he kneels on a little stool placed on purpose, and the shoe of
his left foot is slipped down, or rather a slipper is placed on his left foot; and in
this posture one of the Wardens addresses him to the following purport: “That
he is now entering into a respectable society; that it contains nothing contrary
to law, religion, or morality; nor is there any thing in it inconsistent with the
allegiance due to his Majesty, or Master; and then the worshipful Grand Master
says (the compasses being held to the naked left breast of the person to be made,
and his right hand laid on the Bible) “Will you promise never to disclose, in any
manner whatever, the secrets of Free-Masonry, except to a brother at the Lodge,
and in the presence of the Master?” and on his answering, “I will;” he repeats the
following Oath after the Master which is called, The Entered Apprentice’s Oath.
“I, G. F. of my own free will and accord, and in the presence of Almighty
God*, and this Right Worshipful Lodge, dedicated to St. John, do hereby and
herein most solemnly and sincerely swear, that I will always hale, conceal, and
never reveal any of the Secrets or Mysteries of Free-Masonry, / (28) that shall
be delivered to me now, or at any time hereafter, except it be to a true and law-
ful brother, or in a just and lawful Lodge of brothers and fellows, him or them
whom I shall find to be such, after just trial and due examination.—I further-
more do swear; that I will not write it, print it, cut it, paint it, stint it, mark it,
stain or engrave it, or cause so to be done, upon any thing moveable or immove-
able, under the canopy of Heaven, whereby it may become legible or intelligible,
* The form of the Oath differs in many Lodges, though this is the strictest in use; and
in some Societies, instead of saying, “In the presence of Almighty God,” it runs thus, “I
promise before the Great Architect of the universe,” &c.
or the least appearance of the character of a letter, whereby the Secret Art may
be unlawfully obtained. All this I swear, with a strong and steady resolution to
perform the same, without any hesitation, mental reservation, or self-evasion of
mind in me whatsoever, under no less penalty than to have my throat cut across,
my tongue torn out by the root, and that to be buried in the sands of the sea, at
low-water mark, a cable’s length from the shore, where the tide ebbs and flows
twice in twenty-four hours. So help me God, and keep me stedfast in this my
Entered Apprentices’s Obligation.”—[He kisses the book.]
Among the antient Free-Masons they use a prayer, which is inserted in the
Lecture, but the Modern Masons omit it, and as soon as the above obligation is
finished, the new made member is taught the Sign, Grip and Pass-word, of an
Entered Apprentice, as follows:
The Sign is by drawing your right hand across edgeways; as the penalty of his
obligation is, that an entered Apprentice would sooner have his throat cut, than
discover the Secrets of Masonry.
The Grip, is by taking the Warden or Brother with your right hand, and
pressing hard with your thumb-nail upon the first joint of the fore-finger of his
right hand.
The Word, is by whispering in his ear, J A C H I N.
The ceremony being now ended, he is desired to pay the usual fees of being
made, which offering to do by putting his hand into his pocket, he finds no /
(29) money, and this generally causes a laugh among the brethern, as all kinds of
metal had been taken from him before he was admitted into the room; but being
now restored, he discharges his fees, and an apron being brought him (for which
he pays a shilling) and a list of the Lodges, he is congratulated by his brethern;
but before he sits down, a mop and pail are brought, and he is told he must wash
out the drawings on the floor, with which he must comply, to the no small diver-
sion of the company. In some Lodges, in order to prevent this disagreeable part
of the ceremony, they make use of red tape and nails to form the drawing or fig-
ure of the Lodge, which prevents any mark or stain on the floor, and is certainly
preferable to that of chalk.
They now begin to take their seats at the table, according to their degree, and
the new member is placed for that night only, on the right hand of the Master;18
and the table being plentifully stored with wine, punch, tobacco, pipes, &c. the
Master drinks to the new made Mason, and is joined by the company, all stand-
ing up, except the new brother, who sits; and the Warden instructs him how to
return the compliments in proper form. Having filled a bumper, he says as fol-
lows: “To the right worshipful the Master, the Senior and Junior Wardens, and
the rest of the officers and members of this Lodge, wishing them success in all
their public and private undertakings; to Masonry in general, and this Lodge in
particular, craving your assistance:” They answer, “We will assist you;” he then
drinks his glass; throws it out strait from his mouth, and brings it back three
times, all the company keeping the same motion with their empty glasses, and
then set them all down together at once on the table, and all clapping the hand
three times three, keeping due time, and stopping a little between every three
times. This is termed firing among them.
After they have regaled themselves a little time, the worshipful Master calls
to order, and says, they must proceed to instruct their new brother in what far-
ther belongs to the craft; which is by way of catechism or / (30) Lecture. The
Master asking the questions, and the Members properly seated, making the
answers one after another; this is termed working; and when it comes to any
member’s turn to answer, who perhaps is not properly qualified, by not having a
good memory, he gets up, and clapping his right hand on his left breast, makes
a low bow; which is considered as an excuse, and it passes on to the next person
on his left hand.
The Lecture used after making an Entered Apprentice, as delivered in the best
Lodges, though in some they do not use one half of it.
Quest. Brother, is there any thing between you and me?

Ans. There is, right worshipful.
Q. What is it, brother?
A. A Secret.
Q. What is that Secret, brother?
A. Masonry.
Q. Then I presume you are a Mason?
A. I am so taken and accepted amongst brothers and fellows.
Q. What sort of a man ought a Mason to be?
A. A man born of a free woman.
Q. Where was you first prepared to be made a Mason?
A. In my heart.
Q. Where was you next prepared?
A. In a room near to the Lodge.
Q. How was you prepared, brother?
A. I was neither naked nor cloathed; bare-foot nor shod; deprived of all
metal; hood-winked, with a cable of tow19 about my neck, when I was led to
the door of the Lodge, by the hand of a friend, whom I afterwards found to be
a brother.
Q. How do you know it to be a door, being blinded?
A. By finding a stoppage, and afterwards an entrance or admittance.
Q. How got you admittance.
A. By three knocks. / (31)
Q. What was said to you within?
A. Who comes there.
Q. What answer did you make, brother?

A. One who begs to have and receive part of the benefit of this right worshipful
Lodge, dedicated to St. John, as many brothers and fellows have done before me.
Q. By what means did you expect to obtain it?
A. By being free-born, and well reported.
Q. What was said to you then?
A. Enter.
Q. How did you enter, and upon what?
A. Upon the point of a sword or spear, or some sharp instrument, presented
to my naked left breast.
A. I was asked if I felt any thing.
Q. What was your answer?
A. I did.
Q. You have told me the manner of your being received, pray who received
you?
A. The Junior Warden.
Q. How hid [= did] he dispose of you?
A. He delivered me to the Master, who ordered me to kneel down, when the
following prayer was made.
The PRAYER*.
“O Lord God, thou great and universal Mason of the world, and first builder
of man, as it were a temple; be with us, O Lord, as thou hast promised, when
two or three are gathered together in thy name, thou wilt be in the midst of
them: be with us, O Lord, and bless all our undertakings, and grant that this our
friend may become a faithful brother. Let grace and peace be multiplied unto
him, through the knowledge of our Lord Jesus Christ: and grant, O Lord, as he
putteth forth his hand to thy holy word, that he may also put forth his hand to
serve a brother, but / (32) not to hurt himself or his family; that thereby may be
given to us great and precious promises, that by this we may be partakers of thy
divine nature, having escaped the corruption that is in the world, through lust.
O Lord God, add to our faith virtue, and to virtue knowledge, and to knowl-
edge temperance, and to temperance prudence, and to prudence patience, and to
patience godliness, and to godliness brotherly love, and to brotherly love charity;
and and [sic] grant, O Lord, that Masonry may be blest throughout the world,
and thy peace be upon us, O Lord; and grant that we may be all united as one,
through our Lord Jesus Christ, who liveth and reigneth for ever and ever. Amen.”
Q. When you had received this prayer, what was said to you?
* The modern Masons make use of no prayer, and very seldom repeat half the Lecture.
A. I was asked whom I put my trust in?

Q. Your answer, brother?
A. In God.
Q. What was said to you next?
A. I was taken by the right hand by a brother, and he said, rise up, follow your
leader, and fear no danger.
Q. After all this, how were you disposed of ?
A. I was led three times round the Lodge.
Q. Where did you meet with the first opposition?
A. At the back of the Junior Warden in the South, where I gave three knocks,
as at the door.
Q. What answer did you receive?
A. He said, who comes there?
Q. Your answer?
A. The same as at the door. One who begs to have and receive, &c.
Q. Where did you meet with the second opposition?
A. At the back of [t]he Senior Warden in the West, where I made the same
repetition as at the door.—He said, Who comes here? One who begs to have
and receive, &c.
Q. Where did you meet with the third opposition? / (33)
A. At the back of the Master in the East, where I made the repetition as
before.
Q. What did the Master do with you?
A. He ordered me back to the Senior Warden in the West, to receive instructions.
Q. What were the instructions he gave you?
A. He taught me to take one step upon the first step of a right angle[d] oblong
square, with my left knee bare bent, my body upright, my right foot forming a
square, my naked right hand upon the Holy Bible, with the square and compass
thereon, my left hand supporting the same; where I took the solemn obligation
or oath of a Mason.
Q. Brother, can you repeat that obligation?
A. I will do my endeavour, with your assistance, right worshipful.
Q. Stand up, and begin.
[Here the oath is repeated, as mentioned before*.]
Q. Brother, after you received the obligation what was said to you?
A. I was asked, what I most desired?
Q. What was your answer?
* As soon as the Oath is repeated, they charge their glasses, and drink. To the heart that
conceals, and to the tongue that never reveals, and draw the glasses across their throats,
the penalty of the obligation being that of having their throat cut, &c.
A. To be brought to light.
Q. Who brought you to light?
A. The Master and the rest of the brethern.
Q. When you were thus brought to light, what were the first things you saw?
A. The Bible, Square and Compass.
Q. What was it they told you they signified?
A. Three great lights in Masonry.
Q. Explain them, brother?
A. The Bible, to rule and govern our faith; the Square, to Square our actions;
the Compass, to keep us within bounds with all men. / (34)
Q. What were the next things that were shewn to you?
A. Three Candles, which I was told were three lesser lights in Masonry.
Q. What do they represent?
A. The Sun, Moon, and Master-Mason.
Q. Why so, brother?
A. There is the Sun to rule the day, the Moon to rule the night, and the
Master-Mason his Lodge.
Q. What was then done to you?
A. The Master took me by the right hand, and gave me the Grip and Word
of an Entered Apprentice, and said, Rise, my brother JACHIN.
[The Sign is frequently given before the Grip and Word.]
Q. Have you got this Grip and Word, brother?

A. I have, right worshipful.
Q. Pray give it to your next brother.
[Takes his left hand brother by the right hand, and gives him the Grip and
Word as before described; and the brother tells the Master that [it] is right.]
First brother gives him the Grip, second brother says, What’s this? First
brother, The Grip of an Entered Apprentice. Second brother, Has it got a name?
First brother, it has. Second brother, will you give it me? First brother, I’ll letter
it with you, or halve it. Second brother, I’ll halve it with you. First brother, Begin.
Second brother, No, you begin first. First brother, JA: Second brother, CHIN.
First brother, JACHIN.—First brother says, it is right Worshipful Master.
Q. What was the next thing that was shewn to you?
A. The Guard or Sign of an Entered Apprentice.
Q. Have you got that Guard or Sign?
[He draws his right hand across his throat edgeways, as aforesaid, to shew the
master that he has.]
Q. After this, what was said to you?

A. I was ordered to be taken back, and invested / (35) with what I had been
divested of; and to be brought back to return thanks, and to receive the benefit
of a lecture, if time would permit.
Q. After what you had been divested of was returned, what was done to you?
A. I was brought to the north-west corner of the Lodge, in order to return
thanks.
Q. How did you return thanks?
A. I stood in the north-west corner of the Lodge, and, with the instruction
of a brother, I said, “right worshipful Master, Senior and Junior Wardens Senior
and Junior Deacons, and the rest of the Brethren of of [sic] this Lodge, I return
you thanks for the honour you have done me, in making me a Mason, and admit-
ting me a member of this worthy Society.”
A. The Master called me up to the north-east corner of the Lodge, and
placed me at his right hand.
Q. Did he present you with any thing?
A. He presented me with an Apron, which he put on me; and told me it was
a badge of innocence, more antient than the Golden Fleece or the Roman Eagle;
more honoured than the Star or Garter, or any other order under the sun, that
could be conferred upon me at that time, or any time hereafter.
Q. What were the next things shewn to you?
A. The Master shewed me the working tools of an Entered Apprentice.
Q. What were they?
A. The twenty-four inch guage [= gauge], the square, and common gavel, or
setting maul.
Q. What are their uses?
A. The square to square my work, the twenty-four inch guage [= gauge]
to measure my work, the common gavel to knock off all superfluous matters,
whereby the square may sit easy and just.
Q. Brother as we are not all working Masons, we apply them to your morals,
which we call spiritualizing; explain them.
A. The twenty-four inch guage [= gauge] represents the twenty-four hours
of the day.
Q. How do you spend them, brother? / (36)
A. Six hours to work in, six hours to serve God, six hours to serve a friend or a
brother, as far as lies in my power, without being detrimental to myself or family;
and six to refresh myself by sleep.
Q. Why was you neither naked nor cloathed, barefoot nor shod, with a
cable-tow, or halter, about your neck?
A. If I had recanted, and ran out in the street, the people would have said I
was mad; but if a brother had seen me, he would have brought me back, and seen
justice done me.
Q. Why was you hoodwink’d?

A. That my heart might conceal, before my eyes did discover.
Q. The second reason, brother?
A. As I was in darkness at that time, I should keep all the world in darkness
for the future.
Q. Why was you deprived of all metal?
A. That I should bring nothing offensive or defensive into the Lodge.
Q. There is another reason, brother, pray give it me?
A. As I was poor and pennyless when I was made a Mason, it informed me
that I should assist poor and pennyless brethern, as far as lay in my power.
Q. Brother, you told me you gave three distinct knocks at the door: pray
what did they signify?
A. A certain text in Scripture.
Q. What is that text, brother?
A. Ask, and you shall have; seek, and you shall find; knock, and it shall be
opened unto you.20
Q. How do you apply this text in Masonry?
A. I sought in my mind; I asked of my friend; I knocked, and the door of
Masonry was opened unto me.
Q. Why had you a sword, spear, or some other warlike instrument, presented
to your naked left breast particularly?
A. Because the left breast is the nearest [to] the heart, that it might be the
more a prick to my conscience as it pricked my flesh at that time.
Q. Why was you led three times round the Lodge? / (37)
A. That all the brethren might see I was duly-prepared.
Q. When you was made an Apprentice, why was your left knee bare bent?
A. Because the left-knee is the weakest part of my body, and an Entered
Apprentice is the weakest part of Masonry, which I was then entering into.
As soon as the before-mentioned part of the lecture is finished, they begin to
regale themselves with wine and punch, and some health is proposed: The King
and the Royal Family; To all Masons wheresoever dispersed; and these healths or
toasts are all drank with three times three, and an huzza at the end. Having rested
for a few minutes, they proceed with the lecture, and the Master begins and says,
Q. Brother, we have been mentioning a Lodge; pray what makes a Lodge?
A. A certain number of Masons, right worshipful.
Q. Pray what number makes a Lodge?
A. Three, five, seven or eleven.
Q. Why do three make a Lodge?
A. Because there were Three Grand Masons in the building [of ] the world.
Q. The second reason, brother?
A. There were Three Grand Masons21 at the building of Solomon’s Temple.
Q. Why do five make a Lodge?
A. Because every man is endued with five senses.
Q. What are the five senses?

A. Hearing, seeing, smelling, tasting, and feeling.
Q. What use are those five senses to you in Masonry?
A. Three are of great use, viz. hearing, seeing, and feeling.
Q. In what manner, brother?
A. Hearing, to hear the word; seeing, to see the sign; feeling, to feel the grip,
that I may know a brother as well by night as by day.
Q. Why should seven make a Lodge?
A. Because there are seven liberal sciences.
Q. Will you name them, brother? / (38)
A. Grammer [sic], Rhetoric, Logic, Arithmetic, Geometry, Music, and
Astronomy.
Q. Brother, what do those sciences teach you?
A. Grammar teaches me the art of writing and speaking the language.
Q. What doth Rhetoric teach you?
A. The art of discoursing upon any topic whatsoever.
Q. What doth Logic teach you?
A. The art of reasoning well, whereby to discover truth from falshood.
Q. What doth Arithmetic teach you?
A. The virtue of numbers.
Q. What doth Geometry teach you?
A. The art of measuring, whereby the Egyptians found out their own land.
Q. What doth Music teach you, brother?
A. The virtue of sounds.
Q. What doth Astronomy teach you?
A. The knowledge of the heavenly bodies.
Q. Why should eleven make a Lodge, brother?
A. There were eleven Patriarchs, when Joseph was sold in Egypt, and sup-
posed to be lost.
Q. The second reason, Brother?
A. There were but eleven Apostles when Judas betrayed Christ.
Q. What form is your Lodge?
A. An oblong square.
Q. How long, brother?
A. From east to west.
Q. How wide, pray?
A. Between north and south.
Q. How high?
A. From the earth to the heavens.
Q. How deep?
A. From the surface of the earth to the center.
Q. Why is your Lodge said to be from the surface to the center of the earth?
A. Because that Masonry is universal.
Q. Why is your Lodge situated east and west?
A. Because all churches and chapels are, or ought to be so.
Q. Why so, brother? / (39)
A. Because the gospel was first preached in the east, and extended itself to
the west.
Q. What supports your Lodge?
A. Three great pillars.
Q. What are their names?
A. Wisdom, Strength and Beauty.
Q. Who doth the pillar of Wisdom represent?
A. The Master in the east.
Q. Who doth the pillar of Strength represent?
A. The Senior Warden in the west.
Q. Who doth the pillar of Beauty represent.
A. The Junior Warden in the south.
Q. Why should the Master represent the pillar of Wisdom?
A. Because he gives instructions to the crafts to carry on their work with
good harmony.
Q. Why should the Senior Warden represent the pillar of Strength?
A. As the sun sets to finish the day, so the Senior Warden stands in the west
to pay the hirelings their wages, which is the strength and support of all business.
Q. Why should the Junior Warden represent the pillar of Beauty?
A. Because he stands in the south; at high twelve at noon, which is the beauty
of the day, to call the men off from work to refreshment, and to see that they
come on again in due time, that the Master may have pleasure and profit therein.
Q. Why is it said that your Lodge is supported by those three great pillars,
Wisdom, Strength and Beauty?
A. Because Wisdom, Strength and Beauty, are the finishers of all works, and
nothing can be carried on without them.
Q. Why so, brother?
A. Because there is Wisdom to contrive, Strength to support, and Beauty to
adorn.
Q. Had you any covering to your Lodge?
A. Yes; a cloudy canopy, of divers colours, or the clouds.
Q. How blows a Mason’s wind, brother? / (40)
A. Due east and west.
Q. What is it o’clock, brother?
A. High twelve.
Q. Call the men off from work to refreshment, and see that they come on
again in due time.
[Before the ceremony of calling the men off from work, the Entered Appren-
tice’s song (inserted in the Chaplet of Chearfulness, a new collection of
Songs) is sung; all the brethren standing up, and at the end of each verse they
join hands crossways, so as to form a link or chain, and shake their hands up and
down, and stamp with their feet hard on the floor, keeping due time; and this
is what surprizes any stranger who may be in a room underneath, or near the
Lodge. It is termed, by Masons, driving of piles.]
The Lecture belonging to the Entered Apprentice being now ended, it is nec-
essary the brethren should have a little respite; and, perhaps, it is nine o’clock in
the evening when some of the members chuse to have a bit for the tooth. Those
who have ordered any thing for supper, retire into another room, after the fol-
lowing ceremony is over.
The manner of calling the men from work to refresh themselves.
The Master whispers to the Senior Deacon at his right hand, and says,
“It is my will and pleasure that this Lodge be called from work to refresh-
ment, during pleasure.”
The Senior Deacon communicates this order to the Junior [= Senior] War-
den, by whispering it in his ear; and he whispers it to the Junior Deacon at his
right hand; the Junior Warden receives it in the same manner from the Junior
Deacon, and he declares the Master’s Order aloud to the Lodge: then the Junior
Warden sets his column upright, and the Senior lays his down; the care of the
Lodge, during the member’s refreshment, being consigned into the hands of the
Junior Warden.
The Senior and Junior Warden’s columns, which / (41) they carry in their
hands, are generally a foot and an half long, and represent the columns or por-
tico at the entrance of the temple of Solomon, called JACHIN and BOAZ*; the
Junior’s is called JACHIN, which signifies to establish in the Lord; and the Sen-
ior’s, BOAZ, which denotes strength.22
After a proper time allowed for refreshment, the Master desires the Junior
Warden to give the word for the appearance of the brethren again in the Lodge,
which ceremony is performed thus: the Master says,
“I[t] is my will and pleasure that this Lodge be called from refreshment to
work.”
And the Junior Warden laying down his column, the Senior sets his up. If
time permits them to go on with the Lecture, they proceed to the Fellow-Craft’r
[sic] part, if the new made brethren have been promoted to that degree. It is the
general custom now to make them Entered Apprentices and Fellow-Craft’s on
the same night; and as the ceremony is the same as that of the Entered Appren-
* See the first book of Kings, chap, vii.
tice; except the Oath, Word, Sign, Grip, Pass Grip and Pass-Word, we shall give
our readers that part, and then go on to the Fellow-Craft’s Lecture.
The Oath of the Fellow-Craft.
“I G. F. of my own will and accord, and in the presence of Almighty God and
this right worshipful Lodge, dedicated to St. John, do hereby and hereon most
solomnly and sincerely swear, that I will always hail and, conceal, and never will
reveal that part of a Fellow-craft to an Entered Apprentice, or either of them,
except it be in a true and lawful Lodge of Crafts, him or them whom I shall find
to be such after just trial and due examination.
I furthermore do swear, that I will answer all signs and summonses sent to me
from a Lodge of Crafts, if within the Length of my cable-tow.
I also swear, that I will not wrong a brother, or see him wronged, but give
him timely notice of / (42) all approaching dangers whatsoever, as far as my
knowledge leads me. I will also serve a brother as far as lies in my power, without
being detrimental to myself or family; and I will keep all my brother’s secrets as
my own, that shall be delivered to me as such, murder and treason only excepted.
And that at my own free will, all this I swear with a firm and steady resolution
to perform the same, without any equivocation or hesitation in me whatsoever,
under no less penalty than to have my heart torn from under my left breast, and
given to the vultures of the air as a prey: so help me God, and keep me stedfast in
this my Craft’s Obligation.” [He kisses the book.]
[Note: If a brother be within the length of a cable tow, which is three miles,
he ought to come to his Lodge; but this part of his oath is now dispensed
with, as no brother is required to go oftener than he chuses.]
The Word is BOAZ.
The sign, lay the right hand to the left breast, and keep the thumb quite on a
square; and hold the left hand exactly upright, forming a square.
The Pass-grip; put the thumb-nail of the right hand between the first and
second joint of your brother’s right hand, and press it close.
The Pass-word SHIBBOLETH*.
The Grip, the same as the Pass-grip; but in the place of pressing the thumb-
nail between the first and second joint of a brother’s right hand, let it be put on
the second joint only.
The Fellow-craft is always taught the due guard, as it is termed, of his part,
by taking two steps upon the second step of the drawing on the floor, with his
right knee bent, and quite bare; his left foot forming a square; his body erect;
when he kneels to receive the oath, his right hand is on the Bible, and his left
* Shibboleth signifies plenty, or peace and plenty. For the explanation of this word, see the
12th chap. of Judges.
hand supported by the point of a pair of compasses, / (43) so as to form a square.

When he returns thanks for being admitted a Fellow-craft, he repeats the same
words as the Entered Apprentice, only with this difference, for admitting me a
Fellow-craft.
The manner of repeating the Fellow-Craft’s Lecture.
Quest. Brother, are you a Fellow Craft?

Ans. I am; try me, and prove me.
Q. Where was you made a Craft?
A. In a just and lawful Lodge of Craft’s.
Q. How was you prepared to be made a Craft?
A. I was neither naked nor cloathed, barefoot nor shod; in a halting moving
posture, and being deprived of all metal, I was led to the door of the Lodge by
the hand of a brother.
Q. How got you admittance?
A. By three distinct knocks.
Q. What was said to you from within?
A. Who comes there?
A. One who hath served his time justly and lawfully as an Entered Appren-
tice ought to do, and now begs to become more perfect in Masonry; by being
admitted a Fellow-craft.
Q. How do you expect to attain it, brother?
A. By the benefit of a Pass-word.
Q. Have you got that Pass-word?
A. I have.
Q. Give it me, brother?
A. SHIBBOLETH.
Q. What did he say to you then?
A. Pass, SHIBBOLETH.
Q. What became of you then?
A. I was twice led round the Lodge.
A. At the back of the Senior Warden, Where I made the same repetition as
at the door.
Q. Where did you meet with the second opposition?
A. At the back of the Master, where I made the same repetition as at the door.
/ (44)
Q. What did he do with you?
A. He ordered me back to the Senior Warden, to receive instructions.
Q. What instructions did he give you?
A. He taught me to shew the Master my due guard, and to take two steps
upon the second step of a right angled oblong square, with my right knee bent
bare, my left foot forming a square; my body upright, my right hand upon the
Holy Bible, my left arm supported by the point of the compasses, forming a
square; where I took the obligation of a Fellow-craft.
Q. What did he then do to you?
A. He ordered me back, and to be invested with what I had been divested of,
and then I was brought back, and ordered to return thanks*.
Q. After you was thus admitted a Fellow-craft, did you ever work as a Craft?
A. Yes, in the building of the temple.
Q. Where did you receive your wages?
A. In the middle chamber.
Q. When you came to the door of the middle chamber, who did you see?
A. A Warden.
Q. What did he demand of you, brother?
A. The Pass-word of a Craft.
Q. Did you give it him?
A. I did.
Q. What is it?
A. SHIBBOLETH.
Q. How got you to the middle chamber?
A. Through the porch.
Q. Did you see any thing there worth your notice, brother?
A. I did, right worshipful.
Q. What was it?
A. Two fine pillars of brass. / (45)
Q. What were they called?
A. JACHIN and BOAZ.
Q. How high were these pillars, brother?
A. Thirty five cubits, with a chapiter of five cubits, which make it forty high.
[In the first book of Kings, chap. vii. ver. 20. it is said they were but 18 cubits
high, and a line of 12 cubits measured them round, which is about 4 cubits
diameter: this bear no proportion, according to the rules of architecture. Solo-
mon’s temple was a grand building, and every thing bore true proportion, and
it answers exactly with the Corinthian or Composite Order, for it is about 10
diameters high. In the 3d chap. of the second book of Chronicles, ver. 15. it is
mentioned, they were 35 cubits high, and the chapiters 5 cubits each, which
* When a member answers any of these questions with readiness, the Master says, Thank
you, brother; and then proceeds. They generally smoke and drink during the time the
Lecture is repeating.23
makes 40 cubits, so that it was exactly 60 feet high of our English measure. There
are three sorts of cubits, viz. the king’s cubit, three feet English measure; the holy
cubit, one foot six inches; the common cubit, one foot nine inches. Whenever
the word cubit is mentioned in the Bible, it is one foot six inches.
Q. What were they adorned with, brother?

A. Two chapiters, five cubits high each.
Q. What else were they adorned with?
A. Net-work, lilly-work, and pomegranates.
Q. Were they hollow, brother?
A. They were hollow.
Q. How thick was the shell?
A. Four inches, or a hand’s breadth.
Q. Where were they cast?
A. On the plain of Jordan, between Succoth and Zartha, where the rest of
Solomon’s holy vessels were cast.
Q. Who cast them?
A. Hiram Abiff, the widow’s son.
End of the Fellow-Craft’s Lecture.

/ (46)
There are some Masters of Lodges who pretend to argue farther; par-
ticularly in the Irish Lodges.—Some will ask, Why they were square.—Why
hollow—Why costly—Why hewn or sawed stone.—The reader need only
compare the 5th, 6th, 7th, and 8th chapters of the first book of Kings; and
the 2d, 3d, and 4th, of the second book of Chronicles, and he will find all the
reasons ever used.
This Lecture is always closed with the Fellow-craft’s Song, inserted in the col-
lection of Songs before referred to; and by this time, perhaps, it is almost eleven
at night; when the Master orders the Lodge to be shut, which is performed in the
same manner as that of opening it. The Senior Warden stands up, and declares.
“It is our right worshipful master’s will and pleasure that this Lodge stands
closed till the first, second or third day (mentioning the day of the week) in the
next month.”
The Master, Wardens, Deacons, Secretary, and all the Officers and Brethren,
take off their jewels from their neck, and each member may go or stay, as he
thinks proper; nothing of Masonry must be mentioned during the remainder of
the night, and it sometimes happens, that after the Lodge is closed, some mem-
bers, [sic] being warmed with the juice of the grape, thinks he may dispense with
the laws of decency, and indulge himself with an obscene song; but though it
is a maxim pretty generally received, that good singers should be free from all
restrictions, yet the better sort of Free-Masons have not adopted it, though they
do not exclude gay and joyous songs after the Lodge is shut.
In all companies it is looked upon as a breach of politeness to whisper,—
but it is generally considered only as a breach of politeness; by Free-Masons it is
looked upon as a crime, which is often punished with greater or less severity, as
the offending party may or may not be elevated with liquor.24
The next degree in Masonry to the Fellow-craft is that of a Master; which we
shall give a relation of in the best manner possib[l]e, as the custom varies greatly
/ (47) in different Lodges. The drawing on the floor is more grand, and finely
decorated with emblematical figures.
The way to prepare him is the same as the Apprentice’s and Fellow-craft’s,
both shoes are taken off, his arms and breast are naked, and he gives all the
Words, Signs, and Grips, of the two first degrees.
The Pass-word is, TUBAL-CAIN.
The Sign. Draw the right-hand across the belly; that being the penalty of the
obligation.
The Grip. Take hold of the right-hand of the Master with your right hand,
and press your forefinger nail hard under his wrist; put your right foot to his;
your right knee to his; and your right breast to his, with your left hand round his
back, and then whisper softly in his ear,
The Word, MAHHABONE *, if of the antient Masons; if of modern,
MACBENACK.
But as the ceremony of making will be understood better from the Master’s
Lecture, we shall give it you in the following words, as performed in all good
Lodges[.]
The Master’s Lecture.(a)
Quest. Where have you been, brother?

Ans. In the west.
Q. And where are you going?
A. To the east.
Q. Why do you leave the west and go to the east?
A. Because the light of the gospel was first shewn in the east.
Q. What are you going to do in the east, brother?
A. To look for a Lodge of Masters.
Q. Then I presume you are a Master-Mason, brother? / (48)
A. I am so taken and accepted amongst Masters.
* Mahhabone signifies rotten to the bone; it is held as sacred among Masons, and they are
very cautious in speaking it.
(a)
The Master’s Lecture is never performed but in a Lodge of Masters: no Apprentice or
Fellow-craft can be allowed to be present.
Q. Where was you Past-Master, brother?

A. In a Lodge of Masters.
Q. In what manner was you prepared to be made a Master?
A. My shoes were taken off my feet, both my arms and breast were naked,
and being deprived of all metal, I was led to the door of the Lodge.
Q. How got you admittance, brother?
A. By three distinct knocks.
Q. What was said to you from within?
A. Who comes there?
A. One who hath justly and lawfully served his time as an Entered Appren-
tice and Fellow-Craft, and who now begs to become more perfect in Masonry,
by being admitted a Master.
Q. How do you expect to attain it?
A. By the virtue of a Pass-word,
Q. Will you give me that Pass-word?
A. I will.
Q. Pray give it me then, brother?
A. TUBAL-CAIN *.
A. Enter TUBAL-CAIN.
Q. In what manner was you disposed of ?
A. I was led once round the Lodge.
A. At the back of the Master.
Q. What did he demand of you, brother?
A. The same as at the door.
Q. How was you disposed of ?
A. He ordered me back to the Senior Warden in the west, to receive instructions.
Q. What were the instructions you received from the Senior Warden?
A. He taught me, as I stood in the west, to shew / (49) the Master in the east
my due guard or sign of an Apprentice, and to take one step upon the first step of
the right-angle[d] oblong square, my other foot forming a square.
2dly. I was taught to take two steps upon the same oblong square, shewing
him the sign of a fellow-Craft.
3dly I was taught to take three steps upon the same oblong square, with both
my knees bent bare, my body upright, my right hand upon the Holy Bible; both
the points of the compasses extended to my right and left breast, where I took
the solemn obligation or oath of a Master-Mason.
Q. Can you repeat the obligation you speak of ?
* Tubal Cain: he was the inventor of brass, iron, and other metals. He came from Cain by
the fifth generation. In the fourth chapter of Genesis there is a full account of the origin
of the family.
A. I’ll do my endeavour, right worshipful craving your assistance.

Q. stand up and begin, brother.
A. “I G. F. of my own free will and accord, and in the presence of Almighty
God, and this right worshipful Lodge, dedicated to St. John, do hereby and
hereon most solemnly and sincerely swear, that I will always hail, conceal, and
never reveal, that part of a Master-mason to a Fellow-craft, no more than that of
a Fellow-craft to an Entered Apprentice, or any of them to the rest of the world;
except it be to a true and lawful Lodge of Masters, him or them, whom I shall find
to be such, after just trial and due examination. I furthermore do swear, that I will
answer all signs and summonses, sent to me from a Lodge of Masters, if within the
length of a cable-tow. I also will keep all the secrets of my brethren as my own, that
are delivered to me as such, murder and treason excepted, and that at my own free
will: I will not wrong a brother, or see him wronged, but give him timely notice
of all approaching dangers, as far as my knowledge leads me: I also will serve a
brother as far as lies in my power, without being detrimental to myself or family.
And I furthermore do promise, that I will not have any carnal conversation
with a brother’s wife, / (50) sister or daughter; and that I will never discover
what is done in the Lodge, but will be agreeable to all laws whatsoever. All this I
swear, with a firm and steady resolution to perform the same, without any hesi-
tation in me whatsoever, under no less penalty than to have my body severed in
two, the one part carried to the south, and the other to the north; my bowels
burnt to ashes in the south, and the ashes to be scattered before the four winds,
that such a vile wretch as I should be remembered no more amongst any manner
of men (particularly Masons) so help me God, and keep me ste[a]dfast in this
my Master’s Obligation.”—Kisses the book.
Q. What was shewn to you after you had received this obligation?
A. One of the Master’s Signs.
[Gives the Master’s Sign, and the Apprentice’s Grip.]
Q. Has it got a name?
A. It has.
Q. Will you give it me?
A. JACHIN.
Q. Will you be of or from?
A. From.
Q. From what, brother?
A. From an Entered Apprentice to a Fellow-Craft.
Q. The Pass, brother?
[He gives the Grip and Pass-word.]
Q. What was done to you then?
A. He took me by the Grip of a Fellow-craft, and said, What is this?
A. The Grip of a Fellow-craft.

Q. Has it got a name;
A. It has.
Q. Will you give it me?
A. BOAZ.
Q. What was said to you then? / (51)
A. Rise up, brother.
Q. What was next said to you, brother?
A. He told me I then represented one of the greatest men in the world, our
Grand Master Hiram, who was killed just at the finishing of the first temple, as
you shall hear.
Fifteen Fellow-crafts (finding the temple almost finished, and not having
received the Master’s Word, because their time was not come) agreed to extort
it from Hiram the first opportunity, that they might pass for Masters in other
countries, and receive Master’s wages; but twelve of these Crafts recanted, and
the other three were resolved to carry it on; their names were Jubela, Jubelo and
Jubelum, who knew it was always Hiram’s custom at high twelve at noon; when
the men were called off to refreshment, to go into the Sanctum Sanctorum, to
pay his adoration to the true and living God: these ruffians placed themselves
at the three entrances of the temple, viz. at the west, the south and east doors.
At the north door there was no entrance, because the sun darted no rays from
thence. Thus they waited till he had finished his prayer to the Lord, to extort the
Word and Grip as he came out, or his life*.—Hiram came to the east door, and
Jubela demanded the Master’s Waster;25 but Hiram told him he must wait, and
time and a little patience would bring him to it; and that it was not in his power
to disclose it alone, except three together, viz. Solomon king of Israel; Hiram,
king of Tyre; and himself. Being dissatisfied with this answer, Jubela struck him
across the throat with a twenty-four inch guage [= gauge]: Hiram Abiff fled
from thence to the south door, where he thought to have made his escape; but
he was accosted in like manner by Jubelo, to whom he returned the same answer;
but he not being pleased with it, gave him a blow with a square upon his left
breast that made him reel: Hiram having recovered himself, ran to the / (52)
west door, the only way left, as he imagined, to make his escape; but was there
also accosted by Jubelum, to whom he made the same reply as to the two former;
but he neitheir [sic] being satisfied therewith, gave Hiram a violent blow on the
head, with a common gavel or setting maul, which killed him on the spot. The
assassins then conveyed the dead body out at the west door, and hid it in a heap
of rubbish till twelve at night, when they found means to bury it on the side of a
hill, six foot east and west, and six foot perpendicular.†
* Some Masons will insist upon it, that Hiram was assailed as he entered the temple, but
give no reason for such insertion.
† The Masons differ also in this particular: some will insist upon it that Hiram was not
carried out at the west door, but that the assassins took up a stone on the spot where he
Q. After you were thus knocked down,(a) *what was said to you then?
A. He said I represented one of the greatest men in the world, our Grand
Master Hiram, lying dead.
Q. Thank you, brother.—Pray go on.
A. As I lay on my back, the Master informed me how Hiram was found, and
by what means the three assassins were discovered, as follows:
“Our Master Hiram not coming to view the workmen as usual, king Solomon
caused strict enquiry to be made; but that proving ineffectual, he was supposed
to be dead. The twelve Fellow-crafts who had recanted, hearing the report, went
to Solomon with white aprons and gloves, as emblems of their innocence, and
informed him of every thing relative / (53) to the affair, as far as they knew; and
offered their assistance, in order to discover the three Fellow-crafts, who had
disappeared. They separated themselves into four parties; three went east, three
west, three north, and three south, in quest of the murderers. One of the twelve
travelling on the sea-side, near Joppa, being fatigued, sat down to refresh him-
self; but was soon alarmed by the following hideous exclamations from the cliff
of a rock: “Oh! that my throat had been cut across, my tongue torn out by the
root, and buried in the sands of the sea at low-water mark, a cable’s length from
the shore, where the tide ebbs and flows twice in twenty-four hours, ere I had
consented to the death of our Grand Master Hiram!—Oh! (says another) that
my heart had been torn from under my naked left breast, and given [as] a prey to
the vultures of the air, rather than I had been concerned in the death of so good
a Master! But (continued a third) I struck him more violent than either of you:
’twas I that killed him. Oh! that my body had been severed in two, and scattered
to the south and north; my bowels burnt to ashes in the south, and dispersed
between the four winds of the earth, e’er I had been the cause of the death of our
Grand Master Hiram.”—The Fellow-craft hearing this, went in quest of his two
brethren, who all entered the cliff of the rock, seized and bound the murderers,
and brought them to king Solomon, before whom they confessed their guilt,
and begged to die. The sentence passed on them was the same as they expressed
in their exclamation in the cliff: Jubela’s throat was cut across; Jubelo’s heart was
torn from under his left breast; and Jubelum’s body was severed in two, and scat-
tered in the south and north.
After this execution, king Solomon sent the twelve Crafts to raise their Mas-
ter Hiram, in order that he might be interred in the Sanctum Sanctorum. And
was killed, dug a hole, buried him in it, and then carried away the rubbish in their aprons.
As it is a matter which at this time of day cannot be proved, it is not worth while to have
any dispute about it.
(a)
Every Master, at the time of making, is knocked down: the Junior Warden strikes him
with a 24 inch guage [= gauge] across his throat; the Senior strikes him with the square
on his left breast, and the Master strtkes [= strikes] him upon the head with a gavel till
he falls, ihough [= though] not entirely by their blows, the brethren pulling him down at
the very instant the blows are given.
Solomon told them, that if they could not find a Key-word in him, or about
him, it was lost; for there were but three in the world who knew it, and it never
could be delivered without the three were together: / (54) therefore as one was
dead, it was lost. But the first sign and word that were made and spoke at his
raising, should be his ever after. The twelve Crafts went and cleared the rubbish,
and found their Master in a mangled condition, having lain fifteen days; upon
which they lifted up their hands above their heads in astonishment, and said, O
Lord my God! This being the first Word and Sign, king Solomon adopted it as
the Grand Sign of a Master Mason, and [it] is used at this day in all the Lodges
of Masters.”26
Q. Brother, when Hiram was thus found dead, how was he raised?
A. By the five points of fellowship.
Q. What are the five points of fellowship?
A. He was taken by the Entered Apprentice’s Grip, and the skin slipped off.
Then he was taken by the Follow-craft’s Grip, which also slipped off, and lastly
by the Master’s Grip.
Q. Brother, it appears you could not have been raised but by the five points
of fellowship: pray explain them.
A. Hand-in-hand signifies, that I will always put forth my hand to serve a
brother, as far as in my power lies.—Foot-to-foot, that I never will be afarid [=
afraid] to go a foot out of my way to serve a brother.—Knee-to-knee, that when
I pray, I should never forget my brother’s welfare.—Breast-to-breast, to show I
will keep my brother’s secrets as my own.—The left hand supporting the back,
that I will always support a brother as far as I can, without being detrimental to
my own family.
Q. Thank you, brother.—But pray why were you deprived of all metal?
A. Because there was neither axe, hammer, or sound of any metal tool heard
in the building the temple of Solomon.
Q. Why so brother?
A. Because it should not be pulluted [sic].27
Q. How is it possible, brother, that such a large building should be carried on,
without the use or sound of some metal tool? / (55)
A. It was prepared in the forest of Lebanon, brought down upon proper car-
riages, and set up with wooden mauls made on purpose for the occasion.
Q. Why were both your shoes taken from off your feet?
A. Because the place I stood on, when I was made a Mason, was holy ground.
Q. What supports your Lodge?
A. Three pillars.
Q. Pray what are their names, brother?
A. Wisdom, Strength and Beauty.
Q. Who do they represent?
A. Three Grand Masters; Solomon, king of Israel; Hiram, king of Tyre; and
Hiram Abiff, who was killed by the three Fellow-crafts.
Q. Were these three Grand Masters concerned in the building [of ] Solo-
mon’s temple?
A. They were.
Q. What was their business, brother?
A. Solomon found provision and money to pay the workmen; Hiram, king
of Tyre, provided materials for the building; and Hiram Abiff performed or
superintended the work.
This concludes the Master’s part, and contains more than one Lodge in ten
makes use of; though in some they pretend to ask other questions, no way rela-
tive to Masonry.
The manner of Coustituting [= Constituting] a Lodge,
according to antient custom.
The Grand Master should be present at the consecrating [of ] a new Lodge, with
his Deputy, Wardens, &c. but it is more common now to do it by his Deputy.
Though if the Deputy be absent, the Grand Wardens may perform the ceremony.
The Lodge being opened, the new Master and Wardens being among the
Fellow-crafts, the Grand Master asks his Deputy, if he has examined them, and
whether he finds them duly instructed in the mysteries of the order; and on the
Deputy’s answering in the affirmative, the candidate is taken from / (56) among
his fellows, and presented to the Grand Master by the Deputy, who says, “Right
Worshipful Grand Master, the brethren attending here desire to be formed into
a regular Lodge; and accordingly I present this worthy brother (mentioning his
name) to be installed their Master, as I have good reason to believe him to be
true and trusty, and that he will be an honour to the fraternity.”
The candidate is then placed on the Grand Master’s left hand, and having
had the unanimous consent of all the brethren, the Grand Master says,
“I constitute and form these good brethren into a new and regular Lodge,
and appoint you (mentioning his christian and sirname [sic]) Master of it, not in
the least doubting of your capacity and care to preserve the credit and character
of your Lodge.”
Then the Deputy gives him the charges and orders belonging to a master,
and asks him if he will submit to the said charges, as all masters have done before
him; he answers, “I will, by your help;” and then he takes the following oath,
which is given to every new Master, annually, on his knees.
“I G. F. of my own free will and consent, in the presence of Almighty God,

and this right worshipful Lodge, dedicated to St. John, do most solemnly and
sincerely swear, that I will not deliver the Word and Grip belonging to the chair
whilst I am Master, or at any time hereafter, except it be to a Master in the chair,

or a past Master, him or them whom I shall find to be such, after due trial and
examination. I also swear, that I will act as Master of this Lodge till next St. John’s
day, and fill the chair every Lodge night, if I am within the length of my cable-
tow. I likewise further promise, that I will not wrong this Lodge, but act in every
respect for the good of Masonry, by behaving myself agreeable to the rest of the
brethren; and maintaining good order and regularity in this Lodge, as far as lies
in my power. All this I swear, with a firm and stedfast resolution to perform the
same, under no less than the four following / (57) penalties, my throat cut across,
my tongue plucked out, my heart torn from my left breast, and my body severed
in two. So help me God, and assist me in this my obligation belonging to the
chair.” (Kisses the book.) He is then raised up, and presented with his Warrants,
the Book of Constitutions, the Lodge-book, and the Instruments of his order.28
Then the members of this new Lodge with their Master, or whoever offi-
ciates in his absence, return thanks in a very respectful manner, and promise
obedience to the Grand [Master].
The Grand Master then bids the new Master enter upon the duties of his
office, which he does by presenting his Senior Warden for his Worship’s appro-
bation; and upon this the Senior Grand Warden gives him his charges, and the
instruments of his office, and installs him in his proper place.
The new Master then nominates his Junior Warden, and he is also presented
to the Junior Grand Warden, and receives his charges, the ensigns of his office,
and is installed.
When this is done, the Grand Master congratulates the brethren of the new
Lodge, and gives them joy of their master and Wardens, recommending har-
mony, and hoping they will use their utmost endeavours in the cultivation of the
royal art, and the social virtues. Then the Grand Secretary, or whoever is ordered
by the Grand Master, proclaims the Lodge duly constituted, and gives them the
number of the Lodge, and orders it to be registered in the Grand Lodge-book,
and to notify the same to all the other Lodges. As soon as they have received and
returned the usual demonstrations of satisfaction and joy on the above account,
the Grand Master orders the Senior Grand Warden to close the Lodge.
A Prayer frequently used at the Making of a Member.
“O Holy and glorious Lord God, thou great architect of heaven and earth, who
are the giver of all good gifts and graces, and has promised that where two or
three are gathered together / (58) in thy name, thou wilt be in the midst of them:
in thy name we assemble and meet together, most humbly beseeching thee to
bless us in all our undertakings, that we may know and serve thee aright, that all
our doings may tend to thy glory, and the salvation of our souls. And we beseech
thee, O Lord God, to bless this our present undertaking, and grant that this
our new brother may dedicate his life to thy service, and be a true and faithful
brother among us: endue him with a competency of thy divine wisdom, that he
may, with the Secrets of Free-Masonry, be able to unfold the mysteries of godli-
ness and christianity. This we most humbly beg, in the name of Jesus Christ our
Lord and Saviour. Amen.”
Description of the Claps belonging to each Degree of Masonry.
At the beginning of the several degrees of Masonry, in the former part of this
book, we gave the Sign, Word, Pass-word and Grip, belonging to each: and the
following is the manner of giving the claps.
The Masters Clap. Hold both your hands over your head, and then strike
them upon your apron; both feet must keep time upon the floor, shaking it, by
stamping with your feet as much as possible. There are two reasons for this Sign.
First, When the Crafts saw their Grand Master Hiram lie dead, they lifted up
both their hands in great surprise, and exclaimed, “O Lord my God!” Second,
when Solomon dedicated the temple to the Lord, he stood up, and lifting both
his hands over his head, said, “O Lord my God, great art Thou above all Gods,
for this hour will I adore thy name.”
The Fellow Craft’s Clap. Form the Sign of the Craft, by holding the left hand
quite square and upright; and clap your right and left hands together; strike your
left breast with the right hand, and then give a clap with the same hand on your
apron, keeping due time with your right foot.
Entered Apprentices have no Clap belonging to their degree. / (59)
Manner of Drinking among Masons in a Lodge.
Every member is at liberty to chuse his own liquer; and he may even drink as
often as he pleases, provided, when a public health or toast is given, that he joins
the company. At different parts of the evening, when the Master chuses to pro-
pose a public toast, he fills his glass, and desires the Senior and Junior Wardens
to see that the same be repeated at their respective parts of the table; then the
Master stands up and says,
“Brethren, are you all charged?”
The Senior and Junior Wardens answer, “We are all charged in the south and
west, Right Worshipful.”
Then all standing up, they toss off their glasses, observing the Master’s
motion; and if the health or toast were proposed with three times three, they
throw their right hand with the empty glasses quite from their breasts, and draw
them three times across the throat; then at three motions they are again set on
the table, all at once; and raising their hands as high as the breast, give nine Claps
against each other, stopping a moment at every third, and finishing sometimes
with an huzza.
A Free-Mason may be known in any company by a brother, without a stran-

ger being privy to it; and likewise what degree he belongs to, as follows:
If he takes his glass or pot, and draws it across his throat either before or
after he drinks, he is an Entered Apprentice, as by the obligation he took when
made, the penalty of it was, that he would sooner have his throat cut across than
discover any thing of Masonry.
By drawing the glass across his left breast, and touching it, proves him a Fel-
low-craft; the penalty of his obligation being, that he would sooner have his
heart torn from under his left breast, and given to the birds of the air as a prey,
than discover any part of Masonry. / (60)
Just Published,
And sold by THOMAS WILKINSON, No 40, Winetavern-Street.
The Free-Masons Book of Constitutions bound 5s. 5d.
Solomon in all his Glory, with cuts price 1s. 1d.
A Himan Reason [sic] or Help to a Brother, bound, 2s. 2d.
Jachin and Boaz, 6dh.
Shibboleth, 6dh.
Three Distinct Knocks, 6dh.
The Turnpike Road to Masonry 6dh.
A Discourse on Masonry 6dh
Free Mason Song Book, 6dh.
Free Masons Companion 6dh.
Free Mason Dissected, 6dh.
Sprals Book of Constitutions 4s. 4d.
Siege of Derry, 6dh.
De[s]cription of Ireland in verse, 6dh.
The BATTLE OF AUGHRIM, or the fall of Monsieur St. RUTH. A Trag-
edy, by Robert Ashton. To which is perfixed, An extract from the History of
Ireland, not in any former edition, price 6dh.
The FREE-MASON Stripped Naked Or, the whole Art and Mystery of
FREE MASONRY, Made Plain and Easy to all Capacities;—By a Faithful
Account of every Secret, from the first Making of a Mason, till he is completely
Master of every Branch of his Profession.
By CHARLES WARREN, Esq; Late Grand Master of a regularly consti-
tuted Lodge in the City of Corke.—Price. 6dh. / (61)
If he draws it across his belly, he is a Master, the penalty of his obligation
being, that he would sooner have his body severed in two; one part carried to the
south, and the other to the north, and his bowels to be burnt in the south and
north, rather than discover any part of Masonry.
TOASTS used by MASONS.
To the King and the Craft, as Master-masons.

To all Kings, Princes, and Potentates, that ever propagated the Royal Art.
To his Imperial Majesty (our brother) Francis Emperor of Germany.
To all the Fraternity round the Globe.
To the Right Worshipful the Grand Master.
To all the Noble Lords and Right Worshipful Brethren that have been Grand
Masters.
To all well disposed charitable Masons.
To the Worshipful Grand Wardens.
To the perpetual honour of Free-Masons.
To the Masters and Wardens of all Regular Lodges.
To all true and faithful brethren, &c.
To all the freeborn sons of the antient and honourable Cr... [= Craft]
To the memory of him who first planted a vine.
To Masons and to Masons bairns,

And women with both wit and charms,
That love to lie in Masons arms.
To all the female friends of Free-Masons.

To him that first the work began.
To the memory of the Tyrian artist, &c.
To the memory of Vitruvius, Angelo, Wren, and other noble artists.
To the antient sons of peace.
To all upright and pure Masons.
Prosperity to the most antient and honourable Craft.
To the secret and silent.
To all Masons who walk the line.
To the King’s good health.

The nation’s wealth.
The Prince God bless. / (62)
The Fleet success,
The Lodge no less.
To him that did the temple rear, &c.
To each true and faithful heart,

That still preserves the Secret Art.
To all those that live within Compass and Square.

To all social Free-Masons.

To the innocent and faithful Craft, &c.
To all true Masons and upright,
Who saw the east where rose the light.
To each charming fair, and faithful she,
That love the Craft of Masonry.
To the increase of perpetual friendship and peace among the antient Craft.
To each faithful brother, both antient and young,
Who governs his passion, and bridles his tongue.
To all antient Masons, wheresoever dispersed, or oppressed round the globe, &c.
To Solomon’s sons.
To the memory of P. H. Z. L. and I. A.
To all true and faithful Masons. / (63)
APPENDIX,
(BY A DISGUSTED BROTHER.)
Disclosing the other Secrets of Free-Masonry, not divulged by the Author of the
preceding Pages.
The Minor’s Degree.
Quest. When did Free-Masonry begin?

Ans. About one hundred and fifty four years after Noah’s flood, at the build-
ing of Babel’s tower.
Q. Who was Grand Master there?
A. Nimrod*, called by Masons, Belus.
Q. Where was the first Lodge (a)†held?
A. In a plesent plain of Babylon, called Shinar, on the banks of the river Tygris.
Q. On what account was this Lodge held?
A. In order to contrive and lay a plan for a building of friendship, and also for
the building of that stupendous edifice,
Q. When was this Lodge held?
* Nimrod, which signifies a rebel in the Jewish and Chaldean languages, was the name
given him by the holy family, and by Moses; but among his friends in Chaldea he was
called Belus, which signifies Lord; and afterwards was worshipped as god by many
nations under the name of Bel, or Baal, and became the Bacchus of the antients, or Bar-
Chus, the son of Chus.
(a) A Lodge is a place where Masons assemble and work: hence that assemb[l]y, or duly
organized society of Masons, is called a Lodge, and every brother ought to belong to one,
and be subject to its bye-laws and general regulations.
A. An hundred and one years after the flood. / (64)

Q. Did they finish the work which the[y] began?
A. No, it was not compleatly finished; for God confounded their language,
that they could not understand what each other called for.
Q. What succeeded the confusion of tongues?
A. When Belus was baffled in his grand design, he assembled another Grand
Lodge, and instructed his men how to converse by signs*, &c. whereby they were
capable of executing his future designs.
Q. What success attended his instructions?
A. The success was great; for soon the pla[i]n of Shinar became far more
splendid than all other parts, in the magnificence of its buildings.
Q. What were the first injunctions Belus laid on the Masons?
A. Silence, Secrecy and Brotherly Love.
Q. Why so?
A. Silence and Secrecy were enjoined us, that none but the init[i]ated should
ever know our art and mystery, and brotherly love; that by our unparall[el]ed
esteem and regard for each other’s welfare, and that of the craft in general, our
fame might spread over the face of the whole earth and waters, so that we might
be remembered among the sons of men, till time shall be no more.
Q. Do they continue to make after that manner?
A. Yes.
Q. In what manner was you made?
A. Tell me by what authority,
Thus strictly you ex[a]mine me,
How I was made a Mason free
Ex. From Belus great I had this pow’r,
Who laid the plan of Babel’s tow’r
Then who has such authority
As I, who master am to thee? / (65)
A. Since from that mighty man of fame
The pow’r you have, you justly claim;
From thee the Secret I’ll not hide,
Who art my true and faithful guide.
Q. Give me an exact account how you were made?
A. I was led to a door, where a man stood with a drawn sword in his hand,
who asked my friend what he wanted.
Q. What did your friend reply?
* This was what gave rise to what is called Free-Masonry, being fifty-three years after the
first assembly, or Lodge held. This tradition is firmly believed.
A. To have me made a Mason.

Q. Did he admit you?
A. Yes, he struck the door with his sword, upon which it instantly flew open; my
friend then led me by the hand into a very dark room, and then the door was shut.
A. My friend then said with a loud voice,
Here stands a candidate for Masonry,
Who fain would know our art and mystery:
Shew him the light* by which we work and then
Perhaps he’ll learn the art like other men.
Upon this a door flew open, and discovered a room extremely light, out of
which came three men, with drawn swords, one of whom said, deliver your friend
to us. Upon this my friend delivered me into their care, and I was ushered into
the lodge, one walking before, and one on each side, and my friend in the rear.
Thus was I brought out of darkness into light.
Q. What did they do after this?
A. They informed the master they were ready to execute his orders.
Q. What did he order?
A. He ordered them to strip me naked.
Q. Did they strip you naked?
A. Yes.
Q. What was the reason they stripped you? / (66)
A. In order that all the lodge might be well assured they were not imposed
on by a woman.
Q. What reason have they for not admitting women into this mystery?
A. Because it is well known that women in general cannot keep their own
secrets, much less those they are entrusted with.
Q. What proof have you of this?
A. We have many proofs of this, both in sacred and profane history; but as
one may serve, the story of Sampson and Dalilah will be sufficient: this man had
no sooner revealed the secret, wherein his great strength lay, to his dearly-beloved
mistress, than she discovered it, and betrayed him to the Philistines:—Judges xvi.—
For which reason, women are thought not proper to be trusted with the secrets of
Masonry; and Sampson was never after that numbered among †Free-Masons.
Q. Suppose a brother should prove so weak as to betray the secrets to his wife
or any body else, what is his punishment?
A. If it should ever be known, he would be immediately expelled the Lodge
to which he belonged, and never admitted to visit any other Lodge whatever.
* That is, take him into your care, and give him all due instructions.
† The word free was added, because they taught their art to the free born only.
Q. If. a woman should rashly swear, that she would never cohabit with her
husband, unless he told her the secrets, would that excuse him?
A. No, by no means; because he may easily persuade her that there is nothing
more in it than a set of Friends well met, and assembled to be merry; or tell her
any tale that is plausible.
Q. Proceed now to tell me what they did with you after you were stripped?
A. The Master clothed me with the badge(a) of innocence. /(67)
Q. What did he do after that?
A. He took me by the right hand, and placed me in the centre of the breth-
ren; he then ordered me to kneel down on both my knees, and held to my throat
the point of a sword which he had in his hand, and then addressed me as follows:
“SIR,
You are now going to be admitted a member of this antient and honour-
able fraternity, and it is expected that you will lay yourself under the subsequent
obligation.
You shall not reveal to any person or persons, either by word of mouth, or
your own hand writting [sic], or cause to be revealed in any manner whatever,
any part of parts, point or points, or any traditions, which have been, are now, or
shall hereafter be held as a Secret among Free-Masons, unless to * an honest man,
whom you know is a Mason, or to the Master or Wardens of any regular Lodge.
And as it was always esteemed by the masons of old, that to swear by the
sword(b) was the most binding of all obligations, so we do insist and require you
solemnly to kiss the edge of this sword presented to your throat, as a signification
of your full consent to, and approbation of, the above particulars.
Your well performing this injunction, will make you ever esteemed by this ven-
erable body, as the contrary will render you guilty of a breach of the most sacred
band of human society, and consequently degrade you from the character of a man
of honour, which every Mason ought to preserve more carefully than his life.”
Q. What was the first thing the Master did with you after this? / (68)
A. He ordered the Wardens, who stood on each side of me, to raise me on my
feet, and take off the white robe.
Q. What did he order after that?
A. He ordered all the brethren to assist in putting on my cloaths again, which
they accordingly did; the Master then informed me, that as all the Lodge had
assisted in cloathing me when naked, so I should at all times (without prejudice
(a)
This is a loose white garment, generally made of holland, or some other fine linen, and
sometimes of silk. It shews that when a man is made a Mason, he is previously believed to
be a person of good morals, and unsullied character, or else he cannot be received.
* If a mason proves otherwise, no brother dare instruct him, on pain of being expelled all Lodges.
(b)
Masons always swore by the sword, because they were always dutiful subjects, conform-
ing chearfully to the government under which they lived; and if necessity required, were
ever ready (as they now are) to defend it sword in hand.
to myself or family) reli[e]ve the distressed, but especially brethren, their wives,
and children.
Q. What did the Master do with you after this?
A. He presented me with a white leather apron, to wear while at work, and
told me that I was now become a fellow and brother to kings and princes.
Q. How do you prove that?
A. Because the greatest monarchs in all ages, for the sake of knowing our
mystery, have freely consented to be made Masons, by which they were levelled
with the poorest Mason on earth.*
Q. What do you call yourself ?
A. A Minor.
Q. What is the chief care and business of a Minor?
A. The Minor’s chief care and business is to sharpen the tools, clear the shop
from rubbish, and sometimes to carry the hod, &c. He is likewise to attend the
senior brethren, to take care that none enter but Masons, and to keep a watchful
guard all round the lodge.
Q. Can you give me a sign?
A. No because Signs, Tokens and words we are not entrusted with, while in
this degree.
Q. Why so?
A. Because this is only a degree of probation, which all must pass through,
who are made masons; it being necessary the Lodge should have some trial of
their behaviour, before they are admitted into the next degree.
Q. What proof of their behaviour is necessary?
A. The proof the[y] desire is this: / (69)
The Minor is enjoin’d to secrecy,
Because he can be made a Major Free;
Before he can receive the Major’s word,
He oft must guard the Lodge with flaming sword:
He must be silent, sober, and discreet,
And to his brethren all affectionate;
Then may he to great Babel’s tow’r repair,
And on him take a Major’s character.
Q. Are you desirous of k[n]owing the Major’s Secrets?
A. Yes.
Examiner. Your good behaviour alone will not obtain them.
* Though all Masons are upon a level in the Lodge, yet a due deference is to be paid to their
superiors; and, from inferiors, they are to receive honour rather with some reluctance,
than seemingly to extort it.
By that alone they could not be obtain’d,

But I by that a Golden Signet gain’d;
Which will admit me into that degree,
That I may work among the Major’s Free.
Q. What is that Signet?
A. A Ring.
Ex. Produce it.
A. Behold it here (showing the ring.)
Ex. Attend, my brethren, all that round me stand,
While I obey great Belus’ dread command.
Our brother here, upon examination.
Desires I’ll place him in a higher station;
A Minor’s character has well maintained,
And answer’d all things well; by which he’s gain’d
The Signet rare, which Belus did ordain
For such as could the Minor’s art attain,
That they may to the tow’r repair and be
Receiv’d to work among the Major’s Free,
’Tis then my will and pleasure that he may
Begin to work, and enter into pay.
Thus is a Minor always examined before his admission into the major’s
degree; but if he cannot readily answer the examination, he must present every
member of the lodge with a pair of gloves for himself, and a pair for his wife,
which entitles him to the ring before-mentioned, whereof the minor must be
possessed, it being a warrant for his admission. He must commit no part of the
above to writing, least it should be thereby exposed, through negligence or acci-
dent (as witness this book.) / (70)
THE
OFFICERS CEREMONY
OF
INSTALLMENT.
Quest. WHAT is your name?

A. [Here he mentiones his name, according to his office.]
Q. What is your office?
A. [Here he mentiones his office.]
Q. What tools belong to the offices?
A. Belus, the master, wears a compass, pendant, in a white ribbon, round his
neck; Sabas, the Superintendant, wears the square; Evilas and Sabathes, the two
Wardens, wears the level and plumb-rule; and Sabactas and Ramus, a twenty-
four-inch rule, in each of their hands.
Q. Where was you installed?
A. In the observatory.*
Q. How high was it?
A. On the top of the tower.
Q. How got you there?
A. By a winding ascent.
Q. Who did you see when you came to the door?
A. Three men with drawn swords.
Q. What did they demand of you; / (71)
A. One demanded two Signs, another asked two Tokens, and the third
required two words.
Q. What was the reason thereof ?
A. To let them know I was qualified for an Office.
Q. Did you then gain admittance?
A. Yes.
Q. In what manner were you installed?
A. I first passed the Minor’[s], examination, and then the Major’s; after
which I was installed in proper form.
Q. How?
A. Belus informed me, the brethren had unanimously agreed to elect me into
that office, and then he invested me with a badge of the same.
Q. What was that badge?
A. [Here he names the tool, which he wore in a white ribbon.
Q. Have the Officers a secret word?

A. Yes.
Q. How did you receive it?
A. On my two knees he ordered me to kneel.

Before he would the secret word reveal;
A word to all but Officers unknown,
Because we give it when we are alone:
* In this Observatory the plan of Free-Masonry was laid by Belus only, and then he
instructed his Officers in the art, after which he assembled a general Lodge, where, with
the assistance of the Officers, he conveyed to the whole assembly the method of convers-
ing by Signs, Tokens, &c.
The word is BELUS, be it known to thee,

’Twas that great man gave birth to Masonry.
* * * Lest the reader should doubt any of the matters contained in this volume,
the author thinks it incumbent on him to give some instruction here, by carefully
observing which, any person will have it in his power to prove the authenticity
thereof.—First, then, go boldly up to the door of any Lodge, give the man who
stands to guard it, the First Sign of a Mason, tell him you want admittance, and
be sure to say you belong to some Lodge in the country; then the centinel will
ask your name, which you must tell him, and he informs the Master that such
a brother desires to visit the Lodge; upon which the Master, or another officer,
will come out to examine / (72) you; and if you can pass an examination, you
need not doubt of admittance.—These directions may possibly put the masons
more upon their guard, wherefore it is highly necessary, that you should be very
perfect, and quite undaunted.
FINIS.
Just Published, By Thomas Wilkinson, Book-seller and Stationer, No. 40,

Winetavern-Street, Dublin.
1. s. d.
Hill’s Body of Gardening, with 60 Copper-plates, 1 2 9
Stern’s Works, 8 Vols. 1 2 9
Johnson’s Shakespear, 10 Vols. 1 12 0
Cunningeam’s Law Dictionary, 2 Vols. 2 14 0
Swift’s Works, 17 Vols. 2 10 0
Plutarch’s Lives, 6 Vols. 1 6 0
Hume’s History of England, 8 Vols. 2 5 6
The New Arabian Nights, 4 Vols. 0 10 10
Cardinal de Rez Memoirs, 4 Vols. 0 10 10
Guy Julii Memoirs, 2 Vols. 0 6 6
Profilly’s new method of Curing the Veneral 0 5 5
Miller’s Gardeners Dictionary, 2 Vols. 4to 1 16 6
Reilly’s Book-keeping, 0 5 5
Roger’s on Fevers, 0 5 5
Ganganelli’s Letters, 0 10 10
Emma, or the Child of Sorow, 2 Vols. 0 5 5

The American Negociator, 0 6 6
The Surgical Dispensatory 0 5 5
Sentimental Fables for the Ladies 0 5 5
The London Dispensatory, 0 2 8
THE SECRET OF THE ORDER OF FREE MASONS
(1797)
The Secret of the Order of Free Masons ([n.p., 1797]). National Library of Scotland,
ESTC T173078 / L.C.2891(3).
Having opened this volume with Masonry farther Dissected (London 1738), the
following text is a second English translation of Hérault’s pamphlet Réception d’un
Frey-Maçon([Paris, 1737]). Therefore, as far as Hérault’s text is concerned, read-
ers are referred to the headnote to that first text above. The reason for including
another edition here, apart from its extreme rarity, is primarily that it is the most
recent edition known to us, thus demonstrating its longevity of about sixty years
in which interest in this text continued to be sufficiently large to still produce it.
The title is different from any other known edition, and it was not listed by
either Harry Carr or A. J. B. Milborne.1 The text, however, turns out to be so
close to that of the pamphlet The Secrets of Masonry, published by Torbuck in
1737 (Old Slyle), that it seems likely to be produced after that edition. There
are many irrelevant differences, such as those in capitalization of words and in
punctuation. The main differences between these two editions are indicated
in explanatory notes. Some deviations are remarkable: in one place the origi-
nal French edition has the word ‘Tours’, which in The Secret of Masonry was
incorrectly translated as ‘Twins’. The Secret of the Order of Free Masons, like the
Gentleman’s Magazine, has correctly: ‘turns’. Elsewhere, The Secret of the Order of
Free Masons has the word ‘new’ as a correct translation of ‘nouveau’ in the French
text, which is, however, missing in The Secret of Masonry. This suggests that the
editor had at least one other version before him as well.
The copy of this pamphlet in the National Library of Scotland, the only one
known to us, is today bound up with sixteen other pamphlets from between
1770 and 1799 in a volume with the title ‘CHAP BOOKS’ on the back. Inside
the back cover is an Ex Libris of Iohn A. Fairley MDCCCCIX (1909). Inside
the front cover is a ‘Bookplate of W. Craibe Angus, Glasgow’ (1876). There is
not a single pamphlet in this volume which mentions where it was printed, but
– 173 –
nothing seems to suggest Scotland for any but one of them. Some may have been
not printed in England, but then rather in Ireland than in Scotland.
Note
1. H. Carr (ed.), The Early French Exposures, Quatuor Coronati Lodge No. 2076 (London,
1971), pp. 3–5; A. J. B. Milborne, ‘The Early Continental Exposures and their Relation-
ship to Contemporary English Texts, Part I. The Réception d’un Frey-Maçon’, AQC, 78
(1965), pp. 172–200, on p. 172.
The Secret of the Order of Free Masons (1797)
the
SECRET
of the order of
FREE MASONS
and
the ceremonies observed
at the reception of
members
into it.
Printed in the year 1797

[Price One Penny] / / ( 3 )
the secret & c.

****************
First of all, the Person must be proposed in one of the Lodges by a Brother of
the society, as a good subject, and when the latter obtains his request the Recip-
iendary is conducted by the proposer, (who becomes his Godfather,) into one
of the Chambers of the Lodge where there is no light, and there they ask him
whether he has a calling to be received? He answers Yes. After which they ask
him his Name, Surname and Quality; take from him all Metals or Jewels which
he may have about him, as Buckles, Buttons, Rings, Boxes &c. his right Knee is
uncovered, he wears his right shoe as a slipper, then they blind-fold him, and keep
him in that condition about an hour, delivered up to his reflections, after this
the Godfather goes and knocks three times at1 the Reception Room, in which
the venerable Grand Master of the Lodge is, who answers by three knocks from
/ ( 4 ) within and orders the Door to be opened: then the Godfather says, that a
Gentleman by name —— presents himself2 to be received; (Note, that both no [=
on] the outside and within the Chamber, several Brothers stand with their Swords
drawn in order to keep off profane people.
– 175 –
The Grand Master, who has about his neck a blue Ribbond3 cut in a triangle,
says, ask him whither he has the calling? the Godfather puts him this question,
and the Receptiendary having answered in the affirmative, the Grand Master
orders him to be brought in: then they introduce him and make him take three
turns in the Room, round a sort of ring4 on the floor, on which they draw with
a Pencil a great I, and a B,5 which they dont [sic] explain till after the Recep-
tion; In the middle there are three6 Wax Candles laid in a triangle upon which
they throw Gunpowder and Rosin, at the Novice’s arrival, in order to frighten
him by the effects of those matters. The three turns7 being made the Recipien-
dary is brought into the middle of the8 above mentioned / ( 5 ) in three pauses
over against the Grand Master, who is at the upper end behind an arm chair, on
which is the Book of St. John’s Gospel and ask’s him, Do you feel the calling?
Upon his answering Yes, the Grand Master says, shew him the light he has been
long enough deprived of it, in that instant they take off the cloth from his eyes,
and all the Brothers stand with their Swords drawn in a circle,9 they cause the
Recipiendary to advance in three pauses, up to a stool which is at the foot of
the arm chair; the Brother orater addresses him in these terms, You are going
to embrace a respectable order, which is more serious than you imagine, there
is nothing in it against the Law, against Religion, against the State, against the
King, nor against manners; the venerable Grand Master will tell you the rest. At
the same time they make him kneel on the stool with his right Knee, which is
bare, and hold the left Foot in the air: Then the Grand Master says to him, you
promise never to trace, write or reveal the secrets / ( 6 ) of the FREE MASONS
or free Masonry, but to a brother in the Lodge and in the Grand Masters presence;
Then they uncover his Breast to see if he is not a Woman, and put a pair of Com-
passes on his left pap which he holds himself, he puts his right hand on the Gospel
and pronounces his Oath in these terms. I consent that my Tongue may
be pulled out, my Heart torn to pieces, my Body burnt & my Ashes
scattered, that there may be no more mention10 of me amongst
Mankind; If &c. after which he kisses the book.
Then the Grand Master makes him stand by him, they give him a Free
Masons Apron, which is a white skin, a pair of mens Gloves for himself, and
a pair of womens Gloves for the person of that Sex for whom he has the most
esteem.
They also explain to him the I. and the B. traced on the floor, which are the
type of the sign by which the Brothers know one and other;11 The I. signifies
JAKHIN, and the B. BOIAES.12 / ( 7 )
In the signs which the Free Masons make amongst one and other, they repre-
sent these two words, by putting the right hand to the left side of the Chin, from
whence they draw it back in the same line to the right side; then they strike the
skirt of their Coat on the right side, and also streach their hands,13 each other
The Secret of the Order of Free Masons 177
laying the right thumb upon the great joint of his Comrades first finger, which is
accompanied with the word Jakhin; they strike then14 with the right hand, and
take each other by the hand again by reciprocally touching with the right thumb
the first and great joint of the middle finger, which is accompanied with the
word Boiaes; This ceremony being performed and explained, the Recipiendary
is called Brother: after which they sit down and with the Grand Masters leave,
drink the New Brothers health; Every body has his bottle.
When they have a mind to drink, they say Give some Powder, viz. fill the
Glass; the Grand Master says lay your hands to your Firelocks, then they drink /
( 8 ) the new15 Brothers health, and the glass is carried in three different motions
to the mouth, before they set it down on the table they lay it on their left pap,
then to the right, and then forward, and in three other pauses they set16 the glass
perpendicular upon the table, clap their hands three times, and17 three times
Vivat; They observe to have three wax candles disposed in a triangle on the table.
If they perceive or suspect that some suspicious person has introduced himself
amongst them, they declare it by saying It rains, which signifies that they must
say nothing. As some people might have discover’d18 which denote the terms
Jakhin & Boiaes: a Free Mason may be known, by taking him by the hand as
above mentioned and pronouning [sic] I, to which the other answers A, the first
says K, the second replies H, the first ends with I, and the other with N, which
makes Jakhin; It is the same with19 regard to Boiaes.
PARIS 13th. January 173820

JOHN BROWNE, BROWNE’S MASONIC MASTER-
KEY, 2ND EDN (1802)
John Browne, Browne’s Masonic Master-Key, 2nd edn (London, 1802). LMFL
BE.98.BRO.
Little is known about John Browne.1 A first edition of Browne’s Master Key, con-
taining the ciphered text of only the questions of the lectures (but these not as
fully as in the second edition) and the toasts, appeared in 1798. The second
edition of 1802 contained also the answers.2 According to Colin Dyer, Browne’s
lectures probably represent the way most ‘Moderns’ lodges worked around that
time.3 Browne has indeed ‘Jachin’ as the first degree word,4 and ‘Boaz’ as that of
the second degree,5 as well as both Wardens standing in the West6 (as was the
practice in the lodges under the Premier Grand Lodge), as well as, in his first
edition, a ‘List of the Modern Lodges’ (1798, p. iv). He also includes much of
what is found in Prichard (1730, which represents the rituals of the ‘Moderns’),
but not in Three Distinct Knocks (1760, representing those of the ‘Antients’),
such as the winding staircase. Both editions are partly in cipher, but after Karl
Krause had already published a decoded version of the first degree of the second
edition in 1810,7 F. Sonnenkalb published a more accurate deciphered version
of the complete second edition in 1922,8 also in Germany, and in 1931, E. H.
Cartwright made deciphered typescripts of both editions.9
The key of the cipher, used for the first edition, is based on the letters of the
name of the author, representing the vowels: a e i o u y ==> b r o w n e, whereas
the consonants remain as they are, spaces and capitalization are removed and
added at random, and punctuation is mostly removed. Thus, for example, ‘You
speak boldly; from whence come you’ becomes ‘Ewnsprb Kbwldlef Rwmw
Hrncr Cbmr Ewn’. Furthermore,
In the part relating to the First and Second Degrees (but not in the Third Degree)
the words ‘Mason’ and ‘Masonic’ are generally represented by an exclamation mark,
and ‘Masons’ and ‘Mason’s’ by two such marks … Because of the difference in this
respect between the Third Degree and the other two, and also because the name
Solomon is correctly spelt in the Third Degree but consist[ent]ly ‘Soloman’ in the
– 179 –
First and Second, I am inclined to suspect that two different persons took part in
the enciphering.10
The result is such, that Browne himself could write that some potential readers
‘will at first, think it so abstruse and difficult to make out, that they will put it
aside on their first Attempt’(1798, p. iii). After an ‘Introduction’ (pp. iii–iv),
follow the questions of the lectures or catechisms for the three degrees, which are
completely in cipher and take up pages 1–5, 6–8 and 9–11. After that follow a
number of ‘Eulogiums, and Illustrations’ (pp. 12–42), which are mostly in plain
text, ciphered words or texts occurring only on pp. 15, 16, 21 and 27. Finally are
included ‘A Table of London Lodges’ (p. 43), ‘A Table of Country Lodges’ (pp.
44–5), ‘Officers of the Grand Lodge of England’ (p. 46), ‘Red Apron Lodges’
(p. 46), ‘Lodges of Instruction’ (pp. 47–8), ‘Royal Arch Chapters’ (p. 48), and ‘A
List of Freemasons’ Lodges, with their numbers, as they stand in the books of the
Grand Lodge, 1798’ with separate page numbers (pp. 1–20), all not ciphered
and pertaining to the ‘Moderns’.
The second edition has the ‘Eulogiums, and Illustrations’ (still mainly not
ciphered) integrated in the ciphered text of the lectures, which now—after the
Introduction in plain text, again at pp. iii–iv—cover the pages 5–42, 43–64 and
65–80. Then follow ciphered descriptions of the ‘Initiation of a Candidate into
Masonry’ (pp. 81–2), ‘The Form of Passing an Entered Apprentice, to a Fellow-
Craft’ (pp. 83–84), and the form of ‘Raising a Fellow-Craft, to a Master Mason’
(pp. 85–6). The volume closes with the ciphered ‘Origin of Hieroglyphics, with
their Explanation’ in the three degrees (pp. 87–99) and ‘The Master’s Charges
to the several Officers at their Elections’ (pp. 99–100), not ciphered. The price
for the inclusion of especially the answers to the questions in the lectures is that
the tables of the lodges have not been included in this edition. But there can be
no doubt that, from the perspective of the study of the development of English
masonic rituals, this edition is by far the more interesting one, hence why it is
included here. However, the ciphered version would be extremely inconvenient
for the modern reader. The transcription included here is therefore deciphered,
and based on Sonnenkalb’s decoded version, because it stays closer to the origi-
nal text than Cartwright’s version. Our transcription of Sonnenkalb’s version,
however, has been carefully compared with and where necessary corrected on
the basis of the original ciphered version. The cipher used for this edition is
more complicated than that applied for the first edition, in that it uses, in addi-
tion to the first, a second keyword for encrypting the vowels: y u o i e a ==> u
n l o c k. The keyword ‘Browne’ is used for the questions, and ‘unlock’ for the
answers of the lectures. ‘The letters are grouped quite irrespectively of the words
they constitute and capitals (which in deciphering are to be ignored) are put
promiscuously at the beginning of most of the groups’.11 Thus, for example, the
question ‘B. S. W. For why was you passed a fellow-craft?’ may become ‘Mbsw
Browne, Browne’s Masonic Master-Key 181
fwrwh Newbsew npbssrdbf rllwwc Xrbft’ and the answer ‘For the sake of the
letter G.’ may be coded as ‘Hflrthcsk kclfthclc Sttcrg’. The two keywords do not
only contain vowels, but also consonants. Therefore, whenever those consonants
are encountered in the ciphered text, one must, when decoding, decide whether
they should be left as they are, or be replaced by the corresponding vowels. In
some cases more than one option produces a proper word, and sometimes more
than one of those fit properly in the context. As a result, there are a few cases
where it is impossible to tell, on the basis of Browne’s ciphered text alone, what
the decoded text should be. Sonnenkalb gives in such cases usually a note, but
sometimes it is possible to make a decision by comparing this text with other
versions (such as William Finch’s 1802 A Masonic Treatise, elsewhere in this vol-
ume). There are many errors in Browne’s ciphered text, resulting in corrupted
words in the deciphered version. For example, when a letter should appear twice,
it does often only once, as in ‘kth Gcdllr’, which should not be read as ‘athe door’
but ‘at the door’, while in ‘tkc’ the ‘k’ should be first deciphered as an ‘a’ and then
read once more, but now as a ‘k’ in order to read the word as ‘take’. In many doz-
ens of places a letter is missing or found in the wrong place, either within the same
or an adjacent word (for example ‘woshripful’ instead of ‘worshipful’), while in
other places a superfluous letter is found. However, since most of those errors are
obvious and can be corrected easily without any doubt, Sonnenkalb already did
so in many cases silently and I have done so in many further cases, for the sake of
readability. Most likely these are all printing errors, caused by the fact that the text
is composed of pseudo-words that had no meaning for the person who had to set
it, and not intended by Browne. Also in not ciphered texts, there are often print-
ing errors or unusual spellings, and sometimes a word is either obviously missing
or should be clearly ignored. Sonnenkalb silently corrects the most obvious cases,
and otherwise usually gives suggestions of how to read these words; since square
brackets are used by Browne himself, these suggested corrections have been put
between accolades, for example: ‘The three most celebrated at the building {of }
athe {= either “a” or “the”} temple’. In a few cases further suggestions for correc-
tions have been added, which can be recognized from their being placed between
accolades and in italics, for example: ‘three of his subjects had been {the cause of}
the death of our grand master Hiram’. Those parts of the ‘Eulogiums, and Illus-
trations’ and other texts which, after the ‘Introduction’, are in clear text (i.e. not
ciphered) have in our transcription been indicated by a different font (Arial).
Furthermore, Sonnenkalb’s numbering of the questions of the lectures (absent
in Browne’s text) has been maintained for the sake of easy referencing. Also the
punctuation that he added (such as commas, question marks and exclamation
marks) has been maintained for the sake of readability. Sonnenkalb keeps his text
per page as close as he can to that in Browne’s publication, but where he departs
from this, Browne’s version has been followed here.
Finally, Browne uses a few abbreviations, which have been left that way in
the transcription:
B. or Br. Brother
Bn. Brethren
Bs. Brothers
Gn / Gbn. Gabaon (probably)
J. W. Junior Warden
M. B. / M. Bn. Mac Benac (probably)
Mn. Mason
Mr. Master
My Masonry
R. W. M. Right Worshipful Master
Shbh /Shbth Shibboleth
S. W. Senior Warden
Tbcn. Tubalcain
Notes
1. On Browne, see E. H. Cartwright, ‘A Note on Browne’s Master Key’, AQC, 45 (1932),
pp. 90–6; D. Vieler, ‘The Third Man. A Study of Browne’s Master-Keys’, AQC 105,
(1992), pp. 1–20, 251.
2. J. Browne (ed.), Master-Key through All the Degrees of a Free-mason’s Lodge (London:
Cole, 1798); J. Browne (ed), Browne’s Masonic Master-Key through the Three Degrees
by Way of Polyglot (London: Browne, 1802); E. H. Cartwright, Deciphered version of
Brown’s Masonic Master-Key (1802), typescript April 1931 (LMFL BE.93.BRO); E. H.
Cartwright, Deciphered version of Brown’s Master-Key (1798), typescript November
1931 (LMFL BE.93.BRO, L53692).
3. ‘most pre-Union forms were Christian, including both Preston’s system, as shown in his
Lectures, and Browne’s Master Key which probably reflected approximately the general
use of the Moderns’ (C. F. W. Dyer, ‘William Shadbolt’, AQC 87 (1974), pp. 136–66, on
p. 164, also pp. 160, 162).
4. Second degree, Q. 30 & 31.
5. Second degree, Q. 42.
6. Closing of the lodge in the first degree, Q. VI.
7. K. C. F. Krause, Die ältesten Kunsturkunden der Freimaurerbrüderschaft, 2 vols (Dresden
1810 & 1813; 2nd edn 1819 & 1821). He included also a German translation of the
first, and of part of the second degree.
8. F. Sonnenkalb (ed.), Browne’s Master Key / J. Brownes Meisterschlüssel, Zum ersten Male
vollständig dechiffriert und mit deutscher Übersetzung und Anmerkungen herausgegeben
(Schriften der Wissenschaftlichen Kommission der Großen Landesloge der Freimaurer
von Deutschland, X) (Berlin: E. S. Mittler & Sohn, 1922).
9. Cartwright, Deciphered version of Brown’s Masonic Master-Key (1802) and Cart-
wright, Deciphered version of Brown’s Master-Key (1798).
10. Cartwright, Deciphered version of Brown’s Master-Key (1798), ‘Note by the transcriber’.
11. Cartwright, Deciphered version of Brown’s Masonic Master-Key (1802), ‘Note on the
cipher’.
John Browne, Browne’s Masonic Master-Key, 2nd edn
(1802)
BROWNE’s MASONIC
MASTER-KEY
THROUGH THE
THREE DEGREES,
BY WAY OF POLYGLOT.
UNDER THE SANCTION OF THE CRAFT IN GENERAL.
Containing the exact Mode of Working, Initiation, Passing, and Raising to the
Sublime Degree of a MASTER.
Also the several Duties of the Master, Officers, and Brethren, while in the Lodge:
With every Requisite to render the accomplished Mason.
AN EXPLANATION OF ALL THE HIEROGLYPHICS.
The Whole Interspersed
With Illustrations on Theology, Astronomy, Architecture, Arts, Sciences, &c.
Many of which are by the Editor.
By J. BROWNE, P.M. of Six Lodges, and M.A.
THE SECOND EDITION, WITH MANY ADDITIONS.
Long had the Masonic Art lay hid in Night,

When Solomon arose in search of Light:
It only halted on with crippled Pace,
Veil’d in Dark Forms, and cover’d with Grimace,
’Till BROWNE’s KEY opened Masonry to view,
With Truth adorn’d her, and with Justice too.
– 183 –
LONDON:
PRINTED AND SOLD BY THE EDITOR, NO. 60, SNOW-HILL.
[Price Five Shillings and Sixpence Interleaved.]
1802. / / [3]
INTRODUCTION.
THE Editor returns his most grateful Acknowledgements to the worthy Fraternity,
for that very liberal Support to which he is indebted for a most rapid Sale of the
First Edition of this Work; and as he has now enlarged its Contents to Four Times
the Size, and the several requisite Additions being so regularly and methodically
Digested and arranged with such peculiar Precision and Perspicuity, that adapts it
not only to the Master and Officers, but to the Craft in General. Every former Pur-
chaser will, therefore, find it of such Utility as not by any Means to be without it.
Some may, perhaps, wonder how a Publication of this Kind dare make its Appear-
ance in the World; and the Author will not be surprised to hear Cavillers condemn it:
while others (when possessed of the Key) will think it so abstruce and difficult to make
out, that they will put it aside on the first attempt; but if they were only to Study the
Wards and Construction of the Locks for Twenty-four Hours, at different Periods, they
would know more of this occult Science than if they had attended Lodges for Years. / (iv)
To those who are not Masons the Author is well convinced he has by no Means
revealed any of the Masonic Mysteries; and by Printing it in this Abstruce Manner,
he defies them to make out any Part. And were even that Possible, they would be just
in the Situation of one who should attempt to fire a Pistol without Powder, or erect
a Stately Fabric without Tools or Materials.
As a great Part of this Treatise is not only Amusing and Instructive, but also
very Intelligible, it will be found worthy the Attention of the Public in General; and
the Editor Flatters himself that those who wish to be acquainted with the “Ne plus
ultra” of this Art, will after Reading this Work, become Masons.
This Mystical Key must be delivered Personally, and to none but those who have
arrived to the Sublime Degree of Master Masons: it is therefore requested that Gen-
tlemen in the Country will get their Friends in London to procure Books.
No. 60 Snow-Hill
Nov. 1. 1802
BROWNE’S / (5)
BROWNE’S MASTER KEY,

THROUGH THE
THREE DEGREES,
OF A
FREE-MASONS’S LODGE,
BY WAY OF POLYGLOT.
SIT LUX, ET LUX FUIT.1
I. Bs., please to assist me in opening the lodge!—

The brethren all stand in due form.—
II. B. S.W. What ought to be the first care before the master proceeds to
open his lodge?
To see the lodge close tiled, R. W. M.
III. Br. J.W., please {see} that duty done externally at the door.—
The J.W. goes to the door and gives three distinct knocks.—
The Tiler answers by three distinct knocks in the same manner.
Close tiled, R. W. M.!
IV. Bs., please to guard yourselves as masons in the first degree of masonry!
V. Br. S.W., when you was made a Mn., where stood the Mr.?
In the East.
VI. His business there?
As the sun rises in the east, to open the day, so the master stands in the east,
to open his lodge and employ his men in My.
VII. Bs. In the Name of the Grand Architect of the Universe I as {the}
Master in the East declare this lodge duly opened in the first degree of masonry.
As it is happily begun, so may it be continued and ended with order, harmony
and brotherly love!
The R. W. M. gives three distinct knocks, the wardens give two knocks each.
VIII. Bn., please to be charged!—Are you all charged?
All charged in the west, R. W. M.!
The King and the Craft with three! / (6)
1. B. S. W., as free and accepted masons where did you and I first meet?
Upon the square.
2. Where do we hope to part?
Upon the level.
3. Why meet and part in so particular a manner?
All masons ought to meet upon the square, so as to part on the level with all
mankind, but more particularly with a brother mason.
4. As a mason, from whence came you?
From the west.
5. Where are you directing your course?

To the east.
6. What induces you to leave the west {and} to travel to the east?
In search of a master, and from him to gain instructions.
7. Who are you that want{s} instructions?
A free and accepted mason.
8. What sort of a man ought a free and accepted mn. to be?
A free man, born of a free woman, brother to a king, fellow to a prince, or
companion to a beggar, if a mason.
9. Why these equalities amongst masons?
We are all brothers by creation, but more particularly so by the strength of
our obligation.
10. Why so free born?
WHY a MASON should be FREE-BORN. [Gen. 21 Ch. 14.]2
It treats of that grand Festival which Abraham made at the wean-
ing of his Son Isaac, when Sarah seeing Ishmael, the Son of Hagar,
the Egyptian Bond-woman, mocking, teasing and perplexing her
Son, (and fearing, if they were brought up together; that Isaac might
imbibe some of Ishmael’s slavish Principles,) she remonstrated with
Abraham, saying, put away this Bond-woman and her Son, for such
shall not inherit with our Free-born; besides, she well knew by divine
Inspiration, that from Isaacs Loins, would spring a great and mighty
People, who would serve the LORD, with Freedom, Fervency, and
Zeal, and it is generally remarked, even at this Time, that the minds
of Slaves are less enlightened than those of the Free-born. / (7)
11. As a mason generally from whence came you?
From the holy lodge of Saint John.
12. What recommendation do you bring?
The recommendation I bring, is from the right worthy and worshipful broth-
ers and fellows of the holy lodge of Saint John, is to greet your worship well.
13. Br., I greet you well.—Any other recommendation?
A hearty good wish to all brothers and fellows.
14. Our br{other} brings a hearty good wish and an other a good recom-
mendation.
What do you come here to do?
To learn subdue my passions and make a further progress in masonry.
15. By this I presume you are a mason?
I am so taken and accepted amongst brothers and fellows.
16. How do you know yourself to be a mason?
By the regularity of my initiation; having been tried and proved in sundry
lodges, now rise to be proved or disapproved by your Worship.
17. Brother, I approve of you.—Our brother having proved himself to be a

mason, how shall I know you to be one?
By Signs, Tokens and perfect Points of entrance.
18. What are signs?
All squares, levels and perpendiculars are true and certain signs to know a
mason by.
19. What are tokens?
Many certain friendly regular grips, by which we may know a brother in the
dark as well as in the light.
20. Will you give me the points of entrance?
Give me the first, I will give you the second.
21. I hail.
I conceal.
22. What do you conceal?
All secrets and mysteries belonging to free and accepted masons in masonry. / (8)
23. I commend our brother for his caution, but as I am the examiner you may
safely reveal unto me the points of entrance.
Of, at and on.
24. Of, at and on what?
Of my own free will and accord, at the door of the lodge, and on the point of
a sharp instrument extended to my naked left breast.
25. When was you made a mason?
When the sun was in its due meridian.
26. How do you account for that, as masons are generally made in the evening?
The world being spherical the sun is always in its due meridian in one part of
the globe or the other.
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 well met to expatiate on the mysteries of the craft.
29. When met, what makes that lodge just?
The Holy Bible.
WHY the BIBLE makes a LODGE JUST. [By the Editor].
The BIBLE is the primary supreme grand Archive of MASONRY.

And it renders a Lodge Just, because it is that sacred History, called
the Holy Scriptures, handed down by MOSES, that inspired writer of
GOD’S commands, and who was the GRAND MASTER of the LODGE of
ISRAEL, it also contains the writings of the Prophets and Apostles,
together with all the most eminent Virtues, both moral and divine;
and as it is through our Faith therein, that spring our love and fear
of GOD, which is the origin of all Wisdom: It thence inspires us with
such spiritual Discernment, that enables us to direct our Lives, not

only to obtain the Blessings of a peaceful Mind here, but the full
Assurance of Cœlestial Bliss, in the WORLD to come.
30. What makes a lodge perfect?
Seven or more regular{ly} made masons.
31. Under what denomination? / (9)
One master, two wardens, two fellowcrafts and the rest may be entered
apprentices.
32. Why was you made a mason?
For the sake of secrecy and to be brought out of darkness into light.
33. Have masons any secrets?
Many and valuable ones.
34. Where do they keep them?
In their hearts.
35. To whom do they deliver them?
To none but brothers and fellows.
36. How do they reveal them?
By signs, tokens and particular words.
37. How do they get at them?
By the help of a key.
38. Is that key said to hang or lie?
It is said to hang and not to lie.
39. Why is it said to hang and not to lie?
It ought always to hang in a brother’s defence and never lie to his prejudice.
40. What does it hang by?
The thread of life, in the passage of entrance, nine inches or a span long, the
supposed distance between guttural and pectoral.
41. Why so nearly connected with the heart?
The tongue being the index of the mind, it ought to utter nothing but what
the heart truly dictates.
42. To resolve this masonic mystery, what manner of metal is this key com-
posed of ?
No metal at all; but a tongue of good report.
Bs.! Please to be charged!—Are you all charged?
All charged in the west, R. W. M.
Bn! Please to attend the charge!—To that excellent key of a masons tongue
which ought always to speak / (10) as well in the absence of a brother as in his
presence and when that can’t be done with honour, Justice or propriety, that
adopts the virtue of a mason, which is silence.
43. B. S. W., where was you first prepared to be made a mason?
In my heart, R.W.
44. Where next?

In a convenient room adjoining the lodge.
45. Who brought you to be prepared?
A friend whom I afterwards found to be a brother.
46. What did that friendly brother do or cause to be done unto you?
To be deprived of all manner of metal, hoodwinked, slipshod and otherwise
properly prepared.
47. Why was you deprived of metal?
That I might bring nothing offensive or defensive into the lodge to disturb
the harmony thereof.
48. There is a second reason, why you was deprived of metal.
As I was received into masonry in a state of poverty and distress, it was to
remind me, to relieve all poor and indigent brethren finding them worthy, pro-
vided I could do it without hurting myself or connections.
49. There is a third very material reason!
The stones were hewn in the quarry, there carved, marked and numbered,
the timbers were felled in the forest of Libanon, there carved, marked and
numbered also; they then floated down to Joppa, and from thence they were
conveyed upon wooden carriages to mount Moriah at Jerusalem and there set
up with wooden mauls and other wooden instruments made for that purpose.
50. Why were the stones and timbers prepared at so great a distance?
It was, the better to shew the excellency of the craft in those days, for although
the stones and timbers were hewn and prepared at so great a distance, yet when
they came to be put together / (11) on mount Moriah at Jerusalem, each indi-
vidual fitted to such an exact nicety, that they appeared more to be the works of
the Grand Architect than those of human hands.
51. Why were metal tools prohibited?
That the temple might not be polluted.3
52. Why was you hoodwinked?
In case I had refused to undergo the usual ceremony there is in being made a
mason, I might be led out of the lodge without discovering the form of it.
53. There is a second reason, why you was hoodwinked!
As I was received into masonry in a state of darkness, it was to remind me,
to keep all the world so, unless they came by the light in the same legal manner,
I was then about to do.
54. There is a third reason.
That my heart might conceive, before my eyes should discover.
55. Why was you slipshod?
As our lodge is supposed to stand upon holy ground, it alludes to that passage
in Scripture, where the Lord spake unto Moses out of the burning bush, saying,
Slip thy shoes from off thy feet, for the ground thou standest upon is holy.4
56. After you was deprived of metal, hoodwinked, slipshod, and otherwise
properly prepared, where was you conducted?
To the door of a lodge.
57. How did you find that door?
Shut and close tiled.
58. Who was it tiled by?
A man with a drawn sword, namely the tiler.
59. His business there?
To keep off all listeners to masonry and to see the candidates properly pre-
pared.
60. As you was then in a state of darkness, how did you know there was a door? /
(12)
By first meeting with an opposition and then gaining admittance.
61. How did you gain your admittance?
By three distinct knocks.
62. What do they allude to?
A certain passage in Scripture, wherein it is said: “Ask and ye shall have; seek
and ye shall find; knock and it shall be opened unto you.”5
63. How did you apply that to your then situation?
Having sought in my mind, I asked of my friend, the tiler knocked, and the
door of masonry came open unto me.
64. When the masonic door became open to you, who came to your assistance?
One, whom I afterwards found to be the junior warden.
65. What did the junior warden demand of the tiler?
Who he had got there.
66. The tiler’s answer?
One, who had been well and worthily recommended, duly balloted for, was
properly prepared and now came of his own free will and accord to be made a
mason.
67. What did the junior warden desire you then to do?
To halt, until he had reported me to the master, who was pleased to order my
admittance.
68. How and upon what was you admitted?
Upon the point of some sharp instrument extended to my naked left breast.
69. Why was the point of that sharp instrument extend{ed} to your naked
left breast?
It was to intimidate and likewise to intimate to me, that I was going to engage in
something serious, solemn and awful, and likewise to distinguish the sex.
70. When you was admitted, what did the master order you to do?
To kneel and receive the benefit of a prayer.
71. Please to repeat that prayer! / (13)
INITIATORY PRAYER of a CANDIDATE.
Vouchsafe thy Aid, Almighty GOD, the grand Architect and con-
triver of the Universe, to this our present Convention, and grant, that
this Candidate for MASONRY, may so dedicate and devote his Life to
thy Service, that he may become a true and faithful Brother amongst
us. Endue him with a Heavenly Portion of thy divine Wisdom, that
by the Secrets of this our Royal MASONIC Art, he may be the better
enabled to display the Beauties of true Godliness, to the Honour and
Glory of thy holy Name, Amen.
72. After you had received the benefit of that prayer, what did the master
ask you?
In whom I put my trust.
73. Your answer?
In God.
74. The master’s reply?
Since I relied upon so sure a guide, I might safely arise, follow my leader and
fear no danger.
75. How did your leader dispose of you?
I being neither naked nor cloathed, barefoot, nor shod, but in a right hum-
ble halting-moving posture, the junior warden friendly took me by the right
hand, led me up the north round the master in the east, down the south, and
delivered me over to the senior warden in the west, with three taps on the
shoulder.
76. Why was you led round the lodge in that particular manner?
That all the brethren present might see, that I was the candidate proposed,
properly prepared and a fit object to be made a mason.
77. That leads me to enquire, who are fit objects to be made masons?
Free men of mature age, of sound judgement and strict morals.
The following are to be explained separately round. / (14)
Why FREE-MASONS should be Free MEN, of Mature AGE,
Of Sound JUDGEMENT, and Strict MORALS.
F REE -M EN . That the vicious Habits of Slavery, might not Con-

taminate the free Principles of Freedom, upon which M ASONRY
is founded.
Of MATURE AGE. That they may be the better enabled to judge for
Themselves, as well as for the Fraternity at large.
OF SOUND JUDGEMENT, AND STRICT MORALS. That both by Precept
and Example, they may be the better enabled to enforce a due Obe-
dience to those excellent Rules and Orders laid down in MASONRY.
78. After the junior warden had led you round the lodge in that particular
manner and delivered you over to the senior warden in the west, how did he
dispose of you?
He advanced me to the right worshipful master in the east and afterwards
taught me to advance by three regular steps.
79. What does {= do} those three regular steps consist of ?
Right lines and angles.
80. What do they morally teach us?
Upright lives and well squared intentions.
81. When you came before the master in the east, what did he demand of
you?
What I came there to do.
82. Your answer?
To be made a mason.
83. Did he make a mason of you?
He did, and that in due form.
84. Please to describe that due form!
My left knee bare and bent, my body within the square, my right hand upon
the Holy Bible, whilst my left was supporting a pair of compasses to my naked
left breast in the form of a square.
85. Why were the compasses extended to your naked left breast, at that par-
ticular time, in the form of a square? / (15)
As the compasses were then an emblem of torture to my flesh, so they might
ever after be to my conscience, if I went improperly to reveal any of those royal
secrets I was then going about to be intrusted with.
86. When you was placed in that position, what was you about to do?
To take the solemn obligation of an entered apprentice.
87. After you had taken the solemn obligation of an entered apprentice what
did the master say and do unto you?
As a pledge of my fidelity and to confirm the obligation I had then taken he
desired me to seal the holy Writings with my lips, which has ever rendered it an
obligation of the most inestimable value, and as a further testimony of his broth-
erly love he friendly took me by the right hand, and said, Rise, newly obligated
brother, amongst masons.
88. What did the master then ask you?
What I desired most.
89. Your answer?
The light.
90. What did the master order the senior warden to do?
To shew me the light.
Bs., Please to be charged!—Are you all charged?

Bn., Please to attend the charge!—To the heart that conceals, and the tongue
that never improperly reveals any or either {of } the secrets or mysteries belong-
ing to free and accepted masons in masonry.
91. B. S. W. When the bandage was taken from your eyes what most materi-
ally struck your attention?
Three great lights.
92. How were they situate{d}?
Due east {south} and west.
93. To what purpose? / (16)
Not only to shew the due course of the sun which rises in the east, has its
meridian in the south, and declension in the west, but to light men to, at and
from their labour.
94. Why was there no light in the north?
The sun going below our horizon to the north, that quarter appears to us
as a state of darkness, by reason the sun casts no rays from thence to this our
hemisphere.
95. What and who does {= are} those three great lights said to represent?
The sun, moon and the master of the lodge.
96. Why the sun, moon and the master of the lodge?
As the sun rules the day, {and} the moon the night, so the master ought to
rule and govern his lodge.
97. Why has the master the honour of being put in comparison with those
two great luminaries in freemasonry?
As it is by the blessed divine influence of the sun and moon we as men are
enabled to perform the duties of a social life; so it is by the kind care and instruc-
tions of the master we as masons are enabled to perform those duties which he
and the craft require of us.
98. When you was brought to light, what did the master order the senior
warden to do?
To invest me with the white apron; it being the distinguishing badge of a
mason, which, the senior warden, by the right worshipful master,s command,
was pleased to inform me, was more ancient then {= than} the Roman Eagle
or Golden Fleece and more honourable than the Star and Garter or any other
order under the sun, unless it was a higher degree in masonry, and gave it me in
the strongest recommendation, ever to wear it as the badge of innocence and the
bond of friendship; and he likewise further told me, that if I never disgraced that
badge, it would never disgrace me.
99. After you was invested, what did the master intrust you with? / (17)
Three things: the sign, token and word of an entered apprentice.
100. Give me the sign in due form!—Give the token {to} your next brother!
It is right, R.W.
101. What does that demand?
A Word.
102. What is that word?
I will halve it, or letter it with you.
103. Which you will, and begin!
— — From the right worthy and worshipful brothers and fellows of the holy
lodge of Saint John, I come to greet your worship well.6
104. Brother, I greet you well!
After you was enlightened, invested and intrusted, where was you ordered
to be placed?
At the northeast corner of the lodge, with my feet formed in a square and my
body erect, when the right worshipful master was pleased to inform me, that I
then stood to all external appearance as a just and upright man and mason and
gave it me in the strongest recommendation always to continue and act as such.
105. Why was you placed at the northeast corner of the lodge?
It being the usual custom in all magnificent and superb structures to place
the first stone at the northeast corner of the building, if found convenient, I was
placed at the northeast corner of the lodge to represent that stone and to shew,
that I stood in the first degree, that of an entered apprentice.
106. When you was placed at the northeast corner of the lodge, what was
you enabled to discover?
The form of the lodge.
107. Of what form?
A parallelogram.
108. How long? / (18)
From east to west.
109. How broad?
Between north and south.
110. How deep?
From the surface of the earth to the centre.
111. How high?
Even as high as the heavens.
112. Why is it said, that a mason’s lodge is of this vast extent?
Not only to shew the universality of the science, but that a mason’s charity
should know no bounds but those of prudence.
EULOGIUM on CHARITY. [By the Editor].
CHARITY is the Foundation of our MASONIC Order; it is the most

amiable, pleasing, and useful of all human Virtues; it descends
from HEAVEN, and takes full Possession {of} our Hearts, for whose
Recompense the choicest Blessings are reserved, to inspire our

Souls with the tenderest Affection, not only {for} our distressed
Brethren, but it leads us to feel for, and to relieve the Miseries of our
fellow Creatures, by softening their Woes, alleviating their Misfor-
tunes, palliating their Faults, and as freely to forgive their Offences
as we expect forgiveness from the Hand of the ALMIGHTY; then shall
we evidently demonstrate, that we live and die in Love and Charity
with all the World, and in particular one with another, as BROTHERS
and MASONS.
The Right worshipful master may relate this to the new made brother, when
he sollicits him for some small pittance.
Bs., please to be charged!—Are you all charged?
Bn., please to attend the charge!—To all charitable and distressed Masons,
where ever dispersed!
113. B. S. W. On what ground is a mason’s lodge supposed to stand upon?
Upon holy ground.
114. Why upon holy ground? / (19)
Because the first regular constituted lodge was held on that holy consecrated
ground, whereon the three first grand offerings were made which afterwards
met with divine approbation.
115. Name the three first grand offerings.
Why the three first grand OFFERINGS, (which met with divine
Approbation,) Renders the Ground-work of MASONRY Holy.
[Gen. Chap. 22.—2d. Samuel, Ch. 24.—1st. Kings, Chap. 8.]
FIRST—For the ready Compliance of Abraham, to the will of the
ALMIGHTY, in not refusing to offer up his only Son Isaac, as a burnt
Sacrifice, when it pleased the LORD to substitute a Victim, more
agreeable in his stead, Namely, a Ram caught in a Thicket.
SECONDLY—For the many pious Prayers and Ejaculations, offered
up by King David which actually appeased the Wrath of GOD, by
staying the Pestilence, which raged amongst his People, owing to
his Inadvertency in having them numbered.
THIRDLY—For the innumerable Thanksgivings, and costly Sac-
rifices, which King Solomon offered up, at the Completion, and
Dedication of the Temple to GOD’s Service: And as those Three
Grand Offerings were made upon that identical spot of Ground,
where the Temple of Jerusalem was built, and where King Solomon
held the first regular Constituted Lodge, renders the Ground-work of
MASONRY Holy.
116. How ought a mason’s lodge to be situate{d}?

Due east and west.
117. Why so?
Because all places of divine worship are or ought to be situated due east and
west.
118. We have three reasons for that. Give me the first!
The sun first took rise in the east and spread its divine influence in the west.
119. {T}here is a second reason!
Evangelical and moral knowledge was first preached in the east and propa-
gated in the west.
120. There is a third and last grand reason. / (20)
The happy Deliverance of the CHILDREN of ISRAEL, from
their EGYPTIAN BONDAGE. (Exodus, Ch. 13, 14, 15, 19.)
From the earliest PERIOD, Mankind ever had the most convinc-
ing Proofs of the Existence of a Supreme BEING. Yet, from the most
Ancient and best Historians, we do not find it Recorded, that any
Place was set apart for worshipping the true GOD, till after the deliv-
erance of the Children of Israel from their Egyptian bondage, when
the Time was then at hand, that the ALMIGHTY revealed Himself
amongst Men, in so wonderful a Manner, that made his Name glori-
ous throughout all Nations.
He did not lead the Children of Israel through the land of the
Philistines, although a much nearer Way, but through the Wilder-
ness, wherein he shewed his great Wisdom and Mercy, as the spirit
of Liberty being yet in Embryo, their Hearts might fail them, at the
Appearance of so warlike a People as the Philistines, and they
return to their former Slavery.
He therefore commanded his faithful Servant Moses, to conduct
them through the Wilderness to the Borders of the Red-Sea, in their
way to the promised Land, which made Pharaoh, King of Egypt
regret, that he had let so many useful Slaves, “as he was pleased
to term Them,” depart his Dominions, that he ordered six hundred
chosen Chariots to attend him, with all the Chariots and Captains
that were in Egypt, for he was determined to bring them back to
their former Captivity, or perish in the Attempt, and in his Pursuit, he
overtook them beside Pihahiroth, before Baalzephon.
The Children of Israel finding themselves hem’d in, by the Red-
Sea in the Front, the unpassable Mountains on the Right and Left,
and the Egyptian Army in the Rear, Fear overcame them, and in
their Despair, they murmered sorely against MOSES, “Saying”, why
hast thou brought us here to be Slain in the Wilderness? were there

not Graves sufficient for our Interment in Egypt?
When MOSES spake with Comfort unto them, and told them to fear
Nothing, for on that Day they should observe the Salvation of the
LORD {who} would fight for them; and in order to prove his Assertion,
he, by GOD’s Command, stretched forth his sacred Hand over the
Waves of the Read-Sea, which caused a strong Easterly Wind to
blow, which divided the Waters, so that they were apparently a Wall
on each side, while the Children of Israel marched through on dry
Ground. / (21)
Pharaoh perceiving this, his Heart was hardened, and he
attempted to follow them, but the ALMIGHTY continued his Protec-
tion, by a miraculous Pillar, which had two wonderful Effects, one
was of Light to the Israelites by Night, to conduct them through the
Red-Sea, and the other as a Pillar of Cloud and Smoke by Day,
which was Darkness to the Egyptians, and prevented their Pursuit;
he also sent a further Plague, amongst them, for with a mighty Hand
and out-stretched Arm, he sent an Angel by Night, to strike off their
Chariot Wheels, that they drave them so heavily, that the two Armies
came not together all that Night.
When Morning-dawn appeared, Pharaoh perceiving the Hand
of GOD working sorely against him, attempted to return, but it was
then too late, for by that Time the Israelites had gained the oppo-
site Shore, when Moses desired them to look back upon their long
dreaded Enemy the Egyptians, for from that Time they should see
them no More; he then by GOD’s Command, stretched forth his
Sacred Hand a second Time over the Read-Sea, which caused the
Waters to return into their primitive Channels, and over-whelmed
Pharaoh, and all his Host.
And in Commemoration of so happy and glorious a Deliver-
ance, Moses marched the Children of Israel three Days into the
Wilderness, singing Hymns, Praises and Thanksgivings to the
most High; and they also erected a Tent, or Tabernacle in the Wil-
derness, agreeable to the Plan, given to Moses, on Mount Sinai;
which afterwards proved to be the MODEL or Ground-Plan of that
Magnificent Temple, built at Jerusalem, by King Solomon, with
such regal Splendor, and unparalleled refulgent Lustre, far sur-
passing all our Ideas.
This is the third and last grand reason, why all places of divine worship as
well as regular{ly} constituted lodges are or ought to be situated due east and
west.
The First BUILDING, Set Apart for Divine WORSHIP.

[Genesis, Ch. 4, 6, 12 {= 32}. Exodus, Ch. 13, 20. 1st. Kings, Ch. 8.]
Whenever we Contemplate on the Divine Wisdom of the CREATOR

by the glorious works of the Creation, and all Things created Therein
and Thereon; how ready and chearful ought we to be, to admire the
wise disposer of Providence, who, from the earliest Period, never
left himself without a living Witness amongst Men. / (22)
We read of Abel bringing an acceptable Offer to the LORD; of
Noah being a just and upright Man, who walked humbly with GOD in
his Generation; and Jacob wrestling with an Angel, and prevailing,
whereby he obtained a Blessing; but we never heard of any Place
being set Apart for the Solemnization of Divine Worship, untill after
the happy Deliverance of the Children of Israel, from their heavy
State of Slavery and Bondage in Egypt, when it pleased the LORD, to
bring them forth, with a high Hand and out-stretched Arm, under his
faithful Servant Moses.
And as the Israelites were to become a great and mighty People,
and possess the Gates of their Enemy; the LORD thought fit to reveal
to them, the two following Institutions; “Namely”, the Moral Ceremo-
nial, and Judicial Laws; and for the better Solemnization of Divine
Worship, a Repository of the Tables of the LAWS, a TENT or TABER-
NACLE was constructed in the Wilderness, which afterwards proved
to be the MODEL, or GROUND-PLAN, of that Magnificent Temple, built by
KING SOLOMON, at Jerusalem.
121. What supports a mason’s lodge?
Three great pillars.
122. What are they called?
Wisdom, Strength and Beauty.
123. Why Wisdom, Strength and Beauty?
Wisdom to contrive, Strength to support and Beauty to adorn.
124. Please to moralize them!
Wisdom to contrive in all our actions, Strength to support us in all our dif-
ficulties, and Beauty to adorn the mind of man and fashion him to his divine
Creator.
125. What orders in architecture are they said to be composed of ?
The three most celebrated at the building {of } athe {= either “a” or “the”}
temple, namely the Tuscan, Doric and Corinthian.
126. Who are they said to represent? / (23)
Solomon, king of Israel, Hiram, king of Tyre, and Hiram Abiff.
126a. Why those three great personages?
Solomon, king of Israel for his great wisdom in building the temple to God’s
service; Hiram, king of Tyre for his great Strength in supporting king Solomon
with men and materials; and Hiram Abiff for his being a cunning and curious
workman in gold, silver, brass and other metals in beautyfying and adorning
the same.
127. What is the covering of a mason’s lodge?
A celestial canopy of divers colors.
128. How do we hope to arrive at it?
By the help of a ladder.
129. In Scripture what called?
Jacob’s Ladder.
129a. Why called Jacob’s ladder?
EXPLANATION of JACOB’s LADDER. Gen. Ch. 27, 28, 41.
REBECKAH, the beloved Wife of Isaac, well knowing there was a

peculiar Blessing vested in the Soul of her Husband, was resolved
to obtain it for her youngest Son Jacob, although by Birth-right, it
belonged to Esau her First-born. They no sooner by Fraud had
obtained this Blessing, but Jacob was obliged to flee from the Wrath
of his Brother, who proposed in his Mind to slay Him.
And as he Journeyed to PADANARAM, in the Land of MESOPOTA-
MIA, where by his Parents strict Commands, he was enjoined to
go, he came to a desert Plain; and the Sun being gone down, he
was obliged to take up his abode there for the Night, where he
had the cold Ground for his Bed, a Stone for his Pillow, and the
Celestial-Canopy for his Covering; as he Slumbered, in a Vision,
he saw a Ladder, the Bottom of which rested upon the Earth, and
the Top reached to Heaven, whereon the Angels of GOD were
Ascending and Descending; those Angels Ascending, were going
to receive the Divine Commands, and those Descending, were
comming to put those Laws into Execution. / (24)
It was then and there, the ALMIGHTY entered into a solemn Cov-
enant with Jacob; that if he would abide by his Laws, and fulfil his
Commands, he would not only bring him back to his Father’s House
in Peace and Plenty, but would make of him a great and mighty
People; and as in process of Time, Joseph, the Son of Jacob,
by Pharaoh’s Appointment, became second Man in Command in
Egypt, and the Israelites became the Great and Mightiest Nation,
under the Heavens.
130. How many rounds or staves is that ladder composed of ?
Many rounds or staves which point out as many moral virtues, but three
principal ones, namely Faith, Hope and Charity.
131. Describe Faith, Hope and Charity!
Faith in Christ, Hope in salvation, and to live in Charity with all mankind.
132. There is a further explanation of Faith, Hope and Charity which are to
be explained separately round.
EULOGIUM, on FAITH, HOPE, and CHARITY.
FAITH is the foundation of Justice, the bond of Amity, and chief

support of Society, we live by FAITH, we walk by FAITH, by FAITH,
we have a continual Hope in the acknowledgement of a Supreme
Being; by FAITH, we are Justified, Accepted, and finally Received.
A true Christian FAITH, is the Substance of Things hoped for, the
Evidence of Things not seen,7 this well maintained in answering
our MASONIC Profession, will turn FAITH into a Vision, and bring us
to those blessed Mansions, where we shall be eternally Happy with
GOD, the Grand Architect 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 the Anchor of the Soul, both Sure and Stedfast, and
entereth into8 that within the Veil;9 let a firm Reliance in the
Almighty’s Faithfulness, animate our Endeavors, and teach us
to fix our Hopes, within the limits of his blessed Promises, so
shall Success attend us; if we believe a Thing to be Impossible,
our Despondency may render it so; but he that persevereth will
overcome all Difficulties. / (25)
CHARITY! O how lovely is thy Theme! it is the brightest Gem that
can adorn our Masonic Profession; It is the best Test and the best
Proof of Religion; Benevolence, attended by Heaven-born CHAR-
ITY, is an Honor to a Nation from whence it springs, is Nourished
and Cherished; happy is the MASON, who has sowed in his Breast
the Seeds of Benevolence, the produce thereof is Love and CHAR-
ITY: He envieth not his Neighbour, he listeneth not to a Tale, when
reported to his Slander; Revenge or Malice, hath no place in his
Breast: He forgiveth the Injuries of Men, and endeavoureth to
blot them from his Recollection: Let us therefore remember that
we are Christians and MASONS, ever ready to listen to him who
craveth our Assistance, and from him who is in want, not to with-
hold a liberal Hand; so shall an heartfelt Satisfaction reward our
Labour, and the produce of Love and CHARITY most assuredly fol-
low.
133. Where does that ladder reach to?

To the Heavens.
134. What does it rest upon?
The Holy Bible.
135. Why on that Book?
Why the BIBLE Supports JACOB’s LADDER.
By the Doctrines contained in the HOLY BIBLE, we are taught

to believe in the Divine dispensation of Providence, which Belief
strengthens our FAITH, and enables us to ascend the first Step.
That FAITH naturally creates in us a HOPE, of becoming Partak-
ers of some of the blessed Promises therein Recorded, which HOPE
enables us to ascend the second Step.
But the THIRD and LAST, being CHARITY, comprehends the WHOLE;
and he who is possessed of this VIRTUE in its ample Sense, is said
to have arrived to the Summit of his Profession, or more Metaphori-
cally into an Ætherial Mansion, veiled from the mortal Eye, by the
starry Firmament.
And is further emblematically depicted in our lodge by seven stars which
point out seven regular made masons, without which no lodge can be perfect
nor can any person be regularly admitted into our masonic mysteries. / (26)
Bs. please to be charged!—Are you all charged?
Bn., please to attend the charge!—May every brother mason arrive to the sum-
mit of his profession, where the just will be sure to meet with their due rewards!
136. B. S. W. What is the interior part of a mason’s lodge composed of ?
Ornaments, furniture and jewels.
137. Name the ornaments!
The mosaic pavement, blazing star, and the tasselated border.
138. Their situations?
The mosaic pavement is the beautiful groundwork of a mason’s lodge, the
blazing star is the glory in the centre and the tassellated10 border is the skirtwork
round the lodge.11
139. What do they allude to and what do they remind us of ?
EULOGIUM, on the MOSAIC PAVEMENT, BLAZING
STAR, and the INDENTED TASSELATED BORDER.
The MOSAIC PAVEMENT, being variegated and Chequered, it alludes

to the diversity of Objects, which decorate and adorn the Creation,
likewise to that wonderful variety of Benefits, which the great CREA-
TOR has so bountifully bestowed for the Use and Sustenance, even
to the minutest of his Creatures.
The BLAZING STAR, the GLORY in the CENTRE, reminds us of that

awful Period, when the ALMIGHTY delivered the Two Tables of Stone
containing the Ten Commandments, to his faithful Servant MOSES
on the Mount SINAI, when the Rays of his divine GLORY, shone so
Bright, with such refulgent Splendor, and unparalleled Lustre, that
none could behold it without Fear, or Trembling.
It also reminds us of the Omnipresence of the ALMIGHTY, over-
shadowing us with his divine Love, and dispensing his Blessings
amongst us; and by its being placed in the Centre, it ought also
further to remind us, that wherever, or however assembled, GOD, the
overseeing Eye of Providence, is always in the midst of us, oversee-
ing all our Actions, and observing the secret Intents and Movements
of our Hearts. / (27)
The INDENTED TASSELATED BORDER or SKIRT-WORK alludes to that
kind care of Providence, which so chearfully surrounds, and keeps
us within its Protection, whilst we justly and uprightly govern our
Lives and Actions, by the four Cardinal Virtues in DIVINITY, “Namely”
Temperance, Fortitude, Prudence and Justice.
140. Why is Mosaic pavement introduced into a mason’s Lodge?
EULOGIUM on MOSAIC-WORK.
As the Steps of MAN, are trod in the various, and uncertain Inci-
dents of Life; as our Days are chequered with a strange contrariety
of Events, and our Passage through this Existence, though some-
times attended with prosperous Circumstances, it 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 the flowry Meads of Prosperity, To-
morrow we totter on the uneven Paths of Weakness, Temptation
and Adversity. Whilst the Emblem is before us, we are instructed to
boast of Nothing: To have Compassion and give Aid to Those who
are in Adversity: to walk uprightly and with Humility.
For such is this Existence, that there is no Station in which Pride
can be stably founded: all Men have Birth, yet some are born to
more elevated Stations than others; but when in the Grave, all are
upon a Level, Death destroying all Distinction.
Whilst we tread on the MOSAIC WORK, let our Ideas return to the
original which it Copies; and let every Mason act, as the Dictates of
Reason prompts him to live in Brotherly LOVE.
141. What is the furniture of a mason’s lodge?
The Bible, Compass and Square.
142. Their uses?

The Bible is to rule and govern our Faith, and on it we obligate our new
made brethren, so is the Compass and Square when united that for our lives and
actions.12
143. From whom are they derived and to whom do they belong? / (28)
The Bible is derived from God to Man in general; the Compasses to the
Grandmaster in particular, and the Square to the whole Craft.
144. Why is the Bible derived from God to Man in general?
Because the Almighty has been pleased to reveal more of his divine will in
that book than he has in any other way either by the light of reason or rhetoric
with all its powers.
145. Why the Compasses to the Grand Master in particular?
The Compasses being the chief instruments made use of in all plans and
designs in geometry they are appropriated to the Grandmaster as a mark of his
distinction he being the chief ruler of the whole craft and under whose royal
patronage our grand laws are so judicially inforced and so strictly and universally
obeyed by the craft in general.
146. Why the Square to the whole craft?
All the craft, being obligated within the square, are consequently bound to
act upon it.
147. Before our ancient brethren had the convenience of holding lodges in
private rooms, as we do at this time, where did they use to meet?
On the highest hills, the lowest dales, even in the valley of Jehosaphat or
some such secret place.
148. Why so high, so low and so secret?
The better to observe all that might ascend or descend, that if a stranger
should approach, the tiler might give timely notice to the master to hail the
brethren, close the lodge, put by their jewels, and prevent their harmony being
disturbed.
149. As our antient brethren were so careful of their jewels at that time, how
many have {= had} {they} and of what sort?
Six, three moveable, and three immoveable.
150. Name the moveable jewels! / (29)
The Square, Level and Plumbrule.
151. Their uses amongst operative masons?
The Square is to try and adjust all irregular corners of buildings and to assist
in bringing rude matter into due form; the Level is to lay levels and to prove hori-
zontals; and the Plumbrule is to try and adjust all uprights whilst fixing {them}
on their proper basis.
152. The Square, Level and Plumbrule being mere implements of labour
amongst operative masons, why do we term them Jewels?
By reason of their moral tendency, which render them jewels of inestimable

value.
153. Relate their moral tendency!
The Square teaches morality, the Level equality, and the Plumbrule justness
and uprightness through life.
154. Why are they called moveable jewels?
Because they hang pendent to the breasts of the master and his two wardens
and are moveable every Saint John’s day or oftener if required.
155. How is the Master described?
By the Square.
156. Why is the Master described by the Square?
As it is by the assistance of the square that all rude matter is brought into
due form, so the master is distinguished by the square by reason of his ready
assistance, mediation and persuasion, to quell any rude behaviour, if any should
arise, that the lodge may be kept in regular due form.
157. How is the Senior warden described?
By the Level.
158. Br. S.W. Why are you described by the Level?
The Level, being an emblem of equality, points out the equal measures I am
bound to pursue in conjunction with Your Worship and my brother Junior War-
den in well ruling and governing the lodge. / (30)
159. How is the Junior Warden described?
By the Plumbrule.
160. Br. J. W., why are you described by the Plumbrule?
The Plumbrule being an emblem of uprightness, points out the upright
conduct, I am bound to pursue in conjunction with Your Worship and my
brother Senior Warden in well ruling and governing the lodge and more par-
ticularly in the examination of visitors lest by my misconduct any unquallified
person might gain admittance and the brethren present innocently violate
their obligation.
161. Name the immoveable jewels!
The Tracing-Board, and the Rough and Perfect Ashlers.
162. Their uses?
The Tracing-Board is for the Master to lay down his lines and draw his
designs upon. The Rough Ashler is for the entered apprentice to carve, mark
and indent upon, and the Perfect Ashler is for the more expert workman to try
and adjust his jewels upon.
163. There is a beautiful degree of comparison between the immoveable
jewels and the furniture of the lodge namely the Bible, Compass and Square.
A BEAUTIFUL DEGREE of COMPARISON.
As the TRACING-BOARD, is for the Master to lay down his Lines,

and draw his Designs upon, the better to enable the Craft, to carry
on their Superstructure, with strict rules of Symmetry and Beauty;
so may the BIBLE, Justly be Denominated the Tracing-Board of the
grand Architect of the Universe in which are laid down such divine
Laws, and moral Plans, that if we strictly adhere to them, it will bring
us to a Mansion, not made by Hands, not subject to Decay, but the
most permanent Structure, Eternal in the HEAVENS.13/ (31)
The ROUGH ASHLER, is a Stone, Rough and Unhewn, as taken
from the Quarry, but by the Skill and Industry of the Workman, it is
brought into due Form, and rendered fit for the intended Building; so
is the mind of Man, in its infant and primitive State, rough and unpol-
ished like unto that Stone; but by a liberal Education, and pious
Example of his Parents or Guardians, his intellectual Powers are
called forth, his Reason, Penetration, Perception, and his Judge-
ment become Cultivated, and he is thereby rendered a fit Member,
for a pollished and civilized Society.
The PERFECT ASHLER, is a Stone of a true DIE-SQUARE, and is only
to be tried and proved by the Square and Compass; so is MAN, by a
well spent Life, squared and pollished by the Laws of Religion and
Morality, and only to be tried by the unerring Rule of GOD’s Word, and
the Square and Compass, of his own approving good Conscience.
164. Why are they called immoveable jewels?
Because they are or ought to be always placed before us as mementos of what
they morally represent.
165. Our lodge being ornamented, furnished and jeweled, to whom do we
generally dedicate it?
To king Solomon.
166. Why to king Solomon?
Because he was the first grandmaster who brought masonry into due form
and under whose royal patronage many of our mysteries received their first
sanction.
167. As king Solomon was an Hebrew long before the Christian era, to
whom do we now dedicate our lodge?
To Saint John the Baptist.
168. Why to Saint John the Baptist?
He was the harbinger or forerunner of our Saviour who preached repentance
in the wilderness and drew the first line of the gospel through Christ.
169. Had he any Equal? / (32)
He had, Saint John the Evangelist.
170. Wherein was he his Equal?

He coming after the former finished by his zeal what the other began by his
learning and drew a line parallel.14
Why FREE MASONS LODGES, are DEDICATED both to SAINT
JOHN the EVANGELIST and SAINT JOHN The BAPTIST.
From the Building of the Temple of JERUSALEM, to the BABYLONISH

Captivity, Free-Mason’s LODGES were Dedicated to KING SOLOMON;
from thence to the coming of the MESSIAH, to Zerubabel; and from
thence, to the Destruction of the Temple, (by Titus, in the Reign of
the Emperor Vespasian,) they were Dedicated to St. JOHN the BAPTIST;
but owing to the many Massacres and Disorders, which attended that
memorable Event, Freemasonry sunk very much into decay.
Many LODGES were entirely broken up, and but few could meet in
sufficient number to constitute legal Ones; and at a general meeting
of the Craft, held in the City of Benjamin, it was observed, the prin-
cipal Reason for the decline of Masonry, was the want of a Grand
Master, to Patronize it; they therefore deputed Seven of their most
eminent Members to St. John the Evangelist, who was at that time
Bishop of Ephesus, requesting him, to take upon him, the Office of
Grand Master.
He gave for Answer, that tho’ well stricken in Years, (being
upwards of Ninety,) yet having been in the early part of Life, initiated
into Masonry, he would take upon himself that Office; he thereby
completed by his Learning, what the other had begun by his Zeal,
and drew a line Parallel; ever since which, Free Masons Lodge’s,
have been dedicated, both to Saint John the Baptist and Saint John
the Evangelist.
Bs. please, to be charged!—Are you all charged?
Bn. please, to attend the charge!—To the pious memory of the two Saint
Johns, those two great parallels in masonry! May we follow their precepts and
profit by their example!
171. B. S. W., what is the first point in masonry?
The left knee bare and bent. / (33)
172. Wherein is that the first point?
In a kneeling posture I was first taught to adore my creator and on my left
knee bare and bent I was initiated into masonry.
173. There is a chief point!
To make each other happy, and to communicate that happiness to others.
174. There is a principal point!
A point within a circle in going round which, it is said, the master and breth-
ren cannot materially err.
175. Explain that point within a circle.
Why the MASTER and BRETHREN, cannot MATERIALLY ERR,
in a FREE-MASON’S LODGE.
In all regular Well-formed Free-mason’s LODGES, there is a Point

within a Circle, in going round which, it is said, the MASTER and
Brethren cannot materially Err: The Circle is bounded on the North
and South, by Two Perpendicular Parallel Lines, that on the North,
is said to represent Saint John the Baptist, and that on the South,
Saint John the Evangelist. On the upper Points of those Lines, and
on the Porphyry {= Periphery} of the Circle, rests the HOLY BIBLE,
Supporting Jacob’s Ladder, which it is said, reaches to the watery
Clouds of Heaven; it also contains the Dictates, of an Unerring
OMNIPOTENT, and All-wise Being; so that whilst we are as conversant
therein, and obedient thereto, as either of the Saint Johns were, it
will bring us to HIM, that will neither Deceive, nor be Deceived by Us:
Therefore, by keeping ourselves so Circumscribed, it is impossible,
we can materially Err.
176. How many sorts of masons are there?
Two: free and accepted and operative.
177. What is learnt by being an operative mason?
To hew, square, mould stones; lay levels and raise perpendiculars.
178. What do you learn by being a free and accepted mason?
Secrecy, Morality and good Fellowship.
179. What is learnt by being both and frequenting different lodges? / (34)
Genteel behaviour, to pursue virtue and abstain from vice.
180. In which degree of masonry are we now in?
In the first degree, that of an entered apprentice.
181. How long did you serve as an entered apprentice?
Not seven years because I was found qualified in less time.
182. With what did you serve?
With freedom, fervency and zeal.
183. They are excellent qualities; what are they composed of ?
Chalk, charcoal and clay.
184. Please to explain them!
EULOGIUM on FREEDOM, FERVENCY and ZEAL.
There is nothing so Free for the Use of MAN as Chalk, as it sel-

dom Touches, but it leaves its Trace.
There is nothing so Fervent as Charcoal, for when once well
Lighted, no Metal is able to resist its Force.
There is nothing so Zealous as Clay, our Mother Earth, which
is always labouring for our Welfare, from whence we Came, and to
which we must Return, as that will receive us, when all our Friends
have forsaken us.
185. How many grand principles does masonry consist of ?
Three.
186. Please to name them!
Brotherly Love, Relief and Truth.
These are to be explained separately round.
EULOGIUM on BROTHERLY-LOVE, RELIEF, and TRUTH.
By the Exercise of BROTHERLY LOVE, we are taught to regard the

whole human Species as one Family, the High, Low, Rich and Poor;
all created by one Almighty BEING, and sent into the World, for the
Aid, Support, and Protection of each other: On this grand Principle,
MASONRY unites Men of most Countries, Sects and Opinions, and
conciliates true Friendship amongst Those, who might otherwise
have remained at an Immense and perpetual Distance.15 / (35)
RELIEF, is an other Tenet of our Masonic Profession. To relieve the
Distressed, is a Duty incumbent upon every MAN, but more particularly
upon MASONS, who are, or ought to be linked together, in one indivisible
Chain of sincere Affection; hence, to Sooth the Unhappy, to Sym-
pathize with their Misfortunes, to compassionate their Miseries, and
restore Peace to the troubled Mind, is the grand Aim we have in View;
on this Basis, we establish our Friendships, and form our Connections.
TRUTH is a divine Attribute, and the Foundation of every MASONIC
Virtue; To be good Men and true, is part of the first Lesson we
are taught at our Initiation; on this grand Theme we Contemplate;
and by its unerring Dictates, we endeavour to rule and govern our
Lives and Actions; hence Hypocrisy and Deceit are supposed to
be unknown to us, Sincerity and plain Dealings, our distinguished
Characteristics, while the Heart and Tongue join, in promoting each
others Welfare, and rejoice in each others Prosperity.
187. How many original signs have we?
Four; namely guttural, pectoral, manual and pedal.
188. What parts of the body do they allude to?
Guttural my throat, pectoral my breast, manual my hand, and pedestal my

feet.
189. What do they further allude to?
The four cardinal virtues in divinity, namely Temperance, Fortitude, Pru-
dence and Justice.
These are to be explained separately round.
EULOGIUM on the Four CARDINAL VIRTUES in DIVINITY.
[By the EDITOR.]
TEMPERANCE reminds us to refrain from such Irregularities as

indispose our mental Faculties, pall our Appetites, waste our Time,
bring on a Train of unavoidable Diseases, and ocasion an Expence
beyond our Incomes.
Let us therefore Brethren, endeavour to retain Health, Strength,
Wisdom, and Tranquility of Mind, by paying a strict Attention to this
valuable Virtue Temperance, as the neglect of which might inadvertently
lead us to divulge those secrets which we most solemnly engaged ever to hail,
conceal / (36) and never improperly reveal, as the revealing of which would sub-
ject us to that part of the penalty contained in our obligation which alludes to
the guttural sign.
FORTITUDE, is that upright Firmness of the SOUL, which enables us
to resist Temptation, and to persevere with Steadiness, against any
Attack of Perils, Dangers or bodily Infirmities, which so constantly
attend every MAN.
For which Reason it behoves us to fortify our Minds, with Cour-
age, Patience, and Resolution, against any Sufferings that may
befall us, whether from the immediate Hand of the ALMIGHTY, or the
Injuries we may sustain from wicked and designing Men, whom by
threats or persuasion attempt to prevail upon us to disclose those secrets which
might prove a torture to our minds, as the compasses were emblematically to
{our} naked left breasts, when we took the solemn obligation of an entered
apprentice, which alludes to the pectoral sign.
PRUDENCE, is the true Guide to human Understanding, and con-
sists in Judging and Determining with Propriety what is to be Said or
Done upon all our Occasions, what Dangers we should endeavour
to Avoid and how to act in all our Difficulties.
The Means we should therefore use to accomplish so desirable
an End, is to behave in every Circumstance of Life, and in all Com-
panies with that decent Decorum, as to gain Esteem; and in order
to promote our own Happiness, is to do the utmost in our Power,
for the benefit of MANKIND, according to our Circumstances, and the
Opportunities we enjoy, which brings to my remembrance that period when

I was placed before the Right Worshipful Master in the East with my left knee
bare and bent, my body within the square while my left hand was supporting a
pair of compasses to my naked left breast and my right hand upon the holy writ-
ings, which alludes to the pectoral {= manual} point.
JUSTICE is that Virtue, wherein the Peace and Tranquility of Soci-
ety depends, the Happiness of Individuals and the certain Enjoyment
of all their Possessions, and constitutes an exact and scrupulous
Regard for the Rights of Others, with a deliberate Purpose to pre-
serve them upon all Occasions, Sacred and Inviolable. / (37)
In consequence thereof, it should be our constant Duty, to keep
the desires of our Hearts within due Bounds, by being true to our
Friendships and Promises, to be just in all our Demands and Deal-
ings, and to observe due Moderation, even in our just Resentments,
which brings to my remembrance the time, when I was placed at the north-east
corner of the lodge with my feet formed in a square and my body erect, when the
Right Worshipful Master was pleased to inform me that to all external appear-
ance I stood as a just and upright man and mason and gave it me in the strongest
recommendation ever to continue and act as such, which alludes to the pedal sign.
Bs., Please to be charged!—Are you all charged?
Bn., Please to attend the charge!—May Temperance, Fortitude, Prudence
and Justice in conjunction with the three grand Principles in Masonry: Broth-
erly Love, Relief and Truth be the constant support of every mason!
The FOUR CARDINAL VIRTUES Further EXPLAINED.16
TEMPERANCE is that due Restraint, of our Passions and Affections,

which render{s} the Body tame and governable, and frees the MIND,
from the allurements of Vice; this VIRTUE, ought to be the practice of
every MASON, as it teaches him to avoid Excess, or contracting any
vicious or licentious HABITS, that might unwarrily lead him to betray
his TRUST.
FORTITUDE, is that noble and steady purpose of the Soul, equally
distant from Rashness or Cowardice, which enables us to undergo
any Labour or Difficulty, when found necessary or expedient, and
ought to be deeply Impressed upon the Breast of every MASON, as a
Fence or Security, against any Attack, that might be made upon him,
by Force or otherwise, to extort from him, any of our Royal Secrets.
PRUDENCE, teaches us to regulate our Lives and Actions, accord-
ing to the dictates of right Reason; being that habit of the Mind, by
which MEN wisely judge, and prudently determine on all Things rela-
tive to their present, as well as their future Happiness; and ought to

be nicely attended to, in all strange or mixed Companies: never to
let drop or slip the least Hint, whereby the Secrets of our Royal ART,
might be illegally obtained. / (38)
JUSTICE is the boundary of RIGHT, and constitute{s} the Cement
of civil Society. Without the exercise of this Virtue, universal Confu-
sion would ensue; lawless Force would overcome the Principles of
Equity and Social Intercourse no longer exist. And as JUSTICE in a
great Measure, constitutes the real good MAN, so it ought to be the
perpetual Study of the accomplished Mason, never to deviate from
the minutest Principle thereof.
190. B. S. W. What is the distinguishing characteristic of a mason?
Virtue! And was it seemingly banished Society, it ought always to be found
in a mason’s breast.
191. Describe Virtue!
VIRTUE, The DISTINGUISHING CHARACTERISTIC, of

A MASON.
VIRTUE is the highest exercise of the MIND; the Integrity, Harmony,

and just ballance of Affection; the Health, Strength and Beauty of
the SOUL. The perfection of Virtue, is to give Reason its full Scope;
to obey the authority of Conscience with Alacrity; to exercise the
defensive Passions with Fortitude, the Public with Justice, and the
Private with Temperance; that is, in due Proportion to each other.
To Love and Adore GOD, with disinterested Affection, and to
acquiesce in his kind Providence, with a calm Resignation, is the
surest Step towards the test of VIRTUE, and an approach to Perfec-
tion and Happiness; so is a Deviation therefrom, to that of Vice and
Misery.
192. Why are we called free and accepted masons?
Because we are free to and free from.
193. Free to and free from what?
Free to good fellowship and ought to be free from vice.
194. If a person of this description was missing, where do we hope to find
him?
Between the Square and Compass.
195. Why so?
By acting upon the one we shall be sure to be found within the other. / (39)
196. What do we call the son of a freemason?
A Lewis.
197. What does that denote?

Strength.
198. How is a Lewis depicted in a mason’s lodge?
As a cramp of metal {with} which when fixed into a stone, great and ponder-
ous weights are raised to certain h{e}ights and fixed upon their proper basis,
without which operative masons could not so conveniently do.
199. What is the duty of a Lewis, the son of a mason, to his aged parents?
To bear the heavy burthen in the heat of the day and to help them in time of
need which by reason of their great age they ought to be exempt from, so as to
render the close of their days happy and comfortable.
200. His privilege for so doing?
To be made a mason before any other person however dignified by birth,
rank or riches, unless he through complisance waves that his priviledge.
Bs. Please to be charged!—Are you all charged?
Bn.! Please to attend the charge!—To all our royal and loyal, great and little
Lewises, whereever dispersed, not forgetting the Luisas.
201. B. S. W. Have you seen your master to-day?
I have the honour of seeing him now.
202. How is he or ought to be cloathed?
In the old cloathing.
203. What is the old cloathing?
Blue, scarlet, purple and gold.
204. Why those colors? / (40)
Because they were royal colors such as were worn by our antient kings and
princes and, as holy writ informs us, composed the vail {= veil} of the temple.
205. How cloathed as an operative mason?
With the distinguishing badge of a mason.
206. How do masons know each other in the day?
By seeing a brother and observing the sign.
207. How in the night?
By feeling the token and hearing the word.
208. How blows the wind in masonry?
Favourably; due east and west.
209. To what purpose?
To call men to, at and from their labour.
210. What does it further allude to?
To those miraculous winds which proved so essential in working the
happy deliverance of the children of Israel from their Egyptian bondage and
proved the overthrow of Pharaoah and all his host, when he attempted to
follow them.
211. B. S. W. What time is it?

High time.
212. B. J. W. What is to be done at high time?
To call men from labour to refreshment, to see that they keep within hail and
come in again17 in due time that the master and men may receive pleasure and
profit thereby.
Bn. Please to refresh yourselves with discretion, keep within hail, so as to
come in again in due time, when commanded by the Master.
The ENTERED APPRENTICE’s SONG.18
1. Come, let us Prepare,
We Brothers that are,
Met together, on merry Occasion;
Let’s Drink, Laugh and Sing,
Our Wine has a Spring;
Here’s a Health to an accepted Mason. / (21) [= 41]
2. The World is in Pain,

Our Secret to Gain,
But still, let them Wonder and gaze on,
Till they’re shewn the Light,
They’l ne’er know the right
Word or Sign, of an accepted Mason.
3. ’Tis this, and ’tis that,

They cannot tell what,
Why so many great Men in the Nation,
Should Aprons put on,
To make themselves one,
With a Free, and an accepted Mason.
4. Great Kings, Dukes and Lords,

Have laid by their Swords,
This our Mystery, to put a good Grace on;
And ne’er been ashamed,

To hear themselves nam’d,
With a Free, and an accepted Mason.
5. Antiquity’s Pride,
We have on our Side,
It makes each Man just, in his Station.
There’s nought, but what’s good,
To be understood,
By a Free, and an accepted Mason.
6. We’re True, and Sincere,

We’re just to the Fair,
The’ll trust us, on ev’ry Occasion;
No Mortal can more,
The Ladies adore,
Than a Free and an accepted Mason.
7. Then join Hand in Hand,

To each other firm stand,
Let’s be Merry, and put a bright Face on;
No Mortal can boast,
So noble a Toast,
As a Free and an accepted Mason.
I. Bn. Please to assist me in closing the lodge!—The bn. all rise in due form.—
II. Br. S. W. What ought to be the last as well as the first care? / (42)
III. B. J. W., please to see that duty done externally at the door!—The Junior
Warden goes to the door and gives two and one knocks.—The tiler answers by
two and one knocks in like manner.
Close tiled, R. W. M.
IV. Bs., please to guard yourselves as masons in the first degree!—
V. B. Sr. W., at the opening of the lodge you informed the master, his place
was in the East, where are the Wardens placed?
In the West.
VI. Their business there?
As the Sun sets in the west, to close the day, so the wardens stand in the west,
to close the lodge during the masters pleasure.
VII. Bn.! In the name of the Grand Architect of the Universe I as Master in
the East declare this lodge duly closed in the first degree of masonry until the
last Thursday in the next month at seven o’clock in the evening, here and then
craving the early attendance of every brother!—
VIII. Br. S. W., please to do your duty!
IX. Bn.! It is the Right Worshipful Master’s will and pleasure, that this lodge
stands closed until the last Thursday in the next month at seven o’clock in the
evening, here and then craving the early attendance of every brother. In the
mean time, if a lodge of emergency should intervene, the Secretary will give you
all timely notice.
X. The Junior Warden says:
I declare the same.
XI. Bn.! In the mean time may the blessings of the Almighty be upon us and
all regular made masons to beautify and cement us with every moral and social
virtue!
The Master gives three distinct knocks and the Wardens two each. / (43)
HIC LABOR, HOC OPUS.19
1. Bn., please, to assist me in opening a fellowcrafts lodge!—The brethren all

rise in due form.
2. Br. S. W., what ought to be the first care before the master opens his lodge?
3. B. J. W., please to see that duty done externally at the door! —The Junior
Warden goes to the door and gives two and one knocks, the tiler gives two and
one knocks in like manner.
Close, tiled R. W. M.!
4. Bs., please to guard yourselves as masons in the first degree!
5. Br. S. W., what ought to be the next care?
That the Junior Warden sees all the brethren present prove themselves fel-
lowcrafts.
6. Br. J. W., please to see that duty done reserving your own sign till the last!
All fellowcrafts, R. W. M.!
7. B. S. W. From whence came you?
From the west.
8. B. J. W., where are you directing your course?
To the west {should be: east}.

9. B. S. W., what induces you to leave the west to travel to the east?
In search of knowledge.
10. Br. J. W., in what science?
In geometry or the fifth science in which masonry is founded. / (44)
11. Bn., from my own observation and the junior warden,s reporting us all
fellowcrafts, it enables me to open the lodge in the second degree; I therefore
declare this lodge duly opened for that purpose.
The master gives two and one knocks, and the wardens two each.
12. B. S. W., are you a fellowcraft?
I am, try me and prove me!
13. By what will you be tried?
By the square.
14. What is a square?
A rect angle20 of ninety degrees, or the fourth part of a circle.
15. Where was you passed a fellowcraft?
In a lodge of fellowcrafts.
16. Consisting of how many?
Five.
17. Under what denomination?
One master, two wardens and two fellowcrafts.
18. How was you prepared to be passed a fellowcraft?
With my right knee bare, and slipshod.
19. After you was so prepared, where was you conducted?
To the door of a fellowcrafts lodge.
21. Who was it tiled against?
All under the degree of a fellowcraft.
22. As the door was so closely tiled against you, how did you gain your
admittance?
By three knocks varying from those in the first degree.
23. When the door became open to you, who came to your assistance?
The junior warden.
24. What did the junior warden demand of the tiler? / (45)
Who he had got there.
25. The tiler’s answer?
One, who had been regularly initiated into masonry, made as much progress
as time would permit, was properly prepared, and now came of his own free will
and accord to be passed into the second degree of a fellowcraft.
26. What did the junior warden order you to do?
To halt until he had reported me to the master, who was pleased to order my
admittance.
27. Upon what was you admitted?
Upon the angle of a square.
28. When you was admitted, what did the junior warden do with you?
He took me by the right hand and led me twice round the lodge.
29. What did the master demand of you the first time of going round?
The sign of an entered apprentice.
30. What did he demand of you the second time?
The token and word of an entered apprentice.
31. What did the master then say?
Pass Jachin.
32. Where did you pass to?
To the senior warden in the west.
33. How did the senior warden dispose of you?
He advanced me to the right worshipful master in the east by three regular
steps as an entered apprentice.
34. When you came before the master in the east, what did he demand of
you?
35. Your answer?
To be passed into the second degree of a fellowcraft.
36. What did the master then order you to do?
To kneel upon my right knee bare, to put my right hand upon the Holy Bible,
and to take the solemn obligation of a fellowcraft. / (46)
37. After you had taken the fellowcraft’s obligation, what did the master say
and do to you?
As a pledge of my fidelity and to confirm the obligation I had then taken he
desired me to seal the holy writings twice with my lips, which has rendered it
an obligation of the most inestimable value; and as an further testimony of his
brotherly love he friendly took me by the right hand and said: Rise obligated
fellowcraft!
38. What did the master then intrust you with?
Three things, the sign, token and word of a fellowcraft.
39. Give me the sign of a fellowcraft in due form!
40. Give the token to your next brother!
It is right, R. W. M.!
A word.
42. What is that word?
Boaz.
43. What did the master next intrust you with?

The pass grip and password of a fellowcraft.
44. After you was intrusted {therewith} where was you ordered to be placed
and for why?
Geometry being a progressive science, in order to shew the different degrees
there are in masonry I was placed at the south east corner of the lodge with my
feet formed in a square and my body erect, when the Right Worshipful Master
was pleased to inform me, that I stood to all external appearance as a just and
upright fellowcraft and gave it me in the strongest recommendation ever to con-
tinue and act as such.
45. From what to what was you passed?
From an entered apprentice to a just and upright fellowcraft.
46. Bn. please to be charged!—Are you all charged?
All charged in the west, R. W. M.! / (47)
47. Bn., please to attend the charge!—To all just and upright fellowcrafts!
48. B. S. W., for why was you passed a fellowcraft?
For the sake of the letter G.
49. What does that letter G. denote?
Geometry or the fifth science on which masonry is founded.
50. What is geometry?
Geometry is a science, by which we are taught, to find out the contents of
bodies unmeasured by comparing them with those already measured.
51. What are the four principles of geometry?
Magnitude and extension or a regular progression from a point to a line, a
line to a superfice, and from that to a solid.
52. What is a point?
A small thing, the beginning of geometrical matter.
53. What is a line?
That point extended.
54. What is a superfice?
Length and breadth without a determined thickness.
55. What is a solid?
Length and breadth with a determined thickness and {= which} forms a cube.
56. Where was geometry first formed as a science?
Where GEOMETRY, was FIRST FORMED as a SCIENCE.
GEOMETRY was first formed as a SCIENCE, at Alexandria in Egypt,

the River Nile having overflowed its Banks, caused the Inhabitants
to retire to the interior parts of the COUNTRY; when the Waters had
subsided, they returned to their former Habitations, and finding, that
the Floods had destroyed their ancient Land MARKS, it caused griev-
ous Disputes amongst them, which frequently terminated in WAR,

and caused much Blood-shed. / (48)
The Report of a MASON’S Lodge, being held at Alexandria, in Egypt,
where Euclid, that great Geometrician, presided as Grand MASTER;
they laid their Complaints before him, when Euclid by the assistance
of his Wardens and Brethren, gathered together the scattered Frag-
ments of Geometry, Arranged, Digested, and brought them into a
regular System, and thereby taught them the Art of Mensuration, by
which they were enabled to ascertain their different Tracts of LAND,
which put an end to their Disputes, and prevented the further Effu-
sion of human BLOOD.
57. Did you ever travel?
Our forefathers did.
58. Where did they travel?
East and west.
59. To what purpose?
Those that traveled east went in search of knowledge, and those, that had
gained it, traveled to the west, to propagate it to others.
60. Did you ever work?
Our ancient brethren did.
61. Where did they work?
At the building of King Solomon’s temple or some other such stately edifice.
62. How long did they work before they were intituled to wages?
Six days.
63. Why not work on the seventh day?
Because the Almighty was seven {intended must be: six} days in creating the
heavens and the earth and all things contained therein and thereon and on the
seventh day, his works being ended, he hallowed, blessed and sanctified the same,
intending thereby, that Men {= Man} should work industriously six days for the
support of himself and family, and to set apart the seventh to rest from labour,
and to praise and glorify God for his Being, his Protection, his Sustenance, and
every other blessing that he enjoys.
64. Will any brother oblige us with the periods? / (49)
The ALMIGHTY ’S SIX PERIODS in the CREATION

of the WORLD. [Genesis, Chap. I.]
WHEN we Contemplate, that the Formation of the WORLD, was the

Works of that Omnipotent All-wise BEING, who formed and created
the beautiful System of the Universe, how then ought we to adore
his holy Name, for his infinite Goodness and Mercy towards MEN!
for before he was pleased to command this vast WORLD into Perfec-
tion, the Elements and Materials of the Creation lay blended without
Form or Distinction. Darkness was upon the Face of the Deep, and
the Spirit of GOD moved upon the Face of the Waters; when the
Great JEHOVAH, as an example to MAN, that things of Moment ought
to be done with Deliberation, was pleased to be SIX DAYS, in periodi-
cally commanding it from Chaos to Perfection.
The ALMIGHTY shewed the FIRST instance of his Power, by com-
manding LIGHT, and seeing it was good; he gave it his sacred
Approbation, and distinguished it by a new Name, calling the Light,
Day, and Darkness, he called Night; in order to keep new framed
Matter within just Limits.
The SECOND Period, was employed in laying the Foundation of
the HEAVENS, which he called the Firmament, to keep the Waters
within the Clouds, and those below them asunder.
On the THIRD Period, he commanded the Waters within due
Bounds, on the retreat of which Dry Land appeared, which he called
Earth, and the Waters which gathered together, he called Seas; the
Earth being yet irregular and uncultivated, GOD spake the Word, and
Nature covered it with a most beautiful Carpet of Flowers, Plants,
Trees, Herbs, and Shrubs of all Sorts, in full Growth and Perfection.
On the FOURTH Period, those two grand bright Luminaries, the
Sun and Moon were spake to be, the one to rule the Day, and the
other the Night; they were ordained for Signs and for Seasons, for
Days and for Years; beside the Sun and Moon, the Omnipotent All-
wise Creator was pleased to bespangle the Ætherial Concave with
innumerable Stars, that MAN whom he intended to make, might con-
template on his great Wisdom, and justly praise his divine Majesty
and Glory.
On the FIFTH Period, he commanded the Waters, to bring forth a
variety of Fish for our use: And in order to imprint on MAN, a reveren-
tial Awe of his Divine Omnipotency, he created large WHALES, which,
with other living MONSTERS, brought forth abundantly. / (50)
On the FIFTH Period, he also created the Birds to fly in the Air, that
MAN might please both his Eyes and his Ears, in being delighted with
some, for their most beautiful Plumage and uncommon Instinct, and
others, for their melodious Notes.
On the SIXTH Period, he created the Beasts of the Field, and
Reptiles to crawl upon the Earth, wherein we may plainly perceive,
his Divine Goodness and Mercy were made manifest in all his Pro-
ceedings, by producing what Effects he pleased, without the help of
natural Causes, such as giving Light to the World, before he created
the Sun, and to make the Earth fruitful, and to bring forth Plants,
without the Influence of Heavenly Bodies.
He did not create the Beasts of the Field until he had provided
them with sufficient Herbage; nor did he make MAN, till he had fit-
ted his HOUSE, and furnished it with every thing requisite for Life an
Pleasure. Then, to dignify the works of his Hands, he made MAN
after his own Image, who came into the WORLD with greater Pomp
than any of the Creatures that were before him, as they came with
no other Ceremony, than a DIXIT DEUS, GOD spake the WORD, but in
the workmanship of MAN there was a Consultation of the Blessed
Trinity, “saying let Us make Man;”21 and he was accordingly formed
out of the Dust of the Earth, into his Nostrils was breathed the
breath of Life, and he became a living Soul. In this one Creature
was amassed every Thing that was excellent in the whole Creation,
such as the quality or substance of an animate Being, the Life of
Plants, the Sense of Beasts, and the Understanding of Angels, cre-
ated after the Image of GOD, with that Rectitude of Mind, that should
ever influence him to adore his Divine Creator, who had so nobly
bestowed on him the Faculty of Speech, and endowed him with that
most noble Instinct, called Reason.
The ALMIGHTY then, as his last and best Gift to MAN, created a
Woman, under his forming Hands, who grew Manlike, but different
in Sex, so lovely Fair, that what seemed Fair in all the WORLD before,
now seemed mean, or in her summed up; on she came, led by her
heavenly Maker, though unseen, and guided by his Voice, adorned
with all that Earth or Heaven could bestow to make her amiable.
Grace was in all her Steps, Heaven in her Eye, in every Gesture,
Dignity and Love.22 / (51)
On the SEVENTH Day, the Almighty’s WORKS being ended, he hal-
lowed, blessed, and sanctified the same, intending thereby that Man
should work with Industry Six Days, for the Support of Himself and
Family, and set apart the SEVENTH, to rest from Labour, and to Praise
and Glorify GOD, for his Being, his Protection, his Sustenance and
every other Blessing, that he enjoys.
65. Bn. please to be charged!—Are you all charged?
66. Bs., please to attend the charge!—May the six days works of the creation
emulate every freemason to industry.
67. B. S. W., as our ancient brethren worked, where did they receive their
wages?
In the middle chamber of Solomon’s Temple.
68. How got they there?

By way of a porch.
69. Did they see any thing at the entrance of that porch that particularly
struck their attention?
They did; two great pillars.
70. What was that on the right called?
Jachin.
To establish.
72. What was that on the left called?
Boaz.
Strength.
74. What when united?
Stability; for God said, In His strength He would make firm that my house
to stand.
75. How high were those two great pillars?
Thirty five cubits each.
76. How many in circumference?
Twelve. / (52)
77. How many in diameter?
Four.
78. Were they hollow or solid?
They were said to be hollow.
79. As they were said to be hollow, how thick was the rim or shell?
Four inches or a hands breadth.
80. What were they made of ?
Molten or cast brass.
81. Where were they cast?
In the plain of Jordan in the clay ground between Succoth and Zaredathah,
where king Solomon ordered them and all his vessels to be cast.
82. Who superintended their casting?
Hiram Abiff the widow’s son of Tyre.
83. What were those two pillars adorned with?
Two chapiters, a chapiter on each.
84. How high were those two chapiters?
Five cubits each.
85. What were those two chapiters enriched with?
Lily work, net work and pomgranets.
86. Why lily work, net work and pomgranets?
Lily work from its whiteness denotes peace, network from its connection of meshes
denotes unity, and pomgranets23 from the exuberance of its seed denotes plenty.
87. How many pomgranets were there?

There were two rows on each chapiter, one24 hundred in each row, which
made four hundred in the whole.
88. What were those two pillars further adorned with?
Two spherical balls.
89. What were delineated thereon?
On one was a representation of the celestial bodies and on the other a map
of the terraqueous25 globe.
90. What does that point out? / (53)
Masonry universal.
91. When were they said to be finished?
When the network was thrown over them.
92. Why were they placed at the entrance of the temple?
As a perpetual memorial to the Israelites of those two miraculous pillars
which had two such wonderful effects; one was of light to the Israelites by night
to conduct them trough the Red Sea; and the other, as a pillar of cloud, a smoke
to the Egyptians by day and proved the overthrow of Pharaoh and all his host,
when he attempted to follow them.
King Solomon therefore thought that he could not place them more con-
spicuous than at the entrance of the temple, that the Jews might ever have that
remarkable event in remembrance at going in and coming out of worship.
93. Describe the two Spherical Balls.
EXPLANATION of the TWO SPHERICAL BALLS.
The globular Balls are two artificial Bodies, on the convex Sur-
face of which are represented the Countries, Seas and various parts
of the Earth, the face of the Heavens, the planetary Revolutions,
and several other Particulars of equal Importance.
The Sphere with the parts of the Earth delineated on its Surface,
is called the terrestrial GLOBE, and that with the Constellations and
other heavenly Bodies, the Celestial GLOBE.
The principal Use, besides serving as Maps to distinguish the
outward parts of the Earth, and the situation of the fixed Stars, is to
illustrate and explain, the Phænomenons, arising from the annual
Revolution and diurnal Rotation of the Earth round its own Axis.
They are the noblest Instruments for improving the Mind, and giving
it the most distinct Idea of any Problem or Proposition, as well as
enabling it to solve the same.
While we are employed in contemplating these Bodies, we
are not only inspired with a due Reverence for the Deity and his
Works, but also induced to apply with more diligence and Attention
to Astronomy, Geography, Navigation and other Arts dependant on

them, which are equally Useful to our Masonic Profession. / (54)
94. Bn., please to be charged!—Are you all charged?
95. Bs., please to attend the charge!—May peace, plenty and unity ever sub-
sist amongst masons!
96. B. S. W., after our ancient brethren had passed those two great pillars,
where did they next arrive?
At the foot of a winding staircase.
97. Who did they meet there?
The ancient junior warden.
98. What did he demand of them?
The sign, token and word of a fellowcraft.
99. After our ancient brethren had given such proofs of their abilities, what
did the ancient junior warden say to them?
Pass Boaz.
100. Where did they pass?
Up a winding staircase.
101. Consisting of how many steps?
Three, five, seven or more.
102. Why three?
Three rule a lodge.
103. Why five?
Five hold a lodge.
104. Why seven?
Seven make a perfect lodge.
105. Who are the three that rule a lodge?
The master and his two wardens.
106. Who are the five that hold a lodge?
The master, two wardens and two fellowcrafts.
107. Who are the seven that make a perfect lodge?
They may be two entered apprentices added to the former. / (55)
108. Why is it said, that three should rule a lodge?
Because there were only three grandmasters that bore sway at the building
of the temple; namely Solomon king of Israel, Hiram king of Tyre and Hiram
Abiff.
109. Why does {= do} five hold a lodge?
In allusion to the five noble orders in architecture.
The Five Noble ORDERS in ARCHITECTURE.
The TUSCAN, is the most Simple and Solid of the five Orders in
ARCHITECTURE; it was invented in Tuscany; from whence it derives
its Name; its Column is Seven Diameters high; its Capital, Base
and Intabulature, have but few Mouldings or Ornaments, yet there
is a peculiar beauty in its Simplicity, which adds to its Value, and
makes it fit to be used in Structures, where the more rich and deli-
cate Orders would be deemed improper.
The DORIC, is the most agreeable to Nature, and most Ancient,
it was invented by the Dorians a People of Greece, its Column is
eight26 Diameters high; it has no Ornaments either on Base27 or Cap-
ital, except Mouldings; its Frieze is distinguished by Triglyphs and
Metophs, and the Triglyphs compose the Ornaments of the Frieze;
the Composition of this Pillar is both Grand and Noble, and is there-
fore principally used in warlike Structures, where strength and a
noble, but rough Simplicity is required.
The IONIC, bears a kind of mean Proportion, between the more
solid and delicate Orders. The first Idea of its Invention, was given
by the Ionians, a People of Greece; its Column is nine Diameters
high, its Capital is adorned with Volutes, and its Cornice has Den-
tels or simple Modillions, and History informs us, that the Temple of
Diana at Ephesus, was of this Order, which was two hundred Years
in Building.
The CORINTHIAN, is the richest of the five Orders in Architecture;
it is deemed a Master-piece of Art, and was invented at Corinth, by
Callimac{h}us its Column is ten Diameters high; its Capital is adorned
with two rows of Leaves and eight Volutes, which sustain the Abacus;
this Order is principally found in stately and superb Structures. / (56)
The COMPOSITE, or compound Roman Order, is derived from the
other four Orders; to the Romans we are indebted for its Invention;
its Column is ten Diameters high, and is quartered round, as the
Tuscan and Doric; its Capital hath the Volutes of the Ionic, the two
rows of Leaves of the Corinthian, and its Cornice has Dentels, or
rich Modillions; this Order is principally used in Structures, where
Strength, Elegance, and Beauty are displayed.
110. What does {= do?} the five further allude to?
The five external senses.
111. Please to explain them!
Seeing, that we may see a brother and observe the sign; Feeling, that we may
feel the token; Hearing, that we may hear the word; and Smelling and Tasting,
that we may enjoy our refreshments, when our right worshipful master calls us
from labour.
112. Why does {= do} seven or more make a perfect lodge?
Because king Solomon was seven years and upwards in building and dedicat-
ing the Temple to God’s service.
113. What do they further allude to?
The seven liberal arts and sciences.
The SEVEN Liberal ARTS and SCIENCES. [By the Editor.]
GRAMMAR, which comprehends ORTHOGRAPHY and ETYMOLOGY,

teaches to decline Nouns, conjugate Verbs, and to express a Variety
of Words and Phrases, according to the Idiom, peculiar to the Lan-
guage we speak in. This being the Basis of all the liberal Sciences, it
particularly concerns us as MASONS to know its Rules, for without this
Knowledge, we cannot be acquainted with the Beauties of our own
Lectures, nor can we speak with Correctness or Propriety.
RHETORIC is the art of Speaking with judicious Emphasis; which
enables us to regulate and vary the tone of Voice, in order to
perswade {= persuade}, soften and affect the Hearts of the Hearers,
{it likewise leads the MIND to the discovery of Things that are new or
seem Abstruse:}28 This Science is also enriched with Figures, which
add Strength and Beauty to Elocution, and is therefore properly
adapted to Subjects of our MASONIC Mysteries. / (57)
LOGIC is that delightful Science, which guides our Reason, and
directs our Understanding to the Knowledge of Things in general, as
well for our own Improvement, as the instruction of others: {it like-
wise leads the MIND to the discovery of Things that are new or seem
Abstruse.}29 And as the Excellency of Masonry consists in the Four
principal Operations of the Mind, Namely, Conceiving, Judging,
Reasoning and Disposing; this liberal Science is highly essential to
our Fraternal Institution.
ARITHMETIC is the Ground-work, and absolute Foundation of
universal Knowledge, for without the art of Numbers, our natural
Abilities would in a manner be Useless, or at least so Vague, Pre-
carious, and Defective, that scarce any material Business could
be conducted with Certainty. Abraham first taught this useful Sci-
ence to the Egyptians, and it was afterwards so much improved
by Pythagoras, who used such Hieroglyphical Figures, and
Al{l}egorical Emblems, that by them, we are now enabled to keep
the popular World perpetually ignorant of our Mysteries, until they
become MASONS.
GEOMETRY is the Origin of Mathematics, and the Foundation

of Architecture; comprehending the Doctrine, of whatever is sus-
ceptible of Increasing or Diminishing; hence not only Point, Line,
Superfice and Solid, come within our Consideration, but also Time,
Space, Velocity and Magnitude in general. By the further Study of
this FIFTH Science, on which Masonry is founded, we are led to con-
template on the inimitable Works of the primary Supreme grand
Geometrician, of this vast terraqueous Globe.
MUSIC is divided into Speculative and Practical, and is the art of
disposing and conducting of Sounds, under certain Measures of Tone
and Time, by producing agreeable Harmony. This accomplished sci-
entifical Art, may also be contrived and ordered by Consonances,
or Succession, or both by just Intervals, so as to raise a delight-
ful Sensation, and be the means of blending innocent Mirth with
our Amusements, when the Right Worshipful Master calls us from
Labour to Refreshment.
ASTRONOMY. Of all the noble Sciences ever cultivated by Man-
kind, Astronomy is acknowledged to be the most Sublime, the most
Interesting and the most Useful; for it not only treats of the Sys-
tem, Magnitude, Distance, Conjunction, and regular course of the
Celestial Bodies, but it unfolds the / (58) mystical Causes, by which
those wonderful Revolutions are performed. By the further study of
those Planetary Orbs, our mental Faculties also become exalted,
far above the contemptible Doctrine of those Sceptics, who not only
doubt the Wisdom, Power, Goodness, Superintendance, but even
the Existence of a Supreme BEING.
114. Bn., please, to be charged!—Are you all charged?

115. Bs., please to attend the charge!—May the seven liberal arts and sci-
ences make us susceptible of the benignity of a Supreme Being.
The SEVEN Liberal ARTS and SCIENCES, further Explained.30
GRAMMAR teaches us the proper arrangement of Words, agree-

able to the Idiom or Dialect of any particular Kingdom or People; and
is31 that excellency of Pronunciation, which enables us to speak or
write a Language with accuracy and justness, agreeable to Reason,
Authority, and the strict rules of Literature.
RHETORIC teaches us to speak copiously and fluently on any
Subject, not merely with Propriety alone, but with all the advantage
of Force, Elegance, and Beauty; wisely contriving to captivate the
Hearer, by strength of Argument and beauty of Expression, whether

to Intreat, Ex{h}ort, Admonish, or Applaud.32
LOGIC, teaches us to33 reason Discretionally in the general knowl-
edge of Things, and to direct our Inquiries after Truth, as well for
the instruction of others as our own Improvement.34 It consists of a
regular train of Arguments,35 whence we infer, deduce and conclude,
according to certain Premises laid down, admitted or granted; and in
it, are employed the Faculties of Conceiving, Judging, Reasoning,
and Disposing; all of which, are naturally led36 from one Gradation to
another, till the Point in question is finally determined.
ARITHMETIC, teaches us to deduce the powers and properties of
Numbers; which are variously effected, by Letters, Tables, Figures
and Instruments. By this Art, Reason and Demonstrations are given,
for finding out any certain Number, whose relation or affinity to an
other Number, is already known or discovered.37 / (59)
GEOMETRY treats of the powers and properties of Magnitude in
general, where Length, Length and Breadth; or Length, Breadth,
and Thickness, are considered. By this Science, the Architect is
enabled to estimate his Plans and execute his Designs; the Gen-
eral to arrange his Soldiers; the Engineer to mark out his Ground
for Encampments; the Geographer to give us the demensions of
the World; to delineate the extent of Seas, and specify the divisions
of Empires, Kingdoms and Provinces; by it the Astronomer is also
enabled to make his Observations, and to fix the duration of Times
and Seasons, Years and Cycles. In fine Geometry is the Foundation
of Architecture and the Root of Mathematics.38
MUSIC teaches us the art of forming Concords, so as to make
delightful Harmony, by a Mathematical and proportionable Arrange-
ment of acute, grave, and mixed Sounds. This Art is by a serious {=
series} of Experiments, reduced to a demonstrative {= demonstra-
ble} Science, with respect to Tones and intervals of Sounds only. It
enquires into the nature of Concords and Discords, and enables us
to find out the proportion between them, by Numbers.39
ASTRONOMY, though the last, is not the least important Science. It is
that Divine Art, by which we are taught to read the Wisdom, Strength
and Beauty of the Almighty CREATOR, in those sacred Pages{,} the
celestial Hemisphere. Assisted by ASTRONOMY, we can observe the
Motions, measure the Distances, comprehend the Magnitudes, and
calculate the Periods, and Eclipses of the Heavenly Bodies. By it,
we learn the use of the Globes{,} the system of the World, and the
primary law of Nature. While we are employed in the Study of this
Science, we perceive unparalle{le}d Instances of the Wisdom and

Goodness of Almighty GOD, and on every Hand, may trace the glori-
ous Author by his WORKS.40 / (60)
The SIX LIBERAL ARTS AND SCIENCES, BLENDED

In ASTRONOMY. [By BR. KILMINSTER.]
Of all the noble Sciences, ever cultivated by Man, ASTRONOMY

stands confessedly the most Exalted and Sublime, whether we con-
sider its Magnitude, Subjects or Extension. By this Divine Science,
the grand Architect of the Universe, hath enabled the mind of Man;
not only to view his wonderful Omnipotency in the strongest Light,
but also demonstrate even to the Sceptic, if any such exist, that
nothing less than the ALMIGHTY POWER, could establish such innumer-
able Systems of the Heavenly Bodies, place them at their relative
Distances, and finally keep the whole in universal Order.
To view the starry Firmament without this Science, Mankind are
impressed with a reverential awe of Heavenly Wisdom, but explore
the Science with its demonstrative Truths, and we are lost in Aston-
ishment in the boundless Fields of Æther, where those vast Systems
are placed. This noble Science may justly be said to comprehend
the whole of the other Six; as
By GRAMMAR, we correctly express the Substance of our Obser-
vations.
By RHETORIC, we forcibly impress the Truths, therein contained.
By LOGIC, we proceed to demonstrate those Truths.
By ARITHMETIC, we make our Calculations.
By GEOMETRY, we measure the Magnitudes and Distances of
those vast Orbs.
AND finally, we cannot but subscribe to the HARMONY of the whole,
where there is not the least Discord to be found in any of its Parts.
IN short, it is by the help of this sublime Science, that Mankind
are enabled to plough the trackless Ocean, to traverse the sandy
Waste of the immense Desert; by Commerce, civilise rude and sav-
age Nations, unite MEN of most Countries, Sects and Opinions, and
conciliate true Friendship among Those, who otherwise might have
remained at an immense and perpetual Distance. / (61)
116. B. S. W., After our ancient brethren had ascended those stairs, where
did they next arrive?
To the door of the middle chamber of King Solomon’s Temple.
117. How did they find that door?
Open, but close tiled.

118. Who had the care of that door?
The ancient Senior Warden, by reason of the ancient Junior Warden having
the care of the staircase below.
119. What did he demand of our ancient brethren?
The passgrip and password of a fellowcraft.
120. Give the Pass word {= passgrip} to your next brother!
It is right, R. W. M.!
A password.
122. What is that password?
Shbh.
123. How is it depicted in a mason’s lodge and what does is denote?
An ear of corn near a fall of water, and denotes plenty.
124. From whence does it date its original {= origin}?
JEPTHAH’s, Decisive BATTLE, over the EPHRAIMITES.
[Judges. Chap 11, 12.]
IT dates its ORIGIN, from the Time, that the Ephraimite{s} crossed
the River Jordan, in order to pick a Quarrel with Jepthah the Gilea-
ditish General, by reason of his not calling them out to partake of
the rich Spoils of VICTORY of the Ammonitish WAR, as their former
Leaders had done; the Ephraimites had often been a clamorous and
noisy People, but at length they came to Extremities, threatening to
destroy Jepthah and his House with Fire, Jepthah in return, tried all
mild and lenient Means to pacify them, which proving abortive, was
obliged to have recourse to Rigorous ones; he therefore gave them
BATTLE, and defeated them with great {S}laughter. / (62)
JEPTHAH in order to make his Victory more decisive, and to secure
himself from the like Molestations in future, sent and guarded the
Passes of the River Jordan, which he knew they must cross, in order
to Return to their own Country, with strict Injunctions to his Guards;
that if any came that way and owned themselves Ephraimites, imme-
diately to slay them, and if they said Nay, to put a test Word to them,
which was to pronounce the Word Shibboleth, which they, for want
of an Aspiration peculiar to their Dialect, could not frame to Articu-
late, but called it Sibboleth, which small Variation discovered their
Country, and cost them their Lives, so that there fell on that Day in
the Field of Battle, and on the Banks of Jordan, as holy Writ informs
us, Forty and two Thousand Ephraimites, and that Test-word was
afterwards used amongst the Gileadites, to distinguish Friend from
Foe and has ever since been adopted as a pass-word amongst fellowcrafts in
order to prevent an unqualified person {from} entering into a fellowcrafts lodge.
125. Bn., please to be charged!—Are you all charged?
126. Bs., please to attend the charge!—May discord be unknown and har-
mony prevail amongst free and accepted masons!
127. B. S. W., After our ancient brethren had given those further proofs of
their abilities, what did the ancient senior Warden say to them?
Pass Shbh!
128. Where did they pass to?
Into the middle chamber of King Solomon’s Temple.
129. What did they go, there to do?
To receive their wages.
130. How did they receive them?
Without diffidence or scruple.
131. Why in so careless a manner? / (63)
Without diffidence, knowing they had earned them, and without scru-
ple: they put such confidence in their masters, in those happy days {that} they
received their rewards without counting.
132. When they were in the middle chamber of King Solomon’s Temple,
what most materially struck their attention?
The letter G.
133. What does that letter G denote?
Geometry or the fifth science, on which masonry is founded, but more
immediately God, the Grand Architect of the Universe, whom we ought to
adore and to whom we must all submit.
134. Br. J. W., May God’s good greeting be to this our happy meeting! From
the right worthy and worshipful brothers and fellows of the holy lodge of Saint
John I come to greet you well, craving your name.
134a. Upright level.—Br. S. W., May God’s good greeting be to this and our
next happy meeting! From the right worthy and worshipful brothers and fellows
of the holy lodge of St. John is {= I come} to greet you, greet you twice, heartily
welcome, craving your name.
134b. Equal plumbrule.—R. W. M., May God’s good greeting be to this and
all our future happy meetings! From the right worthy and worshipful brothers
and fellows of the holy lodge of Saint John I also come to greet you, greet you,
greet you thrice, heartily welcome, craving your name!
135. John Browne.—Brethren, by the grace of God, I greet you all well.
The master gives two and one knocks and the wardens one each. / (64)
THE FELLOW CRAFT ’s SONG.41
Hail, Masonry, thou Craft divine!

Glory of Earth, from Heav’n reveal’d;
Which dost with Jewels precious shine,
From all but Masons Eyes conceal’d;
Thy Praises due who can rehearse,
In nervous Prose, or flowing Verse!
As Men from Brutes distinguished are

A Mason other Men excels;
For what’s in Knowledge choice and rare,
But in his Breast securely dwells;
His silent Breast, and faithful Heart,
Preserve the Secrets of the Art.
From scorching Heat, and piercing Cold;

From Beasts whose Roar the Forest rends,
From the Assaults of Warriors bold,
The Masons Art Mankind defends;
Be to this Art due Honour paid,
From which Mankind receives such Aid.
Ensigns of State that feed our Pride,

Distinctions troublesome and vain!
By Masons true are laid aside;
Art{’}s freeborn Sons such Toys disdain,
En{n}obled by the Name they bear,
Distinguished by the Badge they wear.
Sweet Fellowship, from Envy free,

Friendly Converse of Brotherhood,
The Lodge’s lasting Cement be!
Which has for Ages firmly stood,
A Lodge thus built, for Ages past
Has lasted, and will ever Last,
Then in our Songs be Justice done,

To those who have enriched the Art;
From Adam to great Leven42 down,
And let each Brother bear a Part.
Let our Grand-master’s Health go round,
His Praises in ev’ry Lodge resound.
The lodge is to be closed generally in the first degree; see page forty two. / (65)
PULSANTI OPERIETUR.43
1. Bn., Please, to assist me in opening a master’s lodge!

The brethren continue sitting in this degree.
2. Br. S. W., What ought to be the first care, before the master proceeds to
open his lodge in the third degree?
3. Br. J. W., Please to see that duty done externally at the door!
The Junior Warden goes to the door and gives one knock; the Tiler answers
by one knock in like manner.
Close tiled, R. W. M.!
4. Bs., Please to guard yourselves as masons in the second degree!
5. B. S. W., What ought to be the next care?
That the Junior Warden sees all the brethren present prove themselves mas-
ter masons.
6. B. J. W., Please, to see that duty done, reserving your own sign till the last!
All master masons, R. W. M.!
7. B. S. W., From whence came you?
From the East!
8. B. S. W., Where are you directing your course?
To the West.
9. B. J. W., What induces you to leave the East, to travel to the West?
In search of those that were lost, which by God’s assistance, your Worship’s
instruction, and my own endeavours I hope to find.
10. What were those that were lost?
The secrets of a master mason. / (66)
11. Bn.! From my own observation and the Junior Warden’s reporting us all
to be master-masons, it enables me, to proceed to business in the third degree; I
therefore declare this lodge duly opened for that purpose.
The master gives one knock and the wardens one knock each.
12. B. S. W., Are you a master mason?
I am; try me, prove me and disprove me, if you can.
13. By what will you be tried?
By the compass.
14. Where was you raised a master mason?
In a lodge of masters.
15. Consisting of how many?
Three.
16. Under what denomination?
The master and his two wardens.

17. How was you prepared, to be raised a master mason?
I was hoodwinked, slipshod, and both knees bare.
18. After you was so prepared, where was you conducted?
To the door of a master’s lodge.
20. Who was it tiled against?
All under the degree of a master-mason.
21. As the door was so closely tiled against you, how did you gain your
admittance?
By the Tiler giving one knock at the door.
22. When the door came open to you, who came to your assistance?
The Junior Warden.
23. What did he demand of the Tiler?
Whom he had got there.
24. The Tiler’s answer. / (67)
One, who had been regularly initiated into masonry, passed the second
degree, was properly prepared, and now came of his own free will and accord, to
be raised to that sublime degree of a master mason.
25. What did the Junior Warden order you to do?
To hail {= halt} until he had reported me to the master, who was pleased to
order my admittance.
26. Upon what was you admitted?
Upon the compass.
27. When you was {= had been} admitted, what did the Junior Warden do
with you?
He took me by the right hand and led me three times round the lodge.
28. What did the master demand of you the first time of going round?
The sign, token and word of an entered apprentice.
29. What did the master then say to you?
Pass Iachin!
30. What did the master demand of you the second time of going round?
The sign, token and word of a fellowcraft.
31. What did the Master then say to you?
Pass Boas.
32. What did the Master demand of you the third time of going round?
The passgrip and password of a fellowcraft.
33. What did the Master then say to you?
Pass Shbh!
34. Where did you pass to?

To the Senior Warden in the west.
35. How did the Senior Warden dispose of you?
He presented me to the Right Worshipful Master in the east as a fellowcraft.
/ (68)
36. When you came before the Master in the east, what did he demand of
you?
37. Your answer?
To be raised to the sublime degree of a master mason.
38. What did the Master then order you to do?
To kneel upon both knees bare, put both hands upon the holy writings, and
to take the solemn obligation of a master mason.
39. After you had taken the solemn obligation of {a} master mason, what did
the master say and do to you?
As a pledge of my fidelity and to confirm the obligation I had then taken,
he desired me to seal the holy writings three times with my lips, which has ever
since rendered it an obligation of the most inestimable value, and as a further
testimony of his brotherly love he friendly took me by both hands and said “Rise
obligated master mason!”
40. Where did the Master order you to be placed?
Before the Right Worshipful Master in the east.
41. When you was placed before the Master in the east, what did he proceed
to inform you?
How our Grand master Hiram came by his death.
42. While the Master was informing you those particulars, what did the Sen-
ior Warden do to you?
He gave me a blow on the right temple, which caused me to reel towards my
left.
43. What did the Junior Warden do to you?
He gave me a blow on the left temple, which caused me to reel towards my
right.
44. What did the Master do to you?
He gave me a blow on the temple {= forehead}, which caused me to fall on
my back. / (69)
45. When you lay in that position, what did the Master ask the Wardens.
Whom they had got there.
46. Their answer?
A representation of our Grandmaster Hiram, slain for not divulging the
secrets of a master-mason.
47. What did the Master next ask the Wardens?
If they could find any signs of life about me.44
48. The Wardens, answer?

None.
49. What did the Master order the Wardens to do?
To endeavour, to raise me by the entered apprentice’s grip, which proved a
slip.
50. What did the Master next order?
The Wardens to raise me by the fellowcrafts grip, which proved a slip also.
51. What did the Master then order the Wardens to do?
To take a more firm hold by the sinews and bones of the hands and to raise
me by the five points of fellowship.
52. From what to what was you raised?
From a superficial flat to a lively perpendicular, from the square to the com-
pass, and from a fellowcraft to a just and upright master-mason.
53. Bn., Please to be charged!—Are you all charged?
54. Bs., Please to attend the charge!—To all just and upright master-masons!
55. B. S. W. An entered apprentice I presume, you have been?
Iachin and Boaz I have seen,
A master mason raised most rare
To the diamond-ashler from the square.45
56. If you are a master-mason, as you pretend to be,
You understand the rule of three? / (70)
The rule of three I understand,
The key of this lodge is, or ought to be at my command.
57. Then M. B. shall make you free,
And what you want to know in masonry,
Shall be made known to Thee.
Good Masonry I understand.
The key of this lodge and all others are or ought to be at my command.
58. You speak boldly. From whence came you?
From the east.
59. Where are you directing your course?
To the west.
60. What induces you to leave the east, to travel to the west?
In search of what were lost, which by God’s assistance, your Worship’s
instructions, and my own endeavours, I hope to find.
61. What were lost?
The secrets of a master-mason.
62. How came they to be lost?
By three rude knocks, given by three rude ruffians, which proved the death
of our Grand master Hiram.
63. Relate the further particulars how our Master Hiram came by his death!
At the building of king Solomon’s temple, there were but three grandmasters,
namely Solomon, king of Israel, Hiram king of Tyre, and Hiram Abiff; and for
certain cogent reasons, best known to themselves, they obligated themselves in
the most solemn oath, not to intrust their Secrets as masters to craftmasons until
the completion of the temple. And when that stately superb, and magnificent
building was nearly finished, the following melancholy, diabolical catastrophy
came to pass, the particulars of which I shall briefly relate. / (71)
Hiram Abiff having the superintendance of the building, it was his daily cus-
tom, at high twelve at noon, while the workmen were gone from refreshment to
labour {= from labour to refreshment}, to go into the temple to pay his divine
adoration to the Almighty God, the Grand Architect of the Universe, to draw
fresh designs upon the tracing board, and to carry his reports to king Solomon.
At that time there were three degenerated craftmasons, who having more
ambition than prudence, formed a conspiracy to waylay our Grandmaster
Hiram and to extort those secrets from him either by threats or blows, and if
they proved abortive, even to put him to death. They therefore planted them-
selves at the east, south, and west entrances of the temple to wait his return.
Our Master Hiram having finished his prayers and designs, as he was going
out of the east gate, to carry his reports to king Solomon, he was stopped by
a ruffian, who demanded of him the secrets of a master mason. He told him,
as he did not receive them in that kind of manner, he could not deliver them,
but recommended time, patience and his own industry, and assured him, that,
at the completion of the temple, king Solomon would reward him with them;
which answer not satisfying the villain, he with the setting mall gave him a blow
on the right temple, which caused him to reel towards his left. When recover-
ing from his surprise, he attempted to go out of the south gate, when he was
stopped by a second ruffian, who in a more peremptory manner than the for-
mer boldly demanded of him the secrets of a master mason. He gave him for
answer the same as the former, which not satisfying the second villain, he with
the setting rule gave him a more violent blow on the left temple, which caused
him to reel towards his right. When recovering from his / (72) second surprise
and gathering his strength he attempted to make his escape out of the west gate,
when he was stopped by a third more daring ruffian than the two former, who,
in the most tremendous manner, with many horrid imprecations and menacing
threats, too shocking to repeat, boldly demanded of him the secrets of a master
mason. He gave him for answer the same, as he had the other two, with this
addition, that there were only two in the world besides himself, who knew them,
namely Solomon king of Israel, Hiram king of Tyre and Hiram Abiff. And as
they were bound in the most solemn compact, not to divulge their secrets as
masters to craftmasons until the completion of the temple, he as a stanch mason
would sooner undergo the penalty contained in his obligation, than divulge
them, which so exasperated the third villain, that he with the heavy beetle gave
him a fatal blow on the temple {= forehead}, which proved his immediate qui-
etus or death.
64. After those three ruffians had so inhumanly murdered our grandmaster
Hiram, what did they do with the body?
They hid him in the temple till twelve at night; then took him out at the west
gate to the brow of a hill and very indecently46 buried him.
65. When was he first missed?
Soon after high twelve at noon the same day he was murdered.
66. How came he to be first missed?
By not carrying his reports to king Solomon as usual.
67. When was he generally missed?
After high twelve the next day.
68. How came he to be generally missed?
The workmen coming from refreshment to labour, finding no new designs
upon the tracing board, flung them into confusion, they acquainted king Solo-
mon therewith. / (73)
69. What did king Solomon order?
King Solomon suspecting what had happened, ordered an embargo to be
laid upon all floats and shipping and guards at the frontiers of the towns, that
none might depart his dominions until our grandmaster Hiram was found living
or dead.
70. What did king Solomon next order?
King Solomon ordered fifteen loving brethren to go in search of our grand-
master Hiram.
71. How did those fifteen loving brethren proceed?
They went into the temple, and after making diligent search without effect,
they formed themselves into three fellowcrafts lodges and went out at the east,
west, and south entrances of the temple, agreeing to keep within hale of each
other. After fourteen days diligent search without effect, one of the fifteen lov-
ing brethren, being more weary than the rest, sat himself down on the brow of
a hill and in order to facilitate his uprising, he caught hold of a sprig or shrub,
which coming easily up by the roots, gave him suspicion, the ground had been
newly broken; he haled the brethren, they pursued their search and found our
grandmaster Hiram very indecently buried. They filled up his grave again, and
covered it over with fresh moss and turf, saying in Latin: muscus domus, Deo
gratia! „Thanks be to God, our grandmaster Hiram has got a mossy house.“ They
then stuck a sprig of cassia47 at the head of the grave that they might know, where
to find him, and went and acquainted king Solomon therewith.
72. How did king Solomon receive the melancholy news?
King Solomon with great emotion smote upon his breast and said: „Oh
Gbn., Gbn.!48 what I so much feared, is come to pass, our excellent builder is
smitten!“
73. What did king Solomon next order? / (74)
He ordered the same fifteen loving brethren, to raise our grandmaster Hiram
to a more decent interment knowing him to be worthy of it, and at the same time
informed them that by his untimely death the secret of a master-mason was inevi-
tably lost, but as a reward for their fidelity the first casual sign, token and word,
that should occur on the grave being opened and his upr{a}ising, should be substi-
tuted in their room, until future ages should discover the right.
74. How did those fifteen loving brethren proceed?
They assembled round the grave and formed themselves into a fellowcrafts
lodge. On the ground being opened, whether by stench49 or surprise, or the rays
of the sun darting into the grave, they all found themselves in this position: {. . . . .}50
They looked round at each other {and} remembering the words of king Solomon,
adopted this as the first casual sign. Two of the brethren being more zealous than
the rest leaped into the grave and endeavoured to raise our master Hiram by the
entered apprentice’s grip, which proved a slip; they then attempted to raise him
by the fellowcraft’s grip, which proved a slip also; they then took a more firm hold
by the sinews and bone{s} of his hands and raised him by the five points of fellow-
ship, which proved the first casual token. One of the two brethren in the grave in
order to facilitate his upr{a}ising, clapped his hand to his back; but as his body
had lain so many days in the ground, his flesh became so putrified, that his fingers
penetrated to the bone, he drew them back, smelt, and said: M. B., which proved
to be the initials of the word that was lost.
75. Name the five points of fellowship!
Hand to hand, foot to foot, knee to knee, breast to breast, and hand over
back.
76. Explain the five points of fellowship. / (75)
Hand to hand: I greet you as a brother; foot to foot: I walk parallel with you;
knee bent to knee, to shew we worship one God eternal; breast to breast, that
we should keep a brothers lawful secrets as our own; and hand over back, that
we should support a brother mason in all his laudable undertakings finding him
worthy, provided it can be done without hurting ourselves or connections.
EULOGIUM on the FIVE POINTS of FELLOWSHIP.
FIRST. When the necessities of a Brother, calls for my Aid and

Support, I will be ever ready to lend him such Assistance, to save
him from sinking, as may not be detrimental to Myself, or Connec-
tions, if I find him worthy thereof.
SECOND. Indolence shall not cause my Footsteps to halt, nor

Wrath to turn them aside; but forgetting every selfish Consideration,
I will be ever swift of Foot, to Save, Help, and execute Benevolence
to a fellow Creature in distress, but more particularly to a Brother
Mason.
THIRD. When I offer up my Ejaculations to Almighty GOD, a Broth-
er’s welfare I will remember as my Own, for, as the Voices of Babes
and Sucklings ascend to the Throne of Grace, so most assuredly,
will the breathing of a fervent Heart ascend to the Mansions of Bliss;
as our PRAYERS are certainly required for each other.
FOURTH. A Brother’s SECRETS delivered to me as such, I will keep
as I would my own, as betraying that Trust, might be doing him the
greatest Injury he could sustain, in this mortal Life, nay, it would be
like the Villany of an Assassin, who lurks in Darkness, to stab his
Adversary, when unarmed, and least prepared to meet an Enemy.
FIFTH. A BROTHER'S Character, I will support in his Absence, as I
would in his Presence, I will not wrongfully Revile him myself, nor will
I suffer it to be done by others, if in my Power to prevent it.—Thus by
the FIVE POINTS of Fellowship are we linked together, in one indivisible
Chain of sincere Affection, BROTHERLY-LOVE, RELIEF, and TRUTH.
77. After the body of our master Hiram was risen {= raised}, what did king
Solomon order to be done? / (76)
The same fifteen loving brethren to clothe themselves in white gloves and
aprons as emblems of their innocence, and to bury him with all the ceremonial
pomp and splendour due to a person of his high and distinguished merit and
character in a grave six feet from east to west, three feet between north and south
and six feet perpendicular, as near51 the Sanctum Sanctorum as the mosaic judi-
cial laws would permit.
78. Why not buried in the Sanctum Sanctorum?
Because by the mosaic laws all men’s flesh was deemed unclean52 so that no
person whatever was permitted to enter the Sanctum Sanctorum but the High
Priest alone, and not even him but once a year after many purifications and
washings on the grand day of the expiation of sins.53
79. Bs., please to be charged!—Are you all charged?
80. Bn., please to attend the charge!—
Here is to him, who did the temple rear,
who lived and died within the square,
and now lays buried, none knows where,
but those who master masons are!
So mote it be!—The widows Son of Tyre!
81. B. S. W., Was it ever suspected, who were the murderers of our grand-
master Hiram?
It was three craftmasons.
82. How came they to be suspected?
At the building of king Solomon’s temple it was the usual custom for entered
apprentices to mess in sevens, and fellowcrafts in fives. As soon as the body of
our master Hiram was found, it was generally remarked, that three craftmasons
were missing from their messes at noon and lodgings at night, which gave strong
suspicion, they were the murderers.
83. What did king Solomon order upon that suspicion? / (77)
He ordered the same fifteen loving brethren to go in search of those sus-
pected murderers.
84. How did they proceed?
They went down to Joppa, where the stones and timbers were landed for
the building, and enquired if any such men had been there. They received for
answer, there had, but owing to an embargo being laid upon all floats and ship-
ping and guards at the frontiers of the towns, they had returned54 up into the
interior part of the country. Those fifteen loving brethren returned into the
country in pursuit of them, and as they passed by the mouth of a cave, they heard
three men accusing and excusing each other. They knew them by their dialect to
be the men they were in search of; they rushed in upon them, bound and took
them before king Solomon.
85. What were their names?
Jube., Jubo. and Jubm.55
86. How did Jubi, or the first appear?
In a right humble, halting moving posture; in doing due homage to the king,
he fell down on his left knee bare. When the king asked him, what ought to be
done to that vile wretch, who had been concerned in the death of our grand-
master Hiram, he, not thinking there was evidence sufficient to convict him,
boldly answered, that he ought to have the penalty contained in his first obli-
gation inflicted upon him. When king Solomon in his great wisdom further
interrogated him, guilt flew in his face, and he confessed the fact; when the king
ordered him onto his ministers of justice during his further pleasure.
87. How did Jubi. or the second appear?
In nearly the same right humble halting moving posture as the former had
done; in doing due homage to the king, he fell down upon both knees {= the right
knee} bare; when the king / (78) asked him, what ought to be done to that vile
wretch, who had been concerned in the death of our master Hiram, he, like the for-
mer, not thinking there was evidence sufficient to convict him, boldly answered,
that he ought to have the penalty contained in his second obligation inflicted
upon him. {When} King Solomon in his great wisdom further interrogated him,
guilt flew in his face, and he also confessed the fact, when the king ordered him
onto his ministers of justice during his further pleasure.
88. How did Jubilum, the third, appear?
In a more right humble halting moving posture than the two former had
done, for, in doing due homage to the king, he fell upon both knees bare; when
the king asked him, what ought to be done to that vile wretch, who had been the
actual murderer of our grandmaster Hiram, he like the two former, not thinking
there was evidence sufficient to convict him, boldly answered, that he ought {to}
have the penalty contained in his second {= third} obligation inflicted upon
him. When the king in his great wisdom further interrogated him, guilt flew
in his face, and he also confessed the fact; when the king ordered him onto his
ministers of justice and there to wait his further pleasure.
89. What did king Solomon order upon their three confession{s}?
King Solomon being in alliance with Hiram, king of Tyre, he sent an embas-
sador to acquaint him, that three of his subjects had been {the cause of} the death
of our grand master Hiram, with a full schedule of their confession of their guilt,
requesting to know what he would have done with them.
90. What answer did king Solomon receive from Hiram, king of Tyre? / (79)
That king Solomon might use his pleasure, but he thought, the same punish-
ments, they prescribed for others, should be inflicted upon themselves.
91. Where was that done?
Down at Joppa at lowwater mark as near the confines of the two countries as
possible, being outcasts of both and worthy of neither.
92. Bs., please to be charged!—Are you all charged?
93. Bn., please to attend the charge!—
Here is to him, who most things understood,
to him who found the stones and wood,
to him who so nobly spilt his blood
in doing of his duty!
May {= Hail?} that blest age56 and each blest morn,
whereon those three great men were born
who did the temple raise, mint and adorn
with wisdom, strength and beauty!
So mote it be!—All our present and past grandmasters!
94. B. S. W. What were the tools, our master Hiram was murdered with?
The setting maul, setting tool 57 and heavy beetle.
95. What are the ornaments of a master mason’s lodge?
The porch, three dormers and square pavement.
96. Rhere situations? {= “Where situated?” or “Their situations?”}
The porch is the entrance of the Sanctum Sanctorum; the three dormers are
the east, south and west windows, which give light to the same,58 and the square
pavement is for the High priest to walk upon.
97. The High priest’s office?
To burn incense to the honour and glory of God, to pray fervent{ly} that the
Almighty of his unbounded wisdom and goodness might preserve peace and
tranquility to all nations throughout the ensuing year. / (80)
98. What is the password of a master mason?
Tbcn:59
99. Who was he?
The first craftsman in metals.
100. What is a master-mason’s name?
Cassia.
Cassia is my name,
From a just and perfect lodge I came,
A master-mason raised most rare
From the diamond ashler to the square.
101. What is an excellent master-mason’s name?60
Gbn:61
102. Who conferred that name upon him?
King Solomon.
103. For why?
For being an excellent workman.
104. Name the seven originals!
There are three different ways of forming a lodge; three different ways of
preparing a brother; three different ways of advancing to the master; three differ-
ent obligations; three different signs, three different tokens and three different
words.
105. Br. wardens, Nothing now remains but to bring up the word!
The wardens may either bring or work up the word.
106. Bn. The word that was lost is not yet found, but that substituted in its
room proves to be M. Bn., which closes a master’s lodge, and may the fragrance
of virtue like the cassia be ever found in every master-mason’s breast!
The master gives one knock, and the wardens one each.
The lodge is to be closed generally in the first degree; see page fourty two. / (81)
INITIATION of A CANDIDATE into MASONRY.
The lodge is opened in due form in the first degree.

A friendly brother proposes the candidate to be made a mason, which being
duly seconded, balloted for and carried in the affirmative, he takes him into a
convenient room adjoining to the lodge, sees him properly prepared and leads
him to the door of the lodge.
The tiler gives three distinct knocks.

The junior warden asks, who comes here?
The tiler answers: Mister Titus Lacklight, who has been well and worthily
recommended, properly proposed, duly balloted for, is properly prepared and is
now come of his own free will and accord, to be made a mason.
The junior warden desires him to halt until he reports him to the master.
The master orders his admittance.
He is admitted upon the point of a sharp instrument.
The master orders him, to kneel and receive the benefit of a prayer; see page
thirteen.
The master asks him, in whom he puts his trust.
He answers: in God.
The master replies, since he relies on so sure a guide, he may safely arise, fol-
low his leader and fear no danger.
The junior warden takes him by the right hand, leads him up the north round
the master in the east, down the south, and delivers him over to the senior war-
den in the west with three taps on the shoulder.
The senior warden asks, who comes here?
The junior warden answers the same as the tiler at the door.
The senior warden reports him to the master by the same answer. / (82)
The master orders the senior warden to advance him to the right worshipful
master in the east for that purpose.
The master asks him, what he is come here to do.
He answers, to be made a mason.
The master orders him to kneel upon his left knee bare, put his right hand
upon the Holy Bible, while his left is supporting a pair of compasses to his naked
left breast, and repeat after him the solemn obligation of an entered apprentice.
The master desires him to seal the holy writings with his lips, takes him by
the right hand and says: “Rise newly obligated brother amongst masons.”
The master asks him what he desires most.
He answers: “the Light.”
The three great lights are placed at the east, south and west corners of the
lodge.62
The master on counting three, the senior warden takes the bandage from his
eyes, the brethren standing round, each gives a clap upon his badge.
The master orders the senior warden to invest him with the distinguishing
badge of a mason.
The master intrusts him with the sign, token and word of an entered-appren-
tice, which he gives to the wardens.
The master orders him to be placed at the north east corner of the lodge with
his feet formed in a square and his body erect, and gives him a reason, why he is
placed there.
The master tells him, that, to all external appearance, he stands as a just and
upright man and mason and gives it him in the strongest terms, ever to continue
and act as such.
The master recommends him to be charitable, see page eighteen, asks him
for some small pittance towards the many poor and distressed brethren. He
offers to give some thing, but seems much disconcerted. / (83)
The FORM of PASSING an ENTERED APPRENTICE, to

A FELLOW-CRAFT.
The lodge is opened in due form.

A friend proposes brother Titus Advance to be passed into the second degree
of a fellowcraft, which being duly seconded, and carried in the affirmative, he
takes him into a convenient room adjoining to the lodge, sees him properly pre-
pared and leads him to the door of the lodge.
The tiler gives two and one knocks at the door.
The junior warden asks: “Who comes here?”
The tiler answers: “Brother Titus Advance, who has been regularly initiated
into the first degree of masonry, made as much progress as time would permit, is
properly prepared, and now comes of his own free will and accord to be passed
into the second degree of a fellowcraft.”
He is admitted upon the angle of the square.
The junior warden takes him by the right hand and leads him twice round
the lodge.
The first time of going round the master demands the sign of an entered
apprentice.
The second time of going round the master demands the token and word of
an entered-apprentice and says: “Pass Jachin!”
He passes to the senior warden in the west who asks “Who comes here?”
The junior warden answers the same as the tiler at the door. / (84)
The senior warden reports him to the master in the {east} by the same answer.
The master orders the senior warden to advance him by three regular steps as
an entered apprentice for that purpose.
The master asks him what he comes there to do.
He answers to be passed into the second degree of a fellowcraft.
The master orders him to kneel upon his right knee bare, to put his right
hand upon the Holy Bible and repeat after him the fellowcrafts obligation.
As a pledge of his fidelity and to confirm the obligation, he desires him to
seal the holy writings twice with his lips, takes him by the left hand and says:
“Rise obligated fellowcraft.”
The master intrusts him with the sign token and word of a fellowcraft, which
he gives to the wardens.
The master intrusts him with the passgrip and password of a fellowcraft,
which he gives to the wardens.
The master informs him that geometry, being a progressive science, in order
to shew the different degrees there are in masonry, he has ordered him to be
placed at the south east corner of the lodge with his feet formed in a square
and body erect, where he stands to all external appearance as a just and upright
fellowcraft and gives it to him in the strongest recommendation, always to con-
tinue and act as such. / (85)
RAISING A FELLOW-CRAFT, to A MASTER MASON.
The lodge is opened in the third degree in due form.

A brother proposes Brother Titus Artist to be raised to the sublime degree
of a master mason, which being duly seconded and carried in the affirmative,
he takes him into a convenient room adjoining to the lodge, sees him properly
prepared and leads him to the door of the lodge.
The tiler gives one knock at the door.
The junior warden asks, who comes here.
The tiler answers, brother Titus Artist, who has been regularly initiated
into masonry, passed the second degree and now comes of his own free will and
accord to be r{a}ised to the sublime degree of a master mason.
He is admitted upon the compass.
The junior warden takes him by the right hand and leads him three times
round the lodge.
The first time of going round the master demands the sign, token and word of
an entered apprentice and says: “Pass Jachin”.
The second time of going round the master demands the sign, token and
word of a fellowcraft and says: “Pass Boaz”.
The third time of going round the master demands the passgrip and pass-
word of a fellowcraft and says: “Pass Shbh.”
He passes to the senior warden in the west, who asks, “who comes here?”
The junior warden answers the same as the tiler.
The senior warden reports him to the master by the same answer.
The master orders the senior warden to advance him as a fellowcraft for that
purpose. / (86)
The master asks him, what he comes here to do.
He answers, to be raised to the sublime degree of a master-mason.
The master orders him to kneel upon both knees bare, to put both hands
upon the Holy Bible and repeat after him the master’s obligation.
As a pledge of his fidelity and to confirm the obligation he had then taken,
he desires him to seal the holy writings three times with his lips, takes him by
both hands and says: “Rise obligated master mason.”
The master orders him to be placed before him in the east.
The master proceeds to inform him, how our grand-master Hiram came by
his death; see page seventy.
While the master is informing him of those particulars, the senior warden
gives him a blow on the right temple, which causes him to bend towards his left;
the junior warden gives him a blow on the left temple, which causes him to bend
towards his right.
The master gives him a blow on the forehead, which causes him to fall upon
his back.
The master asks the wardens, whom they have got there.
They answer a representation of our grandmaster Hiram, slain for not
divulging the secrets of a master mason.
He asks, if they can find any signs of life about him.
They answer: none.
He desires them to endeavour, to raise him by the entered apprentice’s grip,
which proves a slip. He desires them to endeavour to raise him by the fellow-
craft’s grip, which proves a slip also. He then tells them, to take a more firm hold
by the sinews and bones of his hands and raise him by the five points of fellow-
ship. / (87)
ORIGIN of HIEROGLYPHICS, with their EXPLANATION.
In the FIRST DEGREE.
The Usages amongst MASONS, have ever cor{r}esponded with

those of the ancient Egyptians. Their Philosophers unwilling to
expose their Mysteries to vulgar Curiosity, couched the Principles
of their Learning and PHILOSOPHY, under Hieroglyphical Figures
and Allegorical Emblems, and express{ed} their notions of Gov-
ernment, by Signs and Symbols, which they communicated to
the MAGI, or wise MEN only, who were solemnly obligated, never
to reveal them.
Hence arose, the System of Pythagoras, and many Orders of a
more modern date, but Masonry you will find, is not only the most
Ancient, but most Moral Society that ever subsisted, as there is not
the least Mark, Character, Figure, or Impression depicted, but has
a moral Tendancy, and serves to inculcate the true principles of VIR-

TUE, in all its professors.
To make a daily progress in the Science, is a Duty incumbent
upon every MASON, as it is expressly required by our general grand
Laws, for, what end can be more noble than our pursuit of Virtue?
What motives more alluring, than our practice of Justice? And what
Instructions more beneficial, than an accurate Elucidation, of those
SYMBOLICAL MYSTERIES, which serve to embellish and adorn the Mind?
As those EMBLEMS strike the Eye, they more immediately engage
the Attention, and imprint on the Memory those Circumstances,
which are ever accompanied with serious and solemn Truths; hence
MASONS have universally adopted this Method of inculcating the Ten-
ets of their Order, by Typical Figures, and Allegorical Emblems, in
order to prevent their Mysteries descending into the familiar Reach,
of any inexperienced or unprepared Novice, from whom they might
not receive due Veneration.
New made brother! When the bandage was taken from your eyes, three great
lights most materially struck your attention; they were situated at the east, south
and west corners of the lodge, which was not only to shew the due course of the
sun by its rising in the east, its declension / (88) in the south and setting in the
west, but to light men to, at and from their labour.
There was no light in the north, because the sun going below our horizon to
that quarter, the north appears to us as a seat of darkness, by reason, the sun darts
no rays from thence to this our hemisphere.
Those three lights represent three greater lights, namely the sun, moon and
master of the lodge, for as the sun rules the day, the moon the night, so the mas-
ter ought to rule and govern his lodge.
Why the master has the honour of being put in comparison with those two
{great} luminaries in free-masonry?
As it is by the kind influence of the sun and moon, we as men are enabled to
perform the duties of a social life, so it is by the kind care and instructions of the
master, we as masons are enabled to perform those duties which he and the craft
require of us.
By the help of those three great lights, I am now enabled to discover the
due form of the lodge, which is a parallelogram in length from east to west, in
breadth between north and south, in depth from the surface of the earth to the
center, and even as high as the heavens, and the reason we give, why a mason’s
lodge is of this vast extent, is not only, to shew the universality of the science but
that a mason’s charity should know no bounds but those of prudence.
Our lodge is supposed to stand upon holy ground because the first regu-
lar constituted lodge was held on that holy consecrated ground, whereon those
three grand offerings were first made, which afterwards met with divine appro-
bation, namely {. . . .} see page nineteen. / (89)
Our63 lodge ought to be situated due east and west, because all places of
divine worship are or ought to be so situated, for which the accomplished mason
gives three reasons.
First: the sun, the glory of the Lord, first took rise in the east and extended
its divine influence to the west; secondly: evangelical and moral knowledge was
first taught in the east and propagated in the west. There is a third and last grand
reason; see page twenty.
Our lodge is supported by three great pillars, which we call wisdom, strength
and beauty, for, if we cast our eyes to the firmament, we shall there find wisdom
to contrive in all our undertakings, strength to support us in all our difficulties
and beauty to adorn the mind of man and fashion him to his divine creator.
Their orders in architecture are the three most celebrated at the building of the
temple, namely, the Doric, Ionic and Corinthian, and are said to represent Solo-
mon king of Israel, Hiram king of Tyre, and Hiram Abiff:
Solomon king of Israel for his great wisdom in building and dedicating the
temple to God’s service; Hiram king of Tyre, for his great strength in supporting
king Solomon with men and materials, and Hiram Abiff for his being a curious
and cunning workman in beautifying and adorning the same.
The covering of our lodge is a celestial canopy of divers colours, and the way
we hope to arrive at it, is by the help of a ladder, in Scripture called Jacob’s ladder.
Why called so, see page twenty three.
This ladder has many rounds or staves which point out as many moral vir-
tues; but64 it has but three principal ones representing faith, hope and charity;
faith in / (90) Christ, hope in salvation, and to live in charity with all mankind.
There is a further explanation; see page twenty four.
This ladder is said to reach to the watery clouds of heaven and rests upon the
Holy Bible. Why so, see page twenty four.
The interior part of a mason’s lodge is composed of ornaments, furniture
and jewels.
The ornaments are: the mosaic pavement which is the beautiful ground
work of a mason’s lodge, the blazing star, the glory in the center; and the tessel-
lated border is the skirtwork round’ the same.
What they allude to and what they remind us of, see page twenty six.
Why mosaic work is introduced into a mason’s lodge, see page twenty seven.
There are six jewels, three moveable and three immoveable. The moveable
jewels are: the square, level and plumbrule. Amongst operative masons the square
is to try and adjust all irregular corners of buildings and to assist in bringing rude
matter into due form. The level is to lay levels and prove horizontals, and the
plumbrule is to try and adjust all uprights, while fixing upon their proper basis.
Although the square, level and plumbrule are mere implements of labour
amongst operative masons, they have a moral tendency which renders them jew-
els of inestimable value; for the square teaches morality, the level equality and
the plumbrule justness and uprightness through life.
They are called moveable jewels because they hang pendant to the breasts of
the master and his wardens and are moveable every Saint John’s day or oftener if
required. / (91)
The master is distinguished by the square, for, as it is by the assistance of
the square that all rude matter is brought into due form; so the master is distin-
guished by the square by reason of his ready assistance, mediation and persuasion
to quell any rude behaviour, if any should arise to disturb our harmony, that the
lodge may be continued in regular due form.
Br. S. W. Why are you distinguished by the level? He answers {. . .} See page
twenty nine.
B. J. W., Why are you distinguished by the plumbrule? He answers {. . . .} See
page thirty.
The immoveable jewels are: the tracing board, the rough and perfect ashlers.
The tracing board is for the master, to lay down his lines and draw his designs
upon; the rough ashler is for the entered apprentice, to carve, mark and indent
upon; and the perfect ashler is for the more expert workman, to try and adjust
his jewels upon.
There is a beautiful degree of comparison between the immoveable jewels
and the furniture of the lodge, namely, the Bible, Compass and Square; see page
thirty two.
They are termed immoveable jewels, because they are or ought always to be
placed before us as mementos of what they morally represent.
We dedicate our lodge generally to king Solomon, because he was the first
excellent grandmaster, who brought masonry into due form and under whose
royal suffrages many of our mysteries received their first sanction, but as he was
an Hebrew long before the Christian era, we now dedicate our lodge to Saint
John the Baptist, because he was the harbinger or forerunner of our Saviour,
preached repentance in the wilderness and drew the first line of the gospel by
God’s word through Christ. / (92)
His equal was in Saint John the Evangelist, for he, coming after the former,
finished by his learning, what the other began by his zeal, and drew a line parallel.
There is a further reason why freemasons’ lodges are dedicated both to Saint
John the Baptist and Saint John the Evangelist; see page thirty two.
In all regularly formed freemasons’ lodges there is a point within in a circle;
see page thirty three.
The son of a mason we call a Lewis, because a lewis denotes strength. A lewis
is depicted as a cramp of metal, {with} which, when fixed into a stone, great and
ponderous weights are raised to certain heights and fixed upon its proper basis;
for without which operative masons could not so conveniently do.
The duty of a Lewis, the son of a mason, to his aged parents is, to bear the
heavy burden in the heat of the day, which by reason of their great age they ought
to be exempt {of }, and to help them in time of need, so as to render the close of
their days happy and comfortable; and his privilege for so doing is, to be made
a mason before any other person, however dignified by birth, rank or riches,
unless he through compl{a}isance waves that his privilege.
EXPLANATION of the HIEROGLYPHICS, in the SECOND

DEGREE, with some PARTICULARS of the BUILDING
of KING SOLOMON ’S TEMPLE. [By the EDITOR.]
The Almighty GOD, the grand Architect of the UNIVERSE, having

blessed SOLOMON King of ISRAEL with Wisdom, Peace and Plenty, he
determined to build a magnificient [sic] TEMPLE to the LORD, on Mount
MORIAH at JERUSALEM, for which Purpose, he sent to HIRAM King of
TYRE, for Cedar-wood and other Materials, requisite to accomplish
the pious Designs of his Father DAVID. / (93)
He ordered the STONES and TIMBERS, to be first duly Prepared,
by having them properly Carved, Marked and Numbered, in order
that there might not be heard, the Sound of Axe, Hammer, or any
METAL{L}IC TOOL, throughout the Whole, for fear the TEMPLE should be
POLLUTED.
He likewise sent for HIRAM, the Widow’s Son of TYRE, of the Tribe
of Naphtali, as being a curious and cunning Workman, in Gold, Sil-
ver, Brass, and other METALS, to embellish it Within and Without, with
a vast variety of Carved-works, and to overlay them with GOLD, in the
most profuse Manner.
At the Completion of the TEMPLE, he summoned a numerous
Assembly of Israelites, and then with the utmost Pomp and Splendo{u}
r, with many pious Prayers, Ejaculations, innumerable Thanksgivings
and costly Sacrifices, dedicated the glorious BUILDING, to the only True
GOD, the GOD of Israel, the grand Architect of the Universe, whom we
ought all to pay the greatest Adoration, by divine WORSHIP.
At the building of King Solomon’s temple our antient65 brethren worked six
days, before they were intitled to wages. Why not work on the seventh, see page
sixty one.
As our antient brethren worked at the temple, they received their wages in the
middle chamber; the way they got there, was through a porch, at the entrance of
which two great pillars struck their attention, that on the right was called Jachin,
which signifies “to establish”; that on the left Boas,66 which denotes “strength”,
and, when united: stability; for God said, “In his strength he would make firm
that his house to stand.”
Those two pillars were thirty five cubits high, twelve in circumference and
four in diameter, they were said to be hollow, the better to contain the archives
of masonry, for therein was deposited the constitution roll.
As they were said to be hollow, the rim or shell was four inches or a hands-
breadth. / (94)
They were made of molten cast brass by Hiram Abiff in the plain of Jor-
dan in the clay ground between Succoth and Zaredathah, where king Solomon
ordered them and all his vessels to be cast.
Those two pillars were adorned with two chapiters, a chapiter on each,
which were four cubits high, and they were inriched with lilywork, network and
pomgranets. Lilywork for its whiteness denotes peace; network for the connec-
tion of its meshes denotes unity, and pomgranates for the exuberance of its seed
denote plenty.
There were two rows on each chapiter, one hundred in each row, which
makes four hundred in the whole.
Those two great pillars were further adorned with two spherical balls; on
one was a representation of the celestial bodies, and on the other a map of the
terraqueous globe, which point out: masonry universal, and they were said to be
finished when the network was thrown over them.
Why they were placed at the entrance of the temple, see page fifty three.
After our antient brethren had passed those two great pillars they arrived at
the foot of a winding staircase, where they were met by the antient junior war-
den, who demanded of them the sign, token and word of a fellowcraft, and after
giving such proofs of their abilities the antient junior warden said: “Pass Boas.”
They passed up a winding staircase consisting of three, five, seven or more
steps.
Three rule a lodge, five hold a lodge and seven or more make a perfect lodge.
The three that rule a lodge, is [sic] the master and his two wardens. / (95)
The five that hold a lodge, is the master, two wardens and two fellowcrafts.
The seven or more that make a perfect lodge may be two entered apprentices
added to the former.
Why three rule a lodge, is, because there were but three grandmasters who
bore sway at the building of the temple, namely Solomon king of Israel, Hiram
king of Tyre and Hiram Abiff.
Why five hold a lodge is in allusion to the five senses: seeing, that we may see
a brother and observe the sign; feeling, that we may feel the token; hearing, that
we may hear the word; and smelling and tasting, that we may enjoy our refresh-
ments, when our right worshipful master calls us from labour. And they further
allude to the five noble orders in architecture; see page fifty four.
Why seven or more make a perfect lodge, is, because king Solomon was seven
years and upwards in building and dedicating the temple to God’s service; and
they further allude to the seven liberal arts and sciences; see page fifty seven.
After our antient brethren had got to the top of the staircase, they arrived
at the door of the middle temple {= chamber} of king Solomon’s temple, which
they found open, but close tiled by the antient senior warden by reason of the
antient junior warden having the care of the staircase below; he demanded of
them the passgrip and password of a fellowcraft. The passgrip I have shewn you,
and the password is Shbsh {= Shbth}, which is depicted in our lodge by an ear of
corn near a fall of water and denotes plenty. Shbsh {= Shbth} dates its original
{...} See page sixty one.
After our antient brethren had given such further proofs of their abilities the
antient senior warden said: “Pass / (96) Shbsh {= Shbth}.” They passed into the
middle chamber of king Solomon’s temple, where they went to receive their wages,
which they received without diffidence or scruple; without diffidence, knowing,
they had earned them, and without scruple, they put such confidence in their
masters in those happy days, {that} they received their rewards without counting.
While our antient brethren were in the middle temple {= chamber}, the let-
ter G in particular struck their attention, which denotes geometry or the fifth
science, on which masonry is founded, and more immediately God, the Grand
Geometritian [sic] of the Universe,67 to whom we must all submit.
EXPLANATION of the HIEROGLYPHICS, in the THIRD
DEGREE.
New raised brother! Having already informed you, how our grandmaster
Hiram came by his untimely death, I shall now proceed to inform you of the
further particulars.
After those three ruffians had so inhumanly murdered our grandmaster
Hiram, they hid him in the materials of the building till twelve at night. They
then took him to the brow of a hill and very indecently buried him.
He was first missed soon after high twelve at noon by not carrying his reports
to king Solomon as usual.
He was generally missed soon after high twelve at noon the next day by
reason of the workmen, coming from refreshment to labour, finding no new
designs upon the tracing board, flung them into confusion, and they went and
acquainted king Solomon therewith.
King Solomon suspecting what had happened, ordered fifteen loving breth-
ren to go in search of our grand master Hiram and find him if possible living or
dead. / (9[7])
King Solomon then ordered the same fifteen loving brethren to go in search
of our master Hiram.
They went into the temple and after making diligent search without effect,
they {. . .} See folio {= page} seventy three.
King Solomon on receiving the melancholy news with great emotion, smote
twice upon his breast and said: Oh Gn! Gn!,68 what I so much feared, is come to
pass, our excellent builder is smitten!
King Solomon ordered the same fifteen loving brethren to raise our master
Hiram to a more decent interment knowing him to {. . .} See page seventy four.
Those fifteen loving brethren assembled round the grave and formed them-
selves . . . See folio {= page} seventy four.
After the body of our grandmaster Hiram was risen {= raised}, king Solomon
ordered the same fifteen loving brethren to clothe {. . .} See page seventy six.
Why he was not buried in the Sanctum Sanctorum, see folio {= page} sev-
enty six.
At the building of king Solomon’s temple it was the usual custom for entered
apprentices to mess in sevens, and fellowcrafts to mess in fives. As soon as the
body of our grandmaster Hiram was found, it was generally remarked that two
{= three} fellowcrafts were missing from their messes at noon and lodgings at
night, which gave strong suspicion, they were the murderers.
King Solomon ordered the same fifteen loving brethren to go in search of
those suspected murderers.
They, knowing them to be men of Tyre, went down to Joppa; see page sev-
enty seven.
Their names were Jbe., Jbo., and Jbm.69 How they appeared before king Solo-
mon, see folio {= page} seventy seven. / (98)
At that time Solomon, king of Israel, being in alliance with Hiram, king of
Tyre, he sent an embassador to acquaint him, that three of his subjects had mur-
dered our grandmaster Hiram and requested to {let him} know, what he would
have done with them. Hiram, king of Tyre, sent for answer, that he might use his
pleasure, but he thought the same punishments, that they prescribed for others,
would be inflicted upon themselves; which was accordingly done, down at Joppa
at low water mark as near the confines of the two countries as possible, being
outcasts of both and worthy of neither.
The tools, our grandmaster Hiram was murdered with, were the setting rule,
the setting mall {= maul}, and the heavy beetle.
The ornaments of a master-mason’s lodge are the porch, the {three} dormers
and square pavement.
The porch is the entrance of the Sanctum Sanctorum, the three dormers are
the east, south and west windows, which gave light to the same,70 and the square
pavement {is} for the high priest, to walk upon.
The high priest’s duty was to burn incense to the honour and glory of God,
that, in his unbounded goodness and mercy, he might preserve peace and tran-
quility in all nations throughout the ensuing year.
This is the representation of our grandmaster Hiram’s coffin.
This skull and cross-bones, it is almost needless to inform you, are emblems
of mortality.
This date is the year of masonry from the commencement of the world.
This date is the present year of our Lord Christ.
This T.C. are the initials of the password {of a master-mason, it is Tbcn},
because he was the first craftsman in metals. / (99)
This letter G. represents an excellent master-mason’s name,71 for king Solo-
mon conferred that name upon all good masons.
This M.B. are the initials of the word, that was substituted for that which
was lost.
This sprig represents a master mason’s name: Cassia.
Cassia is my name,
From a just and perfect lodge I ca{me},
A master mason raised most rare
To {= From} the diamond ashler to the square.72
New raised brother! I shall now conclude. May the fragrance of virtue like
the cassia be ever found in every master mason’s breast, and I have not the least
doubt but it will in yours!
The MASTER’s CHARGES to the several OFFICERS at
their ELECTIONS. [By the EDITOR.]
Brother CONSTANT, as Master of this Lodge, I appoint you my Sen-

ior Warden, for the ensuing Six Months, I therefore invest you with
the Jewel of your Office, your early Attendance on our stated Meet-
ings is very Essential, as in my Absence you are to Rule and Govern
the Lodge, and in my Presence, you are to Assist me in the Govern-
ment of it; I therefore firmly rely on your Knowledge of Masonry, and
Attachment to the Lodge, for a faithful Discharge of your very high
and important Office, of Senior Warden.
Brother CON{S}CIOUS. As Master of this Lodge, I appoint you my
Junior Warden for the ensuing Six Months, as such I present you
with the Badge of your Office. To you I entirely intrust the Examina-
tion of Visitors, and Introduction of Candidates, therefore your early
Attendance on the Duties of the Lodge, is particularly requested,
and should suppose your Zeal for Masonry, {which} will incline you
to faithfully execute the Duties you owe to your present appointment
of Junior Warden.
Brother FAITHFUL. As it is in Consequence of your good Character,

the Members of this Lodge, have appointed you their Treasurer, for
the insuing [sic] Six Months, I / (100) therefore think it unnecessary
of passing any further Encomiums on the Subject, I therefore Pre-
sent you with this Jewel of Trust, which I make no doubt but you will
wear it with that Integrity, that will ever secure you the good Will and
Esteem of every Member of this Lodge.
Brother EXACT. The Brethren having Elected you their Secretary
for the ensuing Six Months, I present you with this Jewel, which
you are to wear as a distinguished mark of our Approbation, and I
have further to inform you, that it is your Province to record the Min-
utes, settle the Accounts, and issue the Summonses for our general
and extra Meetings, which Duties, I am persuaded you’ll faithfully
execute, not only with Credit to yourself, but to the Satisfaction of all
the Brethren.
Brother GUARD. As it is in consequence of your paying strict Obedi-
ence to your Office, we have re-elected you our Tiler for the ensuing
Six Months, I therefore present you with this Jewel of Defence,
which you are to use with Discretion, against any unqualified Per-
son, who may dare to enter the Lodge to disturb our Harmony, and
I have only to add, that your continuing to pay a proper Attention to
the Duties of your Office, will be the strongest Recommendation to
our future Favors.
Brother OFFICERS. Notwithstanding the several Charges I have
just delivered Individually to you, respecting the Duties you owe to
your several Appointments, I cannot drop so important a subject,
without once more calling to your Recollection, that if you Absent our
Meetings, you will naturally create the same neglect, in the Mem-
bers at Large. On the contrary, if you will but give me your Support
in well Ruling and Governing the Lodge, you’ll find it so Essentially
conducive to our Prosperity that at all Events, this Lodge must Flour-
ish.
LONDON. Printed and Sold by J. BROWNE, No. 60, SNOW HILL, where
may be had, Blank Lodge Summonses, at 3s. and 6d. per 100, with
the Name of the Lodge, &c. Inserted, upon taking 1000; Lodge
Certificates at 2s. each, or 3s. Coloured, 15 to the Dozen, Masonic
Boards upon a new Construction, Coloured in a capital Stile.
WILLIAM FINCH, A MASONIC TREATISE (1802)
William Finch, A Masonic Treatise (Canterbury, 1802). LMFL BE.210.FIN /

L48666.
For almost a century and a half, William Finch (c. 1772–1818)1 was a contested
person. Though, during his lifetime, he had his admirers, who were extremely
pleased with his instructive publications, others condemned him for what they
deemed exposures, which represented a breach of his obligation as a Mason. It was
only in 1942 that F. M. Rickard presented a balanced picture of Finch, pointing
out that he was certainly a man of difficult temperament, but an honest Mason,
with only genuine intentions to instruct especially the younger Brethren.2
Rickard presents an extensive annotated bibliography of the very many pub-
lications of Finch he could find, masonic or otherwise.3 Nevertheless, he does
not pretend to ‘have had access to anywhere nearly all of Finch’s publications; I
feel sure there must have been many more than I have been able to study’.4 Rick-
ard mentions no less than fifteen editions of Finch’s Lectures, published in the
years 1801 to 1815. D. Vieler, who analyses the contents of Finch’s Lectures, dis-
tinguishes five distinctly different versions: (1) the 1st and 2nd editions (1801
and 1802);5 (2) the 4th, 5th and 6th editions (1808, 1809 and 1810);6 and (3)
the 13th edition: A New Set of Craft Lectures (1 January 1814). This was in fact
Finch’s proposal for new Craft Rituals for the UGLE, only five days after the
celebration of its creation.7 (4) The 15th edition: Prestonian and Ancient York
Lectures (1815),8 and finally (5) The New Union System (1815), which Rick-
ard regarded a description of the rituals of the Lodge of Reconciliation, whereas
Vieler thinks that ‘it constitutes a rare recorded identification of the changes to
the Moderns’ system flowing from the work of the Lodge of Promulgation and
presumably accepted by the Lodge of Reconciliation’.9
According to Dyer: ‘whatever Finch’s personal drawbacks were later on, it
is abundantly clear that the early editions of his work reflects [sic] the accepted
[‘Moderns’] working of the time’.10 It is therefore that we include here the second
edition, being the more comprehensive and extended version of these two. Both
the first and the second editions were partly in cipher, while Finch also gave first
– 257 –
all the questions, and then all the answers. He furthermore presented the sec-
tions in a rather random order. The second edition starts with four pages with
appreciating letters. Only then follows the title page (1), a dedication (3) and a
preface (5). The lectures for the three first or ‘Craft’ degrees then follow from
page 7 to 73. The questions (Q) and answers (A) for the three degrees are found
on the following pages:
1st Degree 2nd Degree 3rd Degree

Section Pages (Q, A) Section Pages (Q, A) Section Pages (Q, A)
1 18, 22–4 1 16, 38 1 11–12, 57–61
2 7–8, 24–7 2 9–11, 38–56 2 15, 61–3
3 17, 27–33 3 15–16, 56–7 3 12, 63
4 8–9, 19–22 4 14, 63–7
5 16, 33–5 5 12–13, 67–71
6 9, 36–7 6 13–14, 71–3
Since this form of presentation is extremely inaccessible for a modern reader, I

decided to include here a decoded version of the text, reordered such, as to pre-
sent the sections in the normal order, and each question immediately followed
by its proper answer.
Finally Finch includes sections on three ‘higher degrees’: the Royal Arch (pp.
73–89), the Ark Mason (today called Royal Ark Mariner) (pp. 89–96), and the
Knights Templar degree (pp. 96–103). Although the texts about these higher
degrees include little information about the rituals of those degrees, they are
quite interesting in their own way, illustrating the habit of Masons through all
ages to include in the texts of, or related to, their rituals statements that dem-
onstrate that they are aware of the actual scholarly and scientific knowledge
available at their times. Much of what Finch presents along those lines makes no
sense at all anymore today, but it shows, for example, clearly that in his days it
was still generally assumed that in the days of Jesus, the Temple of Jerusalem was
still the version built under Zerubbabel, i.e. the Second Temple (‘if the Second
Temple was inferior to Solomon’s in magnificence, it was to surpass it far in / (85)
Glory, by the advantage which the Jews would enjoy, in seeing the Messiah, whilst
this latter Temple remained’ (pp. 84–5)), so that the Body of Christ, referred to
as a Temple in John 2:19–21, could correctly be referred to as the Third Temple.
Finch used several keys for coding his texts. The one most frequently used
can be decoded by replacing A by Z, B by Y … Y by B, and Z by A. The second
most commonly used is decoded by replacing A by Z, B by A, C by Y, D by
B, etc. Then, Finch often gives strings of letters which have to be read in the
order: first the last one, then the first, then the one-but-last, then the second, etc.
For example, ‘nbetdsoervciodlae’ has to be read as ‘enabled to discover’. Further-
more, Finch uses numbers as a kind of shorthand, as follows:
Finch, A Masonic Treatise 259
1 Master 5 free
1s Master’s 6 accepted
2 mason 7 Warden
22 masons / masons’ 77 Wardens
3 Brother s-7s Senior Warden’s
33 Brethren / Brothers 8 Fellowcraft
4 lodge 88 Fellowcrafts
44 lodges 9 obligation / obligate / obligated
What makes Finch’s text most difficult to decode is that he very often leaves
out letters (replacing them by dots, but at least usually as many dots as letters
have been suppressed) or even whole words (usually replacing them by as many
long dashes). This demands from the decoder a firm knowledge of the masonic
practices of that time in England. In making the transcription, I sometimes
used both Browne’s Masonic Master-Key (1802 edn, reproduced in this volume)
and Heinmiller’s edition of Horne’s transliteration of Finch’s text, when I was
not sure. Regrettably, Heinmiller and Horne both stuck to maintaining many
abbreviations ‘to “hele and conceal” … wherever the same words appear in [the]
Emulation [ritual] so treated’, making their edition useful for Masons only.11
Horne (well-known as the author of King Solomon’s Temple in the Masonic Tradi-
tion (1972)) made in his turn use of Browne 1802 again, the Emulation Lectures
(ed. A. Lewis, 1919), ‘and an almost identical Ritual Working—the Vancou-
ver MS.—now in the possession of Western Gate Lodge, B.C.R., Vancouver,
(B.C)’.12 Nevertheless, there still remain a few unresolved words in the text. As
in Browne’s text, so also in Finch’s texts, I have distinguished the text that is in
their publications in plain, from that which had to be decoded, but in the case
of Finch’s texts I decided to use the special font (Arial) for the deciphered text.
Notes
1. On Finch, see F. M. Rickard, ‘William Finch’, AQC, 55 (1942) pp. 163–283; P. R. James,
‘The Lectures of English Craft Freemasonry’, AQC, 79 (1966), pp. 140–79; D. Vieler,
‘William Finch – The Positive View’, AQC, 102 (1989), pp. 61–97.
2. Rickard, ‘William Finch’, p. 252.
3. Rickard, ‘William Finch’, pp. 221–40.
4. Rickard, ‘William Finch’, p. 283.
5. Vieler, ‘William Finch’, pp. 64–9.
6. Vieler, ‘William Finch’, pp. 69–71.
7. Rickard, ‘William Finch’, p. 204; Vieler, ‘William Finch’, pp. 71–2.
8. Rickard, ‘William Finch’, pp. 224–5; Vieler, ‘William Finch’, pp. 73–4.
9. Rickard, ‘William Finch’, p. 225; resp. Vieler, ‘William Finch’, pp. 74–5.
10. C. F. W. Dyer, ‘The William-Arden Manuscript’, AQC, 87 (1974), pp. 167–203, on p. 203.
11. G. L. Heinmiller (ed.), Alexander Horne’s transliteration (1956) of W. Finch, Masonic
Treatise, Second Edition, Canterbury 1802 (Liverpool and New York, 1995), p. 2.
12. Heinmiller (ed.), Alexander Horne’s transliteration (1956) of W. Finch, Masonic Trea-
tise, p. 2.
MASONIC TREATISE,
WITH AN
ELUCIDATION
ON THE
REL1GI0US AND MORAL BEAUTIES

or
FREEMASONRY,
Ziydvjxyjpix, Zqjisgstn, Wxstxjin, &c.
RA—AM—RC—KT—MP—M &c.
FOR THE USE OF
LODGES AND BROTHERS IN GENERAL.

—»©«—
DEDICATE!), BY PERMISSION,
TO
WILLIAM PERFECT, Esa.

PROVINCIAL GRAND MASTER
FOR THE
COUNTY OF KENT.
By W . F I N C H , CANTERBURY.
( SECOND EDITION, with many valuable Additions. )
A LIST of Subscribcrs, mith an Explanation to this and Txuo othtr PLATES,

is given in the Boah of Elucidatimi on the Plates.
— » © < < —
Please to observe that every Eook has here on the Titls Page,
ty Q x z f j and O i v j j x g Q v w g z j p i x .
FRINTID BY ] . ATKINSON, DSAL.
M.DCCC.It,
William Finch, A Masonic Treatise (1802)
As a presumptive proof of the Utility, and general Satisfaction the First Edition of this Work
has produced among the Brotherhood; the following Extracts of Letters, received by the
Author from various parts of the Kingdom, will bear Testimony.
Liverpool, March 10th. 1802.

Sir and Brother,
I TOOK great pleasure in reading your Masonic Treatise, and very great
praise is certainly due to you.
You mention you would have some Aprons to dispose of, and Engravings; if
you have them ready, be pleased to send me one dozen. I will thank you to send
me one Volume of the Second Edition of your Masonic Treatise. As I am a fond
lover of Masonry, every information gives me unspeakable happiness. Hereafter
if you publish any Editions on Masonry, be pleased to send me one Volume.
With fraternal Affection,
I am, Sir and Brother,
Yours, &c.
Thomas Ashcroft.
R. W. M. of the Mariners Lodge, No. 362.
Lodge of Attention, Lynn, Norfolk

No. 572. December 28th. 1801.
Sir and Brother,
YOUR Letter concerning the publication of a Second Edition of a Masonic
Treatise I received; and, in consequence, laid it before my Brethren on the last
Lodge Night; a Brother happening to have your first Edition, it was much
– 261 –
approved of, therefore you will be pleased to put our Lodge down for Eighteen
Copies with the Key, &c.
Yours sincerely,
Richard Marshall, R. W. M.
/ [ii]
Richmond, June 22d. 1801.

Sir,
I HAVE to acknowledge the receipt of Twenty-four Copies of your Masonic
Treatise, and take great pleasure in informing you that your Treatise is generally
approved of by such Brothers as I have had opportunity to present with them.
When you write, inform me if I can have a farther supply, should they be wanted.
I am, Sir, with Brotherly Esteem,
For Brethren and Self,
Yours sincerely,
W. Walton.
Lodge of Love and Honor. Falmouth, November 3d. 1801.
Brother Finch,
WE received your Publication, and very much approved of the contents, and
wish you every success in the Sale of them.
I remain,
Dear Sir,
Your Friend and Brother,
J. Duckham, Secretary.
Tiverton, 4th. of August, 1801.
Dear Sir and Brother,

I AM desired by the Master of our Lodge, to acknowledge the receipt of your
excellent Masonic Treatise, and shall be glad to promote any other Publication
you may have in contemplation.
I am, Dear Sir,

With most Fraternal Regard,
Yours sincerely,
Beavis Wood, P. G. S. / [iii]
Biddeford, the 31st. of August, 1801.

ENCLOSED you have the amount of your Bill for the Masonic Treatise, which
I inform you is very much approved of. If any more is wanting will send you a line.
With Fraternal Respect,
I remain,
Yours faithfully
Faithful Lodge, No. 499. John Fanning.
Frome, the 6th. of October, 1801.

I HAVE here enclosed you an Order for payment, &c. and at the same time
I have to present you the thanks of this Lodge, for your Masonic Publication.
When ever you publish any other Work on Masonry, be pleased to send me word.
I am, Sir and Brother,
Yours most affectionately,
F. Jones. R. W. M.
Of the Royal Clarence Lodge.
Southampton, the 21st, of June, 1801.
Sir,
I RECEIVED the Books you sent, and could much wish an hour’s conversa-
tion respecting the latter part, of which I cannot fully comprehend; however, on
the whole, I much admire the Work.
I remain, Sir,
Your Friend and Brother,
Royal Gloucester Lodge, Charles Cotterell.
No. 503. / [iv]
Ringwood, 8th. September, 1801.

Sir and Brother,
I HAVE received the Book, and approve very much the method it is compiled in;
be pleased to put me down a Subscriber for Twelve Plates of your next publication.
I am, Sir, with Fraternal Affection,
Yours faithfully,
John Watkins.
Coltishall, June 29th. 1801.
FROM CHAPMAN IVES, ESQ.
Sir and Brother,

ABOUT a fortnight ago I had the pleasure of receiving your Masonic Trea-
tise, which I have perused with much pleasure. By it I discover, that your mode
of working, differs in some trivial respects, from that in use in this Province; and
the superiority I think is much on your side.
I am, with Masonic Esteem,
Your sincere Well-wisher and Brother,
Chapman Ives.
Trowbridge, July 13th. 1801.
Sir and Brother,

BY chance a Brother from Hindon called on me yesterday with your excel-
lent Masonic Treatise; I accompanied him to Bradford, where we met a number
of worthy Brothers, and perused the Publication, as well as we was [sic] able to
decypher, but fell far short of what we wished for. Most of the Brethren wished
for a Book, but hoped that a Key would be found, and requested I would write
you on the subject. If there be any Key to the part alluded to, your giving it me,
will be the means of enlightening many score of worthy Brethren in this neigh-
bourhood, and the place I reside in (being only on a Visit in this County) having
the honor of presiding over a numerous and respectable Lodge, No. 333. Any
light thrown on the subject by you, will be most gratefully acknowledged by,
Sir and Brother,
Yours sincerely,
George Bowen. / [1]
A
MASONIC TREATISE,
with an
ELUCIDATION
on the
religious and moral beauties
of
FREEMASONRY,
Ziydvjxyjpix, Zqjisgstn, Wxstxjin, &c.1
RA—AM—RC—KT—MP—M &c.2
for the use of
lodges and brothers in general.
dedicated, by permission,
to
WILLIAM PERFECT, Esq.
provincial grand master
for the
county of kent.
By W. FINCH, CANTERBURY.
(second edition, with many valuable Additions.)
A LIST of Subscribers, with an Explanation to this and Two other PLATES,

is given in the Book of Elucidations on the Plates.
Please to observe that every Book has here on the Title Page,
ty Qxzf, and Oivjjxg Qvwgzjpix.3
printed by j. atkinson, deal.

m.dccc.ii / / (3)
—*—
TO
WILLIAM PERFECT, Esq.
PROVINCIAL GRAND MASTER
For the County of Kent.
—*—
R. W. SIR and BROTHER,

THE kind reception which my first Manuscript and Application has met with
from you, calls forth my warmest thanks of gratitude.—Words, Sir, are inade-
quate to express what my heart feels on the occasion, being fully conscious that
this little Production falls infinitely short of meriting that kind patronage and
support, which your goodness has condescended to bestow on it. But when I
view the high pinnacle of Kentish Masonic Science, built on the ground work of
its truly illustrious Provincial Grand,4 I certainly must attribute this polite con-
descention more to the love of the Royal Order5 in general, than any thing you
can possibly find worthy of merit in those feeble efforts. Having, Sir, obtained
your protection and sanction, what more can I possibly hope for? What greater
acquisition could a work far superior to this require, than being placed under, and
illuminated by one of the most brilliant gems in our Ancient and Royal Order?
To render this small Treatise subservient to the cause of Masonry is the sum-
mit of my most sanguine wishes.—What theme can be more delightful than that
of Masonry? Can we contemplate a Science more extensive, or Principles more
pure? Even Christianity itself stands but in competition with it. How great! how
glorious! is the reflection to all the advocates of Masonry, that amidst all the
revolutions of times and places—the various vicissitudes which the most noble
institutions have undergone—amidst all the misfortunes and persecutions
which have befel the human race, MASONRY has fought its way triumphantly;
and rearing its venerable and majestic head, bids defiance to Envy, Malice, and
Contempt. It ever has and still continues to merit the patronage and support
of the good and great. In all ages and countries it is cherished and protected.
Whoever supports Masonry, supports the character of the Supreme Grand, and
UNIVERSAL ARCHITECT, whose / (4) laws we reverence, whose precepts
we adore.—As MASONS and CHRISTIANS we fight under the banners of
our GRAND MASTER and SAVIOUR, the CAPTAIN of our SALVATION,
against all false HAM’s and JUDAS’s.—May every Mason be animated with that
pious zeal and nobleness of soul which shines so conspicuous in the character of
our PROVINCIAL GRAND.—May we all be conducted from this Ter[r]estrial
Masonic PORT, through the STORMY OCEAN of HUMAN FRAILTY, to
that grand summit of JACOB’s LADDER (our wish’d for Haven) where our
SUPREME GRAND, and OMNICIENT MASTER and TYLER, will open
the doors of his CELESTIAL LODGE, in the Eternal DEGREE of BLISS, to
all true MASONS.
I find, Sir, I am now wading far beyond my depth, and incapable to lengthen
a theme so amiable and Godlike, for a subject so sublime calls on far superior
talents to delineate its beauties, whose aspiring Height, Circumference, and
Diameter, are WISDOM, SERENGTH [= STRENGTH], and BEAUTY.
May you, Sir, in return for having filled your present post of trust and hon-
our, with such unparalleled integrity here below, wing (in due time) your flight
to that GRAND and CELESTIAL ROYAL ARCH LODGE above, where true
Masonic Philanthropy and every other virtue will be amply rewarded, will ever
be the fervent wish of
R. W. P. G.6 SIR,
Your obliged humble servant,
And affectionate Brother,
W. FINCH.
High-Street, Canterbury,
February 29th,7
1802. / (5)
—*—
PREFACE.
—*—
THE following little Treatise is respectfully presented to the Brethren of
our ancient and venerable institution; humbly requesting that the sharp eye of
criticism may not too minutely penetrate, to explore the imperfections of one,
whose sole view in publishing it, is merely to oblige the Brethren of the Masonic
Order: not any desire to appear as an Author, being conscious of his inability, and
the great absurdity of attempting any thing of the kind.—To those who are not
of our Institution, I beg leave to inform, that in a work of this nature nothing
fully explicit can possibly be attempted; this the well-informed Mason sufficiently
knows, it being obvious to even those who are not of the Masonic Order, by a
perusal, that the various vacuums that frequently occur throughout the book, ren-
der the far greater part unintelligible to all but Masons; which vacuums are to be
supplied by various characters and hieroglyphics, which the well-informed Mason
is fully competent to refer to. This book serving as a Pocket Companion, will evi-
dently enable every Mason to qualify himself with a thorough knowledge of our
Lectures, gaining thereby more real information in one week, than he could possi-
bly do otherwise in several months: not for the want of ability or perseverance, but
time and opportunity. Many Brothers are induced for the want of the same to recede
oftener from their respective Lodges, and prevented visiting others, because they
feel themselves incapable in a great measure to discharge their respective duties;
whereas, by being in possession of this little Treatise (at all leisure times and oppor-
tunities ready to refer to) this impediment is entirely removed, and he enabled
fully to discharge his duty as a Mason, and feels a pleasure and consolation, which
before the knew not. In consequence of which he will more readily, and oftener,
attend Lodges than he did before, by which means the whole Order in general
will be extremely benefited, the number of members of different Lodges thereby
increased, and this truly valuable Science of Masonry more universally propagated
both in theory and practice. In order to render these excellent Moral Lectures so
long established among the Fraternity, acceptable to Masons in general, a consider-
able addition (amounting to full one third the contents of this Treatise) is humbly
presented for their acceptance, / (6) trusting it will be found worthy their appro-
bation. The obvious necessity of which addition need not be here explained. Suffice
to say, that neither this addition, nor any other part, can possibly offer the least
item for the most prying eye of curiosity to reap any fruit thereof, and even admit-
ting it would, they could not be one jot the wiser in the Arcanum of Masonry. All
that can possibly be gleaned, is the skirt work to its inward and solid contents, dif-
fusing at the same time its moral beauties and excellencies, (though in part only)
of our sacred Institution; without being able to discover the least iota of what is
intended should never be IMPROPERLY and ILLEGALLY known. / (7)
—*—
A
MASONIC KEY, &c.
—*—
[No page-numbers have been included in the following part of the book,
ending with the start of the Royal Arch degree on p. 73, because Finch decided
to give here first all the questions and then all the answers for the three Craft
degrees, and in each of those two parts, the sections are given at random. For the
sake of readability, the material has been re-ordered into the usual order; see the
Introduction to this chapter for more information about this issue.
Unique references to the material in this part of Finch’s publication are pos-
sible through the combination of the number of the degree, the number of the
section within the degree, the indication of Q[uestion] or A[nswer], and the
number of the Q/A concerned. JS]
1st Section. 1st Degree.

[1] Brother Senior Warden as free and accepted masons where did
you and I first meet?
[1] Upon the Square.
2 Where hope to part?
2 Upon the Level.
3 Why so?
3 As masons we ought always so to do with all mankind, but more particu-
larly as obligated Brother masons.
4 From whence came you?
4 From the west.
5 Where going?
5 To the east.
6 What induced you to leave the west to go to the east?
6 In search of a Master and of him to gain instruction.
7 Who are you that want[s] instruction?
7 A free and accepted, mason.
8 What kind of men ought free and accepted masons to be?
8 A free Man born of a free Woman Brother to a King, and compan-
ion, to a beggar if a mason.
9 Why free?
9 That the vicious habits of slavery might not contaminate the true princi-
ples on which Masonry is founded.
10 Why born of free women?
10 Because the masons who were chosen by King Solomon 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 permis-
sion 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?
11 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 Artist, is taught, that equally with others he is exposed by nature to
infirmity, sickness, and disease, that unfor[e]seen misfortunes may impair his facul-
ties, 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 friend-
ship, 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 is directed and
conveyed; wisdom and virtue only can distinguish us as Masons. (Preston).
12 Another reason why free born!
12 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 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?
13 We are all equal by creation, but much more so by the strength of our
obligation.
14 Generally speaking from whence came you?
14 From the holy lodge of Saint John.
15 What recommendation did you bring from thence, I greet you well:
15 The recommendation I brought from the Right Holy, Worthy and
Worshipful lodge of Saint John, is to great [sic] you well.
16 Any other recommendation?
16 A heart[i]ly good wish to all Brethren and fellows.
17 Since our Brother brought nothing else, what might you come here to do?
17 To rule and subdue my passions[,] to act upon the Square, and make a
farther progress with masons.8
18 By this I presume you are a Mason?
18 So taken, &c.9
19 How am I to know that? (I approve of you)
19 By being often approved, &c. &c.10
20 Those Brethren having given me convinceing proofs, they are
masons, how do you know yourself to be such?
20 By Signs, Tokens, and perfect points11
21 What are signs?
21 All Squares, Levels, and Perpendiculars, are true and proper Signs,
to know masons by.
22 What are tokens?
22 Certain regular and friendly grips, whereby we know masons in the
dark as well as [in] the light.
23 Will you give me the points of your entrance?
23 Of, At, and On.
24 Of At and On what?
24 Of my own free will[,] At the door of the lodge, and On the point of a
sword or some sharp instrument.
25 When was you made a mason?
25 When the Sun was in its due meridian.
26 This seems a paradox, how do you reconcile it?
26 The earth being globular, the Sun is always in its due meridian on some
part thereof.
27 Where was you made a mason?
27 In a just and perfect lodge of masons.
28 What is a lodge of masons?
28 An assemblage of Brethren met to expatiate on the mysteries of the Craft.
29 When met, what makes them just?

29 The Holy Bible.
30 What perfect?
30 Seven or more regularly made masons.
31 Who made you a mason?
31 The Master, with the Wardens and Brethren.
32 In what part of the lodge?
32 In the East.
33 For why was you made a mason?
33 For the sake of Secrecy, and to be brought from darkness into light.
34 Have masons any Secrets?
34 They have; many valuable ones.
35 Where do they keep them?
35 In their hearts.
36 To whom do they reveal them?
36 To none but brothers, &c. &c.12
37 How do they reveal them?
37 By signs, tokens, and many words.
38 How do they get at them?
38 By the help of a key.
39 Does that Key hang or lie?
39 To hang, and not to lie.
40 Why is the preference given to hanging?
40 It ought always to hang, in a brother’s defence, and never lie, to his
prejudice.
41 What does it hang by?
41 The thread of Life, or 9 Inches or a Span the distance between Gut-
tural and Pectoral.
42 Why so nearly connected to the heart?
42 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 of Key, can you inform me what metals
it[’]s made of ?
43 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.13
—*—
2nd Section 1st Degree

[1] Brother Senior Warden, where was you first prepared to be made
[a] Mason?
[1] In my heart.
2 Where next?
2 In a room adjoining the lodge.
3 Who brought you there?
3 A friend, whom I afterwards found was a Brother mason.
4 What did your friend cause to be done to you?
4 Here fallows [= follows] the mode of initiatton [= initiation], for
further particulars on this head the inquisitive Mason is referred to our regular
Lodges.14
5 Why divested of metal?
5 That I might bring nothing offensive, or defensive, into the lodge, to
disturb the harmony thereof.
6 Second reason why?
6 As I was then in a state of poverty it was to remind me to Relieve all the
wants of my fellow creatures without injury to myself, or connections.
7 Third reason?
7 At the building of King Solomon’s Temple there was not heard the
sound of any Axe, hammer, or metal tool, throughout that whole building.
8 Is it possible so stately and superb an edifice could be finished without the
sound of any metal tool?
8 It was[,] for the stones were hewn in the Quarry, there carved, marked,
and numbered, the Timber was fell[ed] and prepared in the Forest of Leb-
anon, 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 metal tools prohibited?
9 That the Temple should not be polluted.
10 Why prepared at so great a distance?
10 The better to distinguish the excellency of the Craft, for although pre-
pared at so great a distance, yet when put together at Jerusalem each part fitted
with that perfect exactness as to make it reasonable15 more the work of the Grand
Architect of the universe, than that of human skill.
11 Why was you hoodwinked?
11 If I had refused to have experience[d] the usual mode of initiation I
might be led out of the lodge without being able to discover its form.
12 Second reason?
12 That my heart might conceive before my eyes could discover.
13 Third reason?
13 As I was then received in a state of darkness it was to remind me to
keep all the whole Cosmos16 so unless they came as legally by it as I was
then about to be.
14 Why was you slipshod?

14 In allusion to the antient custom of our forefathers when they were so
given as a pledge of their fidelity and bond to the due performance of their
engagements.
15 Being thus prepeared where was you conducted?
15 To the door of the lodge.
16 You being then in a state of darkness how did you know it to be a door?
16 By first meeting with an Opposition and afterwards Admittance.
17 Who was there to oppose you[r] entrance?
17 One whom I afterwards found to be the Tyler.
18 — The duty of a Tyler?
18 To keep off all unlawfull [sic] list[e]ners and to se[e] the candidate
came properly prepared.
19 How did you gain your admittance?
19 By three distinct knocks.
20 What al[l]uding to?
20 A certain part of Scripture where it is said Seek &c. Ask &c. Knock
&c.17
21 How did you apply that to yourself at that time?
21 Having Sought in my mind I Asked of my friend and on Knocking
the masons’ door of the lodge became open to me.
22 When the door of the lodge became open to you who first came to your
assistance?
22 The Junior Warden as I afterwards found.
23 What did he demand of you?
23 Who comes there?
24 Your answer?
24 One that had been well and worthily recommended regularly pro-
posed properly prepared and then came of his own free will and accord to
be made a mason.
25 The Senior Warden’s reply?
25 He desired me to halt while [= until] he had reported me to the
Master, who was pleased to order my admittance.
26 Was you admitted?
26 I was.
27 On what?
27 On the point of a sword or some sharp instrument &c.18
28 For why was this so applied?
28 Not only to intimidate but likewise to intimate to me that I was
engaged upon what was something solemn and awful.
29 Having gained your admission in the lodge, what was the first thing
the Master requested of you?
29 To kneel down and receive the benefit of a prayer.

30 Please to repeat it!
30 Here follows the prayer.
31 After so doing, what was next requested of you?
31 In whom I put, my trust.
32 Your answer?
32 In God.
33 The Master’s reply to you?
33 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?
34 Being neither naked nor cloathed and barefoot nor shod but in a
right humble halting moving posture the Junior Warden friendly took me
by the right hand[,] led me up the North, round the Master in the East,
down the South, and delivered me over to the Senior Warden in the West.
35 Why was you led round the lodge in so conspicuous a manner?
35 It was figuratively to point out to me the seeming state of poverty [in]
which I were 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 dis-
tressed, 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 Candi-
date 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?
36 Free men of mature age sound judgment and strict morals.
37 Why Free Man?
37 That the vicious habits of slavery might not corrupt the principles of the
free-born.
38 Why of mature age?
38 To be the better enabled to judge for themselves as well as the fraternity
at large.
39 Why of sound Judgement and strict morals?
39 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 Senior Warden in the West, how did
he next proceed?
40 He taught me to advance by three irregular steps pointing out three

more regular.
41 What do these steps consist of ?
41 Right lines and angles.
42 What do they morally teach us?
42 Upright lives and well squared actions.
43 Being brought before the Master in the East what did he request of you?
43 What I came there to do.
44 [Your] Answer?
44 To be made a mason.
45 Did he make a mason of you?
45 He did and that in due form.
46 Please to describe that due form!
46 Left knee bare [and] bent[,] Body erect within the Square[,] Right
hand on the Holy Bible[,] while my left was employed in supporting a pair
[of] Compasses extended to my naked left breast in the form of a Square.
47 Why your body erect?
47 Because I was there after to be obligated within the same.
48 Why left knee bare bent?
48 That being the weakest part of the body [it] was to represent the most
superficial part of the Craft.
49 Why did you kneel at all?
49 On my bare knee 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 left hand supporting the Compasses?
50 As they were then an emblem of torture to my body so might the recol-
lection prove to my conscience, if at any time hereafter I should ever so far forget
the pledge of my obligation as to violate the same.
51 Why was the right hand on the Holy Bible?
51 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?
52 To take that great and solemn obligation of an Entered APprentice.
53 Please to repeat that solemn obligation!
53 Here follows that great and solemn obligation.
54 What was not [= now] requested of you?
54 He desired me to confirm the same in the usual manner, &c.
55 What did the Master then do?
55 He friendly took me by the left hand and said Rise newly obligated,
Brother, &c. [amongst masons.]
56 What [did he] next desire to know of you?
56 What I required most in that situation.
57 No doubt you told him?

57 To be brought to light.
58 Was that complied with?
58 It was.
—*—
3rd Section. 1st Degree.

[1] Brother Senior Warden being obligated as a mason, was you
entrusted with any thing?
[1] I was.
2 With what (deliver them in due form)?
2 Three Things. [The] sign, token, and word, of an Entered APpren-
tice, (complied with in due form).
3 Being obligated and entrusted, was you invested with any thing?
3 The distinguished badge of masons, which I was Invested with, by order
of the Master by the Senior Warden, telling me it was more antient and hon-
orable than the Star or 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 obligated[,] entrusted, and invested[,] in what part of the
masons’ lodge was you placed?
4 In the North-East.
5 Why there?
5 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?
6 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 connec-
tions. To our-selves, by avoiding every degree of intemperance, unbecoming the
dignity of the human species.
7 Being thus placed and the hoodwink taken from your eyes what was
you then enabled to discover?
7 Three great lights, by the assistance of three lesser.
8 Name the three great lights!
8 Bible[,] Compasses and Square.
9 Their uses!
9 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 three lesser lights!

10 Three lesser lights.19
11 For what purpose?
11 To light us to, at, and from labour.
12 How were they situated?
12 East[,] South and West – 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 north?
13 There was not.
14 Why not?
14 The Sun being then below our horizon, darts no rays from thence, to this
our hemisphere.
15 Who do those three great lights represent?
15 The Sun, Moon and Master Mason of the lodge.
16 Why Sun[,] Moon and Master Mason, why is the Master Mason
put in competition20 with those two grand luminaries?
16 As it is by the blessed influence of two of them that we as men are enabled
to perform the duties of social life, so it is by the strict perseverance of the Mas-
ter Mason that we as masons are enabled to perform those duties the Craft
require[s] of us.
17 Assisted by those three great lights, what was you enabled farther to
discover?
17 The form of the lodge.
18 What form?
18 An Oblong.
19 How Long?
19 From east to west.
20 How Broad?
20 Between north and south.
21 How Deep?
21 From the surface to the centre.
22 How High?
22 To the heavens.
23 Why this amazing extent?
23 Not only to demonstrate the universality of Masonry, but the unbounded
influence of its admirable laws.
24 On what ground does a masons’ lodge rest?
24 On Holy Ground.
25 Why so?
25 Because the first lodge was evidently so.
26 What made that ground holy?
26 The Three Grand Offerings thereon offered.

27 Name those three grand offerings!
27 The ready compliance of Abraham to the Will of the Almighty in pre-
paring 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 con-
secration of the Temple, these three did then and have ever since rendered the
ground work of masons’ lodges holy.
28 How is a Masons’ Lodge situated?
28 Due east and west.
29 Why so?
29 In commemoration of that antient custom.
30 For which we as masons assign three reasons[;] please to inform me the
first!
30 The Sun, the glory of the Lord, appears in the east, and disappears in the
west.
31 Name the second!
31 In commemoration of the establishment, and propagation of the holy
gospel.
32 Name the third and grand reason!
32 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 any
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 out-stretched 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 con-
tained 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 King Solomon, whose regal
splendour 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 masons’ well formed regular consti-
tuted lodges, are or ought so to be.
33 What Supports a Masons’ Lodge?
33 Three great Pillars.
34 What called?
34 Wisdom Strength and Beauty.
35 Why so?
35 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 infi-
nite, His strength is omnipotent, and His beauty shines forth in all His works in
cemetry [= symmetry] 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 lodges are emblems of this divine power.
36 Who do they represent?
36 Solomon King [of] Israel[,] Hiram King [of] Tyre and Hiram ABiff.
37 For what reason?
37 The first for His great wisdom in erecting that noble Masonic pile for
that glorious purpose to which it was appropriated.21—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?
38 The three most celebrated in those days[:] Doric, Ionic, Corinthian.
39 What is the covering of a Masons’ Lodge?
39 [The] Clouded canopy of diverse colours, &c.22
40 How [do we] hope to attain the summit of the same?
40 By the help of the three theological virtues, commonly depicted in
masons’ lodges by a Ladder.
41 What is that Ladder called?
41 Jacob’s Ladder.23
42 Why so?
42 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 stratagem (in
which she succeeded) to obtain if 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 Mesopotamia, and there marry one of the daugh-
ters 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 / (8) 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 walk 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 ?
43 Staves and rounds innumerable, which point out as many moral vir-
tues, but principally three, which are Faith, Hope, and Charity.—Here follows a
short definition of the same:—
44 Explain them?
44 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 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 that blessed mansion above where the just exist in perfect bliss to all eter-
nity; where we shall be eternally happy with God, the grand geometrician of
the universe,24 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 ste[a]dfast; 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 gra-
cious 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
[meant is: brightest] and greatest ornament of our Masonic profession; benevo-
lence 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 of men, and blotteth them out from his recollection;
then let us ever 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?
45 It extends to the heavens, and resteth on the Holy Bible.
46 Why on that Holy Book?
46 By the doctrines therein contained we are taught to believe in the dis-
pensations 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 ethe-
real mansion, veiled from [the] mortal eye by the starry firmament, but more
emblematically depicted in our lodges by the Seven Stars, without which
number of regularly made masons, no lodge can be perfect, neither can any
gentleman be legally initiated therein.
—*—
4th Section 1st Degree

[1] Brother Senior Warden what does the inward contents of a mason’s
lodge consist of ?
[1] Ornaments, Furniture, and Jewels.
2 Name the Ornaments!
2 The Mosaic pavement, the blazing star, and tassalated border.
3 Their situation?
3 The Mosaic pavement is the beautiful ground work of a masons’ lodge,
the blazing star is the glory in the centre, and the indented, or tassalated border,
is the beautiful skirt work round the same.
4 Explain them?
4 The Mosaic work may justly be called the beautiful ground work of a
masons’ lodge, by reason of its being variegated and chequered, which points
out to us the diversity of objects which beautify and adorn the Creation; the ani-
mate 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 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 masons’ lodge.
5 Why was Mosaic work introduced in masons’ lodges?
5 As the steps of man 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 circum-
stances, 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, to day 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 upright 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 lodge!
6 Bible, Compasses, and Square.
7 Their uses?
7 The Bible is to rule and govern our faith, and on it we obligate our Breth-
ren, so is the Compasses, and Square, when united, the same to our lives and
action.
8 From whom do they derive, or more properly belong?
8 The Bible derives from God to man, the Compasses to the Grand
Master, and the Square to the whole Craft. / (10)
9 Why the Bible from God to Man?
9 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 Compasses to the Grand Master?
10 That being the chief instrument made use of, in the formation of all plans
and designs, it is therefore appropriated to the Grand Master in particular, he
being the Chief Governor of the Craft.
11 Why the Square to the whole Craft?
11 They being obligated within the same, are consequently ever after
bound to act thereon.
12 Name the Movable Jewels!
12 The Square, Level and Plumb Rule.
13 Their uses?
13 The Square is to try and adjust all irregular corners of buildings, and
to assist in bringing rude matter into due form; the Level is to lay Levels and
prove horizontals; the Plumb Rule, 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 Jew-
els?
14 Because they have a moral tendency, which render them Jewels of an
inestimable value.
15 Please to give their moral tendency?
15 The Square teaches us morality and justice; the Level equality, the
Plumb Rule integrity.
16 By whom worn in a masons’ lodge?
16 The Master and Wardens.
17 What is the Master distinguished by?
17 By the Square.
18 Why so?
18 As it is by the Square, 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 Senior Warden distinguished by?
19 By the Level.
20 For what reason?
20 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 lodge.
21 What is the Junior [Warden] known by?
21 By the Plumb Rule.
22 Why so?
22 That being an emblem of uprightness, points out that upright conduct,
he is bound to pursue, in conjunction with the Master, and his Brother War-
den, in the well-ruling and governing the Brethren of the lodge; but more
particularly, in a due examination of strange Visitors, least by his neglect, any
unqualified person should be enabled to impose on the lodge, and the Breth-
ren innocently led to violate their obligation.
23 Why are they called Movable Jewels?
23 Because they hang pendant, by the Master, and Wardens, and are trans-
ferrable to their successors, at proper times and seasons.
24 Name the ImMovable Jewels!
24 The Tressel board, Rough and perfect Ashlar.
25 Their uses?
25 The Tressel Board is for the Master to drawn [sic] his designs on, the
Rough Ashlar is for the Entered Apprentice 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
masons’ lodge, and the ImMovable Jewels, please to give it!
26 As the Tressel 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 Tressel Board of the grand Architect of the
universe; who in that Holy Book 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 Quarries, but by the skill and ingenuity
of the workmen it is modelled 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 of a true die square, which can only be tried
by the Compasses and Square, which represents the mind of man, after a
well spent life in acts of piety and devotion, which can no[t] otherwise be tried
but by the Square of God’s words, and the Compasses of his own conscience.
27 Why are [they] called ImMovable?
27 Because they lay open in the lodge for every Brother to moralize on.
28 Before we had the convenience of such well formed lodges, where did
our Brethren used [sic] to meet?
28 Upon the highest hill the Lowest Vale even the Valley of Jehosaphat,
or some such place.
29 Why so high[,] so low and so very secret?
29 The better to see and observe all that might Ascend or Descend in
case an Eavesdropper should appear, the Tyler might have timely notice to
acquaint the Master, by which means the lodge might be Closed, the Jewels
put by [= away], and thereby prevent any unlawful intrusion.
30 Our lodges, being thus finished, furnished, and decorated, to whom were
they dedicated?
30 To King Solomon.
31 He being a Hebrew, and dying long before the christian area [= era], to
whom do we, as christians, dedecate them?
31 To Saint John [the] Baptist.
32 Why to him?
32 He being the forerunner of our Saviour, preached repentance, and drew
the first line of the gospel.
33 Had Saint John the Baptist any equal?

33 He had; Saint John the Evangelist.
34 Why is he equal to the Baptist?
34 He coming after the former, finished by his learning what the other began
by his zeal, and drew a line parallel, &c. &c.
35 Give a farther reason why they are so equal!25
—*—
5th Section 1st Degree
[1] How many points are there among masons?
[1] Three.
2 Name them!
2 Chief Point[,] Principal Point and Point within a Circle round which the
Master and Brethren cannot materially err.
3 Name the chief point!
3 To endeavour to be happy ourselves, and to communicate that happiness
to others.
4 Name the principal!
4 Brotherly love, relief, and truth.
5 Explain them!
5 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 unitcs [sic] men of every country, sect,
and opinion, and conciliates true friendship among those who might other-
wise 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 misfor-
tunes, 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 friend-
ship, 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 Breth-
ren cannot materially err!
6 In all masons’ well-formed regularly constituted lodges 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 on the periphery of which rests the
Holy Bible, which contains the laws 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?
7 Four.
8 Name them!
8 Guttural, Pectoral, Manual, and Pedal.
9 Explain them!
9 (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 allude?
10 The four cardinal virtues.
11 Name them!
11 Temperance, Fortitude, Prudence, and Justice.
12 Explain them!
12 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 contract-
ing of any licentious habits; the contracting of which, &c. &c.26 which alludes to
the Guttural.27 —Fortitude is that quality or strength of mind whereby a per-
son 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 others
exposing themselves to the flames without so much as a sigh or groan, whereby
they obtain the reputation and title of wise men, which alludes to the Pecto-
ral.—Prudence may be defined an ability of judging what is best both of ends
and means. The idea of prudence includes due consultation, that is, concern-
ing such things as demand 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, &c.28 which alludes to the Manual.—Justice is a con-
stant 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. Communica-
tive justice in [= is] conversant in matters of commerce and changing of things.
Legal justice resides in the state or monarch, who often supercede communicative
and distributive justice, for the good of the common wealth. As justice in a great
measure constitutes the real good man, so it ought to be the constant practice of
every good Mason, &c.29 which alludes to the Pedal.
—*—
6th Section. 1st Degree.

[1] How many different degrees are there in Craft Masonry?
[1] 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 prefer-
ment; with them the ancient land marks of the Order are preserved, and from
them we may learn and practice those 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?
2 An Entered APprentice.
3 How long did you serve?
3 Seven years is the stipulated time, but less will suffice if found worthy of
preferment.
4 How did you serve?
4 With Freedom, Fervency, and Zeal.
5 What are the emblems of Freedom Fervency and Zeal?
5 Chalk Charcoal and Clay.
6 Why so?
6 Nothing is more free for the use of man than chalk, which seldom touches
but leaves its trace behind; nothing is more fervent than charcoal, for when well
lighted no metal is able to resist its force; nothing more zealous than clay, our
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?
7 Lewis.
8 What is his duty to his aged parents?
8 To bear the heaven [= heavy] burthen 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 priviledge [sic] for this?
9 He has, to be ranked upon the Masonic level with Kings and Princes.
10 What is, or ought to be, our distinguished characteristic?
10 Honor and Virtue, and when honor and virtue are banished the land, may
they ever be found safely lodged in the Masonic Repository.
11 Why are we called Free?
11 Because we are free to, and free from.
12 Free to and free from what?
12 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?
13 Between the Square and Compass.
14 Why there?
14 By acting on the one, we are sure to be found within the other.
15 Have you seen a Master mason to-day?
15 I have the pleasure so to do now.
16 How is, or ought [he] to be clothed?
16 In the old Cloathing.
17 What is that?
17 Orange,30 and Azure.
18 Why those colours?
18 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?
19 By seeing a brother and Observing, the sign.
20 How in the Night?
20 By hearing a brother and receiving the token.
21 How blows the wind?
21 Favourably, due east and west.
22 Why favourably?
22 To cool and refresh Men at labour.
23 Why due East?
23 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?
24 High Time.
25 What is to be then done?
25 To call the 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.
—*—
1st Section. 2nd Degree.

[1] Brother Senior Warden are you a Fellowcraft?
[1] So taken and accepted among Fellowcrafts.
2 Where was you passed as such?
2 In a lodge of Fellowcrafts.
3 Consisting of how many?
3 Five.
4 Under what denomination?
4 The Master, and Wardens, and two Fellowcrafts.
5 What enabled you to be passed a Fellow Craft?
5 By taking a Fellowcrafts, obligation.
6 After that great and solemn obligation what was then demanded of you?
6 To confirm the same in the usual manner among Brethren in a lodge of
Fellowcrafts.
7 What did the Master then do?
7 Friendly took me by the right hand and said rise, newly obligated,
Fellowcrafts [sic].
8 Why the right hand?
8 To make a proper distinction between that and the first degree.
9 Was you entrusted with any thing?
9 Certainly was.
10 What was it?
10 The sign token and word of a Fellowcraft.
11 Give the sign in due form!
11 Its complied with in due form.
12 The token the same!
12 In nearly the same manner.
13 The word with discretion!

13 With discretion.
14 In what part of the lodge was you then placed?
14 In the South East.
15 Why so?
15 To convince me that Masonry is a progressive Science, and that that was
the proper place for the newly initiated Fellowcrafts.
16 What did you there receive?
16 That excellent charge peculiar to such a situation.
17 Please to repeate the charge!
17 Here follows the particulars relating to such situation and circumstance.
18 What was you farther exhorted to?
18 Representiug [sic] at that time an emblem of integrity, strongly enforced a
due observance to its moral precepts.
—*—
2nd Section. 2nd Degree.

[1] Brother Senior Warden for why was you made a Fellowcraft?
[1] For the letter G.
2 What does that denote?
2 Geometry.
3 What is Geometry?
3 A science which finds out the contents of bodies unmeasured, by compar-
ing them to those already measured.
4 What are its proper subjects?
4 Magnitude and extension.
5 Where was Geometry first founded?
5 At Alexandria in Egypt.
6 Why there?
6 The River Nile having overflowed its banks, caused the inhabitants to
retire into the interior part of the country; when the waters had subsided, they
returned to their native homes, but the fury of the waves having washed away
most of their land-marks, caused many disputes amongst them, which often
terminated in war. At length, hearing there was a Lodge of Masons held at Alex-
andria, in Egypt, over which Euclid presided; they therefore went and laid their
complaints before him; he, with the assistance of his Wardens and Brethren,
gathered together the scattered fragments of Geometry, and brought them into
a regular system, by which means he taught them how to ascertain their different
tracks of land, which put an end to their disputes, and terminated their wars.
7 Did you ever travel?
7 My forefathers have.
8 Where did they travel, and what for?
8 Those who went East, were [= went] for instruction, and when West, to
propagate the same to various parts of the world.
9 Did you ever work as a mason?
9 My Antient Brethren have.
10 Where did they work?
10 At the building of King Solomon’s Temple, and many other stately
edifices.
11 How long did they work?
11 Six days.
12 Why not on the seventh?
12 Because the Almighty has strictly commanded that day to be kept holy.
13 Being by their work entitled to receive wages where did they go
to receive them?
13 Into the Middle Chamber of King Solomon’s Temple.
14 How did they get there?
14 By the entrance of a porch.
15 Did they see any thing at the entrance of that porch that particularly
struck their attention?
15 They did[;] txo [= two] greate [sic] Pillars.
16 What called?
16 J, B, or Jachin, and Boaz.
17 What was that on the left?
17 Jachin.
18 What does it denote?
18 To establish.
19 What was that on the right?
19 Boaz.
20 What [does it] denote?
20 Strength.
21 When united what?
21 Stability, for God said in my strength I establish this my House to stand
firm.31
22 How high were they?
22 — 35 Cubits.
23 how [sic] much in circumference?
23 — 12.
24 How much in Diameter?
24 — 4.
25 Where [sic] they hollow or solid?
25 Hollow.
26 Why so?
26 The better to serve as Archives to Masonry, and to hold the Constitu-
tional Rolls.
27 What substance [= thickness?] was the outer rim?
27 — 4 Inches, or a hand’s breadth.
28 What made of ?
28 Molten or cast brass.
29 Where Cast?
29 In the clayey ground, between Succoth [and] Zaredathah, where
King Solomon ordered them and all his holy Vessels to be cast.
30 Who had the superintendance of their Casting?
30 Hiram ABiff the widow’s son, of the tribe of Napthali.
31 What adorned with?
31 Two chappiters,32 one on each.
32 How high where [sic] those Chappiters?
32 — 5 Cubits.
33 What enriched them?
33 Lily Work, Net Work, and Pomegranates.
34 How many rows of pomegranates were there?
34 Two Rows.
35 How many upon each row?
35 100 on each.
36 Were they further adorned with any thing?
36 Two spherical, or round balls.
37 What was delineated thereon?
37 Maps of the Celestial and Terrestrial Globes.
38 What do they point out to us?
38 Universal Masonry.
39 When were they finished?
39 When the Net Work was thrown over.
40 Why were they placed at the entrance of the Porch, and what do they
further represent?
40 The first represents that remarkable cloud of fire, which proved a light
and guide to the Israelites in their escape from their Egyptian oppression; the
other represents that cloud which proved the destruction of Pharoah [sic] and
his host, in their attempt to follow them. Our noble and illustriou[s] Grand
Master thought he could not place them in a more conspicuous place, whereby
the Jews might ever have that memorable event in recollection, both in going in
and coming out from the divine worship.
41 After having passed them where did they next arrive?
41 At the foot of a winding stair case.

42 Did they meet with any farther obstruction?
42 They did.
43 What was it?
43 The antient junior Warden, who guarded the same.
44 What did he demand of them?
44 The secrets of a Fellowcraft.
45 After giving that wished for satisfaction, what answer did they receive?
45 Pass Brother, Fellowcraft.
46 Where did they then pass to?
46 Up this winding stair case.
47 Consisting of how many Steps?
47 Three, five, seven, or eleven.
48 Why three?
48 Because that number Gules33 a lodge.
49 Why five?
49 Holds a lodge.
50 Why seven?
50 Makes it perfect.
51 Why eleven?
51 In allusion to our Saviour’s Apos[t]les, for when Judas betrayed his Lord
and Master, there were only eleven remaining and likewise a second reason, in
allusion to the antient Patriarchs, for when Joseph was sold by his brethren to the
Ishmaelites, there were only eleven remaining.
52 Who are the three that rule a lodge?
53 Why does [sic] three rule a lodge?
53 In allusion to the three grand Masters which bore sway at the building
of King Solomon’s Temple which were Solomon King [of] Israel Hiram
King [of] Tyre [and] Hiram ABiff.
54 Who are the five that hold it?
[Answer missing. Probably: 54 The Worshipful Master, two Wardens and
two Fellowcrafts.]
55 Why do five hold a lodge?
54 [Should be 55] In allusion to the five noble orders in Architecture.
56 Name them!
55 [Should be 56] Tuscan, Doric, Ionic, Corinthian, and Composite, or Roman
Order.
[Question missing. Probably: 56 bis: Explain Architecture!]
56 [bis] Architecture is the art of building edifices proper for habitation
or defence, &c.—Architecture is scarce inferior to any of the arts in point
of antiquity; nature and necessity taught the first inhabitants of the earth to
build themselves huts, tents, and cottages, from which, in course of time, they
gradually advanced to more regular and stately habitations, with a variety of
ornaments, proportions, &c.—Antient writers represent the Tyrians as the first
among whom architecture was carried to any tolerable pitch, and hence it was
that our Grand Master, King Solomon, had recourse to them for workmen to
build his Temple.—The three branches of architecture are denominated Civil,
Military, and Naval.—Every Freemason well knows the great utility of Naval
Architecture at the building of King Solomon’s Temple, in building Ships to traffic
to Ophir for gold, ivory, and jewels, to beautify and adorn the Temple.
57 Explain the Tuscan!
57 The Tuscan, the first of the five orders in Architecture, is the most simple
and massive, and is seven diameters high; it is called by Vitruvius34 the Rustic
Order, to be used properly in country houses and palaces; in Vignola’s35 man-
ner of composition it is a beauty even in its simplicity, and as such should find
place not only in private edifices, but likewise in public ones, as in the piazzas
of squares and markets, in the magazines and granaries of cities, and even in the
offices and lower apartments of palaces. The Tuscan Order takes its name from
an antient [sic] people of Lydia, who coming out of Asia to people Tuscany, first
executed it in some Temples which they built in their new plantations.
58 The Doric!
58 The Doric is the second of the five orders, and is that between the Tuscan
and Ionic. As for the invention of the Doric Order the tradition is, that Dorus,
king of Achaia, having first built a temple of this order at Argos, which he dedi-
cated to Juno, occasioned it to be called Doric; though others derive its name
from its being invented or used by the Dorians. It is the most natural and best
proportioned of all the orders, all its parts being founded on the natural position
of solid bodies: at the first invention it was more simple than at present, and
when in process of time they came to adorn and enrich it more, the appella-
tion Doric was restrained to its richer Manner, and the primitive simple manner
they called by a new name, the Tuscan Order. Some time after its invention, they
reduced it to the proportion, strength, and beauty, of the body of a man; hence
as the foot of a man was judged the sixth part of his height, they made the Doric
column, including the capital, six diameters high; afterwards they added another
diameter to the height, and made it seven diameters, with which augmentation
it might be said to be near the proportion of a man, the human foot, at least in
our days, not being a sixth, but nearly a seventh part of the body. The characters
of the Doric Order, as now managed, are the heights of its column, which is eight
diameters. The moderns, on account of its solidity, use it in large strong build-
ings, as in the gates of cities and and [sic] citadels, the outsides of churches, and
other massy work, where delicacy of ornament would be unsuitable.
59 The Ionic!
59 The Ionic is the third in order, and is distinguished from the Composite,
in that it has none of the leaves of the Acanthus in its capital; from the Tuscan,
Doric, and Corinthian, by the volutes or rams horns, which adorn its capital;
and from the Tuscan too, by the channels or flutings in its shaft. The Ionic Order
owes its origin to Ionia, a province of Asia;36 and, it is said, the Temple of Diana
at Ephesus, the most celebrated edifice of all antiquity, was of this order. The
Ionic has an advantage above any of the rest, and consists in this, that the fore
and hind parts of its capital are different from its sides; but this is attended with
an inconvenience when the ordonnance is to turn from the front of the building
to its sides; to obviate which, the capital may be made angular, as is done in the
Temple of Fortuna Virilis. This column is a medium between the massive and
delicate orders, the simple and the rich. Its height is eighteen modules, or nine
diameters of the Column, taken at the bottom. When it was first invented its
height was sixteen modules, but the antients, to render it still more beautiful
than the Doric, augmented its height by adding a base to it, which was unknown
in the Doric.—At present the Ionic Order is properly used in churches and reli-
gious houses, in courts of justice, and other places of supposed tranquil[l]ity and
devotion, as well as Freemasons’ properly erected, well-formed, regular consti-
tuted Lodges.
60 The Corinthian!
60 The Corinthian is the noblest, richest, and most delicate of them all, and
is ten diameters high. This order is said to be invented by the antients, but Calli-
machus, a Corinthian Sculptor, is thought by most of the modern writers to have
been the inventor of this order of Architecture, and that passing by the tomb of a
young lady, over which her nurse had placed a basket with some of her toys, and
covered it up from the weather with a tile; the whole having been placed over a
root of Acanthus, as the root sprung up it encompassed the basket, till arriving
at the tile it met with an obstruction and bent downwards under the tile, form-
ing a kind of volutes; hence Callimachus took this hint, the basket he imitated
in the vase of his column, the leaves in the volutes, and the tile in the abachus of
his order.37—Villanpandus38 supposes the Corinthian capital to have taken its
origin from an order in Solomon’s Temple, the leaves whereof were those of the
palm tree.
61 The Composite or roman order!
61 The Composite (so called from its capital being composed out of the
other orders) is the last of the five orders of Architecture: it borrows a quarter
round from the Tuscan and Doric, a double row of leaves from the Corinthian,
and volutes from the Ionic; its cornice has simple modill[i]ons or dentils. The
Composite is also called the Roman and Italic Order, as having been invented by
the Romans conformable to the rest, which are denominated from the people
among whom they had their rise.
62 Explain the rise of the Ordres [sic]!
62 The antient and original orders of Architecture were no more than three.
To these orders the Romans added two others, the Tuscan, which they made
plainer than the Doric, and the Composite, which was more ornamental, if not
more beautiful, than the Corinthian. We have still, properly speaking, only three
orders in Architecture that shew invention and particular characters, and these
are particularly revered by Freemasons. They essentially differ from each other,
the other two having nothing but what is borrowed, differ only in an accidental
manner. The Tuscan is no other but the Doric in its earliest state, gross and plain;
the Composite is the Corinthian, enriched with the Ionic. To the Greeks we are
indebted for what is great, judicious, and distinct. The Romans, though they
have succeeded a little, have in vain endeavoured to follow the steps of the Gre-
cians in addition to the number of orders.
63 There is a farther reason why five hold a lodge!
63 In allusion to the five external senses.
64 Name them!
64 Hearing, seeing, feeling, tasting, smelling.
65 Explain Hearing!
65 “Hearing is that sense by which we are enabled to distinguish sounds,
and are made capable of all the perceptions of harmony and melody, with all the
agreeable charms of music; by it we are enabled to enjoy the pleasures of society,
and reciprocally to communicate to each other our thoughts and intentions, our
purposes and desires; and by means of this sense our reason is capable of exert-
ing its utmost power and energy. The wise and beneficent Author of Nature
intended that we should be social creatures, and that we should receive the great-
est and most important part of our knowledge, by the Information of others; for
these purposes we are endowed with hearing, that our happiness and satisfaction
may be promoted by a proper exertion of our rational powers.
66 Explain Seeing!
66 “Seeing is that sense by which we are enabled to distinguish objects of dif-
ferent kinds, and in an instant of time, without change of place or situation, to
view whole armies in battle array,—figures of the most stately structures, and all
the agreeable variety displayed in the landscape of nature; by it we can find our
way in the pathless ocean, traverse the globe of earth, determine its figure and
dimensions, and delineate any region or quarter of it; by it we can measure the
planetary orbs, and make new discoveries in the spheres of the fixed stars; nay
more, by this sense we can perceive the tempers and dispositions, the passions
and affections of our fellow-creatures when they wish most to conceal them; so
that though the tongue may lie and dissemble, the countenance will display the
hypocrisy to the discerning eye; in fine, the rays of light which administer to this
sense, are the most astonishing parts of the inanimate creation, and render the
eye a peculiar object of admiration.
67 Explain Feeling!
67 “Feeling is that sense by which we are enabled to distinguish the differ-
ent qualities of bodies, such as hardness and softness, heat and cold, roughness
and smoothness, figure, solidity, motion, and extension, all of which, by means
of certain corresponding sensations of touch, are presented to the mind as real
external qualities, and the conception or belief of them invariably connected
with these corresponding sensations by an original principle in nature which far
transcends our enquiry.
69 [Should be 68] Explain Smelling!
68 “Smelling, with regard to the organ, is an impression made on the nose
by little particles continually exhaling from odorous bodies; with regard to the
object, it is the figure and disposition of odorous effluvia, which sticking on the
organ, excite the sense of smelling; and with regard to the soul, it is the percep-
tion of the impression of the object on the organ, or the affection in the soul
resulting therefrom.
68 [Should be 69] Explain Tasting!
69 “Tasting enables us to make a proper distinction in the choice of our food.
The organ of this sense guards the entrance of the alimentary canal, as that of
smell the entrance of the canal for respiration. From the situation of both these
organs it is plain they were intended by nature to distinguish wholesome food
from that which is noxious. Every thing which enters into the stomach must
undergo the scrutiny of tasting, and by it we are capable of discerning all the
changes which the same body undergoes in the different compositions of art.
By the proper use of the five senses we can form just and accurate notions in the
operations of nature, and by reflecting on the objects with which our senses are
gratified, we become conscious of them, and are enabled to attend to them till
they become familiar objects of thought.”—(Preston).
70 There is likewise a third reason!
70 The birth, life, death, resurrection, and ascension, of our Saviour.
71 What do we learn by his birth?
71 He being the day-star of mercy, hath risen to conduct our feet in the paths
of truth and peace.
72 What by his life?
72 All virtues requisite for us to follow, He being the way, the truth, and the
life.39
73 What by his death?
73 That our debt of nature is fully paid, and the rigour of the law fully satis-
fied, wherein standeth our redemption.
74 What by his resurrection?

74 A firm conquest over sin, death, the devil, and hell, wherein standeth our
justification.
75 What by his glorious ascension?
75 That He is gone before us to open the gates of paradise that hath long
been shut against us, for He saith, in my Father’s house there are many mansions,
if there were not I would have told you, but I go to prepare a place for you, for
where I am, there shall my servants be also.40
76 Why do seven make a lodge perfect?
76 Because King Solomon was seven years and upwards in building the
Temple of Jerusalem.
77 There is a second reason!
77 In allusion to the seven liberal Arts and Sciences.
78 Name them!
78 Grammar, Rhetoric, Logic, Arithmetic, Geometry, Music, and Astronomy.
79 Explain Grammar!
79 Grammar teaches us the proper arrangement of words according to the
idiom or dialect of any particular kingdom or people, and is that excellency of
pronunciation which enables us to speak or write a language with accuracy and
justness, agreeable to reason, authority, and the strict laws of literature.
80 Explain Rhetoric!
80 Rhetoric is the art of speaking copiously on any subject, with all the advan-
tage of beauty and force, and to fill the imagination with ideas and images which
may assist nature without oppressing it, for the delivery of a discourse in public
it ought to be with that decency and force as to strike the hearer.
81 Explain Logic!
81 Logic is the art of thinking and reasoning justly, or it may be defined the
science or history of the human mind, in as much as it traces the progress of
our knowledge from our first and most simple ideas, through all their differ-
ent combinations, conceptions, and all those numerous deductions that result
from variously comparing them one with another. The precise business of Logic
therefore is to explain the nature of the human mind, and the proper manner of
conducting its several powers, in order to [reach?] the attainment of truth and
knowledge; it lays open those errors and mistakes we are apt, through inatten-
tion, to run into; and teaches us how to distinguish between truth, and what
only carries the appearance of it; by this means we grow acquainted with the
nature and force of the understanding, see what things lie within its reach, where
we may attain certainty and demonstration, and when we must be contented
wtih [sic] probability; these considerations sufficiently evince the usefulness of
this science, which is divided into four parts, according to the number of the
operations of the mind in its search after knowledge; which are perception,
judgment, reasoning, and method. This valuable art of ranging our ideas, con-
necting them closely together, and consequently facilitating the transition from
one to another, supplies us with a means of rendering all men’s abilities nearly
equal; in fact, all our knowledge is reducible to primitive sensations, which is
nearly alike in all men. The art of combining and connecting our direct ideas
only gives them a more or less exact arrangement and denomination, whence
they become more or less sensible to others; a man who readily combines his
ideas differs but little from him who combines them slowly, as he who judges of
a picture at sight differs but little from him who requires to be made sensible of
all its parts; both, at the first glance, have the same sensation, though they sink
not so deep in the second, who therefore dwells longer upon earch [= each] to
render them strong and distinct, and by this means the reflex ideas of the first
observer become as easy to the second as direct ones, and hence perhaps there is
scarce an art or science that may not, by means of a well adapted logic, be taught
to a slow understanding, because there are few arts or sciences whose precepts
or rules may not be reduced to simple notions, and disposed in so connected an
order that the chain need never be broken. As the mind is more or less slow in
its operations it requires more or less of this connected order. The advantage of a
genius is that of having less occasion for it, or rather of being able to form it quick
and almost imperceptibly.
82 Explain Arithmetic!
82 Arithmetic is the art of numbering, or that part of mathematics which
considers the powers and properties of numbers, and teaches how to compute
and calculate truly, and with expedition and ease. We have very little intelligence
with regard to the invention of this inestimable science, history being silent both
with regard to the author, and fixing the time; some attribute it to Seth, others to
Noah, and the Turks to Enoch: many imagine it had its rise with the introduction
of commerce, and consequently fix its epocha with that of the Tyrians, who did
not begin to flourish till about a thousand years after the flood. Josephus tells us,
that Abraham taught the Egyptians Arithmetic, during the time of his sojourning
in their country; but it is generally allowed among us as Masons, that the inunda-
tions of the Nile gave occasion for its invention, as well as Geometry. Be that as
it may, it is certain both these sciences were held in the highest veneration, and
committed to the care of their priests, who founded their theology on them.
The Greeks owed their knowledge of Arithmetic to the Egyptians, and Pythago-
ras built his philosophical system upon numbers, affirming that the nature of
numbers extends through the whole universe, and that the knowledge of num-
bers is the knowledge of the Deity. The antient Arithmetic however fell far short
of the modern, their notation was very imperfect, consequently the operations
abstruse and tedious. They wanted the cypher, or a character that of itself signi-
fies nothing, to fill up a place and change the value of their numbers in a decuple
progression. their series extending only to nine. We owe our present notation to
the genius of the Eastern nations, and received it from the Arabians, who learned
it from the Indians, but when or by whom it was invented cannot be known: It
was known in Europe before the year 1000, and in Britain, before 1150.
83 Explain Geometry!
83 Geometry hath already been in part explained; its origin in particular at
Alexandria in Egypt. The usefulness of this science extends to almost every art
and science; it is by the help of it that Astronomers turn their observations to
advantage, regulate the duration of times, seasons, years, and cycles, and epochas,
and measure the distance, motions, and magnitude of the heavenly bodies. It is by
this science that geographers determine the figure and magnitude of the whole
earth, and delineate the extent and bearings of kingdoms, provinces, harbours,
&c.; it is from this science too that Architects derive their just measures in the
construction of public edifices, as well as private houses. It is by the assistance of
Geometry that Engineers conduct all their works, take the situation and plans
of towns, the distances of places, and the measure of such things as are only
accessible to the sight. It is not only an introduction to fortification, but highly
necessary to most mechanics, especially carpenters, joiners, mathematical instru-
ment makers, and all who profess designing.
84 Explain Music!
84 Music is the science of sound, considered as capable of producing melody
or harmony, or the art of disposing and conducting sounds, considered as grave
and acute, and of proportioning them among themselves, and separating them by
just intervals, pleasing to the sense, and is never displayed to better advantage than
while singing in praise of the Grand Architect and Geometrician of the Universe.
85 Explain Astronomy!
85 Astronomy is by far the noblest and most sublime of all the sciences, for a
knowledge of which we are greatly indebted to the immortal Newton,41 who dis-
covered the fountain and spring of all the celestial motions, and the law which
the great Author of Nature has infused through the whole system, and com-
manded all bodies to observe, namely, that all the particles of matter attract one
another in a reciprocal duplicate proportion of its distance. This law may be
considered as the cement of nature, the principle of union, which preserves every
thing in its proper state and order; it detains not only the planets but even the
comets, within due bounds, and hinders them from making too great incursions
into the immense regions of space. To the same genius we are obliged for the
discovery of the law that regulates all the heavenly bodies, and sets bounds to the
planet’s orbs. He hath shewn us the cause why such a constant and regular pro-
portion is observed by both primary and secondary planets, in their circulations
round their central bodies, in comparing their distances with their periods, and
why all the celestial motions are still continued in such amazing regularity and
order. By the Newtonian system, which is now generally received, the Sun is sup-
posed to be at rest in the centre of the Solar System, and the planets with the
earth to move in el[l]ipses round him. The Stars are likewise, as well as the Sun,
supposed at rest, and that diurnal motion which they appear to have from east to
west, is imputed to the earth’s motion from west to east, round its own axis. The
Sun is supposed very near the center of gravity of the whole system, and in the
common focus of every one of the planetary orbits. Mercury is the first planet
which performs his revolutions round the Sun; next to him Venus, next to Venus
our Earth, with its attendant or secondary the Moon, which performs a joint
course with the Earth, and in their revolution measuring out the annual period;
next the Earth is Mars, the first of the superior planets, next to him Jupiter, next
to him Saturn, and last of all the planets in our Solar System, is the Georgian
Sidus, so called in honor of His present Majesty, by Dr. Herschel, who discovered
it at Bath, in the year 1781.42 The Sun is the first heavenly body, placed within
our system, that demands our attention; it is the centre of the system round
which the other planets revolve. The Sun, by its force and action, communicates
all the motion and strength to the other heavenly bodies; the heat and light of
the Sun demonstrates its being of a fiery nature: hence it follows, that its surface
is every where fluid, that being the condition of flame. The Sun is the centre, not
only of the planetary but the cometary system, round which all the Planets, with
our Earth among the rest, revolve in different periods, according to their differ-
ent distances from the Sun, their Grand Master. The Sun is sufficient of itself to
stamp a value on the Science of Astronomy; day and night, summer and winter,
are among its surprizing effects. The whole vegetable creation subsists by its
beams, and by its benign influence our own lives are supported. When it reflects
upon us its genial warmth in the Spring, nature revives and resumes a new face,
and sinks into a temporary death, when it departs from us at the approach of
Winter. The Sun was, by the antients, called the Heart of Heaven, for as the heart
is the centre of the animal system, so is the Sun the centre of our universe. As the
heart is the fountain of blood, so is the Sun the life, heat, and light of the world,
and the first mover of the mundane system. This glorious luminary is placed near
the centre of the orbit of all the planets, and is inclined to the ecliptic in an angle
of eight degrees. It is of an astonishing magnitude, though on account of its dis-
tance from us, appears to the eye not much higher or larger than the Moon,
which is only an attendant on our Earth. The Sun is more than a million times
larger than our Earth, and more than five hundred times bigger than all the
Planets of our system put together.—The Moon, which next calls our attention,
is a dark spherical body, which has no light of itself, but only shines with that she
receives from the Sun, whence only that half turned towards him is illuminated,
the opposite one remaining in its native darkness. The face of the Moon visible
on our Earth is that part of her body turned towards the Earth, whence, accord-
ing to the various positions of the Moon, with regard to the Sun and Earth, we
observe different degrees of illumination, sometimes a large and sometimes a less
portion of the enlightened surface being visible, which different degrees of illu-
mination proceed also from the superfic[i]es of the Moon being rough and
uneven. The Comets are generally supposed to be solid, fixed, and durable bod-
ies, a kind of planets which move in very oblique orbits every way with the
greatest freedom, preserving their motions even again[st] the course and direc-
tions of the planets, their tails being a very thin, slender vapour, emitted by the
head or nucleus of the Comet, ignited or heated by the Sun. There is no certain
time fixed for the appearance of the Comets; the duration of their appearance is
also very uncertain, for some are seen for a few days only, others for several
months. The next thing in Astronomy which calls forth our attention is the fixed
Stars, which are generally supposed to be of the same nature with our Sun, and
to shine with their own light, each of them attended by Planets, which are inhab-
ited with rational creatures like this our earth. Instead, therefore, of one Sun and
one World, we find that the region of unbounded space is peopled with Suns and
Stars, and Worlds!! This opinion of a plurality of Worlds has been held and
taught by many of the most celebrated Philosophers and Astronomers, both in
antient and modern times. In this view of things our system resembles a single
individual of some one species of beings in outward nature diversified from all
its fellow individuals, by differences unessential to the kinds and species, but
which constitute that beauty which will ever result from uniformity amidst a
variety of pleasing and well-disposed objects. By comparing the apparent diam-
eter of objects at different distances, it is clear our Sun would appear like a Star,
were he removed to the distance at which they are placed, and that therefore it is
perfectly reasonable to conclude, that the fixed Stars are equal, if not superior in
magnitude to that which is the centre of our system, and that they are made for
the same purposes with our Sun, namely, to bestow light, heat, and operations, on
a certain number of planets revolving round them. Here we may form some idea
of their immense distance from us, and the vastness of the space they occupy,
when we recollect that numbers amongst them are at too great a distance to be
adequately expressed by figures, and beyond the reach of admeasurement; and
this idea will be heightened if we consider that many of the small stars visible to
the eye are far more remote than the larger ones, and that the telescope discovers
stars, which are at too great a distance to be perceptible to the naked eye; that the
instrument, like our eyes, has its bounds, but the extent of the Heavens have
none, but is unbounded. Since then, the fixed Stars are far removed from, and for
the most part invisible to us, it can scarcely be conceived by the narrowest mind,
that they form any part of our system, or were created only to give a faint glim-
mering light to the inhabitants of this our globe, for one additional Moon would
afford us more light than the whole host of Stars; such an opinion is unworthy
of our reason, and inadequate to our conceptions of the Deity. It would be also
absurd to suppose, that the Author of Nature had made so many Suns without
Planets, to be enlightened by their light, and vivified by their heat, but more so to
imagine so many habitable Worlds, enlightened by Suns, without inhabitants, we
may therefore safely infer, that all the Planets of every system are inhabited. We
learn from Revelation that the ultimate end of creation is the peopling of Heaven
with men. These resplendent Suns are clearly then the mediums of existence to
so many Earths, and of Men upon them, created to be eternally happy with their
God. Upon the whole, it cannot be supposed that the Almighty, who has not left
with us a drop of water unpeopled, who has, in every instance, multiplied the
bound of life, should leave such immense bodies destitute of inhabitants: it is
certainly much more rational to suppose them the residences of human beings,
formed with capacities for loving, knowing, and serving their Almighty Creator;
blest and provided with every object conducive to their happiness, and many of
them perhaps in a far greater state of purity than the inhabitants of our Earth,
and therefore in possession of higher degrees of bliss, and placed in situations,
furnishing them with scenes of joy, equal to all that poetry can paint, or religion
promise, all under the direction, indulgence, and protection, of Infinite Wisdom
and Goodness, in whom is treasured up an infinite and inexhaustible fullness, to
render them completely and eternally happy.
86 After having ascended those stairs where did they next arrive?
86 At the door of the middle chamber of King Solomon’s temple.
87 In what state did they find it?
87 Opened but close tiled.
88 Who by?
88 The antient Senior Warden.
89 Who tiled against?
89 All under the d[e]gree of a Fellowcraft.
90 What did he demand of our Brethren before he permitted them to
enter?
90 The Sign, Token, and Word of a Fellowcraft.
91 Did they comply to his demand?
91 They did.
92 Please to give the Sign [and] Word in due form!
92 They are complied with in due form.
93 Give the password with discretion!
93 Its here with discretion likewise complied with.
94 What does that denote?
94 Plenty.
95 How is it depicted in a masons’ lodge?
95 By an ear of corn, near a fall of water.
96 Explain the origin of this password!

96 It dates its origin from the time that the half tribe of Ephra[i]mites
crossed the river Jordan in order to quarrel with Jephthah.—The reason they
assigned for this unfriendly visit was, because they had not been called out to
partake of the honours of the Am[m]onitish wars; but the real reason was,
because they had not shared the rich spoils which generally accompanied these
wars; they had long been a noisy and clamorous people, but had now broke
out in open rebellion, and threatened to destroy Jephthah and his house by
fire. Jephthah on his part strove to appease them by mild and gentle means,
which proving ineffectual, he was obliged to have recourse to rigorous meas-
ures: he therefore drew forth his army, arranged them for battle, and put them
totally to flight, and in order to secure himself from the like molestations in
future, he sent detachments to secure the passages of the river Jordan
(over which he was sure they must pass to return to their native country) with
strong injunctions that should an Ephra[i]mite approach and own himself to
be such he was to be immediately slain[;] if he denied it, a test word was
to be put to him which was to pronounce the word Schibboleth—. but
they for the want of the asparation [= aspiration] peculiar to their country
could not pronounce it but called it Sibboleth which small variation cost
them their lives and we find by sacred history that there fell on that day in the
field oe [= of] battle and on the banks of the Jordan forty two thousand
Ephra[i]mites43 and as that word was then adopted as a test to distinguish
friend from foe it has ever since been adopted in a Fellowcraft’s lodge to
distinguish all under that degree.
97 Where was this battle fought?
97 In a field of standing corn, and by a falling cascade.
—*—
3rd Section 2nd Degree

[1] After given [= giving] those convincing proofs to our ancient Brother
Senior Warden at the place just mentioned, where did they then Pass?
[1] Into the middle chamber of King Solomon’s temple.
2 What there to do?
2 Receive their wages.
3 How and on what did they receive their [wages]?
3 On the square without diffidence or scruple.
4 Why in so careless a manner?
4 From the good opinion they entertained of their employers.
5 Did they see any thing there that principally struck their attention?
5 They did.
6 What was it?
6 The representative of our Supreme Grand Master.

7 What does it denote?
7 One greater than your worship, or Sir Peter Parker.44
8 Who is that who is greater than Sir Peter Parker?
8 Earl Moira.45
9 Is there any in the Masonic Order greater than him?
9 His Royal Highness George Prince of Wales.46
10 Is there any greater than his Royal Highness George Prince of Wales,
Grand Master of the Masonic Order—?
10 GOD, the Grand Geometrician of the Universe, to whom we ought at all
times cheerfully to submit and obey.
11 So mote it be, can you my friend define this letter G?
11 In the Middle Chamber of this temple there stood a letter G to be by
true Fellowcraft[s] farther defined.
12 What is farther meant by that letter G?
12 By letters four and science fifth this G has a right to stand, it means the
God we all adore, you have your Answer friend.
13 Please to give a further reference!
13 Your science fifth hath well composed a noble structure vast, a point, a
line, a superfic[i]e[s] but solid is tle47 last.
14 What is a Point?
14 [The] Beginning of a [= all?] geometrical matter.
15 What is a Line?
15 Continuation of the same.
16 What is a Superfic[i]e[s]?
16 Length and breadth without a given thickness.
17 What is a Solid or Cube?
17 Length and breadth with a given thickness, which forms a cube and
comprehends the the [sic] whole of geometry.
18 How many sorts of masons are there?
18 Two, free and accepted and operative.
19 Which of them are you?
19 Free and accepted.
20 What do you learn as such?
20 Secrecy, morality, and good fellowship.
21 What do opperative masons learn?
21 To hew, square, lay stones, and prove horizontals.
22 What by both and frequenting different lodges?
22 Genteel behaviour and to abstain from vice.
23 Having already named the Lewis as it respects speculative masons,
please to inform me how it is depicted in a masons’ lodge?
23 By a cramp of mettle fixed in a styne,48 which enable[s] operative

masons to raise great weights to certain heights, without which they could
not so conveniently do.
24 How many Isrealites [sic] were employed in this building for the wor-
ship of God?
24 30,000, besides 3,600 overseers, and 150,000 Bondsmen.
25 What did the 30,000 consist of ?
25 The Levy of Jerusalem.
26 Who was appointed the superintendant?
26 The noble Prince Adoniram.
27 Who were the 150,000?
27 The remains of the old Canaanites.
28 What was their employ?
28 To prepare the materials for the building, except the inferior workmen,
who were the bearers of burthen.
29 Who were the 3,600, and what was their employ?
29—3,300 were overseers in the work and expert Master Masons, the
other 300 were the principle Rulers over the whole.
30 Where were the materials for this magnificent building prepared?
30 In the Quarries of Tyre, the Forests of Libanon, and in the clayey
grounds between Succoth [and] Zaredathah.
31 Where was the gold obtained that ornamented the inner part of the
Temple?
31 From Ophir.
32 When was this magnificent Temple finished and how long in build-
ing?
32—1012 years before our Saviour, and seven years in building.
—*—
1st Section. 3rd Degree.

[1] Brother Senior Warden are you a Master Mason?
[1] So taken and accepted among brother, Master, Masons.
2 Where was you raised as such?
2 In a lodge of Master Masons.
3 Consisting of how many?
3 Three.
4 Under what denomination?
5 Why was you slip shod?
5 In allusion [to] that part of scripture when the Lord spoke unto Moses in
the burning bush, &c.49 and likewise to Joshua, &c.50
6 What enabled you to be raised a Master Mason?
6 By the usual obligation upon such occasions.
7 Which I will thank you to repeat!
7 Here follows the obligation.
8 After having taken this great and solemn obligation of a Master Mason,
what was the next thing the Master requested of you?
8 To confirm the same in that sacred manner the Master Masons required.
9 What did he then proceed to do?
9 He friendly took mi51 by both hands, and said rise newly obligated
Master Mason.
10 What farther enabled you to be raised a Master Mason?
10 The help of God and the square of my own industry.
11 From what to what was you raised?
11 From a superficial flat to a perfect perpendicular.
12 As a Master Mason from whence came you?
12 From the East.
13 What induced you to leave the east to go to the west?
13 In search of that which was lost, which, with your instructions, and my
own industry, I hope to find.
14 What was that which was lost?
14 The secrets of a Master Mason.
15 How came they to be lost?
15 By three knocks given by three rude ruffians, which caused the death
of our Master Hiram.
16 Relate the particulars thereof !
16 at [sic] the building of that grand religious edifice there were but three
grand Masters that bore sway, Solomon King [of] Israel[,] Hiram King of
Tyre [and] Hiram ABiff the widow’s son, at that time it was the peculiar prov-
ince of that curious and worthy artist to superintend the same, as well as likewise
his daily custom to go into thi52 holy of —h53 and there offer up his prayers
and ejaculations to the throne of grace and crave a blessing on the work, at
this time there were fifteen Fellowcraft[s], who having more ambition than
prudence, and knowing that the Temple was nearly finished, and that there
were some secrets, they were not in possession of, and being apprehensive
that they should not (when left to travel into foreign countries) be so readily
employed neither receive so good wbgds54 unless they were in possession
of those secrets, they therefore agreed to waylay our Master Hiram at a cer-
tain time then named, and at the usual time of the dby55 when he went into
the holy of holies and to extort from him by force or otherwise what their
ambition then aspired to, but previous to the arrival of the appointed time for
their putting this diabolical purpose into execution, twelve out of thi56
fifteen had recanted, the other three remained unmoved by the dictates of
nature waylaid our Grandmaster Hiram as he went into the Sanctum
Sanctorum at the hour of high twelve when the workmen were gone from
labour to refreshment and took advantage of this favourable opportunity, and
posted themselves at the three different entrances of the Temple, namely the
East[,] West and South doors thereof, when our Grandmaster Hiram had
finished the work he went there to do, he attempted of57 go out at the East
door, but to his surprise was prevented by a rude ruffian who demanded
of him the secrets of a Master Mason; he gave for answer that he did not
receive them in such a manner, neither could he give them as such, and
recommended time, patience, and industry as the proper way to obtain them,
but this answer not satisfying this ruffibn58 he gave him a violent blow
on his right Temple which caused him to reel and fall on his left knee, but
recovering from this surprise he attempted to go out at the West door,
but there he was likewise prevented by another villibn59 as dareing as the
first who sternly dembnded60 of him the secrets of a Master Mason, he
gave a similar answer as [to] the first, and from whom he experienced a similar
treatment, with this difference only, that instead of receiving the blow on his
right Temple it was on his left, astonished at such proceedings he tried his
last effort to make his escape at the South door but to his still greater sur-
prise was there accosted in a more bold and perhemptory [sic] manner by
a villibn61 more dareing than the former two who sternly dembnded62 of
him the secrets of a Master Mason, to which request he answered nearly as
before, with this addition, that there were only three in the world, who knew
it, and unless they were present, he could nor would not comply to so unrea-
sonable a demand; this answer proving ineffectual ge63 received from this
cruel mercenary wretch a violent blow on his forehead, which brought
him lifeless to the ground.
17 After they had thus inhumanly murdered our Grandmaster Hiram,
what did they with his body?
17 They covered it under the matreials [= materials] of the building till
the hour of high twelve.
18 What did they then [do] with it?
18 [They] Took it to the brow of a hill, and there very indecently
inter[r]ed it.
19 When was our Grandmaster Hiram first missing?
19 Past the hour of high twelve the same day.
20 How came he then to be missing?
20 By not carrying his reports as usual to King Solomon.
21 When [was he] generally missing?

21 Past the hour of high twelve the next day.
22 How came he so to be?
22 The workmen returning from refreshment to labour found no
designs drawn upon their Tressel Boards, which threw them into confu-
sion[;] they therefore went and reported the same to King Solomon.
23 How did King Solomon receive this report?
23 With great emotion [he] smote his breast and exclaimed oh! G— G64
I fear our Grandmaster Hiram is slain. And those recanting Brethren
having heard of this circumstance at this particular juncture, and being struck
with horror and amazement at the same [time], came to King Solomon and
acknowledged all they knew concernino65 it, and voluntarily offered their
services to go in search of those assassins, for such they were now with
propriety supposed to be.
24 What did King Solomon order those twelve recanting Brethren first
to do?
24 He first ordered those twelve Brethren to go in and about the Tem-
ple, and make dilligent search for the body of our Master Hiram, they
accordingly obeyed with alacrity those commands, for several dbys66 without
success, at length one of the Brethren being more weary than the rest sit
[= sat] himselfe down at the brow of a uill,67 and in order to facilitate his rise-
ing he caught hold of a sprig growing in the ground, which by its coming
so easily out he perceived the ground had been newly broken, in consequence
of which he hailed his Brethren who were then pursuing their search[,] who
with him opened the grohnd,68 and there found the body of our Grand
Master Hiram very indecently buried, they then covered him up again
with the earth and went and acquainted King Solomon of the same.
25 When King Solomon had received intelligence of the discovery of our
Grandmaster Hiram what did he next order the twelve recanting Brethren
to do?
25 With great emotion he smote his breast and said, oh! G— G—69 what
I fea[r]ed is come to pass[,] our [Grandmaster] Hiram has been most
cruelly murdered.—He ordered those twelv[e] recanting Brethren to go
and raise him to a more decent interment knowing him to be well worthy
the same, informing them at the same time that by his untimely deatg70 the
secrets of a Master Mason was [=were] lost till future ages should dis-
cover tgem,71 but as a reward to them for their fidelity and exertion, the first
cazual Sign[,]Token and Word that should occur among them at his rais-
ing should be adopted as a substitute till the right was found; when those
Brethren came to the grave where Grand Master [Hiram] laid they formed
themselves into a Fellowcrafts lodge, and immediately the ground was
opened, either by sympathy or sorrow, [they] found themselves in this posi-

tion (at the same time given [= giving] the sign) and looking round on each
other and remembering the words of King Solomon they then adopted that
as the first casual Sign[.] two of the Brethren then descended the grave and
attempted to raise him by supporting his back, but the flesh being putrid
their fingers penetrated to the bone, and on smelling to them [they] said M
B, which proves the initials of the first casual Word, they then attempted to
raise him by the Entered APprentice grip, which proving a slip, they tried
that of a Fellowcraft which likewise proved a slip, they then took a more
firmer hold and raised him by the five points.
26 Please to explain the five points of fellowship!
26 Hand to hand is descriptive of that unity which ought ever to exist among
Masons, at all times ready to assist the distresses of our fellow creatures when it can
be done without injury to ourselves or connections.—Foot to foot reminds us
never to halt when in the act of benevolence, till its final accomplishment, with-
out just reason so to do.—Knee to knee reminds us at all times to offer up our
prayers for each others welfare, as well as our own.—Breast to breast reminds
us of that sacred repository for Masonic secrets, each brother’s secrets delivered
as such to keep as our own, for to betray those secrets, which are entrusted by
a friend, would probably do him the greatest injury he could possibly receive; it
would be like the villa[i]ny of an assassin who stabs his adversary when unarmed,
and the least suspicious of a foe.—Hand upon Back that we should support
a brother’s character in his absence as in his presence, and even more so, for if
present, he would then be at liberty to defend himself. Not revile him ourselves,
or suffer it to be done by others, if in our power to prevent it, thus by the five
points of fellowship we are linked together by one indissoluble chain of sincere
affection, which cannot fail to distinguish us (when properly adhered to) among
those who are unacquainted with our religious and moral institution.
—*—
2nd Section 3rd Degree

[1] Who were the Suspected Murderers of our Grandmaster Hiram?
[1] Tgree72 Fellowcrafts.
2 How came they so to be?
2 From the information obtained by King Solomon from the twelve
recanting Brethren.
3 There is a second reason why they were Suspected!
3 At the building of the Temple it was the usual costom [sic] for Entered
APprentices to mess seven in a mess and Fellowcrafts five, at that time
there were three Fellowcrafts missing from their messes at noon like-
wise their lodgings at night, which corroborated the first information.
4 How were the[y] found out?
4 By an order from King Solomon that an embargo should be laid on
all Vessels and floats, and [he] placed guards in all his frontier towns with
a strong injunction that none should quit his dominions without his previous
knowledge.
5 What did King Solomon next order?
5 He ordered those twelve recanting Brethren to divide them
selves equally into four divisions, one of which was to go down to Joppa
where the materials were landed for the building and enquire, if any such
men had been there[,] at the same time to discribe them[;] they received
for answer[:] there had, but owing to the embargo they could not obtain a
passage, they therefore returned into the interior part of the country, those
three Brethren then returned likewise, and on passing by the mouth of a
cave by the sea side they heard the following exclamations (here follows
the various exclamations) they knowing by their voices they were men of
Tyre, and by their exclamations that they were the same, they were in per-
suit of they therefore rushed in and found the same, they then bound them
and brought them before King Solomon.
6 What were their names?
6 Jubele[,] Jubelo and Jubelum.73
7 How did Jubele appear?74
7 He as paying due homage to the King fell down on his left knee and on
being questioned as to the punishment of those who had been the horrid
murderers of our Master Hiram he not thinking there was sufficient eve-
dence to convict him boldly answered he aught to, &c.—King Solomon
questioned him whereby guilt flew in his face and he confessed the fact,
whereby he was ofdered75 out to the ministers of justice there to awaite his
farther pleasure.
8 How did Jubelo appear?
8 In nearly the same manner as the first from whom the same confession
mas [= was] made and received the same judgment from King Solomon.
9 How did Jubelum appear?
9 In a more humilihating [sic] posture, he paying due homage on both
knees, and made a similar confession and received the same judgment, and
was ordered in the same manner as the two former.
10 After the examination and confession of those guilty assas[s]ins how
did King Solomon proceed?
10 He being in alliance with Hiram King [of] Tyre sent an embassy to
acquaint him that three of his subjects had been the horrid perpetrators
of the death of Hiram ABiff likewise s— d—e76 of their evamination[,]77

guilt and confession and wished to know how they were to be disposed of.
11 Hiram King [of] Tyre’s answer?
11 That he might consult his own pleasure but in his opinion the pun-
ishment they had prescribed for others ought to be inflicted on them.
12 Was that done and where?
12 It was down at Joppa as near to the extremity of the two countr[i]es
as possible, they being deemed the outcast of both and worthy of
neither.
—*—
3rd Section. 3rd Degree.

[1] What were the tools our Grandmaster Hiram was slain with?
[1] Setting Tool[,]78 Setting Rule and Heavy Beetle.79
2 What is the ornaments of a Master Masons’ lodge?
2 Porch[,] Dormer and Square pavement.
3 Their uses?
3 The Porch is the entrance into the Sanctum Sanctorum.—The dormer
is the window that gives light to the same, and the Square pavement for the
High Priest to walk on.
4 Name the office of the High Priest?
4 To burn Incense to the honor and glory of God, and pray fervently that
the Almighty would be pleased to bestow peace and tranquil[l]ity to the Israelit-
ish nation throughout the ensuing year.
5 What is an excellent Master-Mason’s name?
5 Gabaon.80
6 Who confer[r]ed that name upon him?
6 King Solomon.
7 For why?
7 For his excellency in all manner of workmanship.
8 What does the Pass Word denote?
8 A curious artifice[r] in all manner of mettle [sic].
9 Name the seven originals!
9 Tgree81 different ways of forming a lodge[,] tgree different ways [of ]
prepareing a Brother[,] Tgree different obligations, Tgree dif-serent
[= different] Signs, Tgree different Words, Tgree different Tokens, and
Toree [sic] ways to Advance.
—*—
4th Section. 3rd Degree.

[1] Having already been informed in the preceding degree of the materi-
als for the Temple, where they was [sic] prepared, the number of workmen
employed, and their different employs, we now come to speak more minutely of
the Temple itself, its dimensions and ornaments within and without, its sacred
furniture and dedication,82 therefore, Brother Senior Warden inform me how
High it was!
[1] 30 Cubits.
2 How Long?
2 — 60.
3 How Wide?
3 — 20.
4 How High was the Porch?
4 — 120 [sic].
5 How Long?
5 — 10.
6 How Wide?
6 — 10.
7 How many rows of chambers?
7 — 3 Rows.
8 How High were those Chambers?
8 — 5 Cubits.
9 Give a further description of them!
9 There were thirty in number, twelve on the South side, twelve on the
North, and six on the West, which were encompassed by galleries.
10 How was the inner part of the Temple ornamented?
10 With Cedar and Fir, covered over with plates of gold, ornamented with
cherubims [sic] and various kinds of flowers.
11 In what part of the Temple was the Ark of the Covenant placed?
11 In the innermost part called the Oracle or partition, which separated the
holy from the most holy place.
12 What was that Ark a symbol of, and of what use was the Oracle?
12 The Divine presence, wherein was contained the two table[s] of stone,
whereon was engraved the law of GOD, which Moses put there at Horeb when
the Lord made a covenant with the Israelites, when they excaped [sic] from their
Egyptian bondage.
13 How High was it?83
13 20 Cubits.
14 How Long?
14 — 20.
15 How Wide?
15 — 20.
16 Any other ornament belonging to the Oracle or Holy of Holies?
16 It was farther adorned with gold chains, which supported a beautiful pur-
ple veil, which hung over the partition which separated the Sanctuary from the
Holy of Holies.
17 What was the principal design in building the Holy of Holies?
17 To receive the ark of the covenant which God gave to Moses.
18 How many Cherubim were there in the Holy of Holies?
18 4.—There were four cherubims [sic] in the most holy place of Solomon’s
Temple.
19 Describe the use of those Cherubim!
19 Two lesser made by Moses of massy [= massive] gold, and two larger made
by Solomon, overlaid with gold. Those made by Moses were part of the Mercy
Seat, and inseparable from it; those of Solomon spread their wings over it, being
added only for the greater ornament of God’s house. King Solomon did not make
a new ark, which was the only thing made by Moses which Solomon did not imi-
tate and make more glorious; but this he dare not presume to open and take out
the book of the law, and put it into an ark of his own making, it being unlawful
for him to touch it, therefore he let it remain with its cover, the mercy seat, and
the cherubims [sic] belonging to it, and only placed the new cherubims [sic] over
it as a covering to it for the greater beauty of the house.
20 What was the entrance into the Holy of Holies?
20 The fifth door belonging to the Temple, the first being that which led into
the Court of the Israelites, the second into the Court of the Priests, the third was
the door of Solomon’s Porch, the fourth led into the Holy Place, and the fifth door
was that which led to the Holy of Holies.
21 What was delineated on those doors?
21 Cherubims [sic] in great abundance, which were overlaid with gold. The
host of Angels are here represented attending upon the Divine Majesty as His
ministers to execute his pleasures.
22 Give a further explanation of those Cherubim!
22 They are represented in the shape of a Man, an Ox, a Lion, and an Eagle,
which are supposed to be emblematical of the angelical nature;—that of the Man
to signify their benevolence and good will to the human species;—the wings and
parts of an Eagle denote their celerity in executing the divine commands;—the
part of a Lion denotes their being strong in executing the orders of heaven;—the
part of the Ox denotes their patience and assiduity in fulfilling their Maker’s will.
The reason why they were represented with their faces to each other, and their
eyes fixed upon the covering, was to denote they were the guardians of the law
inclosed in the ark. Their stretching forth their wings on high denoted they were
on the wing to fly where they were ordered by the Divine Majesty, whether to
execute vengeance on the transgressors of the law, or to dispense his favours to the
observers of it. Their wings outspread and meeting together formed as it were
a seat over the ark, which seat was called the Throne of God. Their faces looking
towards each other signified their mutual consent and concord.
23 Give a third explanation!
23 The figure of the Cherubims [sic] represented the bearings of the four
principal Tribes which denotes the dominion of God over the Israelites in par-
ticular. The Cherubims [sic] placed on the Ark, having those four standards
about them, the Ark may truly be said to have been a military chariot, in which
God, assuming the character of a King, fought against the enemies of His people
the Israelites.84 God being invisible what form could he assume more consist-
ent with his character of the Supreme civil magistrate of the Jews, than that of a
warrior, a character under which He is frequently represented in many parts of
Scripture? The Cherubims [sic] were the symbols of strength, address, prudence,
and irresistible wisdom which it excluded from no place, and is superior to all dif-
ficulties. It was a custom among the Egyptians of framing compounded figures
for hieroglyphical or symbolical purposes. No one can believe that Cherubims [sic]
were placed in the Temple to represent one animal compounded of a Man, an Ox,
a Lion, and an Eagle, therefore we must necessarily admit that the parts of these
animals, when joined together, were intended to signify several characters, powers,
or persons united together in one. As hieroglyphics were the most antient form of
writing, this will not only appear true, but likewise necessary, and that the Egyp-
tians made use of these compos[i]tions, several of their monuments demonstrate,
some of them shew us two, sometimes three heads of different animals upon one
body. The Egyptian Sphinx, which was placed at the entrance of their temples,
seems to have given rise to two of the Cherubical figures exhibiting the head of a
Woman on the resemblance of a Lion. The Egyptians were very much addicted to
make the body of their image human, though they sometimes bear the head of a
Lion, a Hawk, an Eagle, a Bull, a Ram, &c. The application made by the antient
Pagans of each of the figures of the Cherubims [sic], was to signify a different
Deity; we may therefore conclude that the Deity from hence took occasion so
far to condescend to the prejudices of the Israelites, which they had contracted
in Egypt, as to make use of the Cherubims [sic] for a symbolical representation of
himself as the tutelary Deity of the Jews and the supreme Lord of the universe,
by vindicating to himself these symbols by which the most celebrated Dieties of
the Heathen world were represented.85 If we attend to the origin and nature of
the hieroglyphics, we shall be able to clear this condescension from any objection
with which it may be charged by ignorance, or traduced by prejudice. Some from
considering that the Ox was the symbol of fire, that the piercing eyes of the Lion
occasioned that animal being used as the symbol of light, and that the soaring
flight of the Eagle had occasioned that animal being used as the symbol of air;
that these elements were the objects of the earliest Pagan adoration, and that the
appearance of the true God is generally represented in Scripture under the visible
symbols of fire, light, and air; therefore, from some persons considering all these
circumstances conjointly have inferred that the figures composing the Cherubims
[sic] which were the symbols of fire, light, and air; the ordinary similitude under
which the Diety usually appeared, were intended to represent the characters or
persons in the Divine essence that fire, light, and air, or spirit resembled.
—*—

[1] Give a proper and full difinition [sic] of the Ark of the Covenant placed
in the Holy of Holies, likewise the ring of Gold thereon placed, and the two
tables of stone therein deposited!86
[1] The Ark was a kind of Chest or Coffer, wherein was deposited the two Fables
[= Tables] of Testimony, containing the Ten Commandments, written with the
finger of God, which was the most sacred monument of the Jewish religion. This
Ark was to be a symbol of the Divine presence and protection over the Israelites, a
sacred pledge of the stability of the Jewish common wealth, so long as they adhered
to the articles of the covenant, which the Ark contained. If we enquire into the ori-
gin of the Sanctuary and its furniture, particularly of the Ark and its appendages, it
will be found probable to have taken its rise, like the rest of the Jewish ceremonies,
from the hardness of the people’s hearts, and their gross conceptions of the Divin-
ity. As the idolatrous nations were frequently building Temples to their Gods, and
place[d] images in them to represent the objects of their worship, so the Israelites
were commanded to build a Temple to the Supreme God, and place in it an Ark, as
the symbol of the Divine presence, and of this the splendor and external beauty of
the Ark, the Ornaments of gold with which it was decked, are thought to be strong
presumptions; since these splendors and trappings were quite foreign to that sim-
plicity of divine worship, which the Deity in all ages requires, and which are of no
avail but to strike the populace. When God shewed Moses upon the Mount the pat-
tern of the Tabernacle, Ark, and Altars, it was rather by way of Permission, and an
act of indulgence, than a precept, and designed as a moral and political means to
preserve a stiff necked and superstitious people from revolting to Idolatry. We are
well convinced from sacred history, that the earliest nations had Temples, Oracles,
sacred Arks, or Coffers, and other appendages of worship, prior both to the Jewish
Tabernacle and Temple. We find the Prophet Amos upbraiding the Israelites with
their superstitions in the wilderness, says, ye have borne during your travels in the
wilderness the Tabernacle of your God Moloch,87 a custom which they had doubt-
less derived from the Egyptians, and consequently had been in use long before the
Tabernacle of Moses; therefore, that the Israelites, who were exceedingly addicted to
the Manners of the Egyptians, might not any longer make a Tabernacle to Moloch,
and carry it about in triumph after the Gentile fashion, they were permitted to
make a Tabernacle to the true and living God, and carry it about in honour of
Him; which Tabernacle was furnished with an Ark, an Oracle, and Altar, &c. like
those of other nations. A Cornice or Rim of gold was placed round the top, which
was called a Crown, because it compassed it round, for the antient Crowns were
only a plain circle of gold, or rather materials set upon the heads of their Kings
and great men; this crown, or border of gold, rising to some height above the Ark,
served both for ornament and for supporting the Mercy Seat, which was of the
same length and breadth with the Ark, which shews it was the Cover of the Ark.
In relation to the Ark itself, it served merely for a beautiful covering, yet in rela-
tion to the Divine Glory, which rested upon it, and to the Cherubims which were
constituent parts of it, it seems, with great propriety, to be denominated the Pro-
pitiatory, or Mercy Seat, therefore it is considered as a part of the furniture of the
most holy place by itself.
2 How high was the great Molten Sea?
2 Five cubits, besides the height of the oxen whereon it stood.
3 How many in Diameter?
3 Thirty.
4 How many in Circumference?
4 Ten.88
5 What was its use?
5 For the washing of the sacrifices, and likewise for the Priests and Levites,
who washed their hands and feet not in it, but with water drawn out of it by
pipes or conduits, which were 600 in number, whereby great quantities of water
might flow out of it to wash great numbers at a time.
6 What supported it?
6 Twelve Oxen, with their faces outermost, three looking to the East, three to
the West, three to the North, and three to the South.
7 Where was it placed, and what quantity of water did it contain?
7 By constantly supplying 2000 baths, each bath containing eight gallons,
this Sea or Bason constantly contained 500 barrels of water; had it been filled up
to the brim, it would have supplied 3000. It was placed on the South East side,
so that as soon as the Priests entered, (which they did at the East Gate) they were
immediately supplied.
8 What was the use of the ten great Lavers?
8 For the Israelites to wash in, the great Molten Sea being reserved for the
Priests and Levites only.
9 What quantity of water did each Laver contain?
9 Ten barrels each, which made one hundred in the whole, being just one
fifth the quantity contained in the great Molten Sea.
10 How many baths did each Laver contain, and how many in the whole?
10 Each Laver contained 40 baths, which made 400 in the whole, a fifth part
the number only that the great Molten Sea contained.
11 What supported these ten great Lavers of water?
11 Ten large brass Bases, curiously ornamented with Lions, Oxen, Cherubims
[sic], and many other devices of curious workmanship.
12 Where was they placed?
12 Five on the North, and Five on the South side.

13 How high were those Bases?
13 Three [cubits].
14 How long?
14 Four.
15 How Wide?
15 Four.
16 Of what use were the Shovels?
16 To cleanse the altar, &c.
17 Of what use were the Basons?
17 For the Priests to receive the blood of the sacrifices.
18 Of what use were the Pots in the Temple?
18 To boil those sacrifices which were divided between the Priests and the
People.
19 What were those utensils made of ?
19 All above-mentioned were made of bright brass.
20 What was the Altar of Incense made of ?
20 Pure gold.
21 Where was it placed?
21 In the Holy Place adjoining the Most Holy.
22 For what purpose?
22 To burn incense to the honour and glory of God.
23 How many tables were there, what made of, and where placed?
23 There were Ten in number, five were placed on the right, and five on the
left; on one of which, more noble than the rest, was placed the Shew Bread.
24 What does the Shew Bread denote?
24 The Twelve Tribes of Israel, and likewise the Twelve Stones in the River
Jordan.
25 How many Candlesticks were there and what made of ?
25 Ten in number, and all made of pure gold, as well as likewise all the
remaining utensils.
26 Where placed?
26 Five on the right, and five on the left, before the Oracle. King Solomon
made ten candlesticks, instead of one, which Moses made, because the place was
more capacious, and the vessels were not to be removed from place to place as
they had been before, therefore required a greater number.
27 What were they ornamented with?
27 With beautiful flowers wrought upon them.
28 Were they farther adorned with any thing, and why were they kept con-
tinually burning?
28 Lamps, containing Oil, which were perpetually burning, three by night,

the rest by day, otherwise the Priests must have ministered in the dark, at the
Altar of Incense, for there were no windows in the Holy Place.
29 What do they represent?
29 The candlesticks giving light, denotes the law of God, and the doctrines
of Revelation shining in His church: for the commandment is a Lamp, and the
law is Light.
30 What was the use of the bowls?
30 For preserving the oil for those lamps.
31 Of what use were the Spoons?
31 To take up the same.
32 What use the Snuffers?
32 To dress the same.
33 How many Basons were there?
33 There were 100 in number, and were used for receiving the blood of the
sacrifices, &c.
34 What use were the Censers?
34 For offering incense to God.
35 What use were the Flesh Hook[s]?
35 To prevent the sacrifices falling off from the Altar of burnt offerings.
36 Were the inner part of the Temple farther ornamented with any thing?
36 With gold, ivory, and precious stones, in great abundance, all fetched from
Ophir, in ships, for that purpose, which shews the vast riches of Solomon, and his
great piety, which made him spare no cost to beautify the House of God, and the
meanest thing belonging to it, whereby the people, who were much taken with
outward splendour, were preserved from Idolatry, for they could go no where,
and see a place comparable to this of King Solomon, there being at that time
nothing in the whole world like it for riches and glory.
—*—

[1] The Temple being now fully compleat in all its parts, and nothing
remaining but its dedication, how did King Solomon next proceed?89
[1] He assembled all the heads of every tribe, the elders and chiefs of Israel,
to bring up the Ark, out of Zion, the city of David, it being brought there by
David, and deposited in a Tabernacle, until the Temple was finished, to receive
it, which being now built, and completely finished in all its parts, upon Mount
Moriah, the Ark was now brought up to the Temple by the Levites, but they not
being permitted to enter the Holy of Holies, they delivered it into [the] hands of
the Priests, who carried it into the Holy of Holies; for before the glory of the Lord
had filled the House, the Priests were permitted to enter therein, but after the
glory of the Lord had filled the House, none but the High Priest was permitted
so to do, and not even him, but once a year, nor then, till after many washings
and purifications against the great day of expiation, for by the Israelitish law, all
human flesh was deemed unclean.
2 After the Priests had taken the Ark into the Holy of Holies, what was
the result thereof ?
2 The fire from Heaven, which filled the whole House; in this cloud was the
glory of the Lord, or the symbol of the Divine Presence, which now filled the
Temple, as it had antiently done [in] the Tabernacle, when that was first erected,
whereby the Temple was consecrated, (God by this testifying His acceptance of
it), as the Mosaic Tabernacle had been before; only there the Cloud covered the
Tabernacle without, and the glory of the Lord shined within; but here the House
itself was filled with the Cloud, out of which the glory of the Lord broke, and
after it had filled the whole House, settled in the Most Holy Place.
3 After the glory of the Lord had filled the house, what succeeded?
3 The Solemn prayers of King Solomon, at the consecration and dedication,
wherein he acknowledges the goodness of God, and His gracious promise, and
His faithfulness in fulfilling it: he here professes before the people that they
might be instructed by it, that he had no such gross imaginations as were among
the Heathens, who fancied their Gods were confined to their Temples. No, saith
Solomon, the Heaven itself, which is far above the Heavens which we see, cannot
comprehend His infinite Majesty, for He fills the whole universe; and certainly
this one profession is of more true value, and was more highly regarded by God,
than all the riches and fine ornaments that were in the Temple, and highly to be
valued by every true Mason, it being the greatest ornament, the brightest gem,
that adorns the Masonic Order.
4 What number of Oxen were offered, and what number of Sheep?
4—22,000 of the former, and 120,000 of the latter.
5 Describe the farther particulars of the inner part[s] of the Temple and
their uses!
5 Its inner walls, posts, beams, doors, floors, and ceilings, were made of Cedar
wood, Olive tree, and planks of Fir, covered all over with plates of gold, and orna-
mented with works of different sorts, and adorned with most precious jewels,
of various colours, disposed in excellent Order. The nails which fastened those
plates, were likewise [of ] gold, with heads of curious workmanship; the roof was
Olive wood, covered with plates of gold, which made a most glorious sight, and
when the Sun shone thereon, it reflected such a brightness, as dazzled the eyes of
all who looked towards it.
6 Describe the Court in which the Temple stood and those without it!
6 They were ornamented with fine buildings, and cloysters, and the gates
entering thereunto were very beautiful and sumptuous.
7 Name the number of Vessels consecrated for the use of the Temple,
what made of, and their value, and likewise the other ornaments and their uses!
7 The number of vessels consecrated for the use of the Temple, were
10,480,000; 140,000 of them were gold, the remaining 10,340,000 were silver,
the value of those vessels, including brass, amounted to 6,904,822,500l. sterling,
besides the other materials for the Temple, and workmen’s wages, diet, &c. for
upwards of 7 years. The number of his own people only amounted to 183,300,
which [= who] were employed in erecting this grand magnificent structure.
8 What was the amount of the treasure King David left towards defray-
ing the expences of this magnificent building?
8 It amounted to 911,416,207l. to which, if we add King Solomon’s annual
revenue, his trading to Ophir for gold, and the presents made him from so many
parts of the world, we need not wonder at his being able to carry on so expensive
a work, nor can we, without impiety, question its surpassing all other structures,
since we find by the sacred Historian, it was built by the direction of Heaven.
9 Any thing else worthy of remark belonging to this superb edifice?
9 There were 10,000 vestments of silk for the Priests, ornamented with pur-
ple girdles, and 20,000,000 purple vestments for singers; 200,000 trumpets,
and 40,000 other musical instruments made use of in praising God, the Grand
Geomitrician [sic] of the Universe.
10 Every thing belonging to this grand and solemn Temple of God being
now explained and fully illustrated, what is there now remaining?
10 To close the third Degree in due form, &c.
End of the Third Degree.
—*—
ROYAL ARCH.90
1. What was the first principal command God gave to Moses, at the beginning
of the second year; after the Israelites were delivered from their Egyptian / (74)
Bondage? 91 —An order was given by God to Moses and Aaron, that a general
muster be made, and an exact Pole taken of all the Israelitish men, from the age
of twenty and upward (the Levites excepted) and a careful distinction observed
in the Tribes, Families, and Households; that every one might know and deliver
to his posterity a clear account from what Tribe he descended, and to what fam-
ily he belonged. God hereby farther providing for ascertaining the Genealogy of
the Messiah, who was to be born of this nation; and also shewing the Israelites
how he had continued to make good the promise to Abraham, of multiplying
his seed, and at the same time to let them see what strength they had for War, in
case of any attack from their enemies. Upon an exact Pole, wherein every man’s
name was distinctly set down, and his pedigree stated, the number of true born
Iraelites, from twenty years old and upwards, stood thus:
Reuben – – 46500
Simeon – – 59300
Gad – – – – 45650
Judah – – – 74600
Issachar – – 54400
Zebulun – – 57400
In the Tribe of – – Ephraim – – 40500
Manasseh – 32200
Benjamin – 35400
Dan – – – – 62700
Asher – – 41500
Naphtali – – 53400
After the twelve Tribes were thus numbered, what did God next com-
mand?92—The Tribes being now mustered, registered, and formed into distinct
Troops, the next order given to Moses and Aaron is about the regular form of
their encampments in the places where they resided, and of their marches /
(75) when they made their movements. The general camp is appointed to be
in the form of a square, the four sides whereof were to be placed against the
four quarters of the compass. Each side to consist of the united bodies of three
Tribes nearest related in blood to each other. To pitch at such a distance from the
Tabernacle, (which stood in the midst or [= of ] them) as might bespeak their
reverence to that sacred place, and make the whole Camp a general fence and
guard to it. Every man of the Children of Israel shall pitch by his own Standard
with the ensign of their Father’s House: far off about the Tabernacle of the Congre-
gation shall they pitch.93 The Standard seems to have been the common banner
under which every three Tribes were united; besides which each Tribe seems to
have a seperate ensign, in the nature of our colours. These Standards were dis-
tinguished by the name of its respective Tribe, and likewise their arms, &c. (See
the explanation on the banners of the twelve Tribes.) The distance of the camp
of Israel from the Tabernacle was about 2000 cubits. This space was left for the
Priests and Levites to pitch between them, next the Tabernacle.
And on the East side, towards the rising of the Sun, shall they of the Camp of
Judah pitch, throughout their Armies.94 These had the most honorable post, as
looking towards the Ark. For according to the reckoning of the Jews, and other
ancient nations, the East was the front or fore part of the World; consequently
the West was the hind part, the South the right and most honourable next to
the East, and the North the left. Judah, Issachar, and Zebulun, were encamped
together as being all born of Leah, and therefore fitly placed under the same
Standard, that by the nearness of blood they might be excited to cherish mutual
love, and to afford mutual aid. / (76)
The form of the camp being now described, and the particular situation of the
three first Tribes, relate now the particular situation of three next Tribes?—The
South side of the Camp was to consist of the companies of Reuben, with those of
Simeon and Gad, on each side of him. Simeon was next brother to Reuben, and
Gad was the eldest son of Zilpah, the handmaid of their mother Leath [= Leah],
and therefore they are naturally combined under the same banner.—Relate the
particulars of the West side of the Camp?—The West side consisted of Ephraim,
Manasseh, and Benjamin, and are fitly joined, being all descended from Rachel.
Ephraim though the youngest, is placed before Manasseh, in consequence of the
peculiar blessing given him by Jacob.—Relate the particulars of the next, and last
three Tribes?—The Standard of Dan, Asher, and Naphtali, were placed on the
North side, and are fitly joined, as being all descended from handmaids; Dan
and Naphtali, being the sons of Bilhah, and Asher of Zilpah. Dan has the honor
of bearing the Standard, because he was the eldest of Jacob’s sons by concubines.
This was the greatest body next to that under the Standard of Judah, which is
probably the reason why they are ordered here to bring up the rear: it is to be
observed that those under the Standard of Judah, as being the largest body, were
always to march in the front whenever a movement was made, it being ordered
for the greater security of the Sanctuary, that the two strongest bodies should
march before and behind, where there was the greatest danger. The Jews say, this
Camp made a square of 12 miles in compass about the Tabernacle, three miles
on each side. This order was so beautiful, that when Balaam beheld the Camp of
Israel from an eminence, he exclaims with admiration, How goodly are thy Tents,
O Jacob! Thy Tabernacles, O Israel! as the Vallies are they spread / (77) forth, as
Gardens by the River’s side.95—Inform us now the particular Offices, &c. of the
Tribe of Levi.96—All the other eleven Tribes being thus mustered, registered,
and the genealogy of each stated, follows now an account of the Priests and Lev-
ites; first, of their descent from their two principal heads of their Families, viz.
Aaron and Moses; and then of the particular services allotted to each Family;
observing, that the Priesthood is settled in Aaron’s Family; whereas Moses’s sons
were no better than other Levites: The reason of excluding the sons of Moses
from the Priesthood was, their being born of an outlandish woman. The Levites
were not numbered after the Tribe of their Fathers, as the other eleven Tribes
were, because they were intended for the service of the Tabernacle, and there-
fore exempted from the wars; on which account they needed not be numbered
with those who were to go to war. But this Tribe being separated for a particular
service by themselves, were to keep a distinct register of their own, and not to
be numbered with the rest of the Nations: Their business was to take down the
Tabernacle upon any removal of the Israelites, to carry it from place to place, and
set it together at the place where they took up their fresh Quarters; and no other
person was allowed to meddle with the management of it, under pain of death.
They were to be a constant guard about it, that no man might approach nearer
than God allowed, and so incur the Divine displeasure. In the Wilderness the
Levites had this peculiar charge, and to guard the Tabernacle, by keeping a watch
night and day about it. When settled in Canaan, they had less to do of this kind,
but still the charge of the Tabernacle lay upon them, and they ministered to the
Priests as before. And in David’s time some of them were appointed Singers, and
players upon Instruments in the Morning and Evening / (78) Service; others
of them were Porters, to stand at the several gates of the Tabernacle, and after-
wards of the Temple, as also to be Guards of the sacred Treasury, and of Things
dedicated to God; for the more regular performance of which functions they
were distributed into different Classes or Courses. They were set apart out of
the whole body of Israel to be Ministers of Religion under the Priests. And as
the service they performed was in behalf of the Public, so they were appointed
a public maintenance.—What was the peculiar office of Aaron and his Sons?—
The Priests officiated in the Tabernacle, but the Levites only before it, or in the
Court and external part of it. They were to wait punctually upon the proper
duties of their higher station, into which no Stranger, not even a Levite, and far
less any other person of another Tribe, was to intrude, upon pain of Death. It
was the Priest’s peculiar province to serve at the Altar, to sprinkle the blood of
the Sacrifice, to offer Incense, and put up prayers for the People.—Why was this
Honor conferred upon the Tribe of Levi, in preference to any other Tribe?—
Whereas in gratitude to God for His great mercy in sparing the first born of
Israel, while those of Egypt were destroyed, every first born male was consecrated
to His Service; it was ordered by God, that the Nation be released from that
obligation, by substituting the Tribe of Levi, to be the perpetual Ministers of
Religion in lieu of their first born males. The reason why the Levites were chose
for the service of the Tabernacle rather than any other of the Tribes, were on
account of their having distinguished their Zeal for the true Religion, against the
principal worshipers of the Golden Calf.—In what part of the Camp of Israel was
the Tribe of Levi situated?—The Camp of the Priests and Levites was appointed
to be of a square form, like that of the other Israelites; three of its sides / (79) were
to consist of the three families of the Levites, (for Levi had three Sons, Gershon,
Kohath, and Merari, from whom as many families descended); on the West the
Sons of Gershon, on the South the Sons of Kohath, and on the North the Sons of
Merari, and the Fourth Side, namely, that to the East, before the Entrance of the
Tabernacle, was assigned to Moses, Aaron, and the Priests. Thus the Levites hav-
ing made up three parts of this square Camp, the fourth is left for Moses, Aaron,
and the Priests, who lay between the Standard of Judah, and the Entrance into
the Tabernacle, to guard it from all profane and rash approaches of the People.
What was the principal office of the Gershonites, the descendants of the first
of Levi’s Sons?—They were to Encamp on the West, under the Command of
Eliasaph, (in Number 7500), and were to take care of the Inward and Outward
Hangings of the Tabernacle, of the Outward Veil or Hangings for the Door, and
likewise of the Hangings of the great Court that encompassed the whole Taber-
nacle, with all the parts belonging to each of them; not the boards and Pillars, &c.
for the charge of them belonged to the sons of Merari; but the inward hangings
called the Tabernacle, and the outward hangings called the Tent.—What was the
principal office, &c. of the Kohathites?—Kohath’s line amounted to 8600, and
made the South side of the Camp under Elizaphan their head; their business
was to look after the Ark[,] Table, Candlestick, the two Altars, the veil that hung
before the Holy of Holies, with all the appurtenances belonging to that part of
the Sanctuary.—What was the office of the Merarites?—Their province was to
take care of the Planks, Bars, Pillars, Sockets, &c. that made the main walls of the
Tabernacle, as also the Pillars, Sockets, Pins, &c. by which the hangings / (80) of
the great Court were kept up. They were in number 6200, and their station was
on the North side of the Tabernacle. Thus compleated the form, &c. of the Camp
of Israel.
Having treated thus fully upon the HOLY LODGE, &c. &c. (and the
SACRED LODGE being amply elucidated already in the Craft Lectures) we
come now to the GRAND and ROYAL LODGE, to elucidate which, it is nec-
essary that we first have related the particulars of King Cyrus’s Decree.—Cyrus
King of Persia, made a Proclamation for all the Jews in his dominions to repair to
Jerusalem, for the rebuilding of the 2nd Temple. This is that famous Cyrus, who
140 years before the Temple was destroyed, and 200 years before he was born
was mentioned by name in the Prophecy of Isaiah,97 as designed by God for
restoring his people, which Prophecy it is probable Daniel shewed to Cyrus,
which made him set forth that Edict. But it was not put forth in the first year of
his reign, for then the Jews were not his subjects, but the first year after his con-
quest of Babylon, where the Jews then lived in captivity. It was foretold that after
seventy years were accomplished, the King of Babylon and the Chaldeans should
be destroyed, and the people of Judah restored to their own land. Not only the
captivity, and restoration of Judah were foretold, but the precise time of their
Captivity and Restoration was also prefixed and determined by the Prophet Jer-
emiah.98 This Prophecy was delivered in the fourth year of Jehoiakim the Son of
Josiah, King of Judah, that was, the first Year of Nebuchadnezzar King of Babylon.99
And this same Year it began to be put in Execution, for Nebuchadnezzar invaded
Judea, beseiged and took Jerusalem, made Jehoiakim his subject and tributary,
transported the finest children of the Royal Family, and of the Nobility, to Bab-
ylon, to be bred / (81) up there for Eunuchs and Slaves in his Palace, and also
carried away the vessels of the house of the Lord, and put them in the Temple of
his God at Babylon. Seventy years from this time will bring us down to the first
year of Cyrus, when he made a Proclamation for the restoration of the Jews, and
for the re-building of the Temple at Jerusalem. This computation of the 70

years captivity appears to be the truest, and most agreeable to Scripture. But if
you fix the commencement of those 70 years at the time Jerusalem was burnt and
destroyed, their conclusion will fall about the time that Darius issued his decree
for re-building the Temple, after the work had been stopt and suspended. Or if
you fix their commencement at the time when Nebuchadnezzar carried away the
last remainder of the People, and compleated the desolation of the land, their
conclusion will fall about the time that the Temple was finished and dedicated,
and the first Passover was solemnized in it. “So that” as Dean Prideaux100 says,
“taking it which way you will, and at what stage you please, the Prophecy of Jer-
emiah will be fully and exactly accomplished concerning this matter.” It may be
said to have been accomplished at three different times, and in three different
manners; and therefore, possibly all might have been intended, though the first,
without doubt, was the principal subject of the Prophecy.—Did all the Jews in
general have the privilege to go?—Not of the Tribe of Judah only, but of Israel
also, who were under his government, the Assyrians and Medes being his sub-
jects. And so Josephus says,101 that Zerubbabel sent the Edict of Cyrus into Media,
to the rest of the Tribes; to whom he not only makes a promulgation of liberty to
go to their own country, but desires them to go, and prays God to be with them,
and prosper them, in building God’s House, / (82) whom he acknowledges to be
the true and only God.—Did not Cyrus order his own subjects to support the
Israelites on their journey to Jerusalem?—He did, as an encouragement to those
who were desirous to go, but were forced to stay behind for want of necessaries
to support them in so long a journey. Such he would have a supply given to by the
Inhabitants of the place where they lived, who could afford it, with all things
necessary to support them in their journey, besides sending by them an offering
toward the re-building of the Temple.—In what manner did Cyrus return those
Vessels and Treasures which had been taken out of the former Temple and
brought to Babylon?—He brought them forth by the hand of Mithredath, the
Treasurer, and numbered them into Sheshbazzar, the Prince of Judah; which is
another name for Zerubbabel, for it was common in the time of the captivity, for
the great men of Judah to have two names: one of their own country, which was
domestic; another of the Chaldeans, which was used at Court. Zerubbabel being
descended of the stock of the Kings of Judah, and being acknowledged as head
of the Tribes, who were captive in Babylon, Cyrus thought proper to make him
the head of those who returned into Judea, and to entrust him with the treas-
ures.—What are we to understand respecting the Captivity of the Jews?—By the
word Captivity, when applied to the Jews being carried to Babylon, we are not to
understand that they were made Slaves to private persons, and bought and sold
from one to another, as captives generally are; for they seem to have been trans-
ported to Babylon as a Colony, to serve the King only, for we do not find they
ever became the property of private persons in Babylon, but lived there free, only
subject, it is likely, to some services for the King. Otherwise, Cyrus must have
redeemed / (83) them from their masters whose property they were, or at least,
have made a Proclamation that every one should let them go free; of neither of
which is there any mention made. And besides this, when a liberty was given to
all of going, we find but very few accepted of it, which would scarce have been
the case had they been Slaves to private persons. Their Land and their Cities had
been laid so desolate, and had been so long neglected, and were infested likewise
by such bad neighbours, that it was a great piece of generosity in these men to
return thither: and their names are recorded to the eternal honor of them, and
their posterity; they being the first planters of this country, after it had been laid
waste.—Who were the principals of those who returned?—Zerubbabel, the
Prince and Leader of the People; Haggai the Prophet; and Jeshua the High
Priest; and likewise Ezra and Nehemiah.—What was the number of them that
returned for this great and glorious work?—The whole congregation together
amounted 42,360, besides their Servants amounting to 7,337: every one went
into their Cities, which their families had inhabited before their Captivity. As to
those who could not prove themselves Israelites by any genealogical register, they
probably settled in those Lands which were not claimed, or followed handicraft
employments of one sort or other in the Cities.—When was the foundation of
the Second Temple laid?—In the second year of their coming unto the House of God
at Jerusalem, in the second month, began Zerubbabel, the son of Shealtiel, and
Jeshua the son of Jozadak, and the remnant of their brethren the Priests and the
Levites, and all they that were come out of the Captivity unto Jerusalem; and
appointed the Levites, from twenty years old and upward, to set forward the work of
the House of the Lord.102—As soon as they began to lay the foundation of the
Temple, / (84) they appointed the Levites to be Overseers, that every thing
might be done with the greatest exactness and fidelity. They gave Money also
unto the Masons and to the Carpenters, and meat and drink, and oil, unto them of
Zidon, and to them of Tyre, to bring Cedar Trees from Lebanon to the Sea of Joppa;
according to the grant that they had of Cyrus, King of Persia:103 For the inhabitants
of Zidon and Tyre wanted provisions more than money, as appears by the His-
tory of Solomon’s Buildings.—What was the most remarkable circumstance that
occurred at the laying the Foundation of the Second Temple?—As soon as the
Jews were returned from Babylon, they set about rebuilding the Temple, in order
again to perform Divine Service in it. This was the effect of their piety, and espe-
cially of the zeal of their Rulers, Jeshua the High Priest, and Zerubbabel the
Prince of Judah. It is to be observed, that though the Temple was rebuilt at that
time, this Second Temple was not equal to that formerly built by Solomon, and
destroyed by the Babylonians; which made the old men, who had seen the first
Temple, weep, when they were beginning to build the Second.104 The younger
sort shouted, but many of the ancient people disturbed their acclamations with
lamentations, when they reflected on the supurb magnificence of the first Tem-
ple, and compared it with the so much less sumptuous beginning of this. By this
the Jews might have been convinced, that the worship of God did not consist in
the riches and magnificence of the building, nor in pompous ceremonies; and
this intimated too, that the time would come, when God would wean the Jews
from the things of an external and visible nature, and would establish among
men a Spiritual Worship, such as that of the Gospel. Nevertheless, if the Second
Temple was inferior to Solomon’s in magnificence, it was to surpass it far in / (85)
Glory, by the advantage which the Jews would enjoy, in seeing the Messiah, whilst
this latter Temple remained.—What did the adversaries of Judah and Benjamin
first do upon hearing of this decree of Cyrus?—They came to Zerubbabel and to
the chief of the Fathers, and said unto them, let us build with you; for we seek your
God as ye do, and we do sacrifice unto him, since the days of Esar-haddon King of
Assur, which brought us up hither.105 It is to be observed that these were the
Samaritans, or those settled in the Country of the Israelites, by the King of
Assyria, who, upon their being at first infested with Lions, sent a Priest among
them to instruct them in the way or worship of the God of Israel. They therefore
pretended to be of the same religion with the Jews, which is the greatest bond of
union. But in truth they were not; for though they worshipped Jehovah, yet they
joined false Gods with him, and therefore could not be admitted into commun-
ion with them at the Temple. The Jews resolved to admit no other people to join
with them, but to persue the grant which King Cyrus had made to them alone,
and to none other. These were the two reasons why they rejected them, because
they were not of the same People, and the King of Persia had granted this licence
to build the Temple only to the Jews. Finding they were thus rejected, they laid all
the impediments they could in their way, by false reports and slanders, by threat-
enings, and by hindering materials or provisions from coming to them, or by
enticing away their workmen, or such like means.—Finding this artifice ineffec-
tual, what recourse had they next?—They reported to the King Artaxerxes that
they had begun to build the walls of Jerusalem,–and made use of every kind of
calumny they could to provoke King Artaxerxes against them. But in respect to
the walls of Jerusalem, that was a mere calumny, / (86) for they attempted no
such thing as to build the walls of Jerusalem. But they speak in ambiguous words
(as Huetius106 observes) concerning the building of this City, which in one sense
was true. For they built houses, without which it could not be inhabited; but
they did not go about to encompass it with walls, to defend the City against the
incursions of their enemies, which was not begun till a great while after. They are
fallacious words, whereby they imposed on the King’s belief, when they say, they
set up the walls thereof; for they only set up the walls of the Temple and of their
houses, not of their City.—What was the Answer of King Artaxerxes to those
Reports?—He ordered the building of the City to cease till another Command-
ment should be given from him. Yet still he kept his ears open, like a good King,
to further information; which, if he should have, different from theirs, he might
give other orders. For this was not a law of the Medes and Persians, that could not
be revoked; but only an Edict, depending wholly upon the will and pleasure of
the King, which he might have reason to alter hereafter.—What did the Samar-
itans, in consequence of this Answer?—They threatened to force them, by an
armed body of men they had brought with them, to desist, if they did not imme-
diately obey the King’s order; which was, only that the City should be built; but
the Temple being a part of it, they would have it understood, that it was compre-
hended in this order. Yet, notwithstanding, it did not quite cease; for when the
Jews understood that this Edict did not prohibit the building of the Temple, but
only of the City, they went on with their work again without asking any leave;
since they knew Artaxerxes did not forbid it. But it went on so slowly, that in a
manner it ceased, till the beginning of the Reign of Darius.—The building being
thus suspended by the means of / (87) Rehum the Chancellor, and Shimshai the
Scribe, during the reign of Artaxerxes; and likewise by Tatnai and Shethar-boz-
nai, their successors, at the beginning of the reign of Darius; with what success
was their further application attended with?—While the building of the Temple
was thus interrupted, God sent Zechariah and Haggai his Prophets, to encourage
the Jews, and to engage them to renew their application to that pious design; and
that the exhortations of these Holy Men had so much weight with them, that
no[t]withstanding the obstructions they met with from the Governors of that
Country, the Jews continued their work till the pleasure of King Darius was
known; who ordered search to be made in the house of the Rolls, where the
treasures were laid up in Babylon. But it appears that there they found nothing
to the purpose; they therefore searched at Achmetha, which was afterward called
Echatana, where the Kings of Persia sometimes kept their Court; and there was
found a volume concerning the affairs of Judea, wherein was the record of Cyrus
found. King Darius therefore immediately made a decree that no one under pain
of death should molest the Jews in the execution of the pious design. Here we
find the great men stood up against the poor and shattered remains of Judah;
they took counsel together how to oppress and keep them down. They lay their
machinations, they exhibit their complaints against them, and think to overturn
them; but quite contrary to their thoughts, the very steps they take for this pur-
pose, prove the means of exalting them, and raising them to a higher pitch of
grandeur and power. The King, whose Governors they were, and to whom
undoubtedly, they represented how much it was for his interest to put a stop to
the rise of Judah, instead of hearkening to their complaints, as was natural, and
doing accordingly, sends back a decree, / (88) not only forbidding them to any
ways molest the Jews, but also granting them the most extraordinary privileges
and encouragements, as to the greatest favorites. And we accordingly find they

prospered so well, that the Second Temple was finished on the third day of the
month Adar, the fourth of March, about 515 years before our Saviour. Now they
did more in four years, than they had done for several years before. For partly by
their own poverty, and partly by the corruption of the Courtiers of Persia, who
hindered necessary supplies; and partly by the annoyance of the Samaritans,
who retarded them by their false accusations, and by their interest with the
Gove[r]nors of Syria; and partly by the sluggishnes[s] of the Jews, and their incli-
nation to mind their own private interest more than the public good, the work
went on so slowly, that not only the Prophets reprehended them for it, but God
punished them severely by a scarcity of provisions, as we read in the Prophet
Haggai. But now, by the favor of this King, and by the Zeal of God’s Prophets, it
went on apace, and was speedily finished.—After the finishing of the Temple, in
what manner was it dedicated?—In the sixth year of the reign of Darius the King,
the Children of Israel, the Priests and the Levites, and the rest of the Children of the
Captivity, kept the Dedication of the House of God with joy.107—That is, after it
was finished they made use of it, for the first time, to the purpose it was intended
for; being designed only for Sacred Uses. Now they shewed, by an example, how
it should be used, which is the proper and simple sense of the word dedicate. And
offered at the Dedication of this House of God, an hundred Bullocks, two hundred
Rams, four hundred Lambs; and for a sin offering for all Israel, twelve He-Goats,
according to the number of the Tribes of Israel.108 Though the Ten Tribes were car-
ried / (89) captive by Shalmaneser, yet many of them remained in their country, and
were carried away by Nebuchadnezzar together with Judah and Benjamin, with
whom they returned out of Babylon; as many others of the Ten Tribes did, who
were carried away at the taking of Samaria. We must here observe the justice of
King Darius towards the Jews, and the concern he shewed, in hastening the
rebuilding of the Temple of Jerusalem, even by furnishing a part of the necessary
expences, both for that, and the performance of Divine Service, out of his own
revenues. (For further particulars the Industrious Mason is referred to our regular
Chapters).
—*—
ARK MASON DEGREE.

——
WHAT do the Three Principals109 represent?—Noah and his two Sons
Shem and Japheth.—Why is Noah’s second Son excluded?—For exposing his
Father to his Brothers,110 which occasioned that heavy curse falling on his pos-
terity; for about 800 years after, the Israelites, descendants of Shem, took
possession of the Land of Canaan, destroyed most of its inhabitants, and laid
heavy Tributes on the Remainder; and afterwards the Greeks and Romans, the
descendants of Japheth, brought into subjection the Relicks of Canaan, who set-
tled in Tyre, built by the Sidonians, in Thebes, built by Cadmus, and in Carthage,
built by Dido; so that Canaan and his posterity became slaves to both their
brethren Shem and Japheth.—What parts of the earth did the posterity of Noah’s
Sons possess?—Ham the South, Japheth the North and West, for we are to recol-
lect that the blessing upon Japheth is, that his Territories should be enlarged, and
accordingly / (90) his posterity spread themselves, and possessed not only all
Europe, and Lesser Asia, but Madia [= Media?] likewise, and part of Armenia,
Iberia, Albania, and the vast regions towards the North, now inhabited by the
Tartars. And the posterity of Shem inhabited the East.—What are those Three
Principals farther emb[l]ematical of ?—Sun, Moon, and Stars.—Why so?—
Those who move in the highest sphere of life have, indeed, the largest province
wherein to do good; but those of an inferior degree, will be as eminently distin-
guished in the Mansions of Bliss, if they move regularly, and are useful Members
of Society, as the highest: He who performs his part best, not he who personates
an exalted character shall meet with applause; for the Moon, although she bor-
rows all her light from the Sun, evidently sets forth the glory of God, and the
Flowers of the Field declare her power equal with the Stars of the firmament.—
Give a full definition of Noah’s Ark, and likewise the nature, cause, and consequence
of the General Deluge.—From the measure of the Cubit, it appears that the
Length of the Ark was 150 yards, the Breadth of it 25 yards, and the Height of it
15 yards. It is highly worth being mentioned, and reflected on, that no[t]with-
standing the experience of above 4000 years since, yet human ingenuity cannot
now contrive any proportions better adapted than that of the Ark were, not only
to resist the force of the waters and the winds, but also for all the purposes it was
intended for.—About 200 years since, Peter Jansen,111 a Dutch merchant, caused
a ship to be built, answering in its respective proportion[s] to those of Noah’s
Ark; the Length of it being 120 feet, the Breadth of it 20, and the Depth of it 12.
At first this was look’d upon as no better than a fanatical vision of this Jansen,
and whilst it was building, he and his ship were made the sport of the Seamen,
&c.; but afterwards / (91) it was found, that ships built in this fashion were, in
the time of peace, beyond all others the most commodious for commerce;
because they would hold a third part more, without requiring any more hands,
and were found far better runners than any made before. Thus we have a collat-
eral proof, no ways inconsiderable, that the spirit of God, from whom cometh all
understanding, directed in that matter. We find assigned the reason, in God’s
counsels, for the preservation of men and animals in the Ark, viz. to keep seed
alive upon the face of the earth.112 God could have preserved Noah from the wrath
that was to come, by taking him to Himself, as He did Enoch. He could, after
having destroyed every species of animals, with His word only, have created an
entire new race upon the face of all the earth; but this was not consistent with
the purposes of His Wisdom. The great Apostate Spirit would undoubtedly have
triumphed, to have seen even one Order of God’s works or creatures entirely
ruined and blotted out from the face of the creation, by his malicious attempts.
All orders of beings would, undoubtedly have trembled, to have seen him prevail
in any one instance; if even the meanest of God’s works had been entirely
destroyed or annihilated, by any means of his, he would have gained the auda-
cious point he aimed at, to sit on the Throne of God. It is therefore, that the Power
and Wisdom of God, has been ever since employed, instead of destroying, in pro-
ducing a greater Good from the Evil he has wrought, and bringing back things
not only to their first perfection, but to a still higher degree. God’s ways are far
above our ways; Wisdom is the first principle of all His actions. We may look
upon the destroying the whole World by the Flood, as a most terrible and severe
judgment, and undoubtedly, it ought to be a warning to us how we commit sin;
yet we think not of God as He is, / (92) if we suppose, that like a provoked human
being, He brought all this destruction for revenge. No; it was His Wisdom, and
His Goodness that produced it. For mankind being grown universally corrupt, to
a very extraordinary degree, it was the highest act of Wisdom, and Goodness to
succeeding generations, to take them away from the earth, that the generation to
come might proceed from a good Stock, instead of a corrupt one; for we find,
that in general, the branches will partake much of the nature of the root from
whence they spring. And accordingly, through this means, and other succeeding
wise alterations, which God made in His dispensations to Man, there is a great
probability, that the world in general has never since been so universally and
presumptuously wicked and impious.—In respect to the Ark itself, it was a long
range of buildings, with a sloping roof, something like one of our large barns, but
only divided into several stories. The Gopher wood of which it was made, is sup-
posed to be what we now call the Cypress, as that is a wood which no worms, or
corroding animal will touch. It has been doubted by some, whether the Ark
could be capable of containing two of every sort of creatures, with provisions
necessary for their support for a whole year, (for so long it appears Noah staid in
the Ark); but this arises from taking things at large, without duly considering
them; thus we are apt to think that the different kinds of creatures on the earth
are almost innumerable; and yet, upon a distinct enquiry it is found, that all that
are now known, are not a hundred different sorts of beasts, and not two hundred
of birds; the far greater part of these are of no great bulk, and many of them
exceeding small; so that some Writers have plainly demonstrated, that all the
creatures in the Ark could not take up more room than 500 horses; and consider-
ing that the Ark was divided into three / (93) stories; it included a vast space, and
must be capable of holding a prodigious quantity. It is amazing, and scarcely
credible what a number of Men, what a quantity of provisions, and all things
necessary, what a store of goods a ship of the first rate will carry; and, according
to the calculations made of the dimensions of the Ark, it was larger than forty
ships of a thousand tons each.—In respect to the Deluge, we find, by Scripture,
that all the high hills, that were under the whole heavens were covered with waters.113
In this particular circumstance being recorded there has arose an evidence to the
world, of the certainty of this important fact, which will exist as long as the
world endures; for examine, the highest eminences of the earth, and they all,
with one accord, produce the spoils of the ocean deposited upon them on that
occasion; the shells and the skeletons of sea fish, and sea monsters of all kinds.
The Alps, the Appenine, the Pyrenees, Libanus, and Atlas, and Ararat, every
mountain and every region under Heaven, (where search hath been made), from
Japan to Mexico, all conspire in one uniform, universal proof, that they all had
the Sea spread over their highest summits. Search the earth, you shall find the
Mouse-deer, natives of America, buried in Ireland; the Elephants, natives of Asia
and Africa, buried in the midst of England; Crocodiles, natives of the Nile, in the
heart of Germany; Shell Fish, never known in any but the American Seas,
together with entire skeletons of Whales, in the most inland regions of England;
trees of vast dimensions, with their roots and tops, and some also with leaves and
fruit, at the bottom of Mines and Marles; and that too, in regions where no tree
of that kind was ever known to grow, nay, where it is demonstrably impossible
they could grow. If you ask how all this could be? How shells could float in the
water, so as to reach and rest on / (94) the tops of Mountains, or how both they
and other creatures should sink so deep into the Earth, as to be found at the bot-
tom of Mines and Quarries? The answer is—that all these events perfectly
demonstrate Moses’s account of this matter to be incontestably true; since all
these events could plainly come to pass, according to his account of the matter,
but are utterly impossible and unimaginable upon any other principles. We now
see shells of all kinds constantly thrown upon the shore, by the working of the
sea; and therefore, when all parts of the earth became shores, by the gradual
swelling of the waters, it is obvious that they must all have sea shells successively
thrown upon them; and as in all probability no fish were destroyed for food,
before the flood, it is evident that shell fish, as all others, must have been in pro-
digious quantities in the Sea, at that time.—Besides this, Moses tells us that the
fountains of the great deep were broken up114 on this occasion. Now the rushing up
of the waters through these fountains, must of necessity, cause so prodigious a
commotion in the sea, as would throw up the heaviest bodies from the bottom
of the ocean; and this working of that huge flood, added to the incessant agita-
tion of the rains and tides for so many days together, was sufficient to throw
bodies of almost any weight, and much more such light bodies as shells, upon
the tops of the highest mountains. And as the breaking up of these fountains of
the deep, is abundantly sufficient to account for any effect of the deluge, now
observable upon the greatest heights of the earth, so the return of the waters into
the bowels of the earth through the same channels, when God shut up the foun-
tains of the deep, must of necessity carry bodies of all kinds, back with them
again into the bowels of the earth. This great event we find likewise is had in
remembrance over all the earth, and in every part of the /(95) known world there
is a tradition of it; and the inhabitants of all parts give some account of the man-
ner of the restoration of mankind through the indefaticable [sic] exertions of
ROYAL ARK MASONS, from whence it appears that there has been an univer-
sal tradition over all the face of the earth, that the first race of mankind were
destroyed by a Deluge of waters. Several learned men have formed calculations of
the number of inhabitants on the earth before the Deluge, and suppose upon a
moderate computation, there were, at least, two millions of millions of souls,
which they think a greater number than what is at present on the earth. Thus was
the race of sinners swept from the face of the earth: a terrible example, to all suc-
ceeding ages! All their power, their numbers, and their mighty strength, availed
them nothing. When God arose to Judgment, all their pride was blasted, and they
were scattered like as stubble. With what horror did they see the increasing waters
rise all around to overwhelm them, without any place to fly to? How did those
who lived where Noah did wonder at the strangeness of his salvation, so far beyond
all that they looked for! 115 How repenting and groaning for anguish of spirit did
they reflect upon themselves, “This is he whom we had sometimes in derision,
and a proverb of reproach: we fools accounted his life madness: how is he now set
in safety: his reward is with the Lord, and the care of him is with the Most High;
for with his right hand does he cover him, and with his arm does he protect
him.”116 In the last period of the old world, we find God giving a proof that the
whole earth was His, and all that is therein, that every thing existed by His Will
only, and that He could utterly destroy the earth, and all the inhabitants thereof,
whenever He saw fit; and that man might know that this was so, He publicly
declared that He would / (96) destroy all the inhabitants of the earth, and the
manner in which He intended to do it, 120 years before he put it in execution,
that all succeeding generations might know that it was HE, even HE, that had
done it; and from hence learn to fear HIM, before whom all the Nations are as a
drop of the bucket, and are counted as the small dust of the ballance; yea, even are
less than Nothing and Vanity.117
—*—
KNIGHTS TEMPLAR DEGREE.

——
WHAT does the Triangular Sconce with 33 lights represent?—The Age of
our blessed Lord and Saviour.—What does the Twelve outer lights represent?—
The Twelve Apostles.—Why are the Three corner lights larger and more
conspicuous than the others?—To represent the Three Favorites of our Sav-
iour.—Why is one of the lights extinguished?—In allusion to Judas betraying his

Lord and Master for Thirty pieces of Silver,118 upon which his remorse arose to
such a pitch, that unable to support the torments of his wounded conscience, he
hanged himself 119 on a tree growing out of a precipice, and the rope, branch, or
handkerchief breaking by the force with which he threw himself off, he fell down
the precipice, burst asunder, or was dashed in pieces by the force of the fall, so
that his bowels gushed out, his light is therefore extinguished amongst us as
Knights Templars.—What do the Cross-bones and Scull represent?—Those
emblems of mortality allude to Golgotha,120 which signifies a Scull; in Latin it is
called Calvary;–the place might be so called either / (97) because criminals used
to be executed there, or because the charnel house, or the common repository for
bones and sculls, might have been there.—What do they farther represent?—The
remains of Judas.—What does the Sword represent?—St. Peter’s fidelity to his
blessed Lord, who manfully drew his sword, and cut off the Ear of one of the
Roman Soldiers, who assaulted his Master.121—What does the Cock repre-
sent?—The fall of St. Peter,122 which affords a flagrant and melancholy proof of
the frailty and inconstancy of human nature. Every example of this sort is a
standing lesson of humility and caution to the rest of mankind; and the moral
causes of it may, in some instances, be distinctly traced, and have the same influ-
ence at all times. St. Peter appears by his whole history to have been a person of a
lively and sanguine temper. We find him upon many occasions, professing with a
peculi[a]r earnestness and warmth, his affection and inviolable fidelity to his
Master; and resenting every thing which he apprehended was injurious to him,
or disparaging to his dignity. He could therefore hardly bear to be told, even by
Christ himself, that the strength of his zeal would ever abate, and much less that
he would openly deny his Lord; but from the forwardness, and some degree of
presumption that was natural to him, joined with the experience of an honest
uncorrupted heart, he declared his resolution (in which he had made no doubt
but he might confide) to die with him, rather than, through base fear and cow-
ardice, to betray and desert his cause. And the very same circumstances that
account for the vehemence and heat of his resolution, will likewise account, in a
great measure, for his inglorious fall. For, presuming too far, and having no dis-
trust of his own firmness and stability, it is highly probable, that he stood less
upon his guard, and neglected to / (98) weigh with that seriousness and delib-
eration which the importance of it deserved, the seasonable and friendly
admonition which his MASTER had given him. And thus the temptation
assaulted, over-powered him, and robbed him of his best treasure, his innocence,
before he was duly sensible, though forewarned of his danger. To the account of
St. Peter’s heinous dissimulation and apostacy from the truth, it is necessary to
do justice to his character, that there be added what followed in consequence of
it, his humiliation and repentance; which were attended with all possible marks
of integrity and ingenuity of mind. For though he fell, and that fully and shame-
fully too, partly through his presumption, and partly through the sudden
consternation by which he was oppressed and dispirited, and deprived of the aids
and succours of reason; yet the integrity of his heart, which was only controuled
[sic] in its usual operation by the present violence of the temptation, but had
never totally deserted him, revived upon the first serious reflection, and discov-
ered its superior influence. He lamented his error, and cor[r]ected it, his
reformation was complete and lasting: he asserted the truth against its numerous
and powerful opposers, undaunted and unmoved, under the bitterest reproaches
and persecutions; and sacrificed, for the sake of the glorious cause which he had
deliberately espoused, ease, liberty, and life.–His inward goodness, now better
fortified and prepared for trials, shewed itself to be invincible; and he fulfilled
the resolution which he had before violated through an unexpected surprize and
terror, the resolution of even Dying for CHRIST, rather than consent to deny
him.123—What do we learn by the Birth of our blessed Lord and Saviour?—He
being the day Star of mercy hath risen to conduct our feet in the paths of truth
and peace.—What do we learn by his Life?—All virtues requisite / (99) for us to
follow, he being the Way, the Truth, and the Life.124—What by his Death?—That
our debt of nature is fully paid, and the rigour of the law fully satisfied, wherein
standeth our Redemption.—What by his Resurrection?—A firm conquest over
Sin, Death, the Devil, and Hell, wherein standeth our Justification. The Ancient
Philosophers, who believed the Immortality of the Soul, admitted also a Resur-
rection: whether they had received this opinion from the Eastern people among
whom they had travelled, or whether they inferred a Resurrection from the
Immortality of the Soul, as a necessary consequence, persuading themselves, that
a soul could not long continue, without being united to a body, is uncertain. But
they explain this Resurrection in different manners. Pythagoras held a transmi-
gration of Souls, which was nearly the same with that of Plato: Thales and
Democritus125 held also a kind of Resurrection; but the manner how they
explained it is not known.—The belief of a Resurrection from the Dead, is an
article of faith taught both in the Old and New Testament, and embraced both
by Jews and Christians. At the time that our Saviour appeared in Judea, the Res-
urrection was received as one of the principal articles of the Jewish religion, by the
whole body of the nation (the Sadducees only excepted). Some Jews believe that
only the Israelites shall rise, and that such as have been wicked among them, shall
have no part in this happy state. Some among them maintain that men will be
subject to die again after the Resurrection, and that their Souls only will enjoy
eternal happiness. It is also a common opinion among them, that all men, at least
all the Israelites, shall arise in the land of Canaan; and hence proceeds the ardent
desire they have always had of being buried in that country. One of the greatest
arguments of the truth of Christianity is drawn from / (100) the Resurrection of
our Saviour, the circumstances of which are handed down to us in so plain and
clear a manner by the four Evangelists, as make the evidence of this important
truth amount to a demonstration. Christians generally believe, that at the day of
Judgment, the very identical body they have now, with the same flesh, blood, and
bones, will be raised from the dead. The two principal philosophical objections
against it are these: that the same substance may happen to be a part of two or
more bodies: thus a fish feeding on a man, and another man afterward feeding on
the fish, part of the body of the first man becomes incorporated with the fish,
and afterwards with the last man. Again, instances have been known of one
man’s immediately feeding on the body of another; and among the Cannibals in
the West Indies, who devour their enemies, the practice is frequent. Now it is
alledged, where the substance of one is thus converted into the substance of
another, each cannot arise with his whole body, to which then shall the common
part be allot[t]ed? To this objection some answer, that as all matter is not capa-
ble of being assimilated to the body, and incorporated with it, human flesh may
very probably be of this kind, and therefore, what is thus eaten, may be again
excreted and carried off. But Mr. Leibnitz126 observes, “that all that is essential to
the body, is the original stamen, which existed in the semen of the father; this
may be conceived as the most minute point imaginable, and therefore not to be
seperated, nor any part of it united to the stamen of any other man. That all this
bulk we see in the body, is only an accretion to this original stamen, and there-
fore there is no reciprocation of the proper matter of the human body.” Another
objection is, that we know, by the late discoveries in the animal oeconomy, that
the human body is continually changing, and that / (101) a man has not entirely
the same body to day as he had yesterday; and it is even computed, that the
whole body in seven years undergoes a change. Which of these many bodies
then, that the same person has in the course of his life, is it that shall rise? Or
does the matter that has ever belonged to him ever rise again? Or does only some
particular system thereof ? The body, for example, he had at 20, at 40, or at 60
years old? If only this or that body arise, how shall it be rewarded, or punished
for what was done by the other? And with what justice does one person suffer for
another?
To this it has been answered, on the principles of Leibnitz, that notwith-
standing these successive changes, this stamen, which is the only essential part
of the body, has always remained the same; and that on Mr. Locke’s127 principles,
personal identity, or the sameness of a rational being, consists in self-conscious-
ness, in the power of considering itself the same thing in different times and
places. By this, every one is to himself what he calls self; without considering
whether that self be continued in the same or several substances. It is the same
self now it was then, and it was by the same self which now reflects on an action,
that action was performed. Now it is this personal identity which is the object of
rewards, or punishments, which, it is observed, may exist in different successions

of matter; so that to render the rewards, and punishments, just and pertinent, we
need only to rise again with such a body as that we may retain consciousness of
our past actions. But our wonder at this event, with every objection concerning
the Resurrection, will cease, if we consider, as a learned and judicious Divine has
observed, 1. That though material things may change their forms and shapes,
may be resolved into the principles of which they are formed, yet they are not
annihilated, or reduced to nothing, nor can / (102) be so by any created power.
2. God is omniscient, His understanding is infinite: Therefore he knows all
things whatsoever; what they were at any time, what they are, and where they
are to be found. Surely Omniscience can distinguish betwixt dust and dust; and
He, who knows all things to perfection, cannot be liable to any mistake about
His own creatures. Whoever believes an infinite understanding must needs own,
that no mass of dust is so jumbled together, but God perfectly comprehends,
and infallibly knows, how the most minute particle, and every one of them, is
to be matched; and therefore he knows where the particles of each dead body
are, whether in the Earth, Sea, or Air, how confusedly soever they lie scattered;
and particularly he knows where to find the primitive substance of the Man-
eater, however evaporated or reduced, as it were, into air or vapour, by sweat or
perspiration; and how to separate the parts of the body that was eaten, from the
body of the Eater, howsoever incorporated, or made one body with it; and also
to separate from the Man-eater’s body, that part of the devoured body which
goes into its substance, and is indeed but a very small part of it. 3. Now to this
infinite understanding join infinite power, whereby God is able to subdue all
things to Himself; and this great and glorious work will appear most reasonable.
If Omniscience discover[s] every little particle of dust, where it is, and how it
is to be matched; cannot Omnipotence collect and join them together in their
order? Can the watch-maker take up the several pieces of a watch, lying in a
confused heap before him, and set each in its proper place; and cannot God put
the human body into order, after the Dissolution? Did the Almighty speak the
world into being out of nothing; and cannot he form man’s body anew, out of its
pre-exisitant matter? If he calleth those things / (103) which be not, as though
they were, surely he can call those thing[s] that are dissolved, to be as they were
before the compound was resolved into its parts and principles. Therefore, these
things being duly weighed, why should it be thought a thing incredible with you
that God should raise the dead? God not only can do it, but He certainly will
do it, because He hath said it.—What do we learn by his glorious Ascension?—
That he is gone before us to open the gates of Paradise, that hath long been shut
against us; for he saith in my Fathers house there are nany [= many] mansions, if
there were not I would have told ye, but I go to prepare a place for you, for where
I am, there shall my Servants be also.128 Thus Brothers, by those five most essen-
tial points, the Birth, Life, Death, Resurrection, and Ascension of the glorious and
celestial Captain of our ENCAMPMENT have we pointed out to us the chief
Corner Stone; and the summit of our E[t]ernal Bliss: not in a place built with
hands–Eternal in the HEAVENS.129
THE END.
ERRATUM.
In Page 81, lines 8 and 10, instead of 170, read 70 years captivity, &c.
From the Press of J. Atkinson, Deal.–1802.

[WILLIAM FINCH], LECTURES ON MASONRY
([1809 OR 1810])
[William Finch], Lectures on Masonry ([London, 1809 or 1810]). LMFL BE.210.

FIN / L29784 or L29785.
As opposed to Browne, Finch continued after 1802 publishing further versions

of his Lectures.1 D. Vieler regards the ‘lectures in manuscript’ that Finch pro-
duced around 1806 ‘in substance a third edition’; but ‘Finch returned to print in
1808, and the fourth, fifth and sixth editions of the lectures were published in
that and the two subsequent years’.2 Included here is one of those versions. John
Hamill – former Librarian of the LMFL – regards it the one from 1810, as he
wrote in a note added to it:
The 1810 edition advertised in Finch’s circulars of 5 April and 10 October of that
year. Comprises: 1st degree 7 sections; 2nd degree 3 sections; third degree 3 sec-
tions; and the ‘Interesting particulars’ and the ‘Advertisement to Brothers’, which
differs from the 5th ed. in that it refers not to ‘Ancient Working’ but to ‘Ancient
York Working’.3
This copy is complete in that it includes the completion of the ‘Particulars’ and
Key to the lectures.
Originally issued in three parts (pp. 1–16, 17–30, 31–2), it has at the foot of
p. l6 an advertisement for printed lectures of the additional degrees which will be
ready ‘about the month of February 1812’ which would seem to imply a date of
1811. However, the clue to dating is found in the statement at the foot of p. 32 re-
ferring to the ‘Ancient lectures just printed’, whose lectures were advertised as being
ready for sale in the circular of 10 October 1810. This present pamphlet, although
not stated as such, is therefore the 7th ed.4 of Finch’s ‘Moderns’ lectures (see my
bibliographical notes on Finch). August 1976. J. M. H.
According to Vieler, however, this is the fifth edition of 1809, since ‘the “Adver-
tisement to Brothers” in the 1809 edition … implies that the “Ancient System”
had been neglected for 92 years, that is since 1717’,5 (1717 + 92 being 1809) and
that is indeed found on p. 30 of the version reproduced here. The reason why it
is really interesting to include not only the 1802 version of Finch’s lectures, but
– 341 –
this later version as well, is that ‘there is no question that Finch 1810 brought
his earlier work – partly with assistance from Browne or some common source
– much closer in form, content and wording to the post-Union Emulation
lectures’.6 But since ‘the 1808 to 1810 editions are … substantially similar’,7 espe-
cially the 1809 and 1810 ones, this must hold for the version reproduced here,
regardless whether it is the 1809 or the 1810 version. Of course it is a logical
fallacy to claim that Finch brought here ‘his earlier work … much closer … to the
post-Union Emulation lectures’, but presenting two of his versions here shows
part of the process of development that would eventually result in the Emulation
working of today.
The lectures Finch published from 1808 to 1810 ‘are printed “in clear” but
secrecy is as much preserved as in the 1801–1802 editions … by the extensive
use of dashes, only some of which are explained in the separately issued Keys’.8
Indeed, the whole text is full of words that are reduced to their first letter fol-
lowed by a long em dash (x—), or even to a long dash alone. Some dashes indeed
must represent more than one word. Sometimes Finch uses also dots or asterisks
instead of dashes. Although the extent to which this suppression of readable text
is used goes not as far as in Preston’s Syllabus, it still makes it extremely difficult to
reconstruct the text. Finch gives two Keys, which both pertain to the second half
of his text only, but the number of suppressed words in this edition is c. 1,700,9
whereas the keys have only c. 500 words together.10 Nevertheless, I used those keys
in the first place for resolving the suppressed words. Secondly, I compared this
version with Finch’s own 1802 edition, and then with Browne’s 1802 publica-
tion that clearly influenced this version significantly. Thirdly, it turned out that
a number of the remaining dashes could be resolved by comparing the text with
that in the Dalziel manuscripts from 1830 (see Volume 3, Alexander Dalziel’s
Manuscripts). For the resolution of the remaining dashes (only a few per cent) I
have used editorial judgement based on my general knowledge of similar texts and
from the logic of the context, but in some cases I felt obliged to merely mention
in notes some suggestions, or leave a dash unresolved.11 Especially the paragraphs
concerning ‘the ancient laws of Tyre’ in the ‘interesting particulars’, which Finch
gives after the ‘End of the Lectures’ on pp. 28, 29 and 31, are so unusual12 that it
is almost impossible to know what he tried to communicate, and they may have
been as incomprehensible for the masons of his time. Possibly that is exactly what
he intended, hoping to attract that way more participants for his private instruc-
tions, which were gratis for those who bought for at least two pounds from him.13
But, as we will see in volume 3, there may be another explanation. Finch seems
to have been in close contact with members of Preston’s ‘Ancient and Venerable
Order of Harodim’; maybe he was even a member himself. And it is significant
that ‘the ancient laws of Tyre’ are mentioned also only in what probably were
the lectures developed for that Order. Be that as it may, since these passages do
[Finch], Lectures on Masonry 343
not seem to have played any role in the history of the development of the English
masonic rituals, I assume that it is not too bad that I did not manage to resolve all
suppressed text here.
Notes
1. On Finch, see the headnote to the previous text, William Finch, A Masonic Treatise
(1802).
2. D. Vieler, ‘William Finch – The Positive View’, AQC, 102 (1989), pp. 61–97, on p. 69.
3. Actually ‘Ancient York System’ or ‘Ancient York Manner’.
4. Vieler, though referring to Hamill, regarded the 1810 version as the sixth edition (Vieler,
‘William Finch – The Positive View’, p. 69).
5. Vieler, ‘William Finch – The Positive View’, p. 71.
9. Their distribution over the text is uneven: first degree 7 per cent, second 4 per cent,
third 28 per cent, and the ‘interesting particulars’ 17 per cent. This results from the fact
that the first and second degree contain a number of ‘long’ answers (corresponding to
what Browne calls ‘Eulogiums, and Illustrations’), which are virtually in clear, whereas
the third degree contains almost only answers of the short type, where the suppression
of words is found much more abundantly. The only long answers in the third degree
are those containing the Hiramic legend (which have many suppressed words) and one
explaining the five points of fellowship (which has only a few).
10. Such counts can only be approximate, since it is not always clear if a dash represents one
or more words. Furthermore, the keys contain some words which cannot be inserted in
the text, and they have some overlapping as well.
11. I thank here Glenys A. Waldman, librarian of the Masonic Library and Museum of
Pennsylvania, who compared this text with Finch’s 1815 edition, by which some further
dashes could be resolved. In the text of the three degrees no dashes remained unresolved;
only in the ‘interesting particulars’ there are still nineteen.
12. The only parallels I found are in the Dalziel 1830 MSS (see Volume 3, Alexander Dal-
ziel’s Manuscripts), but the still unresolved words are not found there either.
13. ‘EVERY Mason whose purchase amounts to two pounds, will receive, gratis, of Broth-
er W. FINCH, the Initial Synopsis; and likewise some oral information on that
which is of the utmost consequence, for enabling him to understand, and conduct the
whole proceedings of Masonry’ (start of the ‘Advertisement to Brothers’, below).
LECTURES ÙN MASONRY.
THE TIIREE DEGREfes ÒF CRAFT— EÀP..FC..and MM<

FIRST SECTION. FIRST DEGREE. 5
AS Free and Accepted Masons, Wliere did you and I first m —t ?
tFpon the Sq—.
Whert hope io p—t f Upon the L—.
Why vi—, and pm-m in this peculiar inanner ?
As Masons, we ought always to m— upon the Sq—, so as to be ena«
!bled to p—t upon the L— with ali mankind ; but more especially with a
Brother Mason.
From •whence carne you ? From the W — -
Whtre do you direct ysur coirne? To the E—.
What induce» you to leave the W— to go to the E ?
In search of the M—, and from binato gain instructiots.
Who are you that ioani inttruction ?
A Free aud A—M—. • •
"VVhat sort of men ought F— and A— M— to be ?
Free men born of a free woman ; brother ,to a king ; fellow to a prince ;
and companion to a b —, if a Mason, and a worthy man.
Why so free-born ?
It treats of that grand festival which Abraham made atthe weaning of his
Son Isaac—When Sarah 6aw Ishviael, the son of Hagar, the Egyptian
^bond-woman, teazing and perplexing her son, she remonstrated with Abra-
ham, saying, put avvay that bond-woman and her eoo, for such as they shall
not inhcrit with the free-born ; she speaking as being endowed by divine in-
spirntion, -well knowing • that from lsaat's loins would spring a great and
miglity people, such as would serve the Lord with Freedom, Fand Z, and
she fearing if they were brought up togethcr, Isaac might imbibe some of
Ishmael's slavish principles, it being generally remarked that the minds of
slaves are inuch more contaminated than the free-born.
Why those equalìties amongst Masons* - • > - , i •;.
We are ali equ'al by creation, but more so by the strength of our masonie
Ob-
Generally tpeaJcing as a Mason, from tohence carne you ?
From the Holy Lodge of St. John. . -'„
' What recomviendàtion haoe you brought ? • - (
The recommendation I brought from the Holy Lodge pf John i» to
g—t ypur W ^ p ~
• ' Atiy other recommendation ?
?A hearty good wish to ali B — a n d
B
[William Finch], Lectures on Masonry ([1809 or 1810])
LECTURES ON MASONRY.
-----
the three degrees of craft—
eNTERED apPRENTICE, fELLOW cRAFT and mASTER mASON.
FIRST SECTION. FIRST DEGREE.
AS Free and Accepted Masons, Where did you and I first meet?
Upon the Square.
Where hope to part?
Upon the Level.
Why meet, and part in this peculiar manner?
As Masons, we ought always to meet upon the Square, so as to be enabled
to part upon the Level with all mankind; but more especially with a Brother
Mason.
From whence came you?
From the West.
Where do you direct your course?
To the East.
What induces you to leave the West to go to the East?
In search of the Master, and from him to gain instruction.
Who are you that want instruction?
A Free and Accepted Mason.
What sort of men ought Free and Accepted Masons to be?
Free men born of a free woman; brother to a king; fellow to a prince; and
companion to a beggar, if a Mason, and a worthy man.
Why so 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 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
– 345 –
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.
Why those equalities amongst Masons?
We are all equal by creation, but more so by the strength of our masonic
Obligation.
Generally speaking as a Mason, from whence came you?
From the Holy Lodge of St. John.
What recommendation have you brought?
The recommendation I brought from the Holy Lodge of St. John is to greet
your Worship well.
Any other recommendation?
* A hearty good wish to all Brothers and Fellows. / (2)
What is our peculiar province as Masons?
To learn to rule and subdue our passions, and make a zealous but prudent
progress in the noble science of Masonry.
By this I presume you are a Mason?
I am Right Worshipful Sir, to [= so] taken and accepted amongst broth-
ers and fellows.
How shall I know that?
By Signs, Tokens, and [the] perfect Points of [my] Entrance.
What are Signs?
All Squares, Levels and Perpendiculars, are true and proper Signs to
know a Mason by.
What are Tokens?
Certain regular and friendly Grips which enables [sic] us to know a brother
Mason in the Dark, as well as the Light.
Will you give me the Points of your Entrance?
If you will give me the first, I will give you the second.
It is my duty to Hail.1
And mine to Conceal.
What do you wish to Conceal?
All Secrets and Mysteries belonging to Free and Accepted Masons.
Those brethren having informed me that it is their province to Conceal, will
you Reveal?
Of, At, and on.
Please to explain them?
Of my own free will At, the door of the Lodge; and on, the point of Some
Sharp Instrument.
Those brethren having given me sufficient proof thus far, that they are brother
Masons; I wish furthermore to be informed, by what means you are enabled to know
yourself to be a Mason?
By the regularity of my Initiation and having been often tried and admitted
in various Lodges, and now rise to be approved or disapproved by your
Worship.
When was you made a Mason?
At the time the sun was in its meridian splendour.
How do you reconcile this?
The earth revolving on its axis to complete its diurnal revolution, must per-
petually present some part of its surface to this grand Luminary; consequently
[it] can never be without its meridian glory.
Where was you made a Mason?
In a Just and perfect Lodge of Masons.
What is a Lodge of Masons?
An assemblage of Brethren met to expatiate on the Mysteries of the
Craft.
What makes it Just?
The Holy Bible.
What makes it Perfect?
Seven, or more regularly made masons.
Why was you made a Mason?
For the sake of Secrecy and to be brought from darkness to Light.
Have Masons any secrets?
They have, — and many valuable ones.2
Where do they keep them?
In their Hearts.
To whom do they Reveal them?
*To none but Brothers and Fellows.
How do they Reveal them?
By Signs Tokens and particular Words.
How do they get at them?
By the help of a Key.
Does this Key hang or lie?
With genuine Masons it always hangs.
Why is the preference given to hanging?
It ought always to hang in a brother’s defence, and never lie to his prejudice.
What does it hang by?
The thread of life, which is Nine Inches or a Span and the physical dis-
tance between Gutteral3 and Pectoral. / (3)
Why so nearly connected with the Heart?
Because it is the Index of the Mind and ought to utter nothing but what the
Heart truly dictates.
What Metal is the curious Key made of ?
It has never yet passed the fiery ordeal of Vulcan,4 or his descendants, con-
sequently it is not made of Metal, or any Foreign Body, but of a Tongue of
a good report.5
CHARGE.
That excellent Key—which always opens the Lock of Defence to an absent
Brother.
SECOND SECTION. FIRST DEGREE.
Brother Senior Warden. Where was you first prepared to be made a

Mason?
In my Heart.
Where next prepared?
In a room adjoining the Lodge.
Who conducted you there?
A Free Mason.
What did he cause to be done?
By his kind superintendance, I was divested of all metal; I was then hood-
winked and slipshod and to complete my Preparation I was haltered as
masons generally are under the like circumstances.6
Why was you divested of metal?
That I might take nothing of[fensive] or defensive into the Lodge to
endanger its honour, safety, or harmony.
State the second reason?
As I was accepted7 into Masonry in a state of poverty it was to remind
me to relieve the distresses of my fellow creatures, knowing or considering them
to be deserving objects, or where pity excited my assistance; remembering at all
times, that neither the calls of compassion, or the duties of masonry, required
me to do beyond my ability; or where injury to myself or connections were likely
to follow: but adverting to the nature of our sacred and heaven-born compact,
it points out a true brother in distress, in preference to any others under similar
circumstances.
There is also a third reason?
At the Building of Solomon’s Temple there was not heard the sound of
and [= any] Metal Tool.
Is it possible that building could be completed without the sound of Metal Tools?
The sacred records inform us that the stones were hewn in the quarries of
Tyre and there fashioned, polished, marked and numbered: the timber was cut
down in the forests of Lebanon, and there carved, framed, marked and num-
bered also: from thence they were floated down to Joppa, and conveyed to
Jerusalem on curious carriages prepared for that purpose; and when brought
to the Holy City, they were put together through the divine inspiration of our
Grand Master, without any assistance from Metal Tools.
Why were Metal Tools prohibited?
That the Temple should not be Polluted.
For why where you hoodwinked?
If I had refused to have gone through the usual ceremonies I might be
conducted back8 without discovering any part of Masonry.
There is a second reason?
As I was Received into Masonry in a state of natural and artificial dark-
ness, it was to remind me to keep all the world so, unless I found them
qualified to receive that information by a legal course of initiation.
There is also a third reason.
That my Heart might conceive before my Eyes could discover. / (4)
Why were [y]ou Slipshod?
It alludes to the command of the Almighty to Moses in the Burning Bush.
Being thus prepared, where was you Conducted?
To the Door of the Lodge.
How could you at that time know it to be a Door?
By first knocking, and afterwards gaining admission.
Who guarded that door?
The Tyler with his emblem of office.
What is the duty of a Tyler?
To keep off all intruders and see the candidates come properly prepared.
How did you gain your Admittance?
By Three Distinct Knocks.
What did they allude to?
That part of scripture which tells us to seek, and we shall find; ask, and we
shall have; knock and it shall be opened.9
How did you apply them to your then situation?
I had sought in my mind, I asked a favour of my friend, and when he
Knocked, the door of Masonry was Opened.
Who first came to your assistance?
The Junior Warden of the Lodge.—
What did he demand?
Who came there?
What answer was given to him?
One who had been well and worthily recommended, regularly pro-
posed, properly prepared, and then came of his own free will to be made
a mason.
What was the reply?

That I should halt till he had reported me to the Right Worshipful Master
in the East who ordered me to be admitted.
On what was you admitted?
On the point of a Sharp Instrument extended to my Naked Left Brest.
Why in that position?
To intimate that I was about to engage in that [= what] was something
solemn and awful, likewise to distinguish the Sex.
What was the first thing you did in the Lodge?
Kneel down for the benefit of a Prayer.
What was then demanded of you?
In whom I put my Trust?
Your answer?
In God.
What was the Master’s reply?
That I might safely rise and follow my leader, for one whose faith was so
surely founded could have nothing to fear.
How did your Leader dispose of you?
I being neither naked nor clothed, bare foot nor shod but in a humble
alternate moving bending10 posture; the Junior Warden friendly took me
by the hand and led me up the North round the Right Worshipful Master
in the East; down the South, and delivered me over to the Senior Warden
in the West.
Why are you led round the Lodge at that time in such a manner?
It was figuratively to point, out to me the seeming state of poverty which I
then represented:11 on the 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 dis-
tressed, 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 Brothers that I was the Candi-
date 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.
Who are fit to be made Masons?
Free men, of mature age, sound judgment, and strict morals. / (5)
Why free men?
That the vicious habits of slavery might not contaminate the principles of
the free-born.
Why of mature age?
To be the better enabled to judge for ourselves, and the fraternity at large.
Why of sound judgment and strict morals?
That both by precept and example we might be the better enabled to enforce
a due obedience to our excellent rules in masonry.
When you were delivered over to the Senior Warden in the West what did he?
He presented me to the Right Worshipful Master who taught me to
Advance by 3 Irregular Steps pointing out 3 more regular.
What do they point out?
Right Lines and Angles.
What do they morally teach us?
Upright lives and well squared actions.
What did the Master demand of you?
What I Came To Find.12
What was your Answer?
To be made a Mason.
Did the Master make you a Mason?
He did and in due form.
Please to describe that due form?
(This is too well known to be described to a Mason, and
oehers [= others] have no right to know it)
In this Solemn attitude of Body what was you asked to engage in?
To take the great and Solemn Obligation of a Free Mason.
Please to deliver it?
(For this Answer I refer my brothers to our Lectures in
Lodge Hours, as it is neither my Duty or Inclination to commit
it to writing, and for the same reason I omit the remainder of
this Section, as it constitutes part of the Initiation.)
CHARGE.
The heart that conceals and tongue that never improperly reveals any of the
royal and sublime secrets of Free-Masonry.
THIRD SECTION. FIRST DEGREE.
Brother Senior Warden when the Bandage was taken from your Eyes,
what first struck your attention?
Three Great Lights.
*How were they situated?
East, South, and West.
For what purpose?
Not only to show the due course of the sun, which rises in the East, gains its
meridian in the South, and disappears in the West, but also to light the work-
men to, at, and from, their labour.
*Was there any in the North?
There was none, because the sun being then below our horizon, can dart no
rays of light to this our hemisphere.
What do these lights represent?
The sun, moon, and Master of the Lodge.
Why so?
The sun to rule the day, the moon the night, and the Master of the Lodge to
rule and govern it in silence and secrecy.
Why is the Master of the Lodge put in conjunction with the sun and moon?
As it is by the blessed influence of the sun and moon, that we, as men, are
enabled to perform the duties of social life, so by the kind ability and assiduity
which every Master of a Lodge ought to possess, we, as Masons, are enabled to
perform those duties that the craft require of us. / (6)
By the assistance of these Lights, what did you discover?
The form of the Lodge: which in length, reaches from East to West; and
in breadth, from North to South; its depth, from the surface of the earth to its
centre; and the height forms a line parallel with the celestial canopy.
Why of this great extent?
Not only to show the universality of Masonry, but the unbounded influence
of its admirable laws.
On what ground is a Mason’s Lodge erected?
On holy ground, because the first Free Mason’s Lodge was consecrated by
the Almighty himself for that purpose; and held in the Holy City of Jerusalem.
What justifies us in asserting and claiming this glorious prerogative?
The three grand Offerings thereon Offered, which met with divine appro-
bation.
Please to explain them!
First —— 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 imprudently 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 Masonry holy.
How is a Mason’s Lodge situated?
Due East and West.
Why so?
Because all churches, chapels, and places of divine worship, with Mason’s
well-formed constituted Lodges are or ought to be so situated.
For which, we, as Masons, assign three reasons, please to give the first?
The sun, the glory of the Lord, appears in the East, and disappears in the West.
The second reason?
The holy Gospel was first preached in the East, and spread its blessed influ-
ence into the West.
Give me the third, last, and grand reason?
Whenever we seriously contemplate upon the beautiful works of the cre-
ation, 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, have [sic] never left us without a living witness
among men: we find Abel brought a more acceptable offering than his brother
Cain;13 of Noah being a just and upright man;14 of Jacob wrestling with an Angel,
and obtaining a blessing for himself and posterity;15 but we never find any 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 out-stretched arm,16 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 and possess the gates of their enemies, the Lord
thought proper to reveal to them the three most excellent institutions, the moral,
ceremonial, and judicial law;17 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
tabernacle to be erected in the wilderness, which contained the Ark of the cov-
enant, wherein was deposited the two tables of stones [sic], containing the law of
God, that was given to Moses upon Mount Sinai;18 this tabernacle was the model
of that magnificent temple built upon Mount Moriah, by that wise and learned
Prince King Solomon, whose regal splendour / (7) and unparalleled lustre
far transcends our ideas. This is the third, last and grand reason which Free
Masons give, why all churches, chapels, and places of divine worship as well as
Mason’s well-formed regular constituted Lodges are or ought to be so situated.
What supports a Mason’s Lodge?
Three grand pillars.
What are they called?
Wisdom, Strength, and Beauty.
Why so?
Wisdom to contrive, Strength to support, and Beauty to adorn.
How do you moralize them?
Wisdom to conduct us in all our undertakings, Strength to support us in all
difficulties, and Beauty to adorn the inward man.
The Universe is the temple of the Deity whom we serve; wisdom, strength,
and beauty are around His throne as pillars of his work, for His wisdom is infi-
nite, His strength is omnipotent, and His beauty shines forth in all His works
in symmetry and order; He hath expanded the heavens as a canopy, the earth
He hath planted as His footstool; He crowneth the heavens with stars, as a dia-
dem, 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;19 the three great pillars
which support our Lodges are emblems of His divine power; and further-
more represent, Solomon, King of Israel, Hiram, King of Tyre, and Hiram ABiff,
the widow’s son of the tribe of Naphtali.
Why these three great personages?
Solomon King of Israel for his great wisdom in building and dedicating
the Temple of Jerusalem to God’s service; Hiram King of Tyre for his great
strength, in supporting him with men and materials; and Hiram ABiff the great
and inspired architect, for his ingenuity and curious workmanship in beautify-
ing and adorning the same.
To what orders in architecture do we refer them?
The three most celebrated by Free-masons: the Doric, Ionic, and Corin-
thian.
What is the covering of a Mason’s Lodge?
A clouded canopy of divers colours, concentrated in the Heavens.
How do we hope to attain the summit?
By the true perpendicular erection of Jacob’s ladder.
Please to explain this ladder?
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 stratagem (in which
she succeeded) to obtain it for her favourite 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 proposed, in his heart to slay him, not only for having supplanted him in his
aged father’s blessing, but his birth-right also — Rebecca was no sooner informed
of Esau’s intention, than she prevailed upon Jacob to go down to Padan-aram, a
distant country in the land of Mesopotamia, and there marry one of the daugh-
ters of Laban, Rebecca’s brother; but as Jacob journied [sic] 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 there, in a vision, he saw a
ladder resting on the earth, its top extended to the heavens, with the angels of
God ascending and descending thereon; those ascending were representations of
those going up to the throne of grace to receive divine commissions, to bring
down and /(8) propagate on the face of the earth for the use of mankind; those
descending were representatives of those commissioned with that power. It was
there that the Almighty was pleased to make a solemn league or covenant with
Jacob, that if he would walk 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
favourite son, was by Pharaoh’s appointment, raised to the highest degree of exal-
tation, but the children of Israel in process of time, became the mightiest and
most powerful nation in that part of the world.
How many Staves or Rounds is this ladder composed of ?
As many as will point out every moral and social virtue, but the three princi-
pal ones20 are Faith, Hope, and Charity.
Why these three?
Faith in Christ, Hope in salvation, and Charity with all mankind.
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 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;21 this maintained, and well answered, by walking
according to our Masonic profession, will turn faith into a vision; and bring us
to that blessed mansion above, where the just exist in perfect bliss to all eter-
nity; 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 steadfast; 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 gra-
cious 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 in a just cause, we
shall finally overcome all difficulty. — Charity, oh! how lovely is the theme; it
is the brightest 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 of men, and blotteth them out from his recollection;22
then let us ever 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 heartfelt pleasure reward our labour, and the produce
of love and charity most assuredly follow.
Upon what does this ladder rest?
The Holy Bible.
Why so?
By the doctrines therein contained we are taught to believe in the dispensa-
tions 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 partak-
ers of those blessed promises therein recorded, which hope enables us to ascend
the second step; but the third and last being charity, comprehends the whole;
and the Mason who possesses this virtue in its ample sense, may justly be said
to have arrived at the summit of the science, figuratively speaking, to23 an ethe-
real mansion, veiled from [the] mortal eye by the starry firmament, but more
emblematically depicted in our Lodges by / (9) the Seven Stars, without
which number of regular made Masons no Lodge can be perfect, neither can
any gentleman be legally initiated therein.
CHARGE.
May every Mason arrive at the summit of his profession, where the just are
sure to receive their due reward.
FOURTH SECTION. FIRST DEGREE.

What is the inside of a Mason’s Lodge composed of ?
Ornaments, Furniture, and Jewels.
Name the Ornaments.
Mosaic pavement — blazing star, and the Indented or tassalated [sic]
border and Tracing Board.24
What is their situation?
The Mosaic pavement is the beautiful ground work of a Mason’s Lodge; the
blazing star is the glory in the centre; and the Indented or tassalated [sic]
border and Tracing Board is the beautiful skirt work round the same.
The Mosaic Pavement may justly be called the beautiful ground work of a
Mason’s Lodge by reason of its being variegated and chequered, which points
out to us the diversity of objects which beautify and adorn the Creation; the ani-
mate as well as the inanimate parts thereof. The blazing star or glory in the centre,
refers us to that grand luminary, the Sun, which enlightens the earth by its benign
influence, dispenses its blessings to mankind in general; and gives light, life, and
motion, to all things here below. The indented or tassalated border, refers us to the
Planets, in their several revolutions and evolutions, which form a beautiful skirt
work round that grand Luminary the Sun, as the other does to a Mason’s Lodge.
Why was mosaic work introduced into Masonry?
As the steps of man 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 fur-
nished with Mosaic work, to remind us of the precariousness of our situation
here in life, to-day 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 stably 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.
Name the Furniture in Masonry?
The Bible, Compasses, and Square.
What are their uses?
The Bible is to rule and govern our faith, and on it we Obligate every new-
made Brother, and the Square and Compasses when united, are to regulate our
words and actions.
From whom does the first derive and the others belong?
The Bible derives from God to man, the Compasses [belong] to the Grand
Master, and the Square to the whole Craft. / (10)
Why so?
Because the Almighty hath been pleased to reveal more of his Divine Will
in that holy book, than by any other means: the Compasses are appropriated to
the Grand Master as an emblem of his dignity, because it is the chief instrument
made use of in the formation of plans and designs: and the Square is allotted to
the whole Craft, because they are obligated within it, therefore are bound ever
after to act upon it.
Before we had the convenience of such well formed regular constituted Lodges as
we now enjoy, where did our ancient Brethren assemble?
Upon the highest of hills, the lowest of vales, without excepting the valley of
Jehosophat [sic], and many other secret places.
Why so high, so low, and so very secret?
The better to see and observe all that might ascend and descend, that
should a Stranger approach,25 the Tyler might have timely notice to acquaint
the Master, that he might Hail the Brethren and Close the Lodge, put by
their Jewels, and prevent any of their secrets or ceremonies being illegally
obtained.
How many Jewels have we in a Mason’s Lodge[?]
Three moveable and three immoveable.
Name the moveable Jewels?
The Square, Level, and Plumb Rule.
Their uses in Operative Masonry?
The square is to try and adjust all irregular matter, and to assist in bringing
rude matter into due form; the Level is to prove horizontals, and the Plumb Rule
to try all perpendiculars, and fix them on their proper bases.
These appear implements [= instruments] of labour, why are they called Jewels?
Because they have a moral tendency, which render[s] them Jewels of inestima-
ble valne [= value].
Please to give this moral tendency?

The Square teaches us to regulate our words and actions by the gospel line
and rule, and to harmonize our conduct here on earth, so as to make us accept-
able to that All-wise Being, from whom all goodness springs, and to whom we
must give an undisguised account of our pilgrimage here below.
The Level points out to us that we are all sprung from the same stock, are
partakers of the same nature, and sharers of the same hope, and although dis-
tinctions amongst Men are necessary to preserve subordination, and to reward
merit and ability, yet no eminence in this life ought to make us forget that we are
mortals; for he that is placed in the lowest sphere of life is equally entitled to our
regard; for a time will come, and the wisest of our fellow creatures know not how
soon, when all distinctions but those of goodness shall cease, and death the great
leveller of all human greatness will reduce us to the same state.
The infallible Plumb Rule, like Jacob’s ladder, forms the line of union betwixt
heaven and earth, and is the criterion of moral rectitude and truth. It teaches us
to walk with humility before God, and uprightness with mankind. It sets before
us the danger of turning either to the right or left from the straight paths of vir-
tue, for that is the duty of every man, more especially ours as Free and Accepted
Masons. By it we are taught to be free from enthusiastic principles, and to steer
clear of the abominable and degrading system of persecution. It tells us in the
plainest language, that we are not to bend towards avarice, injustice, oppression,
contempt or envy of our fellow creatures, but giving up every selfish propensity
that that [sic] might tend to injure others, and to steer the bark of this life over
the rough seas of passion, without quitting the helm of rectitude, is one of the
highest degrees of perfection, human nature is capable of attaining; for as the
builder raises his column by the plane and perpendicular, so ought every Mason
to carry himself uprightly, and / (11) to observe a due medium between intem-
perance and pleasure; to hold the scales of justice with an equal poise, so as to
make all our passions and prejudices coincide with the just line of our conduct
and in every pursuit to have eternity in view. Thus the Square teaches us morality
and justice; the Level, a moderate, genuine and rational equality; and the Plumb
Rule, a scientific and moral degree of uprightness through life.
By whom are they worn in a Mason’s Lodge?
The Master, the Senior and Junior Wardens.
What is the Master distinguished by?
By the Square.
Why so?
As it is by the Square that all rude matter is brought into due form, so by
the punctual adherence of the Master to his duty, are all animosities made to
subside, should any arise in the Lodge, and the business of Masonry be properly
conducted.
What is the Senior Warden distinguished by and why?
By the Level, because it is an emblem of equality and points out the equal
measures he is bound to pursue in conjunction with the Master and his brother
Junior Warden in the well ruling and governing the Lodge.
What is the Junior Warden distinguished by, and why?
By the Plumb Rule, because it is an emblem of uprightness, and points out
the upright conduct that officer is bound to pursue in conjunction with the Mas-
ter and his Brother Senior Warden in the well ruling and governing the Lodge;
but more especially in the examination of visitors, lest through his neglect any
unqualified person gains admittance, and the Brethren be innocently led
to violate their obligation.
Why are they called Moveable?
Because they hang pendent at the breast of the Master and Wardens, and
are transferable to their successors on election nights.
Name the Immoveable Jewels?
The Tracing Board, Rough Ashlar, and Cubical Stone.
Their uses?
The Tracing Board is for the Master to lay down his lines, and draw his
designs upon; the Rough Ashlar is for the Entered APprentice to mark
upon; and the Cubical Stone for the expert Fellow Crafts to try and adjust
their Jewels.
Please to explain the beautiful comparison of the Furniture and Immoveable
Jewels?
As the Tracing Board is for the Master to draw his designs upon, the better
to enable the younger Brethren, and the more expert Crafts, to carry on the
intended building with order, regularity, and propriety; so may the Bible be justly
deemed the true Tracing Board of the grand Architect of the universe; who in
that holy book hath laid down such divine laws, and moral plans, that were we
conversant therein, and adherent thereto, it would bring us to a building, not
made with hands, eternal in the heavens.26 The Rough Ashlar is a stone rough
and unembellished as when taken from the quarry, but by the skill and ingenuity
of the workmen it is modelled and brought into due form, and thereby rendered
fit for the intended building, 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 or Cubical Stone is of a true die Square, which can only be tried by the
Compasses and Square, which represents the mind of man, after a well spent
life in acts of piety and devotion, which cannot otherwise be tried but by the
Square of God’s word, and the Compass of his own conscience.
Why were our Lodges first dedicated to King Solomon?
Because he was the first Grand Master under whose sovereign patronage
many of / (12) our mysteries received their first sanction.
*To whom were they dedicated as Christian Lodges?

*To St. John the Baptist.
Why to St. John the Baptist?
*Because he was the fore-runner of our Saviour, who preached repentance in
the wilderness, and drew the first line of the Gospel.
*Had St. John the Baptist any equal?
St. John the Evangelist is so considered.
Why so?
He coming after the Baptist, finished by his learning, what the other began
by his zeal, and drew a line parallel: since which time all Christian Freemasons
Lodges, have been dedicated to the Evangelist as well as the Baptist.
*Please to give the historical explanation?
From the building of the first Temple of Jerusalem to the Babylonian Captiv-
ity, Free Mason’s Lodges were dedicated to King Solomons [sic] and from
thence to the coming of the Messiah, they were dedicated to Zerubbabel;27 and
from that period to the final destruction of the same by Titus Vespasian,28 they
were dedicated to St. John the Baptist. But owing to the general confusion
which took place under the reign of that Prince, Freemasonry fell much to decay;
most Lodges were entirely broken up, and those which did meet were too few
in number to constitute a legal Lodge, principally owing to the want of a Grand
Master to patronize them. At length it was agreed upon by several Brothers,
who were convened for that purpose, in the city of Benjamin, that a certain num-
ber should be deputed to wait on St. John the Evangelist (who was then Bishop
of Ephesus) and solicit the favour of his patronizing the fraternity, by taking on
him the acting part of Grand Master. St. John the Evangelist returned for
answer, he was then far advanced in years (being upwards of ninety), yet having
been in the early part of his life initiated into the Society, and always having it
much at heart, he would cheerfully comply to their request. And from that time
down to the present day, all Christian Free Masons’ Lodges have been dedi-
cated to the Evangelist as well as the Baptist.
CHARGE.
The two grand parallels in Masonry; — May we ever imitate their virtue and
profit by their pious example.
FIFTH SECTION. FIRST DEGREE.

What is the first Point in Masonry?
Left Knee bare and bent.
Why is that the first Point?
On my bare knees, I was first taught to adore my Creator, and on the left
knee bare and bent the Craft thought proper to initiate me into Masonry.
What is the chief point?
To endeavour to be happy ourselves, and communicate happiness to others.

What is the principal point?
A point within a circle, round which the Master and Brothers, cannot mate-
rially err?
In all Freemasons[’] well formed regular constituted Lodges, there is a cer-
tain mathematical figure, round which the true professors of our science cannot
mate[r]ially err. This figure is supported on the dexter and sinister sides by two
perpendicular lines approaching as near to parallels as the noble science of geom-
etry will authorize; which lines, figure to our mind, the two masonic St. Johns.
Upon the upper part of this endless figure we view the Holy / (13) Bible, which
contains the laws and the prophets, and support[s] Jacob’s Ladder extended to
Heaven; and were we as conversant in that holy book and as 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 in going round this emblem, we must una-
voidably touch on both of those parallel lines, as well as the Holy Bible, and whilst
a Mason keeps himself thus circumscribed it is impossible he can materially err.
How many grand principles are there in Masonry?
Three—Brotherly Love, Relief, and Truth.
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 the 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 mis-
eries, 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 every virtue; to be good 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 distin-
guishing characteristics, while the heart and tongue join in promoting each
other’s welfare, and rejoicing in each other’s prosperity.
How many original Signs have we in Masonry?
Four.
Name them.
Gutteral, Pectoral, Manual and Pedal.
To what parts of the Body do they belong?
The Gutteral belongs to the Throat, the Pectoral to the Breast, Manual
the Hand, and Pedal the Feet.
They have a further allusion?
To the four cardinal virtues, Temperance, Fortitude, Prudence and Justice.
Temperance, teaches us a due restraint of our passions and affections, and
frees the mind from vice, or the contracting of any vicious or licentious habits
the contracting of which might lead him, &c. &c.29
Fortitude is that steady and noble determination which enables us to undergo
any danger or difficulty when thought necessary or deemed prudentially expe-
dient. This heroic virtue ought to be deeply fixed in the breasts [sic] of every
Mason, as a fence and security against any illegal attacks, &c, &c.30
Prudence is that habit of the mind in which mankind wisely judge and pru-
dentially determine all things relative to their future as well as their present
welfare. This virtue, like the two former, ought to be the distinguishing char-
acteristic of every Free and Accepted Mason, and minutely attended to, &c.31
Justice is that station or boundary of right which enables us to render to all
our fellow creatures their just due without distinction. This virtue is not only
consistent with divine and human law, but is the standard and cement of civil
society. Without the exercise of this virtue universal confusion would ensue,
lawless force would overcome the principles of equity, and social intercourse
would no longer exist; and as justice in a great measure constitutes the real good
man, so it ought to be the invariable practice of every Mason, never to deviate
from the minutest points thereof, &c. &c.32 / (14)
CHARGE.
May Temperance, Fortitude, Prudence, and Justice, in conjunction with
Brotherly Love, Relief, and Truth, ever distinguish us as good men and Masons
till time shall be no more.
SIXTH SECTION. FIRST DEGREE.

How many sorts of Masons are there?
Two: free and accepted and operative.
What is the peculiar province of these?
The duty of Free and Accepted Masons, is, to cultivate secrecy, morality, and
good fellowship; and the chief characteristic of Operative Masons, is the study
of architecture in general.
What [is learnt] by [being] both and frequenting various Lodges?
To abstain from all religious and political disputes, which might tend to
breed dissention amongst the brethren, and a scandal on the Craft.
What degree of Masonry are we now engaged in?
An Entered APprentice.
How long should Entered APprentices serve their Master?

Three Years33 was the ancient period, but less will sometimes suffice, if
found worthy of preferment.
How should they serve their time?
With Freedom[,] Fervency and Zeal.
What does that point out to us?
Chalk, Charcoal and Clay.
Why so?
Because Chalk is extremely free for the use of man, which seldom touches,
but leaves a trace behind it; Charcoal is so very fervent, that when well
lighted, few Metals can resist its force; and Clay our mother Earth, is so emi-
nently zealous, that she is always labouring for our good, and will readily open
her arms to receive us, when all our friends forsake us.
What is the distinguishing appellatian [sic] of the elder son of a Mason?
He was anciently denominated Clamp, but now called Lewis.34
What is the duty of [a] Lewis to his Aged Parents?
To bear the heavy burden in the heat of the day, and render the close of
their days happy.
What privilege does the laws of Masonry allow him, for that filial duty?
To take precedence at the time of his initiation of all other persons, however
dignified by birth or fortune.
What ought to be the distinguishing characteristics of Free Masons?
Every qualification that can dignify human nature, more especially, Virtue
Honour, and Mercy.
Explain them?
Virtue should not only be the distinguishing characteristic of Free and
Accepted Masons, but of every individual under Heaven; for the man of virtue
is an honour to his country, a glory to humanity, a satisfaction to himself, and a
benefactor to the whole world; he is rich without oppression or dishonesty, char-
itable without ostentation, courteous without deceit, and brave without vice.
Virtue is the highest exercise and improvement of reason, the integrity, harmony,
and just balance of affection; the health, strength, and beauty of the soul. The
perfection of virtue is to give reason its full scope, to obey the authority of con-
science with alacrity, to exercise the defensive passions with fortitude, the public
with justice, the private with temperance, and all of them with prudence, in a
due proportion to each other; with a calm defusive [= diffusive] benevolence. To
love and adore God with an unrivalled and disinterested affection, to acquiesce
in the wise dispensations of divine providence with a joyful resignation; every
approach to this standard / (15) is towards perfection and happiness, but every
deviation therefrom tends to vice and misery.
Honour is a manly and dignified sentiment or impulse of the soul, which
virtue can inspire, and the actions of all good men are regulated by it; as it ren-
ders unnecessary the forms which are requisite to bind those who are destitute
of this refined principle. It is also the highest incentive to the performance of
the most heroic and disinterested actions, and implies the united sentiments of
truth, faith, and justice, carried by an enlightened mind, far beyond those moral
obligations which the laws of the land require, or can punish the violation of.
Honour, though a different principle from religion, produces nearly the
same effect; for the lines of action, though differently drawn, like the radii of
a circle terminate in the same point. Religion embraces virtue as enjoined by
the laws of God, Honour as it is graceful and ornamental to human nature: the
religious man fears—but the man of honour scorns—to do an ill action; the
one considers vice as beneath him, the other as what is offensive to the Deity;
the one is unbecoming, the other strictly forbidden.—Honour may be justly
deemed the noblest branch that can spring from the glorious stock of virtue, for
the man of honour is not content with the literal discharge of his duty as a man
and citizen, but raiseth them to magnanimity; giving where he might with just
propriety refuse, and forgiving where he might, with equal justice, resent: the
whole of his conduct being marked by the honest dictates of an upright heart,
and the approbation of the just is his reward. Virtue and honour united, have
been the means, assisted by prudence and fortitude of keeping inviolate our valu-
able secrets amidst the various vicissitudes the Craft have experienced; either
by the ravages of time, the rise and fall of empires, the tyranny and oppression
of cruel and despotic governors, or the base insinuations and illiberal attacks of
calumny, superstition, and ignorance. Thus Virtue and Honour have been, and,
no doubt, will continue to be, the distinguishing characteristics of our order, and
the guardian angels of the secrets of our Fraternity.
Mercy is a refined virtue, a tenet sacred in every good mind; if possessed by
the monarch, adds a brilliancy to every gem that adorns his crown, gives glory to
his ministers, and to the soldier an everlasting freshness to the wreath that decks
his brow. It is the companion of true honour, and the ameliorator of justice; on
whose bench when enthroned she presents the shield of defence. As the vernal
showers descend from the liquid circumference of the atmosphere, to invigorate
the whole vegetable creation; so Mercy resting on the human heart, when its
vital fluids are condensed by rancour or revenge, by its exhilirating [sic] warmth
turns perverse nature to its original source in purer streams. It is the chief attri-
bute of the Deity, on whom we must all rest our hope and dependence. It is a
duty we owe even to our enemies, for to shew mercy and forgiveness, is highly
pleasing to our Creator, who hath told us “blessed are the merciful for they shall
obtain mercy,”35 not only in this life, but at that great and final day of retribution,
when summoned to the bar of His divine justice, and the actions of our mortal
lives are unfolded to our view, though his justice may demand the fiat we hope
and trust his mercy will avert the doom.
CHARGE.
May these Virtues flourish, till nature expire,
And their beauties ne’er fade till the world is on fire. / (16)
SEVENTH SECTION. FIRST DEGREE.

Why are we called Free Masons?
Because we are free to and free from.
Free to, and free from what?
Free to good fellowship and should be free from vice.
If a man of that character were Missing, were might we expect to find him?
Between the square and compasses.
Why there?
If he acts on the first, he will be found within the last.
How should a Master Mason be clothed?
In Blue, Purple, Scarlet, and Gold.
Why in this costly apparel?
Because they were royal, and beautified the veil of Solomon’s Temple, and
the Tabernacle of Moses.
How is a Mason to be known in the day?
By Seeing him and Observing his Sign.
How is he to be known in the Night?
By Feeling the Token and Hearing the Word.
How blows the Wind in Masonry?
Favourably —— for it is now due East and West.
For what purpose?
To cool and refresh the workmen at their labour.
It has a further allusion?
To that miraculous Wind that proved so essential in working the happy deliv-
erance of the Israelites from their Egyptian Bondage, and at the same time
proved the overthrow of Pharoah36 and his host, in his attempt to follow them.
Brother Senior Warden, What time is it?
High Time Right Worshipful Sir.
What is to be don[e] at High Time?
To call the workmen from Labour to Refreshment, see that the[y] come
on again in due time, that pleasure and profit may meet the Master and work-
men on the line parallel.
Right Worshipful Master. Let that duty be done with temperance in view.
CHARGE.
To all poor and distressed Masons round the Globe.
W. Finch begs leave most respectfully to inform his Brother Masons that about the
month of February, 1812, he will have ready for delivery, the Lectures printed on
the following degrees.
Mark Man Secret Provost
Mark Master Perfect Harodim
Architect The Royal Secret
Grand Architect Provost and Judge
Red Cross of Babylon, comprehending the Intendant of the building
two parts of Cyrus, Zerubbabel, &c. Knights of the ninth Arch
The suspended, advanced, dedicated, and cir- Elected Grand Master, or Illustrious elect
cumscribed points of the Holy Royal Arch of 5-5-5
Royal Ark Mariners in four degrees Sublime Knights elected
Herodean Order Degree of Perfection
E. W. N. and Southern Knights Knights of the White Eagles, or Pelican, and
Knights of Malta Knights of the illustrious Rosy Cross
Rosy Crusian [sic] in five Points Knights of the Sun
Printed by W. FINCH, 5, Charlotte-Place, New Cut, Lower-Marsh, Lambeth. / (17)

SECOND DEGREE. FIRST SECTION.
Brother Senior Warden.—Are you a Fellow Craft?
I am, Right Worshipful Sir—and by this instrument I wish to be tried.
What do you wish further to be tried by?
By your own Jewel.
What is that?
The centre part of the Pythagorean Hieroglyphic, to be found in the
47th Problem37 of the first book of Euclid.
Where was you Passed a Fellow Craft?
In a Lodge of Fellow Crafts, consisting of the Master, Wardens, and two
Fellow Crafts.
How was you Passed a Fellow Craft?
By going through the usual formalities, and receiving the Obligation of a
Fellow Craft.
(For the remainder, the brethren must charge their own rec-
ollection, or attend our Lodges; as it is incompatible with my
duty as a Mason to be more explicit.)
CHARGE.
To all Just and Upright Fellow Crafts.
SECOND SECTION. SECOND DEGREE.

Why were you Passed a Fellow Craft?
To be fully instructed in the letter G.
What does that G— denote?

A fund of useful knowledge; but in this particular stage of Masonry, it means
Geometry; that enables us to find out the contents of bodies unmeasured, by
comparing them with those already measured.
What are its proper subjects?
Magnitude and extension.
Where, when, and by whom was it first founded as a science?
The river Nile having overflowed its banks, caused the inhabitants to retire
into the interior part of the country; when the waters had subsided, they returned
to their native homes, but the fury of the waves having washed away most of
their land marks, caused many disputes amongst them, which often terminated
in war: at length, hearing there was a Lodge of Masons held at Alexandria, in
Egypt, over which Euclid presided, they went and laid their complaints before
him; he, with the assistance of his Wardens and Brethren, gathered together
the scattered fragments of Geometry, and brought them into a regular system,
by which means he taught them how to ascertain their different tracks of land,
which put an end to their disputes, and terminated their wars.
Explain the Moral Advantages of Geometry.
Geometry, that noble and godlike science, is the basis on which the super-
structure of Freemasonry is erected. By Geometry we may curiously trace nature
through all its various windings, to its more concealed recesses; by it we may dis-
cover the wisdom, power, and goodness of the Grand Artificer of the Universe,
and view with amazing delight the beautiful proportions which grace this vast
machine, this regular and perpetual motion. By it we may with rapturous delight
discover how the planets move in their orbits, and the circumvolving satellites in
their trackless orbs. By the noble science of Geometry we can with mathematical
precision demonstrate their various revolutions; we can also rationally account
for the return of seasons, and the mixed and beautiful variety which each season
displays to the discerning eye. Numberless worlds are around us, framed by the
Divine Artist, which roll thro’ this vast expanse, and are all conducted by the
same unerring laws of God. A survey of nature and its beautiful proportions,
first determind [sic] man to imitate the divine plan, and study symmetry and
order; this gave rise to society and birth to every liberal art; the architect began
to design, / (18) and the plans which he laid down having been improved by
experience and time, have produced those stupendous works of art, that have
been the admiration of past, and no doubt will continue to be that of future ages.
Did you ever Travel?
My Forefathers have.
For what purpose?
Those that Travelled East went for instruction, and when West to propa-
gate the same.
Did you ever work as a Mason?

My ancient brethren have worked.
Where did they work?
In the Tabernacle of Moses, the Temple of Solomon, and other stately
edifices.
How long did they work before they received their Wages?
Six Days or Less.
Why not on the Seventh day?
Because the Almighty hath strictly commanded that day to be kept holy.
* Please to explain the six periods.
Before the Almighty was pleased to command this vast world from chaos
to perfection, the elements and materials lay blended together without form or
distinction: darkness covered the face of the deep, and the spirit of God moved
upon the face of the waters:38 then the Great Eloheinu,39 as an example to man,
was pleased to be six days in commanding it from Chaos to perfection. The first
instance of His divine goodness and power was made manifest by his creating
light and calling it by a new name: the light He called day, and the darkness
night. The second period was employed in laying the foundation of the earth,
which he called firmament, which was to keep the waters that were above the
clouds, and those beneath, asunder. The third period was employed in com-
manding those waters within due bounds, on the retreat of which dry land
appeared, which He called Earth, and the gathering together of the waters He
called Sea. The earth being as yet uncultivated, God spake the word, and nature
covered it with a beautiful carpet of green, designed as pasture for the brute
creation, enriching it with shrubs, trees, flowers, and plants, in full growth and
perfection. On the fourth period the Almighty was pleased to command those
two grand bodies, the Sun and Moon; the Sun to rule the day, and the Moon the
night; and was also pleased to bespangle the ethereal concave with a multiplic-
ity of Stars, that Man, whom he intended to make, might thereon contemplate
and adore Him as his great Creator. On the fifth period He created large whales
and other fishes which the watery elements produced for the use of man; He
likewise commanded the birds to fly in the air, that man might delight both his
eyes and ears with their beautiful plumage and melodious notes. On the sixth
period the Almighty created the beasts of the field and the reptiles which crawl
on the earth: here we have an instance of his infinite goodness and power, by
creating what effects he pleased, without the help of natural causes, such as com-
manding light before he created the Sun, and making the earth fruitful without
the influence of heavenly bodies: he did not create the beasts of the field without
providing sufficient herbage, neither did he make Man till he had furnished him
with every thing fit for life and pleasure: then to dignify the works of his hands
the more, He created Man, who came into the world with greater pomp than any
of the beings which preceded him; for they came into the world with no other
than a single command, but in the formation of Man there was a consultation of
the blessed Trinity: for God said, let Us make Man, which was done by forming
him out of the dust of the earth; into his nostrils was breathed / (19) the breath
of life, and man became a living soul. This being the sixth period, the Almighty
surveyed the works of his hands, which he saw was [sic] good, and to every being
which he made, created he a mate, excepting Man, and in order that he might not
be left destitute, He caused a deep sleep to fall on Adam, and from his side He
took a rib, of which he made Woman. Thus having beautified and adorned the
Creation, He rested on the seventh day from all his labour, blessed, hallowed,
and sanctified the same, whereby he taught Man a useful lesson, to work six days
industriously for himself and family, and on the seventh to praise and glorify
God for every thing we so richly enjoy from His all-bountiful Hands.
CHARGE.
May the recollection of the Six Periods ever stimulate Free Masons to acts of
industry.
THIRD SECTION. SECOND DEGREE.

Where did our ancient brethren go to receive their wages?
* Into the Middle Chamber of King Solomon’s Temple.
How did they get there?
By passing the famous Porch.
What struck their attention?
Two Great Pillars.
What were they called?*
Jachin and Boaz.
What was that on the Right?
Boaz.40
What does it denote?
Strength.
What was that on the Left?
Jachin.
What does it denote?
To establish.
What do they represent when united?
Stability, for God said, in my strength I establish this * my House to stand
firm.
How high were these Pillars?
Thirty five cubits each.
How much in Circumference?
Twelve.
How much in Diameter?
Four.
Were they Hollow or Solid?
They were Hollow.
Why so?
To serve as Archives to Masonry, and to hold the Constitutional Rolls.
How thick was the Shell?
Four Inches.
What were they made of ?
Molten, or Cast Brass.
Where were they Cast?
In the Clayey Grounds of Jordan, between Zaredathah and Succoth;
where King Solomon ordered them, and all his other Vessels to be cast.
Who superintended the Casting?
Hiram ABiff, the widow’s son of the tribe of Naphtali.
What adorned these Pillars?
Two Chapiters.
How high were they?
Five Cubits each.
What enriched them?
Net Work, Lilly Work, and Pomegranates.
What does that point out?
Net Work from the connection of its Marshes41 denotes unity; Lilly
Work, from its whiteness, purity and peace; and Pomegranates, from their
exuberance of seed, denote plenty.
How many Pomegranates were there?
There were two rows on each Chapiter, and 100 on each row.
Were they further adorned with any thing?
Two Spherical balls, which points out the universality of Masonry.
When was [sic] these Pillars finished?
As soon as the net work was thrown over.*
Why were they placed at the entrance of the Temple?
As a perpetual memorial of the deliverance of the Jews from their Egyptian
bondage and the overthrow of Pharaoh and his host in his attempt to follow
them. The wisdom of Solomon was eminent in thus placing them, where the
children of Israel might ever have that memorable event in recollection, when
they entered, and returned from, divine worship.
After passing the Pillars, where did our ancient brethren next arrive?
At the foot of a Winding Stairs.
What obstruction did they meet with?
The ancient Junior Warden who demanded of them the secrets of a Fel-
low Craft.
After complying with that demand, what did he say to them?
Pass brother Boaz.42
Where did they Pass?
Up the Winding Stairs.
Consisting / (20) of how many?
Three, Five, Seven, or more*
Why Three?
Because that number rules a Lodge.
Why Five?
That number holds a Lodge.
Why Seven or more?
That number makes it perfect.
Who are the Three that rule a Lodge?
The Master and Wardens.
Who are the Five that Hold a Lodge?
The Master, Wardens, and two Fellow Crafts.
Who are the Seven that make it Perfect?
Two Masons added to the former number.
Why does [sic] Three Rule a Lodge?
Because there were but Three Grand Masters at the Building of Solo-
mon’s Temple.
Second reason why?
In allusion to the mysterious Trinity.
Why does [sic] Five hold a Lodge?
In allusion to the Five Noble Orders in Architecture.
Please to explain the rise of the Orders.
In the history of mankind, we find Masonry and civilization have gone hand
in hand together. Our sacred records inform us that Cain was not only the first
person that practised agriculture, but also the first architect, for after he had
committed the murder of his brother Abel, and for which the Almighty drove
him into the land of Nod,43 we find he shewed an early skill in Masonry, by build-
ing a strong city, which he called after his first born, Enoch. The next remarkable
masonic period was that of our Grand Master, Nimrod, employing his Masons in
the valley of Shinar, where they built a strong city and tower, which they called
Babel, signifying confusion. From this period of time we date the origin of signs
and tokens.44 Hence our ancient brethren dispersed themselvs [sic] East, West,
North and South, amongst whom many useful arts began to spread, excepting
those that took a westerly direction and came to Europe, whose minds being bent
on plunder and outrage, they divested themselves of the means of ease and com-
fort, and degenerated into the character of barbarous and savage nations. Here,
we may truly say, dark, dreary and dismal, were those times when Masonry had
not laid its line nor extended its compasses amongst this part of our fellow crea-
tures. This portion of the world being of a wild and savage nature, [they being]
mutually afraid and offended at each other, hid themselves in woods and caverns
of the earth: in these poor recesses and sombre solitudes, Freemasonry found
them out, and the Grand Architect of the Universe directed this our noble God-
dess to enlighten them by degrees. They were first instructed to build houses for
their ease and comfort. The first buildings they erected were of the Rustic form
and Tuscan order. It was called the Rustic by Vitruvius, the famous Architect,
who flourished 135 years before Christ; and the Tuscan name was applied to it
because they were the ancient people of Lydia, who coming out of Asia to set-
tle in Tuscany, first made use of this order in temples they erected on their new
plantations. This order was an artless imitation of simple nature, yet rough and
inelegant as they were, they had this good effect, it served as a stimulus to ris-
ing genius, it aggregated the wandering tribes, and formed the first links in the
chain of union and brotherly love; it opened the door to new improvements,
and led them on insensibly to scientific perfection. As the hardest bodies are pol-
ished by collision, so are the roughest manners by communion and intercourse.
At length by industry and ingenuity, they by degrees lost their original asperity
and became insensibly milder to the human eye, and the Orders of Architecture
marked their growth and progress; and taking their ideas from the human form,
they adopted that as their first model; for we find their first improvement which
they called Doric, was formed after the mode of a strong robust man. At this
era their buildings were admirably contrived for strength and convenience, yet
there was something wanted / (21) to captivate the eye, and give them an aspect
worthy the appellation of a scientific production: this deficiency was partly
made good by the introduction of a new order; for the eye being charmed with
woman’s grace, elegance, and beauty, they made this scientific union of male
and female, by embellishing their buildings with a new Order, formed after the
model of a fine young woman of elegant shape. This new Order they called Ionic,
that their name might be perpetuated to after ages, they being Ionians, inhabit-
ing the northern parts of Greece. Thus they arrived at that period of time when
the human genius in Europe began to bud, the flower of which was in the spring
of perfection and in the zenith of their glory, produced the finest and choicest of
fruit. It was then that Masonry put on her best attire, and decorated herself out
in the most gorgeous apparel, and began to vie with their Eastern brethren. The
fourth Order of Architecture originated with Callimachus, the famous sculp-
tor at Corinth, and has ever since been called the Corinthian Order: this is the
richest of the whole five, and deemed a master-piece of art. To these the Romans
added another, which they called the Composite, or Roman Order; they called
it the Composite, because it was composed of part of all of the others, and the
Roman name was added to it that they might be perpetuated to after ages. At
this period of time a whole train of sciences broke in upon the Western world,
commerce flew to them upon canvas wings, wrought with the productions of
the East. It was from the East we received all our knowledge, human and divine:
it was from the East every liberal art and science spread its way. At length, the
Almighty perceiving the mind of man susceptible of greater improvement, He
bounteously withdrew that veil of darkness which their natural depravity had
upheld for so many ages, and obscured the Eastern from the Western world;
and with a grandeur and magnificence far surpassing all human comprehension,
he ushered in a noble train of attendants to decorate the buildings fair Science
had erected. Music, Poetry, and Eloquence were the Ornaments, Furniture, and
Jewels to decorate the buildings which are immortal: Painting, Sculpture, and
Tapestry were the emblems to embelish [sic] those buildings raised by mortal
hands; and finally, to add the finishing strokes, the Almighty decorated the
internal part with Virtue, Honor [sic], and Mercy; Temperance, Fortitude, Pru-
dence, and Justice; but none shone with greater splendor [sic] than Faith, Hope,
and Charity; Brotherly Love, Relief, and Truth.
Thus far we have followed the footsteps of the Grecians and Romans, in the
noble science of Architecture; we have traced them from the greatest degree of
barbarity to the highest degree of perfection. Not content with enjoying the
utmost perfection of art and nature, we find them with the true and noble spirit
of philanthrophy [sic], holding out the torch to enlighten others. France, Ger-
many, and Spain were the next that received the Token, Sign, and Word. The
continent of Europe being now supplied, the noble Goddess surveyed her works
from East to West, and from shore to shore, resplendent were its beams, and
to add her finishing strokes, she wings her airy flight across the azure main, to
the Western extremity of the then known world, and first alighted upon British
ground; and with her choicest dispensation, she first taught our ancestors how
to build with line and rule. Here, she pours forth her choicest treasures; here she
throws down her casket, whose spring, with more than magnetic virtue, bursts
its prison doors; and the Masonic jewels presented to the eye. The noble Ebrank,
she invested with the / (22) Square, the famous Blaudud, with the Level, and
Croseus, with the Plumb Rule; whilst she herself condescended to stand Tyler.45
Thus these four, with the assistance of Time, opened and held the first Brit-
ish Lodge, 1026 years before the birth of Christ; but God and Eternity only can
close it.
Why does [sic] seven make a perfect Lodge?
Because King Solomon was seven Years in Building the Temple of
Jerusalem.
It has a further allusion?
To the seven liberal Arts and Sciences.
Please to explain them.
Grammar teaches us the art of adjusting words according to the idiom or dia-
lect of any particular country or people, and is that excellency of pronunciation
which enables us to speak, read, or write a language with accuracy and judgment,
according to reason, authority, and the strict laws of literature.
Rhetoric teaches us to speak copiously and fluently on any subject, not merely
with propriety alone, but with every advantage of force, elegance, and beauty;
wisely contriving to captivate the hearer, by strength of argument, and elegance
of expression, whether it be to intreat [sic], exhort, admonish, or applaud.
Logic teaches us to guide our reason discretionally in the knowledge of
things, and to direct our enquiries after truth, as well for our improvement as
the instruction of others; it consists of a regular train of argument, whence we
deduce and conclude, according to certain premises, laid down, admitted, or
granted; in it are employed the faculties of conceiving, judging, reasoning, and
disposing; all of which are naturally led on from one gradation to another, till
the point in question is finally determined.
Arithmetic teaches us to deduce the powers and properties of numbers,
which are variously effected by figures, tables, letters, &c. By this art reasons and
demonstrations are given for finding out any number, whose affinity to another
is already known.
Geometry exhibits the power and properties of magnitude in general, whose
length, breadth, or thickness, are considered: by this art, the Architect is enabled
to estimate his designs; the Engineer to mark out ground for encampment; the
General to arrange his soldiers for battle; the Geographer to give us the dimen-
sions of the earth, and all things therein, and thereon contained; to specify the
divisions of Empires, Kingdoms, and Provinces; to delineate the extent of Seas,
and unravel the mysteries in the bowels of the earth; by this art the Astronomer is
enabled to make his observations, and calculate the periods, and eclipses, of the
heavenly bodies, and to fix the duration of time, seasons, &c. in fine, Geometry
is the foundation of Architecture, and the root of Mathematics.
Music is the art of forming concords, so as to make a delightful harmony,
by a mathematical, and proportionate arrangement, of acute, grave, and mixed
sounds: it enquires into the nature of concords and discords; and never sounds
with greater glory than when employed in praise of the Grand Geometrician of
the universe.
Astronomy, though the last, is not the least important science; it is that
divine art whereby we read the wisdom, strength, and beauty of the Almighty
Creator, in those sacred pages[:] the celestial sphere. Assisted by Astronomy, we
can observe the motions, measure the distances, comprehend the magnitudes,
and calculate the periods and eclipses of the heavenly bodies; by it we are taught
the use of the globes, the system / (23) of the world, and the primary laws of
nature; and whilst we are engaged in this noble science, we perceive unparalleled
instances of infinite wisdom and power, and every hand may trace the glorious
Author by His works.
When they arrived at the top of the Winding Stairs, did thy meet with any
further obstruction?
They did—the ancient Senior Warden who demanded of them the Pass
Grip and Pass Word of a Fellow Craft.
After complying thereto, what did he say?
Pass, brother Schibboleth.
Where did they then Pass?*
Into the Middle Chamber of the Temple.
What there to do?
To receive their wages.*
How did they receive them?
On the Square, without diffidence or scruple.
Why in that careless manner?
From the good opinion they had of their masters, they took their money
without counting it.*
What does Schibboleth denote?
Plenty.
How is it depicted in a Mason’s Lodge?
By an emblem of corn near a cascade.
Give the origin of this Pass Word.
The Children of Israel, notwithstanding they were the chosen and favorite
[sic] people of God from the days of Abraham, to the birth of our Saviour, and
received from His all bountiful hands the exclusive privilege of divine revela-
tion; yet their wicked apostacy [sic] from the worship of the true and living God,
was oftimes [= often] very conspicuous: but at no period of time more glaringly
infamous than in the days of the Judges of Israel; for their idolatry had now rose
to such a pitch, and the moral laws of their forefathers so much forsaken; that
the Almighty as a punishment let loose the Philistines and Ammonites among
them. Perceiving the hand of God was against them, they truly repented of their
former sins, renounced all their idols, and took to the worship of the true and
living God; whereupnn [sic] the Almighty, as he had oftimes done before, raised
them up a champion and deliverer.
At that time there lived in Gilead, a man of the same name, who had several
sons, but one in particular by a concubine, whose name was Jeptha.46 This son
surpassed all his others in dignified sentiment and heroic ardour, and was much
beloved by his father for his natural acquirements and filial duty, which caused
the jealousy of his legitimate offspring oftentimes to be openly avowed, to the
grief of their aged father. At the age of 23, Jeptha lost his father Gilead, whose
death was occasioned by the treachery of an Ammonitish chief, set on by one of
his undutiful sons whose name was Abeliacab; but Jeptha slew the Ammonite on
the threshold of his father. The death of Gilead caused the expulsion of Jeptha
by his brethren, from their father’s house, saying, “thinkest thou, who art but
the son of a bondwoman, to inherit with us who are freeborn.” Jeptha being thus
cruelly expelled his father’s house, resolved to quit his native country, and try
his fortune in a foreign one, and with this view he went and settled in the land
of Tob, and set out recruiting for a troop of adventurers whom he headed, and
oftimes [= often] made excursions into neighbouring countries, and frequently
returned victorious and laden with rich spoil. At that time the Ammonites had
made war against the Gileadites, had taken from them many strong places, even
the city of Gilead itself: the Gileadites on their part mustered a strong army of
70,000 men, but found themselves in want of an able general to take the com-
mand. In this critical emergency they thought of their countryman Jeptha, the
fame of whose military exploits had frequently reached their ears: they therefore
sent a deputation of chiefs and elders, to wait on Jeptha, to offer him the com-
mand. Jeptha, astonished at this sudden reverse of conduct, said to the chiefs
and elders, “It was / (24) but as yesterday you expelled me my father’s house, as
unworthy to inherit with the freeborn; how is it that my brethren and country-
men can so far degrade themselves in the eyes of their neighbours as to apply
to me for protection in the hour of danger, whom they have treated with the
appellation of Slave!!” But upon mature reflection that they were his brethren
and countrymen, altho’ false and unworthy, he told the deputation that if they
would consent to banish their treacherous brother Abeliacab, and make him
(Jeptha) their governor for life, in case he returned victorious from the war, that
he would accept the command, and unite his own forces to theirs. To the lat-
ter part, of this request they readily consented, but deferred their final answer
till investigation of Abeliacab’s treachery had taken place. This was immediately
done in a full assembly of chiefs and elders, convened in the city of Gilead for
that purpose: in which the guilt of this secret parricide was fully established, and
Jeptha’s request finally settled. Jeptha being now vested with full power, joined
his army to theirs and prepared for battle; but being willing to spare the fero-
cious effusion of human blood, he sent an ambassador to the king of Ammon,
demanding the reason of their invading his country. To this the king of Ammon
haughtily replied, that the country was not theirs but his, having been taken from
his ancestors by the Israelites on their journey to the promised land. To this reply
Jeptha rejoined, that it was not from the Ammonites the country had been taken,
but from the Amorites: and that the Israelites had been in quiet possession of it
for upwards of 300 years; therefore if conquest or prescription could give one
country a right to another, they had an undoubted one, and that he was resolved
to oppose any monarch, however powerful, that dared to encroach thereon. This
spirited declaration of Jeptha, put an end to all further suspension of arms, and
each party prepared for battle; but previous to the engagement, Jeptha humbled
himself before his Maker, craving pardon for all their past offences, and imploring
His aid and protection against the invaders of his country, solemn[l]y declaring
that should the Almighty be pleased to crown his arms with success, the first living
creature that came from his house to meet him on his return, should be sacrificed
to the Lord. Jeptha then arose, and heading his army, gave battle to the Ammonites,
and not only drove these hanghty [sic] invaders from his native land, but with
great slaughter pursued them into the heart of their own country, laying waste
twenty rich flourishing cities, and pursued them even as far as the plains of Min-
neth. Having obtained a complete and brilliant victory, he and his army prepared
to return home, laden with the rich spoils of a short, but glorious and decisive war:
but upon his return he met with no small molestation from his neighbours the
Ephraimites, who had crossed the river Jordan in hostile manner, and the reason
they gave for this unfriendly visit, was, that they had not been called out to par-
take of the honours of the Ammonitish war; but Jeptha was convinced that their
real motives were because they had not shared in the spoils of a war they had no
concern in; for either through cowardice or treacherous motives, they refused to
accompany Jeptha in his battle with the Ammonites, tho’ solicited for assistance,
he therefore resolved they should not partake of the spoils, for refusing to share
the dangers. This equitable conduct of the Gileaditish chief provoked their disap-
pointed ambition, and they threatened to destroy Jeptha and his house with fire.
Jeptha strove to appease them by mild measures; which proving ineffectual, he was
obliged / (25) to have recourse to rigorous ones: he therefore drew forth his army
which lay then encamped in a field of corn adjacent to a famous cascade; arranged
them for battle, and succeeded in putting these common disturbers to flight. And
to secure himself from the like molestation, he sent strong detachments to guard
the passages of the river Jordan, over which he knew they must pass to regain their
native country, with strong injunctions that if an Ephraimite came that way and
owned himself to be such, he was to be immediately slain, and if he denied it, he
was to be put to the test. This had its desired effect, for 42,000 Ephraimites fell
that day on the banks of the Jordan, exclusive of what fell in the field of battle.
Did they see any thing in the Middle Chamber that struck their attention?
They did—the letter G.*
From whom does that G derive, or more properly belong?
To God.
Can you define that letter G?
In the Middle Chamber of King Solomon’s Temple, there stood a letter
G; a letter fair for all to see, &c. &c.47
Please to define it?
By letters four and science five this G &c. &c.48
Give a further definition.
Our science fifth hath well composed a noble structure vast; a point, a line,
a superf ic[i]e[s], but solid is the last.49
What is a point?
The beginning of geometrical matter.
What is a line?
A combination of many points.
What is a superfic[i]e[s]?
Length and breadth with the line given thickness. 50
What is a Solid?
Length and breadth with a given thickness, which forms a Cube and com-
pletes this Lecture.
CHARGE.
To our Right Worshipful Grand Master.
THIRD DEGREE. FIRST SECTION.

Brother Senior Warden: Are you a Master Mason?
I am Right Worshipful Sir; try me and prove me.
What will you be tried by?
The Compass.
Where was you Raised a Master Mason?
In a Lodge of Master Masons.
Consisting of how many?
Three.
Under what denomination?
The Master and Wardens.
How came you to be Raised a Master Mason?
By taking a Master Mason’s Obligation.
(For the remainder of this, see my ancient york lectures.)
What enabled you to be Raised?
The help of God, and the Square of my own industry.
From what to what was you Raised?
From the Square to the Compass, or from a Superficial Flat to a Perfect
Perpendicular.
If you a Master Mason be, you understand the Rule of Three?
The Rule of Three I understand[;] the Key of this Lodge should be at my
command.51
From whence came you?
From the East.
Where direct your Course?
To the West.
What induced you to leave the East to go to the West?
In search of that which was lost, which with your assistance and my own
industry I hope to find.
What was that?
The Secrets of a Master Mason.
How came they lost?
By the assassination of our Distinguished Grand Master.52
Please to inform us in what manner he came by his death.
At the building of Solomon’s Temple, there were but three Grand Mas-
ters, that bore sway. It was the peculiar province of Hiram ABiff to superintend
the workmen, and also his custom to go daily into the Temple to offer up his
prayers to the living God, and draw fresh designs on the Tracing Board. A
short time prior to the celebration of the Cape Stone there were fifteen Fel-
low Crafts, who, with more ambition than prudence conspired to extort from
our Grand Super-Intendant, the Secrets of a Master Mason, but previous
to the arrival of the appointed time for putting their diabolical purpose into
execution; twelve of them recanted: but the others continuing further to the
former resolution agreed to way 1ay “f [= our] Grand Super-Intendant at
the close of the day appointed; and when he had entered the Temple, they /
(26) placed themselves at the three entrances thereof. When our Grand
Master attempted to go out at the East door, he was accosted by Jubele53
who demanded of him the Secrets of a Master Mason; our Grand Master
told him that he had not received them in that manner, neither could he part
with them so, but recommended patience as the surest method to obtain them:
this answer not satisfying him he gave a violent blow on his right temple
which obliged54 him to reel and fall on his left knee: when he had recovered
from this surprise he attempted to go out at the West door, but to his surprise
was accosted by Jubelo who demanded of him the Secrets of a Master
Mason; he gave a similar answer as to the last and recommended time and
patience, which not satisfying him he gave a violent blow on his left tem-
ple; which made him reel and fall on his right knee: when he had recovered
from that surprise, he approached the South door and was there accosted by
Jubelum who made a demand similar to that of the former and received
an answer from our Grand Super-Intendant to be patient, zealous, and per-
severing: this not satisfying him he gave him a blow on his forehead which
brought him lifeless to the ground.
After they had thus inhumanly murdered our Grand Super-Intendant
what did they with his body?
They covered it under the materials of the building till the hour of high
twelve.
What did they then [do] with it?
They took it to the brow of a hill since called Mount Calvary and there
very indecently buried it.
When was he first missing?

Past the hour of high twelve the same day.
How came he then to be missing?
By not carrying his reports as usual to King Solomon.
When was he generally missing?
Past the hour of high twelve the next day.
How came he then to be generally missed?
The workmen returning from refreshment to labour found no fresh
designs on the Tracing Board,* which threw them into confusion and they
deputed twelve Fellow Crafts to go and acquaint King Solomon therewith.
How did King Solomon receive this report?
With emotion, he smote his breast and exclaimed: “I fear your Super-
Intendant is Slain!”
What did he then order?
That these Fellow Crafts should go and make diligent search for his
Body: they accordingly went and searched diligently in and about the Tem-
ple, which proving ineffectual, they separated to search the adjacent mounts;
when one of them being fatigued, sat down to rest on the brink of Mount
Calvary; and in order to facilitate his rising he caught hold of a Sprig, which
coming easily from the ground he perceived it had been newly broken, where-
upon he Hailed his brethren then on the neighbouring mount, who with
him, pursued their search, and there found the body of their Grand Super-
Intendant very indecently buried; they covered his body with the earth
and went to inform King Solomon of the same.
How did King Solomon receive their report?
With much emotion he smote his breast and exclaimed “Oh! God55
what I feared is now realized.”
What did King Solomon then command?
That they should go and Raise him to an honourable interment: at the
same time telling them, that in consequence of his extinction56 the Secrets
of a Master Mason were lost; but as a reward for their fidelity the first cas-
ual word [spoken] and sign that should take place at his Raising should be
adopted till the right was found: They then went and surrounded the grave
and upon opening the ground they found themselves thus * situated: which
they adopted, agreeable to the permission of their king[,] as their first casual
sign: Two of the brethren then descended the Grave and endeavoured to
raise him by the Entered Apprentice grip, which proved a slip, they then
took the Fellow Craft’s grip, which proved a slip also, which induced them to
take a former [= firmer] hold to raise him by the Lion Like Grip; and in that
manner they raised him by the 5 points of fellowship *
Please to name them.
Hand to hand, foot to foot, knee to knee, breast to breast, and hand
over back.
Please to explain the 5 points of fellowship?
Hand to hand, is descriptive of that unanimity which ought ever to prevail
amongst Masons; it points out to us that when the necessities of a brother cal-
leth for our aid, we should be forward to stretch forth our hand to assist and save
him from sinking.—Foot to foot sets before us that emblem which reminds
us that our feet should never halt or wrath turn our steps aside, but forgetting
every selfish view, and remembering that man was not born for his own enjoy-
ment only, but the mutual good of / (27) his fellow creatures, we should be swift
on foot to execute benevolence to a fellow-labourer in distress, but more espe-
cially to a Brother Mason.—Knee to knee exhibits an hieroglyphic, that when
we offer up our prayers to the Throne of Grace, a Brother’s welfare we should
consolidate with our own.—Breast to breast exhibits two perpendicular paral-
lel lines, erected by Heaven itself—consequently such as angels might prize; it
exhibits that grand and awful truth, that no vice is more damnable than a breach
of secrets: He that betrays the secrets of his friend, is worse than the assassin who
lurks in darkness and stabs his adversary to the heart when unarmed and the
least suspicious of danger.—Hand over back directs us to support a Brother’s
character with more zeal and fidelity in his absence, than in his presence. What
a noble and heroic action this is! It is the very essence of charity; and it is of that
heavenly nature, that makes us more than human; it is that glorious pleasure,
that the base and cowardly can never feel. Thus are genuine Free Masons linked
together by one indissoluble bond of sincere affection and brotherly love, that
cannot fail to place us in that order, supported by the two perpendicular parallel
lines of Natural and Revealed religion.
CHARGE.
To him who did the temple Rear, &c.57
SECOND SECTION. THIRD DEGREE.

Who were the Suspected Murderers of our Grand Super-Intendant?
Three Fellow Crafts.
What caused them to be suspected?
At the building of King Solomon’s Temple, it was the usual custom for
Entered APprentices to mess 7 in a mess, and Fellow Crafts 5; at that
time there were three Fellow Crafts missing from their messes at noon, and
also from their Lodges and Lodgings at night; which gave strong ground to
suspect that they were the assassins.58
How came they to be found out?
In consequence of the command of King Solomon that an embargo

should be laid on all Shipping and Floats, and guards placed in all his fron-
tier towns, with strong injunctions that none should pass his dominions
without his previous knowledge.
What did King Solomon next order?
That the twelve Fellow Crafts should go down to Joppa and make dili-
gent search and enquiry. In consequence of which, they soon found that they
had been there, but owing to the Embargo they had retired into the interior
parts of the country: these Fellow Crafts then retired also, and as they passed
by the mouth of a Cave they heard some persons accusing and excusing
each other; knowing by their voices they were men of Tyre, they rushed in,
and found Jubele, Jubela and Jubelum,59 whom they bound and brought
before King Solomon.
How did the first appear?
He fell down on his left knee: the King desired his opinion as to the pun-
ishment due to the penalty of that dreadful act. He little thinking there was
sufficient evidence to convict him, told the King that he ought to have his
[throat cut across], &c.; King Solomon further questioned him, when
guilt flew in his face and he confessed the fact, whereupon he was ordered to
his ministers of Justice to wait his further pleasure.
How did the Second appear?
He fell down on his right knee bare, when King Solomon desired to
know what in his opinion ought to be the punishment of the penalty of that
infamous act; to which he answered, that they ought to have their [heart
torn out] &c. &c. The King further questioned him, when guilt flew in his
face and he confessed the fact and was ordered out to his ministers of Jus-
tice to wait his further pleasure.
How did the Third appear?
On both knees bare; when the King desired to know the punishment
due to such an act, he thinking there was not sufficient evidence to convict
him, and unacquainted with the confessions of the other two; told the King
that he ought to have [his body severed in two]; &c. &c. The King further
questioned him when guilt flew in his face and he confessed the fact
and was ordered out to his / (28) ministers of Justice to wait his further
pleasure.
How did King Solomon then proceed?
He, being in alliance with Hiram, King of Tyre, sent to inform him, that
three of his Subjects had been, &c.60
What was the answer of Hiram King of Tyre?
That King Solomon might use his own pleasure, but in his opinion,
the punishments they had prescribed for others, should be inflicted on
themselves.
Was that done and where?
It was, and down at Joppa as near the confines of the two countries as pos-
sible, they being deemed the outcast of both, and unworthy of either.
[CHARGE.]
To him who most things understood,

And him who found the stones and wood, &c.
Not forgetting the Grand Inspired Architect.
THIRD SECTION. THIRD DEGREE.

What were the tools our Grand Super-Intendant was slain with?
The Setting Tool, Setting Rule, and Heavy Beetle.
What are the ornaments of a Master Masons’ Lodge?
The Porch, Dormer and Square Pavement.
Describe them.
The Porch is the entrance into the Sanctum Sanctorum; the Dormer is
the Window that gives light to the same, and the Square Pavement is for the
High Priest to walk upon.
What was the duty of the High Priest?
To pray fervently that the Almighty would be pleased to bestow peace and
tranquillity to the Jewish nation throughout the ensuing year.
What is the name of Master Masons?61
Gabaon.62
Who conferred it upon them?
King Solomon.
For what reason?
For their excellency in building.
What is the first famous Pass Word in this degree?
Tubalcain.
What does that denote?
A curious artificer in all kind of metal.
Name the Seven Originals?
Three different ways to Form a Lodge; three various methods to Pre-
paring the Candidate; three different signs; three different tokens; three
distinct knocks;63 three different words; and three peculiar modes to advance
to the East.
CHARGE.
The Universality of Masonry; and may the Ignorant and Superstitious never
check its growth.
End of the Lectures.
The following interesting particulars, cannot but prove acceptable to every

class of Masons: it will enable them to trace many obscurities in our Lectures,
and put together these disjointed parts. It cannot be expected I shall be too
explicit: any industrious Mason may turn them to great advantage; and, at the
same time, bid defiance to the ingenuity of every uninitiated person to discover
aught that should be concealed.
When the twelve fellowcrafts arrived at the place where our Grand
Super-Intendant was cached, they surrounded the sepulchre, and formed
themselves into a Fellow Crafts’ Lodge, thus ** or thus **; when one of the
brethren whose name was Mahabone,64 Opened the grave, and exclaimed:
“Mac Benac” with this Sign at the same time. The Fellow Crafts look-
ing round on each other and remembering the words of King Solomon they
instantly gave this Sign and Word and adopted them as their two first Cas-
ual Signs. One of the Brethren, who acted as Warden, then descended
the grave to assist his Brother Mahabone and Raised him by the 5 Points
of Fellowship which they also adopted as their fellow Crafts’ Token. And
these points, when given together constitute the Grand Token of a Master
and that at the Hand when given by itself and unaccompanied by the other
is called, simply the Grip. / (29)
King Solomon honoured the twelve Fellow Crafts with the title of first
Lodge of Casual Masters, and likewise distinguished Mahabone as their
first Right Worshipful Master for his diligence and zeal in finding the Body
of their Grand Super-Intendant; and he also honoured him, by permitting
his name to be used ever after as a Pass Word. King Solomon furthermore
rewarded the services of the Brother who had descended the grave to assist
in Raising him; but being of the same name with one of the assassins he
would not permit that to be used, but informed him he might make choice
of any other for that purpose, and to go in conjunction with the other Pass
Word. The Word that this brother selected was Tubalcain, the name of the
old workman in metal. This he made choice of, to hold more strongly in
remembrance, the great ingenuity of their departed master, in that valuable
fossil body; and ever since that time, these two Pass Words have been worked
up on the 5 Points of Fellowship by the Senior and Junior Wardens at the
close of the third degree.
According to the ancient laws of Tyre, whoever were found guilty of PER-
JURY were to lose the first finger of their right hand,65 and for the second
offence the second finger,66 and that they might be distinguished from all
other persons who might by accident, or otherwise, lose those members of the
body, they had further marks of infamy set upon them; they were compelled,
under pain of death, to exhibit this hand whenever they appeared in public;
by having a scarlet cord fastened to their wrist, and brought through a ring fas-
tened by the joint of the — and the a— one; the whole of which apparatus was
tied round their —, and compelled to make o— to all who passed them.67
From this penal law of ancient Tyre did the four of our signs arise, that they in
this particular manner represent.68
[The Brethren searching for the murderers of Hiram] went down
to Joppa, and enquired if any such men had been there; they received
for answer “there had,” but owing to the Embargo could not obtain a pas-
sage, though they offered a Jewel of great value to be landed in Tyre. From
the description the townspeople of Joppa gave of it to the persons, they had
no doubt it was the property of their Grand Master. They then made fur-
ther enquiry at Joppa, and found out the road they had taken; and at a short
distance between ——— and ———,69 they perceived three Men enter the
mouth of a cave in the side of a clift [= cliff] by the sea side; and, on their
arrival, they found at the mouth of the Entrance, a Heavy Beetle, like those
made use of by the workmen of the Temple. This gave them strong suspicion of
their being the Assassins. They then took every precaution to secure them,
and diligently examined all the70
The remainder of this, with the Key, shall be sent on receipt of a letter, post paid,
to Brother W. Finch, Bookseller and Stationer, 5 New Cut, Lambeth Marsh, and
cutting off this my written signature and inclosing it in the said letter stating when
and where these Lectures were bought, and how many and what kind of plates were
put up with the said Lectures. / (30)
Advertisement to Brothers.
EVERY Mason whose purchase amounts to two pounds, will receive, gra-
tis, of Brother W. FINCH, the Initial Synopsis; and likewise some oral
information on that which is of the utmost consequence, for enabling him to
understand, and conduct the whole proceedings of Masonry, agreeable to the
True Ancient System; and in conformity to the late injunctions of the Grand
Lodge “that all Lodges and Brothers are to return immediately to the Ancient
York System,” which unfortunately for the long period of 9271 years has been
neglected. —I cannot here be so explicit as I could wish, let it therefore suf-

fice, that there are 22 Signs, Tokens, and Words, in the three Degrees of Craft
Masonry, as practised by most foreign Lodges; whereas, those Masons at present
designated by the term Modern, have but 12; and the Ancient, in England, but 16.
The absurdity of this great deviation for such a length of time, has at last roused
the zealous and leading Members; and the Grand Lodge, much to their honour,
have commanded all Lodges in future, to conduct the business of Masonry in
the True Ancient York Manner, but as that is so little known, I have found it
expedient, with the concurrence of the Fraternity, for the general good of our
Society, to publish our Lectures; carefully avoiding every thing that is improper
for Masons to commit to paper; and that the advantages may prove reciprocal,
I most respectfully proffer my feeble assistance to such Brothers as feel disposed
to patronize my humble efforts for their general good. The better to effect that
Union so long wished for, the Moderns (as they are commonly called) must
recover these ten chief things that they have omitted, and the Ancients recover
six; and the term Modern will no longer be known amongst us; but these two
great bodies of Masons, act in future, agreeable to the true Ancient laws of our
Order; to the satisfaction of all parties, and the admiration of the world.
Some Masons may be inclined to censure this public notice, and think it
ought to be communicated to Lodges only; but that method, in my humble
opinion, is too circumscribed for the general good of our Society; for through
the jealousy of some, and envy of others, any notice sent in that official man-
ner to Lodges, would often be stifled and smuggled up, and withheld from the
Brothers in general; therefore I take this public method, that every Brother may
read and judge for himself—and put an end to that selfish and narrow-minded
system of some Masters of Lodges who try every unfair method to keep the
young and inexperienced Masons in the dark, that they may perpetually figure
away in their office, as Right Worshipful Master &c. &c.!! By such selfish
motives, and mis-guided ambition, the Science of Masonry receives a wound
that never can be healed, but by some such method as this of mine:—to seek
after our Acnient [sic] Landmarks, and take into our own hands that share
of the government of ourselves and the Craft at large, that we ought to have
done many years back:—then will our System shine in its natural lustre,—a
Science worthy the study of the man of genius,—and rear its venerable and
majestic head as in ancient times;—“A Science or Sciences, and the noblest
work of Man.”—Then shall we realise what our two immortal Brothers, Locke
and Newton have said of us,—and shew to the world, that the Lectures on
Freemasonry comprehend such an admirable System of Sciences, that are
not to be equalled in the joint labours of ancient or modern times. / (31)
adjacent parts of the rock, and found a small avenue on the opposite side; and as
they approached it they heard some persons excusing and accusing each
other; and knowing by their vernacular they were Tyriens they agreed that
two should return to the mouth of the cave and enter to secure them whilst
the other guarded the narrow entrance, which had its desired effect; for find-
ing themselves discovered they attempted to avoid them by flight but were
finally secured, and on one, they found a most valuable Jewel; the same that
King Solomon presented to Hiram ABiff and on the other two they found
the Setting Tool and Setting Rule which afterwards appeared by their own
confusion [= confession] as likewise the Heavy Beetle which they picked up
at the Mouth of the Cave, to be the Weapons that proved the death of our
Grand Super-Intendant Hiram ABiff.
The Sign of ——, alludes to one of the ancient laws of Tyre, the substance of
which is comprehended in the —— of an ——, and was inflicted on all persons
found guilty of Murder: they were first executed on a Pyramid72 by having
their ——: the other part of the sentence was then put in execution, relative to
their ——, &c. and in addition to this, their bodies were thrown into the Hollow
of the Pyramid, which was appropriated as the common receptacle for the
remains of such offenders.
The Sign of a ——, alludes to the penalty of a—, and dates its origin from
another of the ancient laws of Tyre. When King Solomon came to the throne
of Jerusalem, he found his subjects greatly relieved from the cruel toils of war,
many of the surrounding nations were his tributaries, and many his allies: in the
list of his allies, we find Hiram King of Tyre but one of the chief counsellors
of this king, treacherously sought to break this alliance, because King Solomon
had requested in marriage for the noble Prince Adoniram, the elder daughter
of this monarch, for whom this minister had a strong secret attachment; but
the same being displeasing to the King, and all intercourse strongly prohibited,
he revenged himself by VIOLATING HER CHASTITY, for which crime,
the King commanded that ———, &c. which was the first thing of the kind
recorded in history; but for many years after constituted one of the penal laws
of Tyre for this kind of TREASON.—(The industrious Mason must now exert
himself to find out what part of this circumstance is applicable to one of our degrees,
and I am sure he will not seek long in vain; but any further exposition on my part,
is incompatible with my Masonic ties.[)]
The Sign and Token of a —— originates also from another of the ancient
laws of Tyre, of much earlier date than the others; for we find the first King of
—— inflicting this punishment on one of his confidential Generals for BETRAY-
ING HIS SECRETS to his public enemies: and from that time down to the days
of King Solomon, it continued one of the penal laws of that kingdom, inflicted
on every class of the King’s ministers, for any BREACH OF SECRECY.
The two G— of a —— are emblematic of the ancient Clamp73 (now
generally and erroneously called a Lewis) as made use of by the workmen of
Solomon’s Temple; which, by a curious mechanical contrivance, was so formed,
that where they were intersected, with their respective springs, they were so fas-
tened to those ponderous stones of the Temple, that they raised great weights to
prodigious heights, with very little trouble or loss of time.74
FIRST KEY.
Throat, breast, hand, feet, mason’s, operative, lewis, day, free to and free
from. Blue, purple, scarlet, and gold, — blows, refresh, Egyptian bondage,
——— fellow, craft, — Travel. Work, — middle chamber of King Solomon’s
Temple, — porch, two great pillars, — thirty-five cubits, circumference, / (32)
diameter, hollow or solid, archives, constitutional rolls, four inches, vessels io
[= to] be cast, chapiters, high, net work, lilly work and pomegranates, spherical,
winding stairs, three, five, seven.
— Rule of three[.] Fellow crafts, received, part, surprise, recovered, Mount
Calvary, tracing board, report, exclaimed, super-intendant, about, mounts, now
realized, in consequence of his, take place, their king. Fellow crafts — night, by
the, of a, brought, down, act, him, further. Done, either, porch, dormer and square
pavement, artificer, metal, seven originals, advance. Two first, together, by itself,
unaccompanied by the other, first Lodge of Casual Masters, name, assist, word,
original work .... in adjacent, tied round, make, passed them, landed, entrance.
SECOND KEY.
Body, gutteral, pectoral, manual, pedal, sorts, accepted, master, freedom fer-
vency and zeal, chalk, charcoal and clay, touches, trace, lighted, metals, earth,
lewis, aged parents, burden, heat, free, good fellowship. [ ] Missing, cloathed,
apparel, known, day, him, observed, night, word, wind, masonry, cool, refresh,
wind, Israelites, Pharoah [sic], host, follow them, time, labour, refreshment,
passed, passed, passed, travel forefathers. [ ] Travelled east, west, work, tabernacle,
Moses, temple, Solomon, wages, days, less, seventh day, kept holy, high, hollow,
shell, molten, cast brass, clayey grounds, king Solomon, Naphtali, five cubits.
Net work, marshes, lilly work, pomegranates, chapiter, pass, winding stairs, rule
a Lodge, holds a, [ ] lodge, perfect, seven, perfect, three Grand Masters, build-
ing, Solomon’s temple, obstruction, pass, middle chamber, temple, square, last,
superficial flat, perpendicular point, be, key, Lodge, my command, course, lost,
the, inform, manner he, but, bore sway, workmen, daily, [ ] offer, prayers, draw,
designs, tracing board, celebration, cape stone, ambition, prudence, their dia-
bolical purpose, former resolution, way lay our Grand Superintendent placed
themselves, out, door, accosted, demanded, him, manner, neither, abruptly,
patience, satisfying, him, fall, made, demand, similar, other two, patient, zeal-
ous and persevering, not satisfying him, under, high, twelve, brow, past, hour,
high, day, generally, returning, refreshment, designs, into confusion, fear, about,
separated, sit down, rising, hold, from hailed, pursued, search, him, inform, their
report, exclaimed, feared, now, him, honourable, in consequence of his, lost,
fidelity, casual, take place, adopted, surrounded, situated, first casual, two, tried,
former hold, lion like, that manner, him by the [ ] Suspected, mess seven, five,
Lodges, lodgings, they were, shipping, frontiers, search, enquiry, excusing each
other, voices, appear. [ ] Opinion, punishment further, questioned, flew, sub-
jects, prescribed, where, dormer, square pavement, forming a Lodge, preparing,
candidate, signs, tokens, words, east, concealed [ ] two first, warden, descended,
brother, adopted first, Grand Token, twelve, finding the, descended the, one
of the, five points, Sen. and Jun. Wardens, body, this hand, round their wrist,
ring, by, joint, apparatus, passage, persons, road, men, mouth, clift [sic], sea side,
secure. [ ] Rock, approached it, some persons, excusing[,] accusing, mouth, cave,
enter, secure, other guarded the narrow entrance, to avoid them by flight, finally,
other two, own confusion, picked up, mouth, weapons, hollow, pyramid.
N.B. For the genuine Ancient Lecture of a Master Mason see those
just printed, entitled ———— A. B. &c.
Finch, Printer, 5, Lower Lambeth Marsh.
JACHIN AND BOAZ ([C. 1810])
Jachin and Boaz (Glasgow, [c. 1810]). University of Glasgow Library, Level 12 Sp
Coll 2348.
The title of this pamphlet, Jachin and Boaz, suggests that this is a late reprint of
the famous ritual of that name, published in London in 1762. However, its full
title is Jachin and Boaz: or The Free Mason’s Catechism. To which is subjoined,
The Mason-Word. By Samuel Prichard, late Member of a Constituted Lodge. This
title includes clear references to not only Jachin and Boaz,1 but at least two other
publications of the same kind, viz. the Catéchisme des Frencs-Maçons (i.e. the Free
Mason’s Catechism) of 1744,2 and Masonry Dissected … By Samuel Prichard, late
Member of a Constituted Lodge of 1730.3 In fact, what we have here is an even
later edition of Prichard’s text, published about eighty years after its first edition,
and not in London but in Glasgow. These temporal and geographical publica-
tion differences are precisely why this text is reproduced here.
The differences between this edition and the well-known first one are minimal,
but interesting. The first edition contains a few paragraphs which this one omits:
Prichard’s oath and dedication to his audience at the start, and the first paragraph
of the concluding section: ‘The Author’s Vindication of himself from the preju-
diced Part of Mankind’, whereas the other paragraph of this section is shortened.
Inversely, the current edition includes at the end three sections which were not
present in the first edition, viz. ‘A Prayer said at the Opening of a Lodge, by Jewish
Free-Masons’ (p. 21), ‘In the Preface to the Mishnaw, we find Tradition of the Jews
Explained as follows’ (pp. 21–2) and ‘The Laird of Logan’s Description of a New
Year’s Day at Logan House’ (pp. 22–4), of which we found the first two (but not
the last one) interesting enough to include here. The prayer mentions the instruc-
tion which Moses gave ‘to Aaron, to Eleazer, and Ithamar, the sons of Aaron, and
the seventy Elders of Israel’, and that is then explained in the next section.
What the two editions have in common, then, are the section about the his-
tory of Freemasonry (here called ‘The History of Masonry. Origin of Masonry’
instead of ‘Masonry Dissected’), followed by the catechisms, describing the ritu-
als of the three degrees. In these sections, a few changes are obvious mistakes,
– 391 –
made in copying the older text, but some others seem intended. Especially clear
is that in the catechisms, with only one exception, all mentioning of the word
‘God’ or even ‘the Heavens’ or ‘Holy Ground’, has been blended out:
First edition (1730) Edition c. 1810

… in the Presence of Almighty God and this … in the presence of — and this Right Wor-
Right Worshipful Assembly … shipful Assembly …
… so that there shall be no more Remembrance … so that there shall be no more remem-
of me among Masons. So help me God. brance of me among Masons.
… as high as the Heavens. … as high as the clouds.
… Upon Holy Ground, or the highest Hill … Upon the highest hill or lowest vale …
or lowest Vale ...
Bible to God … The Bible to God …
… or He that was taken up to the top of the … or he that was taken up to the pinacle of
Pinnacle of the Holy Temple. the Holy Temple.
God’s good Greeting be to this our happy Good greeting be to this our happy meeting
Meeting. …
Welcome, Brother, by the Grace of God. Welcome, Brother.
By the Help of God, the Square and my own By the help of the square, and my own
Industry. industry.
Thanks be to God, our Master has got a Mossy Thanks be given, our Master has got a mossy
House … house.
When we combine this with the character of two of the added sections, then
the obvious conclusion seems to be that this edition was produced for a group
of Jewish Freemasons, who probably lived in or near Glasgow in the early nine-
teenth century.
This edition also seems very rare: so far I have located only two copies of this
edition, one in the library of the University of Glasgow (used for the following
transcription), and one in the library of the Grand Lodge of Scotland.
Explanatory notes to the transcription indicate the most important differ-
ences with the text of the first edition.
Notes
1. A facsimile edition of Jachin and Boaz was published in H. Carr (ed.), Three Distinct
Knocks and Jachin and Boaz (Bloomington, IL: Masonic Book Club, 1981); a full tran-
scription in A. C. F. Jackson, English Masonic Exposures 1760–1769, (London: Lewis
Masonic, 1986).
2. A facsimile edition of the Catéchisme was published in A. Bernheim, ‘La Reception mys-
terieuse (1738) [&] Catechisme des francs-maçons (1744)’, Acta Macionica, 14 (2004), pp.
309–49, a translation in H. Carr (ed.), The Early French Exposures (London: Quatuor
Coronati Lodge No. 2076, 1971).
3. A facsimile edition of the catechisms of the first edition of Masonry Dissected was pub-
lished in H. Carr, Harry Carr’s World of Freemasonry (London: Lewis Masonic, 1984),
and a full transcription of the third edition was published in D. Knoop, G.P. Jones and
D. Hamer (eds), The Early Masonic Catechisms (Manchester: Manchester University
Press, 1943; 2nd edn, 1963).
Jachin and Boaz (Glasgow, [c. 1810])
JACHIN AND BOAZ:

OR THE
FREE MASON’S CATECHISM.
TO WHICH IS SUBJOINED,
THE MASON-WORD.
BY SAMUEL PRICHARD,
LATE MEMBER OF A CONSTITUTED LODGE.
GLASGOW:
PRINTED FOR THE BOOKSELLERS.
144. / / [3]
– 393 –
THE
HISTORY OF MASONRY.
ORIGIN OF MASONRY.
The original institution of Masonry is laid on the foundation of the liberal Arts
and Sciences; but more especially on the fifth, namely, Geometry : For on the
building of the Tower of Babel, the art of Masonry was first introduced; and
from thence handed down by Euclid, a most worthy and excellent Mathemati-
cian in Egypt: and he communicated it to Hiram, the Master-Mason, concerned
in the building of Solomon’s Temple, at Jerusalem; where was an excellent and
curious Mason, that was the chief under the Grand Master, Hiram, whose name
was Mannon Græcus, who taught the art of Masonry to one Carolus Marcel
in France, who was afterwards elected king of France: And from thence it was
brought into England, in the time of Ethelstane ; who ordered an assembly to be
held every year at York, which was the first introduction of it into England. And
Masons were made in the manner following:—
Whilst one of the Seniors holdeth the Book, then he or they put their hands
on the Book, whilst the Master ought to read the Laws or Charges.
Which Charges were:—That they should be / (4) true to one another
without exception; and should be obliged to see to their brothers’ and fellows’
necessities, or put them to labour and reward them accordingly.
But in these latter days Masonry is not composed of artificers, as it was in
its primeval state, when some few catechistical questions are only necessary, to
declare a man sufficiently qualified for an Accepted1 Mason.
The new2 terms of Free and Accepted Masonry, as it now is, was not heard of
till within these few years: No Constituted Lodges, or Quarterly Communica-
tions were known till 1691, when Lords and Dukes, Lawyers and Shop-keepers,
and other inferior tradesmen, porters not excepted, were admitted into this
mystery, or no mystery. The first sort being introduced at a very great expence,
the second sort at a moderate rate, and the latter sort at the expence of six or
seven shillings; for which they receive the Word,3 as they term it; which is more
ancient and honourable than the order of the Star and Garter; which antiquity
is accounted, according to the Rules of Masonry, as delivered by their tradition,
ever since Adam, which I leave the candid reader to determine.
From the Accepted-Masons sprung the real Masons; from both sprung the
Gormogans, whose Grand-Master, the Volgi, deduces his original from the
Chinese, whose writings, if to be credited, maintains the hypothesis of the Pre-
Adamites, and consequently, must be more ancient than Masonry.
Jachin and Boaz 395
The most free and grand4 Society, is that of the Grand Koihebar, which con-
sists of a select company of responsible people, whose discourse is concerning trade
and business, and promote friendship without compulsion or restriction. / (5)
But if, after admission into the secrets of Masonry, any new brother should
dislike their proceedings, and reflect on himself for being so easily cajoled out
of his money, declines the fraternity, or secludes himself upon account of the
quarterly expences of the Lodge, and the Quarterly Communications, notwith-
standing he has been legally admitted into a constituted and regular Lodge, he
shall be denied the privilege, as a visiting brother of knowing the mystery for
which he has already paid, which is a manifest contradiction, according to the
institution of Masonry itself, as will evidently appear by the following treatise.
ENTERED PRENTICE’S DEGREE.
Q. From whence came you?

A. From the Holy Lodge of St John’s.
Q. What recommendation brought you from thence?
A. The recommendation which I brought from the Right Worshipful Broth-
ers and Fellows, of the Right Worshipful and Holy Lodge of St John’s, from
whence I come and greet you thrice heartily well.
Q. What do you come here to do?
A. Not to do my own proper will,
But to subdue my passion still;
The rules of Masonry in hand to take,
And daily progress therein to make.
Q. Are you a Mason?
A. I am so taken and accepted to be among Brothers and Fellows.
Q. How can I know that you are a Mason? / (6)
A. By signs and Tokens, and Perfect Points of Entrance,
Q. What are signs?
A. All Squares, Angles and Perpendiculars.
Q. What are Tokens?
A. Certain regular and brotherly grips.
Ex. Give me the Points of your entrance.
Resp. Give the first, and I will give you the second.
Ex. I bail5 it.
Resp. I conceal it.
Ex. What do you conceal?
Resp. All secrets and secrecy of Masons and Masonry, unless to a true and
lawful Brother, after due examination, or in a just and worshipful Lodge of
Brothers and Fellows well met.
Q. Where was you made a Mason?

A. In a just and perfect Lodge.
Q. What makes a just and perfect Lodge?
A. Seven or more.
Q. What do they consist of ?
A. One Master,6 two Fellow-crafts, and two Entered Prentices.
Q. What makes a lodge?
A. Five.
Q. What do they consist of ?
A. One Master, two Wardens, one Fellow-craft and one Entered Prentice.
Q. Who brought you to the Lodge?
A. An Entered Prentice.
Q. How did he bring you?
A. Neither clothed nor naked, bare footed nor shod, deprived of all metal,
and in a right moving posture.
Q. How got you admittance?
A. By three great knocks. / (7)
Q. Who received you?
A. A Junior Warden.
Q. How did he dispose of you?
A. He carried me to the north-east part of the lodge, and brought me back
again to the west, and delivered me to the Senior Warden.
Q. What did the Senior Warden do with you?
A. He presented me, and shewed me how to walk up by three steps to the
Master.
Q. What did the Master do with you?
A. He made me a Mason.
Q. How did he make you a Mason?
A. With my bare-bended knee, and my body within the square, the compass
extended to my naked left breast; my naked right hand on the Holy Bible, there
I took the obligation or oath of a Mason.
Q. Can you repeat that obligation?
A. I will do my endeavour.
Which is as follows:—
“I hereby solemnly vow and swear, in the presence of —7 and this Right Wor-
shipful Assembly, that I will hail and conceal, and never reveal the secrets or
secrecy of Masons or Masonry that shall be revealed unto me, unless to a true
and lawful Brother, after an8 examination, or in a just and and [sic] worshipful
Lodge of Brothers and Fellows well met.”
“I furthermore promise and vow, That I will not write them, print them,
mark them, carve them, or engrave them, or cause them to be written, carved, or
Jachin and Boaz 397
engraven, on wood or stone, so as the visible character or impression of a letter

may appear, whereby it may be unlawfully obtained. All this under no less pen-
alty than to have my throat cut, my tongue taken from the roof of my mouth, my
heart plucked / (8) from under my left breast, then to be buried in the sands of
the sea, the length of a cable rope from the shore, where the sea9 ebbs and flows
twice in twenty-four hours; my body to be then burnt to ashes, my ashes to be
scattered upon the face of the earth, so that there shall be no more remembrance
of me among Masons.10
Q. What form is a Lodge?
A. A long square.
Q. How long?
A. From east to west.
Q. How broad?
A. From north to south.
Q. How high?
A. Inches, feet, and yards innumerable, as high as the clouds.11
Q. How deep?
A. To the centre of the earth.
Q. Where does the Lodge stand?
A. Upon12 the highest hill or lowest vale, or in the valley of Jehosaphat, or
any other secret place.
Q. How is it situated?
A. Due East and West.
Q. Why so?
A. Because all churches and chapels are or ought to be so.
Q. What supports a Lodge?
A. Three great pillars.
Q. What are they called?13
A. Wisdom, to contrive; Strength, to support; and Beauty, to adorn.
Q. What is the covering of a Lodge?
A. A cloudy canopy of divers colours, or the clouds.
Q. Is there any furniture in a lodge?
A. Yes.—Q. What is it?14 / (9)
A. A Mosaic pavement, the ground-floor of the lodge; blazing star, the cen-
tre; and indented tarsel, the border around it.
Q. What is the other furniture in a Lodge?
A. A Bible, compass, and Square.
Q. Who do they properly belong to?
A. The Bible to God,15 the compass to the Master, and square to the Fellow-
craft.
Q. Have you any jewels in the Lodge?
A. Yes.
Q. How many?
A. Six, three moveable, and three immoveable.
Q. What are the moveable jewels?
A. The Square, Level, and Plumb-rule.
A. The square, to lay down true and right lines; a level, to try all horizontals;
And the plumb-rule, to try all uprights.
Q. What are the immoveable jewels?
A. The trazel-board, rough-ashler, and broached thurnal.
A. A trazel-board, for the Master to draw his designs upon; rough-ashler,
for the fellow-craft to try their jewels upon; and the broached-thurnal for the
Entered Prentice to learn to work upon.
Q. Have you any lights in the Lodge?
A. Yes, three.
Q. What do they represent?
A. The sun, moon, and Master-mason.
N.B.—These lights are three large candles, placed on high candlesticks.
Q. Why so?
A. The Sun to rule the day, the Moon the night, and the Master-Mason his
Lodge. / (10)
Q. Have you any fixed lights in the Lodge?
A. Yes.
Q. How many?
A. Three.
N.B.—These fixed lights are three windows, supposed, though vainly, to be
in every room where a Lodge is held; but more properly, by the four cardinal
points, according to the ancient rules of Masonry.
Q. How are they situated?
A. East, South, and West;16 to light the men to, at, and from their work.
Q. Why are there no lights in the North?
A. Because the sun darts no rays from thence.
Q. Where stands your Master?
A. In the East.
Q. Why so?
A. As the sun rises in the East, and opens the day; so the Master stands in the
East, with his right hand upon his left breast, being a sign, and the square about
his neck, to open the Lodge, and set his men to work.
Q. Where stands your Wardens?
A. In the West.
Jachin and Boaz 399
Q. What is their business?

A. As the Sun sets in the West, to close the day; so the Wardens stand in the
West, with their right hands upon their left breasts, being a sign, and the Level
and Plumb-rule about their necks, to close the Lodge, and dismiss the men from
their labour, paying their wages.
Q. Where stands the Senior Entered Prentice?
A. In the South.
Q. What is his business?
A. To hear and receive instructions, and welcome strange brothers. / (11)
Q. Where stands the junior Entered Prentice?
A. In the North.
Q. What is his business?
A. To keep off cowans and eves-droppers.
Q. If a cowan or listener is catched, how is he to be punished?
A. He is to be placed under the e[a]ves of the houses in rainy weather, till the
water run in at his shoulders and out at his shoes.
Q. What are the secrets of a Mason?
A. Signs, Tokens, and many words.
Q. Where do you keep those secrets?
A. Under my left breast.
Q. Have you any key to those secrets?—A. Yes.
Q. Where do you keep it?
A. In a bone-box, that neither opens nor shuts but with ivory keys.
Q. Does it hang, or does it lie?
A. It hangs.
Q. What does it hang by?
A. By a tow-line, nine inches or a span.
Q. What metal is it made of ?
A. No manner of metal at all, but a tongue of good report behind a brother’s
back, or before his face.
N.B.—The key is the tongue, the bone-box the teeth, the tow line the root17
of the mouth.
Q. How many Principles are there in Masonry?
A. Four.
Q. What are they?
A. Point, Line, Superficials and Solid.
Q. Explain them?
A. Point, the centre line,18 round which the Master cannot err: Length, without
breadth.—Superficials, length and breadth. Solid comprehends the whole. / (12)
Q. How many principal signs are there?
A. Four.
Q. What are they?19

A. A Gutteral, the throat; Pectoral, the breast; Manuel, the hand; Pedestal,
the feet.
Q. What do you learn by being a Gentleman Mason?
A. Secrecy, morality, and good fellowship.
Q. What do you learn by being an Operative Mason?
A. To hew, square, mould stone, lay a level, and raise a perpendicular.
Q. Have you seen your Master to-day?—A. Yes.
Q. How was he cloathed?
A. In a yellow jacket, and a blue pair of breeches.
N.B.—The yellow jacket is the compasses, the blue breeches is the steel
points.
Q. How long do you serve your Master?
A. From Monday morning till Saturday night.
Q. How do you serve him?
A. With chalk, charcoal, and earthern [sic] pan.
Q. What do they denote?
A. Freedom, fervency, and zeal.
Ex. Give me the Entered Prentice’s Sign.
Resp. Extending the four fingers of the right hand, and drawing them across
his throat, is the Sign, and demands a Token.
N.B.—A Token is, by joining the ball of the thumb of the right hand to the
first knuckle of the fore-finger of the Brother’s right hand, that demands a Word.
Ex. Give me the Word.
Resp. I will letter it with you.
Ex. BOAZ. N.B.—The Ex. says B. Resp. O. Ex. A. Resp. Z., i. e. BOAZ. / (13)
Ex. Give me another.
Resp. JACHIN.
N.B.—Boaz and Jachin were two pillars in Solomon’s porch, 1. Kings, vii. 21.
Q. How old are you?
A. Under seven.
(Denoting he has not passed Master.)
Q. What is the day for?
A. To see in.
Q. What is the night for?
A. To hear.
Q. How blows the wind?
A. Due East and West.
Q. What o’clock is it?
A. High twelve.
Jachin and Boaz 401
------
FELLOW-CRAFT’S DEGREE.
Q. Are you a fellow-craft?

A. I am.
Q. Why was you made a fellow-craft?
A. For the sake of the letter G.
Q. What does that G denote?
A. Geometry, or the fifth science.
Q. Did you ever travel?
A. Yes, East and West.
Q. Did you ever work?
A. Yes, in the building of the temple.
Q. Where did you receive wages?
A. In the middle chamber.20
Q. Through the porch, what did you see?
A. Two great pillars.
Q. What are they called?
A. J. B. i. e. Jachin and Boaz. / (14)
Q. How high are they?
A. Eighteen cubits.
Q. How much in circumferance?
A. Twelve cubits.
Q. What are they adorned with?
A. Two chapiters.
Q. How high were the chapiters?
A. Five cubits. (1. Kings, vii.)
Q. What are they adorned with?
A. Net work and pomegranetes.
Q. How came you to the middle chamber?
A. By a winding pair of stairs.
Q. How many steps?
A. Seven or more.
Q. Why seven or more?
A. Because seven or more make a just and perfect Lodge.
Q. When you came to the door of the middle chamber, who did you see?
A. A Warden.
Q. What did he demand of you?
A. Three things.
Q. What were they?
A. A Sign, Token, and Word.
N.B.—The Sign is, placing the right hand on the left breast; the Token is, by
joining your right hand to the person that demands it, and squeezing him with
the ball of the thumb of [= on] the first knuckle of the middle finger; and the
word is JACHIN.
Q. How high was the door of the middle chamber,21 what did you see?
A. The resemblance of the letter G.
Q. What22 doth that G denote?
A. One that is greater than you.
Q. Who is greater than I, that am a Free and Accepted Mason, the Master of
a Lodge? / (15)
A. The Grand Architect and contriver of the Universe, or he23 that was taken
up to the pin[n]acle of the Holy Temple.24
Q. Can you repeat the letter G?
A. I will do my endeavour.
Q. What means the letter G.
Resp. In midst of Solomon’s Temple there stands a G.
A letter fair to all to read and see;
But few there be who understands
What means the letter G.
Ex. My friend if you pretend to be,
Of this fraternity,
You can forthwith and rightly tell
What means the letter G.
Resp. By sciences are brought to light
Bodies of various kinds,
Which do appear to perfect sight,
None but males shall know my mind.
Ex. The right shall.
Resp. If worshipful.
Ex. Both right and worshipful learn,25
To hail you I26 command,
That you do forthwith let me know,
As27 you may understand.
Resp. By letters four, and Science five,
This G upright does stand,
In due art and proportion,
You have your answer friend.
N.B.—Four letters are BOAZ,—Fifth Science, Geometry.
Ex. My friend you answer well,
If right and free principles you discover,
I’ll change your name from friend,
Jachin and Boaz 403
And henceforth call you Brother.

Resp. The Sciences are well composed; / (16)
Of noble structure’s verse,—
A point, a Line, and an outside,
But a Solid is the last.
28
Good greeting be to this our happy meeting, and all the right worshipful
Brothers and Fellows.
Ex. Of the Right Worshipful and Holy Lodge of St. John’s.
Resp. From whence came?29
Ex. Greet you, greet you thrice heartily well, craving your name.
Resp. Timothy Redicule.
Ex. Welcome, Brother.30
N.B.—The reason why they denominated themselves of the31 Lodge of St.
John’s, is, because he was the fore-runner of our Saviour, and laid the first parallel
line of the gospel. Others do assert, that our Saviour himself was accepted a Free
Mason while he was in the flesh: but how ridiculous and profane it seems, I leave
to the judicious readers to consider.
End of the Fellow-craft’s part.
------
THE MASTER’S DEGREE.
Q. Are you a32 Mason?

A. I am: Try me, prove me, disapprove me, if you can.
Q. Where was you passed Master?
A. In a perfect Lodge of Masters.
Q. What makes a perfect Lodge of Masters?
A. Three.
Q. How came you to be passed Master? / (17)
A. By the help of33 the square, and my own industry.
Q. How was you passed a Master?
A. From the square to the compass.
Ex. An Entered Prentice, I presume, you have been.
Resp. Jachin and Boaz I have seen,
A Master-mason I was made most rare,
With Diamond, Ashler, and the Square.
Ex. If a Master-mason you would be,
You must34 understand the Rule of Three:
And M. B. (M. Benach) shall make you free,
And what you want in Masonry,
Shall in this Lodge be shewn to thee.
Resp. Good Masonry, I understand,
Keys of all lodges are at my command.
Ex. You are a heroic fellow, from whence came you?

Resp. From the East.
Ex. Where are you going?
Resp. To the West.
Ex. What are you going to do there?
Resp. To seek that which was lost, and is now found.
Ex. What is that which was lost, and is now found.
Resp. The Master-mason’s Word.
Ex. How was it lost?
Resp. By three great knocks, or the death of our Master Hiram.
Ex.35 In the building of Solomon’s temple, he was Master-mason; and at high
twelve at noon, when the men were gone to refresh themselves, as was the usual
custom, he came to survey the works; and when he was entered into the Tem-
ple, there were three ruffians (supposed to be three Fellow-crafts,) / (18) who
planted themselves at the three entrances of the Temple; and when he came out,
one demanded the Mason’s Word of him, and he replied, he did not receive it
in such a manner; but time and patience would bring him to it. He not being
satisfied with this answer, gave him a blow, which made him reel: He went to the
other gate, where being accosted in the same manner, and making the same reply,
he received a greater blow; the third gave him his quietus.
Ez [= Ex]. What did the ruffians kill him with?
Resp. A Setting-Maul, Setting Tool, and a Beacle.36
Ex. How did they dispose of him?
Resp. They carried him out at the West door of the Temple, and hid him
under some rubbish till high twelve.
Ex. What time was that?
Resp. High twelve at night, whilst the men were at rest.
Ex. How did they dispose of him afterwards?
Resp. They carried him up to the brow of a hill, where they made a decent
grave, and buried him.
Ex. When was he missed?
Resp. The same day.
Ex. When was he found?
Resp. Fifteen days afterwards.
Ex. Who found him?
Fifteen loving brothers, by order of King Solomon, went out of the37 door of
the Temple, and divided themselves from right to left, within call of each other;
and they agreed, that if they did not find the Word in him, or about him, the first
word should be the Master’s word. One of the brothers being more weary than the
rest, sat down / (19) to rest himself, and taking hold of a shrub, which came easily
up, and perceiving the ground to have been broke, he hailed his brethren, and pur-
Jachin and Boaz 405
suing their search, found him decently buried in a handsome grave, six feet east,
and six feet west, and six feet perpendicular, and his covering was green moss and
turf, which surprised them; whereupon they replied, Majueus Domus Dei Gratia;
which, according to Masonry, is, “Thanks be given,38 our Master has got a mossy
house.” So they covered him closely, and as a further ornament, placed a sprig of
Cassia at the head of his grave, and went and acquainted King Solomon.
Ex. What did King Solomon say of all this?
Resp. He ordered him to be taken up and decently buried; and that fifteen
Fellow-crafts, with white gloves and aprons, should attend the funeral; which
among Masons ought to be performed to this day.
Ex. How was Hiram raised?
Resp. As all other Masons are, when they receive the Master’s Word.
Ex. How is that?
Resp. By the Five Points of Fellowship.
Ex. What are they?
Resp. First, hand to hand; second, foot to foot; third, cheeck to cheeck;
fourth, knee to knee; and fifth, back to39 back.
N.B.—When Hiram was taken up, they took him by the fore-fingers, and
the skin came off which is called the Slip: The spreading of the right hand, plac-
ing the middle-finger to the wrist, clasping the fore-finger and fourth to the sides
of the wrist, is called the Grip; and the Slip40 is placing the thumb of the right
hand to the left breast, extending the fingers. / (20)
Ex. What is the Master-mason named?
Resp. Cassia is my name, and from a just and perfect Lodge I came.
Ex. Where was Hiram entertained?41
Resp. In the Sanctum Sanctorum.
Ex. How was he brought in?
Resp. At the West door of the Temple.
Ex. What are the Master’s Jewels?
Resp. The Porch, Dormer, and square pavement.
Ex. Explain them?
Resp. The Porch, the entering into the Sanctum Sanctorum; the Dormer of42
the windows, or lights within; the square pavement, the ground-flooring.
Ex. Give me the Master’s Word?
Resp. Whispers in the ear, and supported by the five points of fellowship,
before mentioned, says Mackhenach,43 which signifies ‘The builder is smitten.’
N.B.—If any working Masons are at work, and you have a desire to distin-
guish Accepted Masons from the rest, take a piece of stone, and ask him what
it smells of ? He will immediately reply, Neither of brass, iron, nor steel, but of
a Mason. Then ask him how old he is? And he will reply, about seven; which
denotes that he has passed Master.
The end of the Master’s Part.
P.S.—I was induced to publish this mighty Secret, at the request of several
Masons, in order to prevent credulous persons from imposition.44 / (21)
A PRAYER SAID AT THE OPENING OF A
LODGE, BY JEWISH FREE-MASONS.
O LORD! excellent thou art in thy truth, and there is nothing greater in
comparison to thee; for thine is the praise, from all the works of thy hands, for
evermore. Enlighten us, we beseech thee, in the true knowledge of Masonry.
By the sorrows of Adam, thy first made man—by the blood of Abel, thy holy
one—by the righteousness of Seth, in whom thou art well pleased,—and by
the covenant with Noah, in whose architecture thou wast pleased to save the
seed of thy beloved; number us not among those that know not the statutes, nor
the divine mysteries of the secret Cabballa. But grant, we beseech thee, that the
Ruler of the Lodge may be endued with knowledge and wisdom, to instruct us,
and explain his secret mysteries, as our holy brother Moses did (in his Lodge)
to Aaron, to Eleazer, and Ithamar, the sons of Aaron, and the seventy Elders of
Israel.45 And grant that we may understand, learn, and keep all the command-
ments of the Lord, and this holy mystery, pure and undefiled unto our lives end.
Amen, Lord.
IN THE PREFACE TO THE MISHNAW, WE FIND TRADITION OF

THE JEWS EXPLAINED AS FOLLOWS,46
God not only delivered the law to Moses on Mount Sinai, but the explana-
tion of it likewise. When Moses came down from the Mount and entered into
his tent, Aaron went to visit him, and Moses acquainted Aaron with the laws he
had / (22) received from God, together with the explanation of them: After this,
Aaron placed himself at the right hand of Moses, and Eleazer, and Ithamar, (sons
of Aaron,) who were admitted, to whom Moses repeated what he had just before
told Aaron. These being seated, the one on the right hand, the other on the left
hand of Moses; the seventy elders of Israel, who composed the Sanhedrim, came
in; and Moses again declared the same laws to them, with the interpretations of
them, as he had done before to Aaron and his sons. Lastly, all who pleased, of
the common people, were envited to enter, and Moses instructed them likewise
in the same manner as the rest. So that Aaron heard four times what Moses had
been taught by God upon Mount Sinai; Eleazar and Ithamar, three times; the
seventy elders, twice; and the people once. Moses afterwards reduced the laws
he had received into writing, but not the explanation of them; these he thought
it sufficient to trust to the memories of the above-mentioned persons, who being
perfectly instructed in them, delivered them to their children, and these again to
theirs, from age to age.
EDITORIAL NOTES
Masonry farther Dissected (1738)

1. Metal: The French text has ‘Metals and Jewels’ (‘Métaux & Joyaux’).
2. Quarter of an Hour: The French text has ‘an hour’.
3. with his Officers … are assembled: not in the French text.
4. cut into Triangles: The French text has ‘made in the form of a triangle’ (taillé en
triangle).
5. he is led about the Room: The French text adds ‘three rounds’ (trois tours).
6. pounded Rosin: The French text has ‘Powdered Resin’ (Carr, The Early French Expo-
sures, p. 7) (Poix-raisine).
7. to the West End: The French text has ‘in the middle’ (au milieu).
8. as described above: The French text adds ‘with three steps’ (en trois temps).
9. the Point of a Compass, open’d in a direct Square: ‘the Point of ’ and ‘open’d in a direct
Square’ not in the French text.
10. these dictated Words: The French text has ‘his obligation’ (son serment).
11. I promise … than having: The French text has ‘I consent that’ (Je permets que).
12. Quondam-Mason: Quondam means former, so a Quondam-Mason refers probably to
someone who left the Order.
13. (i.e. Jachin … Kings viii. 21[)]: Instead of ‘(i.e. Jachin and Boaz. See I Kings viii. 21)’,
the French text adds a footnote: ‘Ce mot ce prononce, s’il étoit écrite Boësse, le nom de
Monsieur Haisse, Anglois, s’écrit Hayes.’
14. pronouncing the Word Jachin: The French text sticks to ‘Jakhin’.
15. pronouncing the Word Boaz: The French text sticks to ‘Boaies, ou Boesse’.
16. Jachin and Boaz: The French text sticks again to ‘de Jakhin & de Boaies’.
17. Then says the first C: The French text sticks to ‘K’.
18. form the Word Jachin: ‘Jakhin’.
19. the Word Boaz: ‘Boaies’.
20. Catiline: Lucius Sergius Catilina (108–62 BCE), Roman senator, who tried to over-
throw the Roman republic.
21. the Institution of the Free Masons: Does the author mean The Constitutions of the
Free-Masons (1723) by the Rev. James Anderson?
22. Captain Porteous: Captain John Porteous (c. 1695–1736) was lynched 7 Septem-
ber 1736 for his rude behaviour against the mob during the riot of 14 April that
year.
– 407 –
408 Notes to pages 21–25
Alexander Slade, The Free Mason Examin’d, 2nd edn (1754)

1. The Second Edition: 5th edn has: The Fifth Edition, with additional Notes.
2. Printed for … Church-yard: 5th edn: Printed for R. Griffiths, in Pater-noster-Row.
[This is the last line of the title page of the 5th edn, year and price are absent.]
3. Pritchard: The 5th edn too has ‘Pritchard’ instead of ‘Prichard’.
4. no by: 5th edn: ‘by no’.
5. the Opinion of Bishop Sanderson ... lawful and binding: Robert Sanderson (1587–1663,
bishop of Lincoln): De Juramento, 1655.
6. when Sir Christopher Wren was Grand Master: Today we know that Wren was initiated
18 May 1691. According to James Anderson, ‘the King ... approved of their Choice of
G[rand] Master Wren’ in 1693, whereas in 1695, under ‘Charles Lennos Duke of Rich-
mond and Lennox ... Sir Christopher Wren was his D[eputy] G[rand] Master, who act-
ed as before at the Head of the Craft, and was again chosen Grand Master, A. D. 1698’
( J. Anderson, The New Book of Constitutions of the Antient and Honourable Fraternity
of Free and Accepted Masons (London, 1738), p. 107). ‘Some few Years after [1708] Sir
Christopher Wren neglected the Office of Grand Master’ (p. 108).
7. See The Whole Duty ... Oaths: Probably Samuel von Pufendorf (1632–94): De officio
hominis et civis, 1673 (translated as The Whole Duty of Man According to the Law of
Nature, by Andrew Tooke, 1691). Chapter iv has the title ‘Of the Duty of Man to-
wards God, or, concerning Natural Religion’. However, chapter xi concerns ‘The Duty
of those which take an Oath’.
8. About one hundred and fifty-four Years: ‘about 101 Years after the Flood, we find … the
whole Race of Noah, in the Vale of Shinar, employ’d in building a City and large Tower
… having spent above 53 Years in that prodigious Work’ ( J. Anderson, The Constitu-
tions of the Free-Masons (London, 1723), pp. 3/4), 101 + 53 = 154.
9. Babel’s Tower: ‘at the Building of the Tower of Babel, the Art and Mystery of Masonry
was first introduc’d’ (S. Prichard, Masonry Dissected (London, 1730), p. 3).
10. the first Lodge: The 5th edn has at this page an extra footnote, which, however, is not
referred to from the body of the text. It runs as follows: ‘A Lodge is a Place where Ma-
sons assemble and work; Hence that Assembly, or duly organis’d Society of Masons, is
call’d a Lodge, and every Brother ought to belong to one, and be subject to its Bye-Laws
and General Regulations.’
11. An hundred … the Flood: ‘about 101 Years after the Flood, we find … the whole Race of
Noah, in the Vale of Shinar, employ’d in building a City and large Tower’ (Anderson,
The Constitutions, pp. 3/4).
12. When Belus … his future Designs: ‘the Confusion of Languages or Dialects, which, tho’
it might help to give Rise to the Masons Faculty and ancient universal Practice of con-
versing without speaking, and of knowing each other at a Distance, yet hinder’d not the
Improvement of Masonry’ (Anderson, The Constitutions, p. 5).
13. Plain of Shinar … Magnificence of its Buildings: ‘[Masonry] was especially preserve’d
in Shinar and Assyria, where Nimrod … built many splendid Cities’ (Anderson, The
Constitutions, p. 4).
14. and: The 5th edn adds ‘that’.
15. Nimrod ... Chus: ‘Nimrod, which signifies a Rebel, was the Name given him by the
holy Family, and by Moses; but among his Friends in Chaldea, his proper Name was Be-
lus, which signifies Lord; and afterwards was worshipped as a God by many Nations,
under the Name of Bel, or Baal, and became the Bacchus of the Ancients, or Bar Chus,
the Son of Chus’ (Anderson, The Constitutions, p. 4 note).
Notes to pages 26–31 409
16. till Time shall be no more: Revelation 10:6.

17. they built … Founder of that Monarchy: ‘[Masonry] was especially preserve’d in Shinar
and Assyria, where Nimrod, the Founder of that Monarchy, after the Dispersion, built
many splendid Cities’ (Anderson, The Constitutions, p. 4).
18. to make: In England, the initiation of someone as a Freemason was originally called his
making.
19. Upon this a Door flew open ... Thus was I brought out of Darkness into Light: Compare,
‘When I came to the first Door, a Man with a drawn Sword asked me, if I had any
Weapons? I answer’d No. Upon which he let me pass by him into a dark Entry; there
two Wardens took me under each Arm, and conducted me from Darkness into Light
...’ (The Mystery of Free-Masonry, 1730, quoted from Knoop, Jones & Hamer (1943), p.
105 = 1963, p. 155.
20. Sampson and Dalilah: 5th edn: ‘Samson and Delilah’.
21. Proceed now … Badge of Innocence: This being stripped naked and then being closed in
a white garment, reminds of the Medieval Baptism ritual, the initiation into the Chris-
tian Church.
22. white Garment: The quite unusual ‘white Garment’ (actually a ‘white robe’) is also
found in the Rite Ancien de Bouillon, [1740?], p. 6 (see “The Rite ancien de Bouillon”
in Volume 3).
23. Band: The 5th edn too has ‘Band’, but probably ‘Bond’ is meant.
24. who stood on each side: The 5th edn adds ‘of ’.
25. He ordered … their Wives and their Children: This, together with the above-mentioned
being undressed and then clothed in a white garment, is certainly no hoax, but a very
impressive initiation ritual.
26. swore: 5th edn: ‘swear’. p. 28.
27. flaming Sword: The ‘flaming sword’ reminds of that one which gards the entrance of the
Garden of Eden (Genesis 3:24). The Lodge is thus equated with the Garden of Eden. In
the Adoption Rite, the Lodge is indeed called: ‘[Garden of ] Eden’, i.e. Paradise.
28. Golden Signet: A signet is a rather unusual object in masonic rituals. The only other one
I know of is the third degree of the Rite Ancien de Bouillon (Volume 3, Rite Ancien de
Bouillon MS), where ‘a plate of gold’ with ‘the caballistick figure of [Solomon’s] signet’
plays a role.
29. In a: The 5th edn adds here the note: ‘The secret Arbour is a Room joining to the
Lodge; and the operative Free-Masons, when they are employed in any great Building,
have a Shed near it, which they call the Arbour; here they keep their curious Tools,
Utensils, &c. and likewise examine strange Brethren; here they also retire at Noon in
sultry Weather to refresh, and sometimes to instruct each other’.
30. A: The 5th edn has ‘The’ instead of ‘A’.
31. Ladder climb: This seems to refer to Jacob’s Ladder, the climbing of which seems to
have been introduced in the ritual of the Ordre Sublime des Chevaliers Élus in c. 1730.
From there it was borrowed by the rituals of the Adoption Rite, see Volume 3.
32. After he had examined me … nine Miles: The terminology in this part of the text (Tow-
er, knocking, Watchman) reminds of the ritual of the Royal Order of Scotland. See on
this also the Flather and Deptford manuscripts included in Volume 3 of this collection.
33. 53: ‘having spent above 53 Years in that prodigious Work’ (Anderson, The Constitutions,
p. 4). The numbers in this part of the text seem to be arbitrarily chosen, in that they are
not found in the account in Genesis 11:1–9. But it is well known, that there were kabalistic
influences on early Freemasonry. Against that background it may be significant that 53 is
the gematric value of Jod-Heh-Waw-Heh, i.e. the name of God in Hebrew (I thank Klaus
Bettag for pointing this out to me). Anderson’s ‘above 53’ can thus be interpreted as ‘more
than God [allows]’. Apparently, then, Slade missed the point when he left out ‘above’.
34. To make them a great Name … save them from a second Deluge: ‘about 101 Years after the
Flood, we find … the whole Race of Noah, in the Vale of Shinar, employ’d in building a
City and large Tower, in order to make to themselves a Name and to prevent their Disper-
sion’ (Anderson, The Constitutions, pp. 3/4). Anderson’s account is closer to that in the
Bible: ‘they found a plain in the land of Shinar … And they said … let us build us a city
and a tower … and let us make us a name, lest we be scattered abroad upon the face of the
whole earth’ (Genesis 11:2–4).
35. Deacons: The first place where Slade mentions the deacons, typical of the rituals of the
‘Antients’.
36. Noachidæ: The 5th edn too has here the pural ‘Noachidæ’ instead of the singular
‘Noachida’. In Anderson’s The New Book of Constitutions, 2nd edn (London, 1738),
p. 5, Nimrod is designated ‘Grand Master’ and the sons or offspring of Noah,
‘Noachidæ’ (p. 4).
37. encrease: The 5th edn has ‘increase’ instead of ‘encrease’.
38. visit: The 5th edn adds here the note: ‘Visiting Lodges is an ancient Practice, and was
always thought necessary, in order to observe the same Usages, and for cultivating a
good Understanding among Free-Masons; for which Reason the eleventh General
Regulation enjoins, that some Members out of every Lodge, shall be deputed to visit
the other Lodges as often as shall be thought convenient. See Book of Constitutions’.
Compare with General Regulation XI in Anderson, Constitutions (1723), p. 61.
39. Will you be … hereafter live?: ‘A Mason is a peaceable Subject to the Civil Powers, wher-
ever he resides or works’ (Anderson, Constitutions (1723), p. 50).
40. Conflagration: The 5th edn has, incorrectly, ‘Conflagation’.
41. This was … Building of this Tower: ‘about 101 Years after the Flood, we find … the whole
Race of Noah, in the Vale of Shinar, employ’d in building a City and large Tower’ (An-
derson, Constitutions (1723), p. 3).
42. which: The 5th ed. has here ‘and’ instead of ‘which’.
43. of later Date: The 5th edition has here ‘of a later Date’.
44. antient:The 5th edn has ‘ancient’.
45. a Mason is oblig’d to answer … be given: Apparently an implicit reference to Sir Thomas
Urquhart of Cromarty: Logopandecteision, London 1653, where he reports that he
once saw a man who was ‘able, by vertue of the Masson word, to make a Masson, whom
he had never seene before, without speaking, or any other apparent signe, come, and
salute him’ (here quoted from D. Stevenson: The Origins of Freemasonry; Scotland’s
Century, 1590–1710 (Cambridge: Cambridge University Press, 1988), p. 129).
46. and its often: The 5th edition has here ‘is’ in stead of ‘its’.
47. preserved: The 5th edition has here ‘observed’ instead of ‘preserved’.
48. Six: The 5th edn adds here the footnote: ‘Though Six are a sufficient Number to make
a Lodge; yet in fact it is not regular, without being form’d by the Grand Master’s War-
rant; and the Regular Lodges are not to countenance them, till they make due Submis-
sion, and obtain Grace’.
49. Sabactas: The 5th edn has here and further on ‘Sabactus’ instead of ‘Sabactas’.
50. Belus … Ramus: ‘The names given to the officers of the Lodge are those of the six sons
of Cush, the eldest son of Ham, and grand-son of Noah. The sons of Cush are vari-
ously named, e.g., in Genesis x. and I. Chronicles i., they are called Seba, Havilah, Sab-
tah, Raamah, Sabtechah and Nimrod, while in Josephus—Ant. Bk. i., p. 34.—they are
named Sabas, Evilas, Sabathes, Ragmus, Sabactas and Nimrod. It is clear, therefore, that
Slade adopted the names of his Lodge Officers from Josephus, substituting the name of
Belus for Nimrod’ ( J. T. Thorp, ‘Freemasonry Parodied in 1754 by Slade’s “Freemason
Exami’d”’, AQC, 20 (1907), pp. 94–111, on p. 99).
51. What Form … Circle: If the word ‘Lodge’, used in the question, refers to the tracing
board (as it was normal in the eighteenth century), then what is described here is the
use of a circular drawing on the floor of the lodgeroom. The same is described in La
Franc Maçonne (1744) (see Carr, The Early French Exposures, p. 133). Revd Neville B.
Cryer describes circular tracing boards from York (N. B. Cryer, York Mysteries Revealed
(York: Neville Barker Cryer, 2006), pp. 410–11). Both point into the direction of the
Harodim tradition.
52. Deacons: The second place where Slade mentions the deacons, typical of the rituals of
the ‘Antients’.
53. Society: The 5th edn adds here the footnote: ‘The Society of Bucks or Barchusses, call
Nimrod their illustrious Founder on this Account; but if they bear the Antiquity
they claim, ’tis strange they were never heard of till within these few Years; but it is
said by the Masons, that a certain Brother, despairing of ever making a shining Fig-
ure in the Craft, went and form’d a new Society, and call’d them Bucks, into which
he introduced many of the Masons Laws and Ceremonies, but not a Word of their
extraordinary Assyrian Manuscript’. On the ‘Bucks’ see W. H. Rylands, ‘The Noble
Order of Bucks. A Forgotten Rival of Freemasonry’, AQC, 3 (1890), pp. 140–62 and
AQC, 4 (1891), pp. 64–9; W. B. Hextal, ‘Bucks’, AQC, 18 (1905), p. 244 and ‘The
Noble Order of Bucks’, AQC, 20 (1907), pp. 367–8; and J. C. Brookhouse, ‘The An-
tient and Honourable Order of the Bucks’, AQC, 20 (1907), pp. 369–71 and AQC,
21 (1908), p. 56.
54. antient: The 5th edn has ‘ancient’.
55. Grand Lodges: The plural ‘Grand Lodges’ is suggestive. The ‘lodges’ of the Royal Order
of Scotland are still called ‘Provincial Grand Lodges’! And this description of the tower,
raised in the lodge-room, fits that used in the ROS quite well.
56. Ramus: The 5th edn has here ‘Ramas’ instead of ‘Ramus’.
57. Observatory: The 5th edn adds here the footnote: ‘In this Observatory the Plan of Free
Masonry was laid by Belus only, and then he instructed his Officers in the Art, after
which he assembled a general Lodge, and there with the Assistance of the Officers he
convey’d the Method of conversing by Signs, Tokens, &c. to the whole Assembly’.
58. Where was you installed? … demanded two Words: The foregoing five questions and
answers remind of sections X and XI of the ritual of the Royal Order of Scotland.
59. here written: The 5th edn has here ‘written here’ instead of ‘here written’.
A Master-Key to Free-Masonry (1760)

1. HOR.: Whatever is in the earth, time will bring forth into sunshine (Horace (Quintus
Horatius Flaccus, 65–8 BCE), Epistle VI, to Numicius).
2. Gentlemen … I am not the traitor: In the Trahi, this text starts at p. ix of the ‘Préface
nécessaire’. NB! In these notes I compare the text of A Master-Key with that of the
first edition of the Trahi: L’Ordre des Francs-Maçons Trahi, et le secret des Mopses rel-
evé (probably published by Jean Neaulme, The Hague and Jean Catuffe, Amsterdam),
Amsterdam 1745, xxviii + 240 + 39. The English translations of texts from the Trahi
are based on that provided by Carr (1971, 227 ff.), but since that is a rather free and not
very accurate translation, I have modified it where I found necessary.
3. the most profound of your doctors: Desaguliers was, in masonic circles, often just called
‘the doctor’.
4. in this book. I here deviate: Here the translator skips in the Trahi from p. xii to xvi.
5. AS my intention … to understand what follows: In the Trahi, this text starts at p. 29 of Le
Secret.
6. rule: Throughout the text, read ‘square’ (Trahi: ‘équerre’) wherever the text uses ‘rule’.
7. the second Saturday of every month: Trahi: the first Sunday (‘les premiers Dimanches’).
8. happens not to be in the way: Trahi: happens to be not there (‘ne s’y trouve pas’).
9. first: The Trahi adds ‘Sunday’ (‘Dimanche’).
10. shut: Trahi: ‘closed’ (‘fermée’).
11. particular assemblies: Trahi: ‘special meetings’ (‘Assemblées particulières’).
12. should have … introduce himself: Trahi: ‘would be shrewd enough to work his way in’
(‘étoit assez adroit pour s’y introduire’).
13. the Master is seated in the first place: Trahi: ‘the Master is the first one who gets seated,
at the head of the table’ (‘le Vénérable s’assied le premier en haut’).
14. Assistants: Trahi: ‘Wardens’ (‘Surveillans’).
15. figure: The Trahi adds here: ‘more or less so as worn by the Commanders of the Order
of the Holy Ghost, either Clerical or Legal’ (‘tel à peu près que le portent les Comman-
deurs de l’Ordre du S. Esprit qui sont ou d’Eglise, ou de Robe’).
16. However, this is not universally observed: Very short for: ‘It must be so that the Regula-
tions do not at all prescribe uniformity on this point, for I have seen many of those
candlesticks which were all entirely different, both as to the material from which they
were made, as well as the shape they had been given’ (‘Il faut que les Statuts n’ordonnent
point l’uniformité sur cet article; car j’ai vu plusieurs de ces flambeaux qui étoient tous
de différente espèce, tant par rapport à la matière dont ils étoient composées, que par la
figure qu’on leur avoit donnée’ (Trahi)).
17. this is done three times: Trahi: ‘this is done in this way in three times / movements’ (‘cela
se fait ainsi par trois fois’).
18. Lay: Trahi: ‘put back’ (‘remet’).
19. exactness: The Trahi adds: ‘precision, pomp & majesty than among them’ (‘de préci-
sion, de pompe & de majesté, que parmi eux’).
20. stroke ... metal: Strange translation. The Trahi has: ‘stroke, hard enough to shatter ves-
sels that do not have some strength’ (‘coup, assez fort pour briser des vases qui n’auroient
pas une certaine consistance’).
21. they next drink that of the Grand Master: The Trahi adds: ‘After this one follows that on
the Master of the Lodge’ (‘A celle-ci succède celle du Vénérable’).
22. when I speak of the ceremony of a reception: Trahi: ‘when I describe a reception banquet’
(‘lorsque je parlerai du repas de Réception’).
23. and one for his mistress … if he be a married man: Trahi: ‘& one for his Maçonne,
that is to say, for his wife, if he is married, or for the Lady whom he esteems most, if he
has the good fortune to be a bachelor’ (‘& l’autre pour sa Maçonne, c’est-à-dire, pour
sa femme, s’il est marié, ou pour la femme qu’il estime le plus, s’il a le bonheur d’être
célibataire’). Then follows a paragraph on the interpretation of the verb ‘to esteem’,
which A Master-Key skips.
24. by the society. Tho’ decency: Here A Master-Key skips another paragraph.
25. the Master’s table: The Trahi has: ‘the table of the Master Masons’ (‘la table des
Maitres’); not: the table of the Master of the Lodge (which would have been: ‘la
table du Vénérable’).
26. YE Brethren all ... We are Brethren, both great and small: Trahi: ‘Frères & Compagnons
/ De la Maçonnerie, / Sans chagrin jouissons / Des plaisirs de la vie. / Munis d’un rouge
bord, / Que par trois fois un signal de nos verres / Soit une preuve que d’accord / Nous
buvons à nos Frères.’
27. ’Tis just to say, … vain denomination: This sentence summarizes a much longer para-
graph in the Trahi.
28. Instead of ‘and this must reflect the highest honour upon the society’ the Trahi has: ‘what
other example can one find nowadays, that enables us to recall more clearly the golden
age of the divine Astraea? Mankind then did not submit to the unjust yoke of servitude,
nor to the humiliating embarrassment of being served; they knew neither superiority nor
subordination, for evil was as yet unknown’ (‘Quel autre exemple pourroit aujourd’hui
nous retracer plus fidèlement les tems heureux de la divine Astrée? Les hommes alors
n’étoient point soumis au joug injuste de la servitude, ni à l’humiliant embarras d’être
servis: il n’y avoit alors ni supériorité, ni subordination, parce qu’on ne connoissoit pas
encore le crime’). Was this too much French democracy for the English market?
29. who is oblidget ... the candidate: Trahi: ‘who is sufficiently acquainted with his life and
morals to be able to vouch for him’ (‘qui soit assez au fait des vie & mœurs du Récipien-
daire, pour pouvoir en répondre’).
30. and condition: Trahi: ‘and his position’ (‘[et] ses qualités’).
31. put his left foot with his shoe on, into a slipper: Trahi: ‘they make him wear his left shoe as
a slipper’ (‘on lui fait mettre en pantoufle le soulier qui est au pied gauche’).
32. the Assistants crowd round: Trahi: ‘the Wardens place themselves on either side of him’
(‘les Surveillans se mettent à ses côtés’).
33. upon which two pillars of the Temple of Solomon are drawn: Trahi: ‘on which are drawn
two columns, relics of the Temple of Solomon’ (‘sur lequel on crayonne deux Colonnes,
débris du Temple de Salomon’).
34. T: This T is obviously a printing error. The Trahi has a J.
35. rozin: Trahi: ‘gunpowder or resin pitch’ (‘de la Poudre ou de la Poix-résine’).
36. the attributes of the order: Which were before told to be a square and compasses.
37. painful: Trahi: ‘tiresome’ (‘pénible’).
38. three times: Trahi: ‘by three steps’ (‘en trois tems’).
39. a member of this society: not in the Trahi, just ‘Vous sentez-vous la Vocation pour être reçu?’.
40. to his breast: not in the Trahi, just ‘dont ils lui présentent la pointe’. Interestingly, how-
ever, both this and the previous addition are absolutely correct. So, if they were added
by the translator, then he here shows inside knowledge.
41. three times: Trahi again: ‘by three steps’ (‘en trois tems’).
42. and important: not in the Trahi.
43. It admitts ... due to his Majesty: Trahi: ‘There is nothing in it contrary to the law, the
religion, the King, or morality’ (‘Il n’y a rien contre la Loi, contre la Religion, contre le
Roi, ni contre les Mœurs’). Why does the translator so strongly emphasize the King? In
1760, Jacobitism is not relevant anymore, and the French Revolution still has to come.
44. studious of brevity: Trahi: ‘like precision' (‘sont amis de la précision’).
45. direction: Should probably be ‘discretion’. The Trahi writes: ‘But the officer who has the
task to lecture is allowed to’ (‘Il est cependant permis à celui qui d’office est chargé de
haranguer’).
46. There is no occasion … upon this head: Trahi: ‘No long lectures are necessary to instruct
a Candidate about this rule’ (‘Il ne faut pas de longs discours, pour instruire un Récipi-
endaire sur cet article’).
47. ’tis thought … into a slipper: Trahi: ‘they consider it sufficient to turn the left shoe into a
slipper’ (‘on s’y contente de faire mettre le soulier du pied gauche en pantoufle’).
48. to tell … any manner whatever: The Trahi has ‘delineate’ (‘tracer’) instead of ‘tell’ and
lacks ‘in any manner whatever’.
49. opened: Trahi: ‘uncovered’ (‘on lui découvre la gorge’).
50. and another for his mistress or wife: Trahi: ‘and a pair of ladies’ gloves for the Lady he
esteems most. This Lady may be the Candidate’s wife, or belong to him in some other
fashion; they do not worry at all about that’ (‘& une paire de gands de femme pour la
Dame qu’il estime le plus. Cette Dame peut être la femme du Récipiendaire, ou lui
appartenir d’une autre façon; on n’a point d’inquiétude là-dessus’).
51. the letters: Trahi: ‘one of the letters’ (‘une des Lettres’).
52. the Manual: when the Brethren: Here the translator left out more than two pages of
text.
53. The ceremony … performed in a Grand Lodge: Clearly still a reference to Regulation
XIII of ‘The General Regulations’ of 1720/1, published in Anderson’s Constitutions
of 1723: ‘Apprentices must be admitted Masters and Fellow Craft only here [i.e. in the
Grand Lodge]’ (p. 61) and repeated in the second edition (1738, p. 160). The Trahi
(1745) and Le Secret (1744) have it also: ‘La cérémonie de l’Installation d’un Apprentif
dans l’Ordre des Compagnons se passe toujours en grande Loge’. This despite the fact
that on ‘22 Nov. 1725’ the English Grand Lodge decided that ‘the Master of a Lodge
with his Wardens and a competent Number of the Lodge assembled in due Form, can
make Masters and Fellows at Discretion’ (Anderson, Constitutions, 2nd edn (1738), p.
160).
54. the figures are drawn with a pencil upon the ceiling: Trahi: ‘The symbols are drawn with
chalk on the floor of the reception room’ (‘Les figures sont crayonnées sur le plancher
de la salle de Réception’).
55. this position denotes a tacit oath: The opposition with the oath in the first degree is that
this time no imprecations are pronounced. Therefore, technically, this is not an oath
but only a promise.
56. great B: The Trahi adds here: ‘which forms a pair with the letter J’ (‘qui fait un pendant
avec l’J’).
57. one of which … beset with stars: Trahi: ‘one is called the Indented Tuft & the other,
the star-spangled Canopy’ (‘l’une s’appelle la Houpe dentelee, & l’autre le Dais parsemé
d’étoiles’).
58. Plumb line. There is moreover: The translator here skips: ‘The stone used for these
diagrams remains upon the floor of the reception Room’ (‘La pierre qui a servi à ces
figures, reste sur le plancher de la chambre de Réception’), possibly because he did as
little understand what this stone was, as Carr in 1971 (p. 73). However, it is clear that
the piece of chalk is intended, with which the symbols were drawn on the floor.
59. thousand years. There are many: Here the translator skips one paragraph, which com-
pares Hiram to Adonis.
60. the fourth book of Kings: In the Vulgate, the two books of Samuel and the two books of
Kings are grouped together as the four books of Kings.
61. society. The reception: Here the translator skips a paragraph again.
62. feet. The Masters: Here the translator skips a page of text, where the way of communi-
cating the words J and B is once more repeated.
63. the Pedestral sign: Here the Trahi still has: ‘All this is done with such great circumspec-
tion that it is difficult for any but a Free-Mason to notice anything’ (‘Tout cela se pra-
tique avec tant de circonspection, qu’il est difficile à tout autre qu’à un Franc-Maçon de
s’en appercevoir’). Then follows in Le Secret a rather large amount of text, running in
the Trahi from p. 83 until p. 93, all of which is skipped by the translator.
64. their mutual edification: Instead of ‘by proposing questions’, the Trahi adds here: ‘from
which they always derive much satisfaction, both as regards what they learn, and the
manner of their learning. When they want to train a newly made Brother, they put
some questions to him concerning the customs of the Order’ (‘qui sont toujours très
satisfaisantes, tant par rapport aux choses mêmes qu’on y apprend, que par rapport à la
manière dont elles sont enseignées. Quand on veut former un Frère nouvellement reçu,
on lui fait quelques questions sur les Usages de l’Ordre’).
65. Instead of ‘to one of more experience’ the Trahi has ‘to an older Brother’ (‘à un plus
ancien’).
66. Master: Intended is: the Master Mason, not: the Master of the Lodge.
67. Plumb-line: The Trahi still adds: ‘the tracing stone’ (‘la Pierre à tracer’). That is again
the piece of chalk with which the symbols were drawn. The translator leaves any men-
tion to it out.
68. or disgusting: not in the Trahi.
69. but a Free-Mason … interesting: the Trahi has here: ‘but all this is a matter of senti-
ment, based on experience. When one is a Free-Mason, everything concerning the
Order impresses itself particularly on the mind and on the heart’ (‘mais tout ceci est
une affaire de sentiment, fondé sur l’expérience. Quand on est Franc-Maçon, tout ce qui
concerne l’Ordre affecte singulièrement l’esprit & le cœur’).
70. a remarkable proof of the great influence of the society: the Trahi has: ‘a striking effect
of what is called a state of grace’ (‘un effet bien marqué de ce qu’on appelle une grace
d’état’). This ‘grâce d’état’ is an unusual expression: ‘état de grâce’ is ‘state of grace’ or
‘state of inspiration’.
71. when once warm’d with the juice of the grape: Trahi: ‘his spirits a bit warmed by the va-
pour of a pleasant sap’ (‘l’esprit un peu échauffé par les vapeurs d’une sève agréable’).
72. goodness of heart: The Trahi points here to the collection of songs at the end of the
publication, as a proof of this claim. But since these songs were left out by the transla-
tor, it is logical that he left out this sentence as well.
73. The form ... is as follows: The Trahi starts this section with: ‘I must observe here – to the dis-
credit of the French [80] – that it was amongst them that there first arose the necessity to
use the extraordinary Formula which precedes the exclusion of a Free-Mason’ (‘J’observerai
ici, à la honte de nos François, que c’est chez eux que l’on a été obligé de faire usage, pour
la première fois, de la Formule singulière, consacrée pour l’Exclusion d’un Franc-Maçon’).
Clearly, the translator had his reasons to shorten this as he did for his English readership.
74. Some Lodges: Trahi: ‘some modern Lodges’ (‘quelques Loges modernes’).
75. Listen to the order, Brethren: Trahi: ‘To order Brethren’ (‘A l’Ordre, mes Frères). Actu-
ally, what is described here is the normal ritual to open or close a lodge in the first degree.
76. Knock, and it will … you shall be accepted: ‘Ask, and it shall be given you; seek, and ye
shall find; knock, and it shall be opened unto you.’ Matthew 7:7; Luke 11:9.
77. nor richly dressed, but decently-only: The translator added ‘richly’ and ‘only’: Trahi: ‘I
was neither naked nor clothed, but nevertheless in decent condition’ (‘je n’étois ni nud,
ni vétu; j’étois pourtant d’une maniere décente’).
78. The Grand Master then pronounces … the Assistants repeat: This, again, is the normal
performative speech act which closes the lodge; it does not include anything concern-
ing the expulsion of the Brother concerned. That follows only now.
79. upon them at present: Here the translator skips the rest of Le Secret, running in the
Trahi from p. 104–12. He also skips the chapter about the Reception of a Master (pp.
115–32), and summarizes in the next sentence the start of the chapter ‘Summary of the
History of Hiram, Adoniram or Adoram, the Architect of the Temple of Solomon’ (pp.
133–7).
80. he therefore … to distinguish them: Trahi: ‘and in order to avoid paying an Apprentice the
same as a Fellow, and a Fellow the same as a Master, he agreed with each one of them
in particular, different Words, Signs, & Grips to distinguish them’ (‘& pour ne pas ris-
quer de payer l’Apprentif comme le Compagnon, & le Compagnon comme le Maitre, il
convint avec chacun d’eux en particulier, de Mots, de Signes & d’Attouchemens différens,
pour les distinguer).
81. Jakin: Note that these words are spelled as follows: (1) in the part derived from Le
Secret: in Le Secret itself: Jakhin & Booz; in the Trahi: Jakin & Boaz; and in A Master-
Key: Jaken & Booz; (2) in the part derived from the Catéchisme: in the Catéchisme
itself: Jachin & Boz; in the Trahi: Jachin & Boaz, and in A Master-Key: Jakin & Boaz;
(3) in the part which is original in the Trahi, especially what is in A Master-Key the Ap-
pendix: in the Trahi itself: Jakin & Boaz, and in A Master-Key: once Jaken, once Jakin
& Boaz.
82. two: should be ‘three’.
83. different times: The translator now skips the description of the grip of the Apprentices.
84. with them: The translator now skips the description of the grip of the Fellow-
Crafts.
85. death of Adoniram: In the Trahi, now follows still the largest part of the Hiramic legend
(pp. 139–46) and the Catechism (pp. 147–71).
86. torn: The Trahi here adds: ‘the whole to be buried in the lowest depths of the Sea’ (‘le
tout pour être enseveli dans les profonds abîmes de la Mer’).
87. For example ... I shall not name: Trahi: ‘For example, in one Place which I will not name,
because Lodges are forbidden there’ (‘Par exemple, dans un Endroit que je ne nomme-
rai point, parce que les Loges y sont interdites’).
88. APPENDIX: In the Trahi, this section is not called ‘Appendix’, but ‘Signs, Grips and
Words of the Free-Masons’ (‘Signes, Attouchemens et Mots des Francs-Maçons’). It
follows the section ‘The Cipher of the Free-Masons’ (‘Le Chiffre des Francs-Maçons,’
174–8), which the translator skips again.
89. their coats. The second: Here the translator has again left out about one page of text.
90. The second sign … finger of the right hand: This is the only place where the Translator
does not skip the descriptions of the grips, although he does not call that of the first
degree so. The Trahi formulates it thus: ‘This done, the first approaches & presses his
right thumb on the first knuckle (that is the one which joins the finger to the hand)
of the Index (or first finger) of the [other’s] right hand. This is the Grip; it is called
the Manual Sign’ (‘Cela fait, le premier s’approche, & lui appuye le pouce droit sur la
première jointure (c’est celle qui joint le doigt à la main) de l’Index (ou premier doigt)
de la main droite. C’est l’Attouchement; on l’appelle le Signe Manuel ’).
91. Tubal Cain: The Trahi adds: ‘These Passwords, whether for Apprentices, Fellows &
Masters, are not in general usage’ (‘Ces Mots de passe, tant des Apprentifs, que des
Compagnons & des Maitres, ne sont pas d’un usage général’).
92. the pectoral sign: Here the translator interestingly skips: ‘It is also used in Lodge, when
one has anything to say concerning the Order, and especially when addressing the
Worshipful Master’ (‘On s’en sert aussi en Loge, lorsqu’on a quelque chose à dire qui
concerne l’Ordre, & sur-tout lorsqu’on s’adresse au Vénérable’). Was this already then a
typical continental use, as it is today?
93. is not in frequent use neither: Trahi: ‘They even scarcely dare to use, except when they
come to the Master’s Grip’ (‘On ne s’avise guères non plus d’en venir à l’Attouchement
de Maitre’).
94. taking hold of ... which must be kept at some distance: Trahi: ‘spread, and a bit bend in
the form of a claw, in such a way that the middle finger presses the inside of his wrist’
(‘écartés, & un peu pliés en forme de serre, de façon que le doigt du milieu appuye sur le
dedans du poignet’).
95. The Master’s sign … into the pit of the stomach: There are good reasons to assume that
this was the original form of this sign. Although it must have been changed relatively
early, remnants of it can still be found in the Swedish Rite and in the Knight Templars
degree. It may refer to the martyrdom of St Quiricus ( J. Ainaud de Lasarte, Roman-
esque Catalan Art (London: Methuen, 1965, plate 2) or of the Apostle Simon (F. Bond,
Dedications and Patron Saints of English Churches, Ecclesiastical Symbolism, Saints and
their Emblems (London etc.: Oxford University Press, 1914), p. 262; H. Pomeroy
Brewster, Saints and Festivals of the Christian Church (New York: Stoker, 1904), p.
465), who were reputed to have been sawn asunder longitudinally with a timber saw.
96. form a rule.: Here follows, in the Trahi, a new section: ‘Remarks On various Masonic
Customs’ (Remarques Sur divers Usages de la Maçonnerie). The following paragraph
on how Masons write to each other is a shortened version of the first of those seven
remarks.
97. the golden age to restore; On earth to renew Astræa’s blest reign: The French masonic
literature of the 1730s and 1740s shows utopist influences expressed in Astraea-termi-
nology. On this subject, see F. A. Yates, Astraea (London and Boston, MA: Routledge
and Kegan Paul, 1975).
Thomas Wilson, Solomon in All His Glory (1777)

1. A Lodge … most Respectable Master: None of the four pictures included in this edi-
tion of Solomon corresponds to any of the three pictures in the Démasqué; all four of
them correspond with pictures from the Trahi (1745; see A Master-Key to Free-Mason-
ry in this volume). This one corresponds with Plate V from the Trahi.
2. The four following COPPER-PLATES, most elegantly Engraved, viz: 1766 & 1768:
‘Several elegant COPPER-PLATES, exhibiting the different Lodges, Free-Masons
Cypher, &c’. The 1766 edition has three illustrations, viz. the two tracing boards from
the Trahi which are also included in the 1777 edition, but with the numbers, resp.
letters used in the description at the end. These were also present in the 1768 edition.
Those in the 1777 edition were clearly copied from those in the 1766 or the 1768 edi-
tion (though without the numbers and letters), just as those in the 1766 edition were
copied from those in the Trahi (1745). The third plate in the 1766 and 1768 edition is
that with the cypher and the furniture of the lodge, copied from the third plate in the
Démasqué, and lacking in the 1777 edition. The second edition of 1768 adds two more
illustrations, again copied from Plates III and VI of the Trahi. These too were copied
into the 1777 edition.
3. A Complete List … Irish Lodges: In the 1766 edition the list of English lodges runs from
No. 1 to 357, in the 1768 edition from 1 to 416. The 1766 and 1768 editions lack the
‘Lists of the Scotch and Irish Lodges’. In the transcription included here, all lists of
lodges have been omitted.
4. in the Strand: 1768 adds here: ‘The Second Edition, with the Addition of two beau-
tiful Copper-Plates’. These two extra pictures, copied from the Trahi, were also copied
in the 1777 edition. Apparently, the 1777 edn was based on the 1768 one, not the 1766
one.
5. Free Masons: 1766 adds here: ‘Sit mihi fas audita loqui, sit numini vestro / Pandere res
altâ terrâ & caligine mersas. Virg. Æn. vi’ (Permit me to utter the secrets I have heard:
May I have your divine Permission to disclose things buried in deep earth and dark-
ness).
6. 1777: 1766: ‘LONDON: / Printed for G. Robinson and J. Roberts, in Pater-noster-
row. / MDCCLXVI. [Price 2 s.’. 1768: ‘LONDON: / Printed for Robinson and Rob-
erts, N° 25 in Pater-noster-row. / MDCCLXVIII. [Price 2 s.’.
7. 1777: The 1766 & 1768 edns have here an ‘Advertisement’: ‘After having perused all
the pretended accounts of Free-masonry hitherto published, I remained as much in
the dark, as I was before I had read a page upon the subject; and must acknowledge,
I never had the least conception either of the secret, the signs, or the form of admit-
ting a mason, till such time as the following piece was put into my hands. And, as I
think, I am now as good a mason, as if I had been admitted into the most regular lodge,
merely from perusing these sheets, I imagined it would be doing the public a service
to communicate this little performance to them, in order to disabuse them from those
impositions which the hirelings of the press have, till now, put upon them, in regard to
masonry. The Translator’.
8. BROTHERS who have served MASTERS: 1751: ‘Brothers Past Masters’ (‘Frères Pas-
sés-Maîtres’).
9. The light which you … put it into the candlestick: ‘Neither do men light a candle, and put
it under a bushel, but on a candlestick; and it giveth light unto all that are in the house’
(Matthew 5:15; Mark 4:21; Luke 8:16, 11:33). 1751: ‘La lumière dont vous m’avez fait
part ne doit point être ensevelie sous le Boisseau, il est tems de la placer sur le Chandelier
pour dessiller les yeux des aveugles Mortels’.
10. hide: 1766 & 1768: ‘hides’.
11. assented: 1766 & 1768: ‘assisted’. 1751: ‘se prêtoit’.
12. the uttering of your tremendous oath: To swear an oath (i.e. with imprecations) is forbid-
den in Exodus 20:7; Deuteronomy 5:11; Matthew 5:33–7.
13. I am among the number of the mysterious and cherished: 1751 edn: ‘I am, with the myste-
rious & cherished number’ (H. Carr (ed.), The Early French Exposures, Quatuor Coro-
nati Lodge 2076 (London, 1971), p. 422); (‘Je suis avec le nombre mystérieux & chéri’).
14. Children amuse themselves with dolls and toys: 1751: ‘In France, the children amuse
themselve playing church’ (‘En France les enfans s’amusent à faire des Chapelles’). See
also Carr, The Early French Exposures, p. 423, n. 1.
15. why may not free-masons have their play things?: 1751: ‘& the Free-Masons hold Lodges’
(Carr, The Early French Exposures, p. 423) (‘& les Francs-Maçons tiennent des Loges’).
16. Men are but children of a larger growth: John Dryden (1631–1700): All for Love
(1677), IV.I; not in the 1751 edn.
17. for: 1766 & 1768 : ‘so’.
18. perhaps … one has thought: not in the 1751 edn.
19. careless: 1766 & 1768: ‘unable’.
20. Merry-Andrew: a clown. Of this sentence, the 1751 edn has only: ‘It is time for Ma-
sonry to end’ (Carr, The Early French Exposures, p. 423); (‘Il est tems que la Maçonnerie
prenne fin’).
21. one shilling: 1766 & 1768: ‘two shillings’ [sic].

22. But surely … the original market: not in the 1751 edn.
23. Whoever has been admitted … lodge in Europe: 1751: ‘The differences that are met
with in various countries are only accidental, & do not prevent a Brother who presents
himself, from being recognized as a good Mason’ (Carr, The Early French Exposures,
p. 424); (‘Les différences qui se rencontrent dans les pays ne sont qu’accidentelles, &
n’empêchent point un Frère qui se présente, d’être reconnu pour bon Maçon’).
24. The Book of Constitutions, with Cuts, 5s. 5d.: Here a picture is inserted, obviously cop-
ied from Plate III in the Trahi (1745), but there are interesting differences: in this ver-
sion not only a sun, moon and stars have been added on the ceiling, as well as a picture
of what is probably intended to be Solomon’s Temple, but above all two swords crossed
over the opened Bible, as can also be seen on the picture of the ‘lodge’ (tracing board).
This is characteristic of German Freemasonry. The points of the swords turned to the
West indicated the first or second degree. In the second edition of Solomon (1768) a
copy of this picture from the Trahi was already included (opposite page 10), but with-
out the addition of the extra features.
25. obscure and undistinguished: 1766 & 1768: ‘obscure and distinguished’; 1751: ‘obscurs
ou distingués’.
26. antient: 1766 & 1768: ‘ancient’; 1751: ‘Anciens’.
27. obsurity: 1766 & 1768: ‘obscurity’; 1751: ‘Dans ce labirinthe obscur’.
28. claims the honour of: 1751: ‘est le Théâtre sur le quel on place’.
29. charters: 1766 & 1768: ‘characters’; 1751: ‘Caractères’.
30. Stewart: 1751, 1766 & 1768: ‘Stuart’.
31. no foundation in reason: 1751: ‘aucun Fondement raisonnable’.
32. Hospitallers: 1766: ‘Hospitalers’. 1777 follows 1768.
33. no: 1766 & 1768: ‘not’.
34. My dear children, love one another: Compare John 4:7, 13:34–5, 15:12, 17; 1 John 3:11,
23, 4:7, 11-12; 2 John 1:5.
35. compleat: 1766 & 1768: ‘complete’.
36. from society: meaning ‘from the society of Freemasonry’; 1751 does not have this.
37. in masonry: 1751: ‘chez lui’.
38. edifices: 1766 & 1768: ‘edifice’; 1751: ‘l’édifice’.
39. The rule: Solomon always translates ‘l’équerre’ (the square) as ‘the rule’. The word
‘square’ is only used to describe the rectangular shape of a table or a tracing board.
40. is: 1766 & 1768: ‘are’.
41. Take off thy shoes … is holy ground: Exodus 3:5.
42. Cerus: 1751: ‘Callus’ (Carr, The Early French Exposures, p. 427); ‘Calus’ (hardened skin).
43. of: 1768 adds here ‘the’.
44. res pecuniaria: ‘financial matter’, ‘money’.
45. these: 1766 & 1768: ‘those’.
46. ravage: 1766: ‘ravages’. 1777 follows 1768.
47. it: 1766 & 1768: ‘its’.
48. it certainly: 1766 & 1768 add here: ‘has’.
49. very early: not yet in the 1766 & 1768 editions.
50. The pretender’s son: 1766 & 1768 add here ‘had’.
51. advantage: 1766: ‘advantages’. 1777 follows 1768.
52. The pretender’s son … over the king’s troops: As to the timing: Smith, alias Wolson, was
initiated 12 October 1742.
53. Simon the magician ... apostles: Acts 8:9–24.

54. then: 1766 & 1768: ‘at length’ instead of ‘then’.
55. twice: Unusual in French lodges (where it would have been three times), but quite
possibly practised this way in the lodge in Leipzig where Smith (alias Wolson) was
initiated. At least, the explanation given for it a few lines later makes clear that it is
definitely not a mistake.
56. though he were the meanest mechanic: 1751: ‘even though they might be common-
ers of the lowest state’ (Carr, The Early French Exposures, p. 427); ‘fussent-ils rotu-
riers de la plus basse roture’. It is interesting that Solomon uses ‘meanest mechanic’ as
translation of ‘roturier de la plus basse roture’ (lower-middle-class man). It adjusted
the text to the English context where it was indeed possible that lower-class men
were initiated, as opposed to the Continent where this was highly unusual (artists
forming the exception).
57. heing: 1766 & 1768: ‘being’.
58. I was about twenty-four: When George Smith was initiated, his age was registered as
twenty-one.
59. surname: Same in 1766 & 1768, but should, of course, be ‘first name’.
60. which perfectly expresses: 1766 adds here: ‘admirably well’. 1777 follows 1768.
61. then: 1766 & 1768: ‘thus’ instead of ‘then’.
62. my: ‘my’ not in 1766 or 1768.
63. Are you not, said he, animated by a spirit of curiosity?: No such question is reported
in either Prichard’s Masonry Dissected (1730, ‘Moderns’) or Three Distinct Knocks
(1760, ‘Antients’), but it is standard in the rituals of the Adoption lodges from the
earliest time of their existance onwards, not only in French (e.g. ‘[Le] Venerable
… luy Demande, si ce n’est pas par esprit de curiosité qu’elle est porteé a se faire
reçevoir maçonne” (Rituel-Clermont, 1761, p. 4)), but also in English (e.g. ‘the
master … asks the candidate if it is not out of curiosity that she desires to be a ma-
soness’ (Womens Masonry or Masonry by Adoption (London, 1765), p. 4)). These
rituals stand in the tradition of the Harodim, and it is thus not surprising to read in
William Preston’s Illustrations of Masonry: ‘Several [candidates] have been prompt-
ed by motives of interest, and many introduced to gratify an idle curiosity’ (9th edn
(1796), p. 17).
64. your’s: 1766 & 1768: ‘yours’.
65. two swords sheathed: Two swords crossed over the Bible are clearly visible on the illustra-
tions in the 1751 French edition. Having one or two swords crossed over the opened
Bible is characteristic of the German masonic traditions. Interesting here is the addi-
tional information that these swords were at that time sheathed. But this may be only a
translation error, since the 1751 French edition has here: ‘two swords in saltire’ (Carr,
The Early French Exposures, p. 431); ‘deux épées en sautoir’ (i.e. in the form of a St
Andrew’s Cross).
66. two swords ... holy scriptures: As opposed to the 1777 edition, 1766 & 1768 have ‘Holy
Scriptures … Gospel’ (capitalized). Here the configuration of the two swords is made
explicit.
67. this shocking oath … tremble to repeat: As stated before, to swear an oath (i.e. with impre-
cations) is forbidden in Exodus 20:7; Deuteronomy 5:11; Matthew 5:33–7.
68. Form of the Oath: This form is in several respects distinctly different from both Prich-
ard (1730, ‘Moderns’: ‘I Hereby solemnly Vow and Swear in the Presence of Almighty
God and this Right Worshipful Assembly’) and Three Distinct Knocks (1760, ‘An-
tients’: ‘I. W— V—, Of my own free Will and Accord, and in the Presence of Almighty
God, and this right worshipful Lodge’).
69. the great architect of the Universe: instead of the ‘Grand Architect of the Universe’ is
unusual in rituals for the Craft degrees.
70. my eyes: 1751 also: ‘the eyes slashed’ (Carr, The Early French Exposures, p. 423) ‘les yeux
crevés’ (rather: the eyes put out). In the English rituals it is rather the tongue than the
eyes, which should be ‘taken from the Roof of my mouth’ (Prichard, 1730) or ‘torn out
by the root’ (Three Distinct Knocks 1760).
71. torn: 1766: ‘tore’.
72. entitles: 1766: ‘intitles’. 1777 follows 1768.
73. I tied it round my waist … to wear it otherways: Whereas in the English tradition, the
Entered Apprentices, Fellow-Crafts and Master Masons wear different aprons, in the
Continental tradition they wear the same apron in all three degrees, but in a different
way: usually in the first degree the flap is behind the larger part, in the second degree it
is turned upwards, and in the third it is falling downwards over the larger part.
74. his: 1766: ‘this’. 1777 follows 1768.
75. I: 1766: ‘J’.
76. he: 1766 & 1768: ‘the’.
77. the brother who has served master: i.e. the Past Master of the lodge.
78. increase: 1766: ‘encrease’. 1777 follows 1768.
79. Vulcan: the Roman God of fire. 1751: ‘smith’ (Carr, The Early French Exposures, p.
434); ‘forgeron’.
80. secret: 1766 & 1768: ‘sacred’.
81. these: 1766 & 1768: ‘those’.
82. Shut the apprentices lodge: ‘To shut [up] the lodge’ is unusual in English rituals, the
expression normally used being ‘to close the lodge’.
83. see: 1766 & 1768: ‘saw’.
84. into: 1768: ‘in’.
85. on: 1766 & 1768: ‘upon’.
86. apprentice: 1766 & 1768: ‘apprentices’.
87. g and: Printing error. 1766 & 1768: ‘grand’.
88. sacret: 1766 & 1768: ‘secret’.
89. I was now entitled … waistcoat buttons: The usual way the Fellow-Crafts wear their
apron in Continental Freemasonry.
90. the golden age, and the age of Astræa: The publications of the rituals in French between
1744 and 1751 all make abundant references to Astræa and the Golden Age. See J.
A. M. Snoek, Einführung in die Westliche Esoterik, für Freimaurer (Introduction to
Western Esotericism, for Freemasons) (Zürich: ‘Modestia cum Libertate’, 2011), pp.
123–41; 234–42.
91. honours: 1766 & 1768: ‘honors’.
92. advantage: 1766 & 1768: ‘advantages’.
93. orator: French: ‘orateur’, here otherwise translated as ‘speaker’.
94. from: 1766 & 1768: ‘form’.
95. ctaft: 1766 & 1768: ‘craft’ i.e. ‘fellow-craft’.
96. that: 1766 & 1768: ‘this’.
97. which goes before us ... the people in the desert: Exodus 13:21–2.
98. Rule: i.e. square.
99. intended: 1766 still correctly: ‘indented’. 1777 follows 1768.

100. a very intetesting observation … with golden stars: This is ‘a very interesting observa-
tion’ indeed, then this blatant impossibility is a mirroring of an image from The
Golden Ass: Being the Metamorphoses of Lucius Apuleius. Here, describing his ini-
tiation in the Isis mysteries, Apuleius (c. 125–c. 180) writes a.o.: ‘About midnight I
saw the Sun shine’ (ch. 48). When the sun shines at midnight, the stars must shine
during daytime. Both images convey the same message: we are in the mirror land, the
‘other world’.
101. The master subjoined … brothers repeat by interrogatories: Since our text describes a
tradition where the first and second degree were still given at the same evening, such
elements of the rituals as the explanation of the ‘tableau’ (tracing board) and the prac-
tice of the Catechism were only performed at the end of the second. The way the
Catechism was practised, by asking a few questions to each Brother present in turn,
corresponds to that described in Jachin and Boas (1762, ‘Antients’), pp. 48–9.
102. fellow-crafts sing: 1766 & 1768: ‘sign’.
103. that every brother should put his hand to his heart: This so called ‘sign of fidelity’ was
the original sign of the second degree. Since in Continental Freemasonry, originally
every Candidate was initiated at once in the first and second degree, there were nor-
mally no Brethren below the second degree present. As a result, this sign of the second
degree became the standard sign, used in the lodge. It is the only ‘sign’ that is actually
a posture. All other signs were made, i.e. they were movements, and were in eighteenth-
century Continental Freemasonry not held. Note also that in the eighteenth century
the Brethren are already standing; the only one who has a chair is the Master of the
lodge, for which reason his function became known in Germany as ‘Stuhlmeister’, i.e.
Master in the Chair.
104. the master made the apprentices sign … along his throat: 1751: ‘the master gave the sign
of an apprentice, & of a Fellow, by dropping his hand to his heart after drawing it
across his throat’ (Carr, The Early French Exposures, p. 444); ‘le Maître fit le signe
d’Apprentif, & de Compagnon, en descendant sur le cœur la main qu’il avoit glissée le
long de la gorge’. Placing the hand on the heart is the Fellow-Craft’s sign.
105. The two brother waiters … insight into our mysteries: Painted tracing boards were ex-
pressly forbidden by most of the Grand Lodges, because the ‘tableau’ could principally
exist only while the lodge was opened. Strict lodges would follow this rule, but many
preferred to have painted ones out of convenience.
106. instructions: 1766 & 1768: ‘instruction’.
107. form a line with their cannon: The so-called aligning of the glasses, still practiced today.
108. the apron before us: So in all editions, but a translation error. 1751: ‘& apron round the
waist’ (Carr, The Early French Exposures, p. 445); ‘& le tablier à la ceinture’. Note that
in German lodges it is, even today, usual that the apron is worn during the table lodge.
109. vociforously: 1766: ‘vociferously’.
110. ?: The question mark obviously is a misprint for a semi-colon.
111. finds: 1766: ‘hears’. 1777 follows 1768.
112. the apparatus lodge: 1751: ‘the lodge business meetings’ (Carr, The Early French Expo-
sures, p. 447); ‘les Loges d’appareil’. Carr may well be right with his translation, since
Smith (alias Wolson) distinguishes between the normal lodge meetings in which Can-
didates are initiated, advanced or raised, table lodges and these ‘Loges d’appareil’.
113. closing the lodge: An exceptional occasion of the use of the usual ‘closing the lodge’
instead of ‘shutting the lodge’.
114. onough: 1766 & 1768: ‘enough’.

115. Morpheus: Son of Hypnos, the Greek god of sleep. Morpheus and his brethren Phobe-
tor and Phantasos are the dream-deamons. Morpheus (after whom Morphin was
named) is the one who brings the sleep, the ‘sandman’.
116. these foolleries: 1766 & 1768: ‘those fooleries’.
117. where: 1766 here adds: ‘the’. 1777 follows 1768.
118. is: 1766 here adds: ‘in’. 1777 follows 1768.
119. sesecrets: An obvious printing error for ‘secrets’.
120. distate: 1766 & 1768: ‘distaste’.
121. when the brethren had charcoalized ... Acacia: This confirms that the ‘lodge’ (tracing
board) was at that time still traced on the floor of the lodge room.
122. two naked swords … with the point downwards: possibly a reference to Cautes (birth,
east, sunrise, day) and Cautopates (death, west, sunset, night) is intended here. In
Continental Freemasonry, the ‘terrible brother’ (frère terrible) with his symbols hour-
glass or skull & cross-bones, symbolizes Death: the Candidate must (symbolically) die
as a profane before he can be reborn as a Freemason.
123. of: 1766 & 1768: ‘to’.
124. in: 1766 & 1768 add here: ‘the’.
125. apprehened: 1766 & 1768: ‘apprehended’.
126. learn’d: 1766 & 1768: ‘learnt’.
127. acquainted: 1766 & 1768: ‘unacquainted’.
128. the price: 1766 & 1768 have: ‘that’ instead of ‘the price’.
129. each armed with a club: In certain continental versions of the Hiramic myth, the in-
struments with which the three Craftsmen murder Hiram are three clubs, rather than
such stonemasons instruments as a gauge, a square and a maul, as is more usual in the
English versions.
130. left: should be: right.
131. sit: 1766 incorrectly: ‘set’. 1777 follows 1768.
132. most: not in 1766 or 1768.
133. and: 1766 & 1768 add here: ‘to’.
134. their hands … stomach by natural impulse: Note that this sign indicates the severing
of the body in two halves, vertically rather than horizontally (as became usual later
on). Several Saints were killed this way. See note 95 to A Master-Key to Free-Masonry
(1760), on page 417 above.
135. hls: 1766 & 1768: ‘his’.
136. MAC-BENAC: 1766: ‘MACBENAC’.
137. of masonry: not in 1766 or 1768.
138. foot: translation error. 1751: ‘wrist’ (Carr, The Early French Exposures, p. 455); ‘poignet’.
139. left: should, again, be ‘right’.
140. fist: again translated incorrectly. Again 1751: 'wrist' (Carr, The Early French Exposures,
p. 455); ‘poignet’.
141. his: 1766 & 1768: ‘the’ instead of ‘his’.
142. the solemn orator: Instead of a Chaplain, Continental lodges had (and have) an Orator.
143. lodge of business: Here Solomon translates ‘loge d’appareil’ the same way as Carr: ‘busi-
ness lodge meetings’. 1751 even has a footnote, which Carr translates as: ‘The business
lodges are those that are held for routine Lodge purposes, or for dealing with affairs
of the order’ (Carr, The Early French Exposures, p. 458); ‘Les Loges d’appareil sont
celles que l’on tient pour s’exercer [i.e. to practise, to train], ou pour règler les affaires
de l’ordre’.
144. The manner … from the Master: This picture is copied from Plate VI from the Trahi
(1745). This time no particular additions are to be seen. Note that the picture (both
in the Trahi and in this edition of Solomon) shows – incorrectly – all the Brethren with
hats, instead of only the Master of the lodge. A copy of this picture from the Trahi was
already included in the second edition of Solomon (1768), opposite p. 35.
145. Jehosaphat: 1766 & 1768: ‘Josaphat’.
146. Three words of the evangelist … shall be opened: ‘Ask, and it shall be given you; seek, and
ye shall find; knock, and it shall be opened unto you’ (Matthew 7:7; Luke 11:9).
147. Liba: Intended is, of course, the Lebanon (1751: ‘du Liban’).
148. To understand this answer ... of a mason: The reason is, of course, Exodus 20:25: “And
if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou
lift up thy tool upon it, thou hast polluted it.”
149. the tyler: So in all editions, but a translation error. 1751: ‘premier Surveillant’ = senior
warden.
150. the master is dressed in yellow with blue stockings: Indeed! Prichard (1730, ‘Moderns’)
has: ‘In a Yellow Jacket and Blue Pair of Breeches’.
151. It means God himself: During the eighteenth century there is never any doubt about
this.
152. The circumference should be three times … than a hundred times: The commentator
clearly takes the thickness of the shell for the diameter of the columns (which diameter
is not specified here, but can be calculated from the circumference of 12 cubits as ap-
proximately 4 cubits).
153. and: 1766 & 1768 add here ‘the’.
154. mester: 1766 & 1768: ‘master’.
155. whet: 1766 & 1768 incorrectly: ‘wet’.
156. auzure: 1766 & 1768: ‘azure’.
157. a: 1766 & 1768 don’t have ‘a’.
158. Lodge for the Reception of a Fellow Craft: Significantly, this is not the drawing of the
Apprentice-Fellow’s Lodge (Plate 1) of the Démasqué, but again that of the Trahi.
159. to become a warden?: Obviously a translation error. 1751: ‘to advance to the Worship-
ful Master’ (pour parvenir au Venerable).
160. the rule: i.e. square.
161. word: 1751: ‘death of ’ (mort, not mot).
162. engraved: 1766: ‘engraven’. 1777 follows 1768.
163. and: 1766 & 1768 add here: ‘I’.
164. do: 1768 (incorrectly): ‘does’.
165. These: 1766 & 1768: ‘They’.
166. fervour: 1766 & 1768: ‘fervor’.
167. matter: 1766 & 1768: ‘manner’.
168. that is to: 1766 & 1768: ‘that it is’. Also: again ‘to shut’ rather than the more usual ‘to
close’.
169. I could not prevail … these harmonious productions: Instead of the last remark and the
following sentence, 1751 has here a collection of four songs.
170. eclaircissements: Clarifications. It is strange that this untranslated French word appears
precisely in a sentence that was added in the English version.
171. The Constitution of the Free-Masons: The source of these constitutions is unclear;
possibly those of Smith’s motherlodge ‘Aux trois Compas’ in Leipzig.
172. exercise: 1766 & 1768: ‘execute’.
173. Every brother … established members: Another translation error. 1751: ‘A list of the
Brethren who are members of the Lodge must be kept, & only those who are included
in this shall be regarded as members’ (Carr, The Early French Exposures, p. 469); ‘On
tiendra un tableau des Frères qui sont membres de la Loge, & on ne regardera comme
membres que ceux qui sont établis sur les lieux’.
174. himself: 1766 & 1768: ‘him’.
175. intreated: 1766 & 1768: ‘entreated’.
176. the kingdom: Intriguing! In Solomon this obviously refers to the United Kingdom. But
the French edition of 1751 also has ‘Royaume’. Which kingdom was meant there?
Prussia? The Netherlands became a kingdom only in 1815.
177. of the Songs: 1766: ‘of the Signs’ instead of ‘and of the Songs’. 1768 just ‘Signs’ instead
of ‘Songs’.
178. Inscriptions: intended is the masonic ‘cipher’.
179. rule: Read here and in the next sentence again ‘square’ instead of ‘rule’.
180. letters: 1766 & 1768: ‘letter’.
181. disposed: 1766 & 1768 add: ‘see pl. 3. fig. 1 and 2’. The key is given twice, though
slightly differently. The text at the end in cypher reads ‘le chiffre des frands macsns
rehdu public’, which should have been ‘le chiffre des francs maçons rendu public’.
182. They have all the letters: 1766 & 1768: ‘All the letters are there’.
183. The grand master’s apron … with ribbons: 1766 & 1768 add: ‘fig. 4’.
184. The gloves they use are common: 1766 & 1768 add: ‘fig. 5’.
185. the rule and compass: 1766 &1768 add: ‘see fig. 6’. ‘Rule and compass’ = ‘square and
compass’.
186. The master’s collar … are deposited in a box: 1766 & 1768: ‘Fig. 7. contains the master’s
collar, fig. 8. the senior warden’s collar, fig. 9. that of the junior warden. They take off
these marks of honour, when they shut the lodge, and they are shut up in a box’.
187. master and secretary: 1766 & 1768 add here: ‘Fig. 10. is a level and plumb, which are
sometimes drawn instead of the others. / Fig. 11. The mallet. / Fig. 12. The cross-
swords, which are laid upon the Bible, when the oath of reception is administered. /
Fig. 13. Barrel of red powder, or wine: fig. 14. Barrel of white powder, or water: fig.
15. Cannon, or drinking-glass’.
188. Pectur a jungit amor: 1766 & 1768: ‘Pectora jungit amor’.
189. Strength: It is fascinating that ‘virtus’ is here still translated with ‘strength’, its classical
meaning.
190. nescire: 1766: ‘disce’; 1768; ‘nisce’.
191. that of dying: In the 1751 version, it follows here still a ‘Quatrain of the Brother Ri-
cault’.
192. I have been … and Holland: 1751: ‘I have been in many lodges in France, & England, I
have visited those of Amsterdam’ (Carr, The Early French Exposures, p. 475); ‘J’ai par-
couru les loges de France, & d’Angleterre, je me suis trouvé dans celles d’Amsterdam’.
193. ships: 1766 & 1768: ‘ship’.
194. Explanation of Plate III: No explanation of Plate I (opposite p. 1) or II (op-
posite p. 40) is included. Plate III is inserted opposite of p. 48. In the 1766 & 1768
editions, it is here referred to their Plate I, which corresponds to Plate III in the
1777 edition, but does include the numbers referred to.
195. The rule: i.e. the square.
196. The floor to be delineated upon: i.e. the tracing board for the Masters (La Planche à
tracer: Trahi 1745, Pl. II: Veritable Plan de la Loge de Reception d’un Apprentif-
Compagnon).
197. The: The Trahi (ibidem) inserts here ‘Apprentices and’ (Place des Apprentifs-
Compagnons).
198. The junior warden’s plumb-line: Only this last item is lacking in the Trahi. All others
are there in the same order and with the same numbers. However, these numbers are
not included in the picture, opposite page 48 of this edition of Solomon.
199. PLATE IV … Reception of a Master: opposite the title page. It corresponds with Plate
V of the Trahi. In the 1766 & 1768 editions of Solomon, this is Plate II, which does
include the letters referred to.
200. rule: Trahi: ‘Square’ (Equerre).
201. Gutters: Trahi: ‘Tears’ (Larmes).
202. there: 1766 & 1768: ‘three’.
203. The receiver: Trahi: ‘The Candidate’ (le Récipiendaire).
204. the masters lodge: In the 1766 & 1768 editions here still follow a list of English lodges
and then the three plates. Pl. I is the tracing board for the first and second degree, Pl. II
that for the third degree (both copied from the Trahi), and Pl. III that described in the
‘EXPLANATION of the Furniture of a Lodge’ above (copied from the Démasqué).
Significantly, these tracing boards have what in their explanation is described thus:
‘Observe round the picture these triangular figures, alternately full and empty: they
represent the indented tuft, which covered the extremities of the temple’. That feature
was still absent in the Trahi, but present in the tracing boards in the Démasqué.
Hiram or the Grand Master-Key, 3rd edn ([c. 1777])

1. Brotherly Love, Relief, and Truth: To the best of my knowledge, the triad ‘Brotherly
Love, Relief, and Truth’ was mentioned in masonic literature for the first time in The
Grand Mystery of Free-Masons Discover’d (1724) (D. Knoop, G. P. Jones and D. Ham-
er (eds), The Early Masonic Catechisms (Manchester: Manchester University Press,
1943. 2nd edn 1963), p. 79 both edns).
2. To obviate … its Chaptier Beauty: In section XI of the ritual of the Royal Order of Scot-
land, three elements of the Tower of Refreshment are called the Pedestal, the Shaft and the
Capital, and they are there associated with Strength, Beauty and Wisdom, in that order.
3. 2474: The 2nd edn (London, 1766) has 2472.
4. Sithence: ‘sitthenes (conj.) Also sith(e)nes, sithens, sethen(e)s … [From sitthen conj.]:
(a) Subsequent to the time that, after; (b) at any time since; (c) continually from the
time that, ever since; ~ that; (d) because; seeing that, inasmuch as; ~ that.’ The Middle
English Dictionary (Michigan: University of Michigan, 2001), online at http://quod.
lib.umich.edu/m/med/.
5. 2 Chron [chap. ii.]: The last line of this page is cut off.
6. in lodge or in chamber: This seems an archaic rudiment, referring to a two-degree-
system, in the Edinburgh Register House MS (1696), the Chetwode Crawley MS (c.
1700), the Kevan MS (c. 1714–20), A Mason’s Examination (1723) or The Mystery
of Free-Masonry (1730) for example distinguished as the ‘Kitchine’ vs the ‘hall’
(Knoop, Jones and Hamer (eds), The Early Masonic Catechisms (1943), pp. 32, 38,
68, 105; (1963), pp. 32, 38, 44, 73/4, 155). And in Payne’s ‘General Regulations’
of 1720/1, included in Anderson’s Constitutions of 1723, it is stated that ‘II. The
Master of a particular Lodge has the Right and Authority of congregating the
Members of his Lodge into a Chapter at pleasure’ (p. 59).
7. Sir Christopher … presiding over them: This is realistic. Wren was born in 1632 while
Queen Anne reigned from 1702 to 1714. So, in 1702, Wren was seventy.
8. grand: ‘Grand’ instead of ‘Grand Master’ is found more frequently in eighteenth- and
even nineteenth-century documents.
9. These ... are thieves and robbers ... some other way: Compare John 10:1.
10. These follow the brethren as the multitude did our great Lord ... cry Hosanna to-day: Mat-
thew 21:9; Mark 11:9; John 12:13.
11. and to-morrow, Crucify, Crucify: Mark 15:13–14; Luke 23:21; John 19:15.
12. book M: The Book M refers to the Liber M (Liber Mundi), mentioned in the Fama
Fraternitatis of 1614. See also William Smith’s The Book M in Volume 3 of this collec-
tion. See furthermore Revelation 3:5; Psalm 69:28.
13. beware of wolves in sheep’s cloathing: Matthew 7:15.
14. the Senior Warden stands: According to this ritual, the Master and the Wardens do not
sit, but stand during large parts of the ceremonies.
15. whispering: That cursing and swearing were interdicted needs no explanation. Howev-
er, that whispering was also forbidden will surprise a modern reader. Yet, precisely this
was also the case in the first ‘laws’ formulated for the Adoption lodges in France c. 1765
( J. A. M. Snoek, Initiating Women in Freemasonry. The Adoption Rite (Leiden: Brill,
2012), p. 368). For the rituals of the Adoption lodges, see Volume 3, Anon., Women’s
Masonry or Masonry by Adoption.
16. the Holy Bible ... of St. John: On the Continent, the Bible was always opened at the
beginning of the gospel of St John, which tradition probably represents that of the ‘Pre-
mier Grand Lodge’.
17. powdered rozin … on the floor: Sand was usually strewed on the floor of pubs, which
were where one could rent a room for an evening, for example to hold a lodge meeting.
‘Rozin’ is resin.
18. the new member … on the right hand of the Master: Christ sits at the right hand of God
(Matth. 26:64; Mark 14:62, 16:19; Luke 22:69; Acts 7:56; Rom. 8:34; Hebr. 1:3, 8:1,
10:12, 12:2; 1 Peter 3:22.).
19. cable of tow: an unusual formulation; normally it is called a ‘cable-tow’.
20. Ask, and you shall have ... opened unto you: Matthew 7:7; Luke 11:9.
21. Grand Masons: The expression ‘Grand Masons’, here and in the previous answer, is unu-
sual; normal would have been: ‘Grand Masters’.
22. the Junior’s is called … which denotes strength: Three Distinct Knocks (1760) has already
these interpretations of Jachin and Boaz. They are derived from the comments on I
Kings 7:21 in the (Calvinist) Geneva Bible (1599): ‘[Iachín] That is, he wil stablish, to
wit, his spmes [= promise?] towarde this house’; ‘[Bóaz] That is, in strength: meaning,
[the] power thereof shal continue’.
23. They generally smoke … Lecture is repeating: This confirms that among the ‘Antients’ the
‘working’ was done while all are seated around one big table, as is seen on the famous pic-
ture of ‘The Ceremony of Making a Free-Mason’, present in the second edition of ‘Hiram’.
24. In all companies … elevated with liquor: As to the interdiction to whisper, see note 15
above.
25. Waster: The 2nd edn (London, 1766) has ‘Word’.
26. After this execution … Lodges of Masters: This crucial paragraph is here almost verbatim
copied from Three Distinct Knocks (1760).
27. Because it should not be pulluted: See Exodus 20:25: ‘And if thou wilt make me an altar
of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool uopn it, thou
hast polluted it.’
28 Instruments of his order: Anderson’s Constitutions, 1723 has ‘office’ (p. 72).
The Secret of the Order of Free Masons ([1797])

1. at: The Secret of Masonry adds ‘the Door of ’.
2. himself: The Secret of Masonry adds ‘in order’.
3. Ribbond: The Secret of Masonry has ‘Riband’.
4. ring: The Secret of Masonry has ‘Writing’. The Gentleman’s Magazine also has ‘ring’.
5. on which they … a B: here The Secret of Masonry has: ‘in which they draw, with a Pencil
upon two Columns, a Sort of Representation of the Ruins of Solomon’s Temple; on
each Side of that Space they also make with the Pencil a great J, and a great B’.
6. three:The Secret of Masonry adds ‘lighted’.
7. turns: The Secret of Masonry has ‘Twins’ instead of ‘turns’. The Gentleman’s Magazine
also has the more logical ‘turns’, which is the correct translation of the French ‘Tours’.
8. the: The Secret of Masonry adds ‘Writing’.
9. stand with their Swords drawn in a circle: The Secret of Masonry has ‘standing in a Circle
draw their Swords’.
10. mention: The Secret of Masonry adds ‘made’.
11. and other: Here and in the next sentence, The Secret of Masonry has ‘another’.
12. JAKHIN, and the B. BOIAES: Here and further down The Secret of Masonry has:
‘Jahkin and … Boaz’ instead of ‘Jakhin and … Boiaes’. The original French edition has
‘Jakhin & … Boaier’, but ‘Boaier’ in this place is a misprint for ‘Boaies’.
13. streach their hands: The Secret of Masonry has ‘stretch out their Hands to’.
14. then: The Secret of Masonry has ‘their breasts’ instead of ‘then’.
15. new: The Secret of Masonry, incorrectly, leaves out ‘new’.
16. set: The Secret of Masonry has ‘lay’
17. and: The Secret of Masonry adds ‘cry’.
18. discover’d: The Secret of Masonry adds ‘the Signs’.
19. with: The Secret of Masonry has ‘in’ instead of ‘with’.
20. PARIS 13th. January 1738: The Secret of Masonry has ‘Thus far the Paris Letter, dated
Jan. 13th 1737’. (1737 is Old Style).
John Browne, Browne’s Masonic Master-Key, 2nd edn (1802)

1. SIT LUX … FUIT: ‘Let there be light: and there was light’ (Genesis 1:3).
2. [Gen. 21 Ch. 14.]: These extended texts, which Browne inserts often, have not been
coded by him, and are thus characterized as not part of the secretly transferred tradi-
tion. Some of these texts are written ‘by the editor’ (Browne), some by named authors,
and some (like this one) are apparently well known, though by an unknown author.
3. polluted: See Exodus 20:25: “And if thou wilt make me an altar of stone, thou shalt not
build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it.
4. Slip thy shoes ... is holy: Exodus 3:5.
5. Ask and ye shall have ... it shall be opened unto you: Matt. 7:7; Luke 11:9.
6. From the … worship well: It seems that this answer does not fit the question at all. Pos-
sibly, a question, such as ‘Where do you come from and what do you bring us?’, has been
lost here.
7. Faith, is … Things not seen: Hebrews 11:1.
8. into: Printed is actually ‘in to’.
9. Veil: For the allegory of the veil with Bunyan and in some masonic texts, see volume 3,
the ‘Sheffield’ Royal Arch ritual.
10. tassellated: corrupted form of ‘tasselled’, adorned with one or more tassels. That was
the English translation of the French ‘houpe dentellée’, or tasselled cord, first depicted
by Travenol on the tracing board in the Catéchisme of 1744. ‘Houpe dentellée’ (liter-
ally: dented tassel) may in itself have been Travenol’s corrupted French translation of
the ‘dented boarder’ of the tracing board, which resulted from the Brethren standing
around it with their feet each in the form of a square. In that case ‘tessellated border’
would maybe come closest to the original meaning.
11. lodge: Note that Browne uses the word ‘lodge’ here in its eighteenth-century meaning
of the ‘tracing board’, the picture drawn on the floor in the centre of the room.
12. The Bible … lives and actions: F. Sonnenkalb (Browne’s Master Key / J. Brownes Meis-
terschlüssel, Zum ersten Male vollständig dechiffriert und mit deutscher Übersetzung
und Anmerkungen herausgegeben von Br. F. Sonnenkalb in Hamburg (Schriften
der Wissenschaftlichen Kommission der Großen Landesloge der Freimaurer von
Deutschland, X), Berlin: E. S. Mittler & Sohn, 1922 (GON 85.B.23) pp. 210–11)
complains that this sentence in Browne’s text is extremely corrupted, and assumes that
it should have been more closely related to Jachin and Boaz 1762: ‘The Bible, to rule
and govern our Faith; the Square, to square our Actions; the Compass is to keep us
within Bounds with all Men, particularly with a Brother’ (p. 18).
13. a Mansion, not made by Hands, ... Eternal in the Heavens: 2 Corinthians 5:1.
14. He coming … line parallel: More usual is: ‘He coming after the former finished by his
learning what the other began by his zeal and drew a line parallel’, which is also how it
is held hereafter.
15. Masonry unites Men ... perpetual Distance: Compare Anderson, Constitutions (1723),
p. 50.
16. EXPLAINED: Actually, Browne has ‘EKPLAINED’, which is probably a printing er-
ror.
17. come in again: In this and the next sentence, the ‘in’ of ‘come in again’ is in coded form
‘lon’, which can be decoded as either ‘in’ or ‘on’. With Sonnenkalb, I choose for ‘in’.
18. The ENTERED APPRENTICE’s SONG: Words: Matthew Birkhead. The composer
of the music is unknown (M. Davies, The Masonic Muse. Songs, Music and Musicians
Associated with Dutch Freemasonry: 1730–1806 (Utrecht: Koninklijke Vereniging
voor Nederlandse Muziekgeschiedenis, 2005), pp. 51–2). The numbers of the stanzas,
not in Browne, were added by Sonnenkalb.
19. HIC LABOR, HOC OPUS: Vergil: Aeneis VI, 129 has: ‘Hoc opus, hic labor’. Sonnen-
kalb (Browne’s Master Key, p. 219) thinks that Browne may have made the alteration
intentionally, and that in that case his version might be translated as: ‘This is the build-
ing (opus), at which we are working (labor)’.
20. A rect angle: Or ‘rectangle’. Sonnenkalb gives ‘rect angle’, adopting the space, present in
the ciphered form. But spaces in the ciphered text are meaningless. After deciphering
the text (arect ang leofnin ...), spaces must be removed and then added in their proper
places. In the context, however, ‘An angle’ would have fitted best.
21. saying let Us make Man: Genesis 1:26.
22. under his forming Hands … and Love: ‘Under his forming hands a creature grew, / Man-
like, but different sex, so lovely fair, / That what seemed fair in all the world seemed
now / Mean, or in her summed up, / ... / On she came, / Led by her heavenly Maker,
though unseen, / And guided by his voice, ... / Grace was in all her steps, Heaven in her
eyes, / In every gesture dignity and love’. ( John Milton (1608–74): Paradise Lost, Book
8, ll. 470–3, 484–6, 488–9).
23. pomgranets: Browne writes consistently ‘pomgranets’ where today ‘pomegranates’ is

more usual.
24. two rows on each chapiter one: Sonnenkalb put a comma after ‘rows’ and after ‘one’,
instead of after ‘chapiter’, but that makes no sense, since then the arithmetic is wrong
(2 x 100 = 200, not 400). The correct formulation is found in the ‘Explanation of the
Hieroglyphics, in the Second Degree’, at the top of page 94.
25. terraqueous: consisting of land and water.
26. eight: In reality: only five to six.
27. Base: In fact, it has no base at all.
28. {it likewise … Abstruse:}: This text was probably erroneously moved here by the printer.
29. {it likewise … Abstruse}: It probably should have been printed here.
30. The SEVEN … Explained.: This section is taken from William Preston’s Illustrations of
Masonry, 8th edn (1792), pp. 78–81. In the following notes, the quotes from Preston
are from that edition.
31. is: incorrectly, added by Browne.
32. whether to Intreat, … Applaud: Preston’s ‘whether it be, to intreat and exhort, to admon-
ish or applaud’ is better.
33. to: Browne drops here Preston’s ‘guide our’, incorrectly.
34. as well for … own Improvement: added by Browne.
35. Arguments: Preston has, correctly, ‘argument’ (singular).
36 led: Preston: ‘led on’.
37. Arithmetic, teaches us … or discovered: Preston has: ‘Arithmetic teaches the powers
and properties of numbers, which is variously effected, by letters, tables, figures, and in-
struments. By this art, reasons and demonstrations are given for finding out any certain
number, whose relation or affinity to another, is already known or discovered’.
38. Geometry treats of … Root of Mathematics: Preston has: ‘Geometry treats of the pow-
ers and properties of magnitudes in general, where length, breadth, and thickness, are
considered. By this science the architect is enabled to estimate his plans and execute
his designs; the general to arrange his soldiers; the engineer to mark out ground for
encampments; the geographer to give us the dimensions of the world and all things
therein contained, to delineate the extent of seas, and specify the divisions of empires,
kingdoms, and provinces; by it, also, the astronomer is enabled to make his observa-
tions, and to fix the duration of times and seasons, years and cycles. In fine, geometry is
the foundation of architecture, and the root of the mathematics’.
39. Music teaches us … by Numbers: Preston has: ‘Music teaches us the art of forming con-
cords, so as to compose delightful harmony, by a mathematical and proportional ar-
rangement of acute, grave, and mixed sounds. This art, by a series of experiments, is
reduced to a demonstrative science, with respect to tones, and the intervals of sound
only. It inquires into the nature of concords and discords, and enables us to find out the
proportion between them by numbers’.
40. Astronomy, though … by his Works.: Preston has: ‘Astronomy is that divine art, by
which we are taught to read the wisdom, strength, and beauty of the almighty Creator
in those sacred pages, the celestial hemisphere. Assisted by astronomy, we can observe
the motions, measure the distances, comprehend the magnitudes, and calculate the
periods and eclipses of the heavenly bodies. By it we learn the use of the globes, the
system of the world, and the primary law of nature. While we are employed in the study
of this science, we must perceive unparalleled instances of wisdom and goodness, and,
through the whole of creation, trace the glorious Author by his works’. If we compare
these quotations from Preston’s 1792 edition with, on the one hand, Browne’s version,
and on the other hand, Sonnenkalb’s remarks about the differences between these two
versions, then it becomes clear why Sonnenkalb writes that this text is taken from Pres-
ton’s Illustrations, 1792, 78–81; 1812, 66f.; and 1821, 65 ff. Obviously, the only one of
these versions of Preston’s text that Browne could have quoted in 1802 was the 1792
version, but it is also clear that the version Sonnenkalb had before him was a different
one, possibly the 1812 and/or the 1821 version. Actually, there were two more edi-
tions, after 1792 and before 1802, viz. in 1796 and 1801. Comparison of the editions
of 1792, 1796 and 1801 with Browne’s version shows that Browne’s is in fact closest to
the 1792 edition.
41. THE FELLOW CRAFT’s SONG.: Author: Charles de la Faye (Davies, The Masonic
Muse, pp. 50–1).
42. great Leven: Probably David Leslie, 6th earl of Leven (1722–1802), Grand Master of
Scottish Freemasons 1759–61. Anderson (1723) has: ‘From Jabal down to Burlington’.
43. PULSANTI OPERIETUR.: ‘To him who knocks it shall be opened’ (Matthew 7:7–8;
Luke 11:9–10).
44. If they … about me.: Compare: ‘if they could not find a Key-Word about him’ (Jachin
and Boaz (1762), p. 45).
45. To the diamond … the square: In Freemasonry generally, this corresponds correctly with
the steps the Candidate makes, from the square to the compasses (here diamond).
Sonnenkalb, himself a member of the German ‘Große Landesloge der Freimaurer von
Deutschland, Freimaurer Orden’ where these tools are placed in the inverted positions,
changes this into ‘From the diamond-ashler to the square’ and defends this in a long
note (Browne’s Master Key, pp. 225–6). But this seems not to be what Browne would
have intended. However, in the answer to question 100, he does write explicitly: ‘From
the diamond ashler to the square’.
46. indecently: Browne consistently writes ‘indecently’, which is strange for the ‘Mod-
erns’, since Prichard 1730 still had ‘decently buried in a handsome Grave’ (Knoop,
Jones and Hamer (eds), The Early Masonic Catechisms, 1943 edn, p. 119; 1963 edn,
p. 169). Three Distinct Knocks has only ‘they [buried] him … in a handsome Grave’
(p. 58), and Jachin and Boaz even only: ‘they … buried him … in a Grave’. But it was
Browne’s version which influenced the ritual of the United Grand Lodge of England,
which today states that they ‘found the body of our Master very indecently interred’
(Emulation).
47. cassia: Still ‘cassia’ as in Prichard 1730 (‘Moderns’); the rituals of the ‘Antients’ do not
mention it. In the French rituals of the 1740s it was changed into an ‘Acacia’. This ver-
sion was introduced in England in Solomon in All his Glory (1766; elsewhere in this
volume), from where it found its way into the ritual of the United Grand Lodge of
England, which today states that they ‘struck a sprig of acacia at the head of the grave’
(Emulation).
48. Gbn.!: Gbn. is probably Gabaon.
49. stench: This represents a very old masonic tradition, e.g. ‘it stinketh’ (Graham MS,
1726 in Knoop, Jones and Hamer (eds), The Early Masonic Catechisms, 1943 edn, p.
87; 1963 edn, p. 93), ‘Istinx’ (‘Ecossais Anglois ou le parfait Maitre Anglois, 1740’,
GON 192.A.80 = Kloss MS. XXV.25 (XXV-334), p. 20; published in J. A. M. Snoek,
‘Retracing the Lost Secret of a Master Mason’, Acta Macionica, 4 (1994), pp. 5–53, here
p. 45), probably all going back to ‘he stinketh’ ( John 11:39).
50. {. . . . .}: These points are not in the original, but Sonnenkalb adds them, which makes
sense.
51. as near the Sanctum Sanctorum: Sonnenkalb remarks at this point: ‘This change of
Prichards version (“in the Sanctum Sanctorum”) … was clearly made by Browne him-
self ’ (Browne’s Master Key, p. 228). Apparently he overlooked that in The Perjur’d Free
Mason Detected (1730), a ‘rejoinder’ (as Knoop, Jones and Hamer call it) to Prichard’s
Masonry Dissected, in a fictive discussion between ‘one of the Masters of the Society,
and a junior Member lately admitted,’ we read: ‘Mast. …don’t they tell you Hiram was
buried in the Sanctum Sanctorum? Jun. Yes, and he was buried there too to be sure.
Mast. Yes, allegorically; but not really; the Meaning of the Figure is this: That his Art
sunk with him, was buried in the exquisite Workmanship which he perform’d for the
Temple, and was never recover’d since, … Jun. Was that the Meaning of it? Mast. Yes;
for you might easily know, a dead Body to have been buried in the Temple, would have
polluted the Place, and the Jews would never have come into it again’. (Knoop, Jones
and Hamer 1943, 142; 1963, 192; see for the significance of this change Snoek 2003,
33–34). It looks like Browne did know this publication.
52. Because by … deemed unclean: Genesis 6:12.
53. Because by … expiation of sins.: Hebrews 9:7, also Leviticus 16:1-34, 23:26–32; Num-
bers 29:7-11.
54. returned: Sonnenkalb (Browne’s Master Key, p. 228) remarks that the cyphered word
‘rctnrcd’ is a misprint of either ‘rctorcd’ ==> ‘retired’ or ‘rctnrncd’ ==> ‘returned’.
Finch 1802 (elsewhere in this volume) has ‘returned’.
55. Jube., … Jubm.: Those names are given differently in different texts, but because here the
names of the first and second ones are also given as Jubi. and that of the third is spelled
out as Jubilum, we may be certain that Jubile, Jubilo and Jubilum are intended, similar
to the version Jubele, Jubelo and Jubelum found in Three Distinct Knocks (1760).
56. May that blest age: Sonnenkalb (Browne’s Master Key, p. 229) suggests that this might
also be corrected as ‘May be blest that age’.
57. tool {= rule}: Sonnenkalb (Browne’s Master Key, p. 229) points out that the cyphered
word used here is ‘tll’ ==> ‘too’ or ‘tol’, which is probably a misprint of ‘tlll’ ==> ‘tool’,
which itself seems again a slip of the pen where ‘rule’ was intended. However, older
texts often do have ‘tool’.
58. give light to the same: i.e. to the lodge.
59. Tbcn: Tubalcain. See Gen. 4:22.
60. excellent master-mason: Sonnenkalb here comments: ‘Here we have in a ritual of the
third degree a reference to a higher degree, that of ‘Excellent Master’ (Browne’s Master
Key, p. 229). However, already Three Distinct Knocks (1760) states about the installa-
tion of the Master of a lodge: ‘Then the late Master … whispers in his Ear the Word,
which is Chibbilum, or an excellent Mason … This is the Word … belonging to the
Chair’ (p. 65).
61. Gbn: Probably Gabaon.
62. the lodge: Here and at some other places, Browne includes old formulations which still
show that originally the ‘lodge’ was what today is called the ‘tracing board’, lying in the
centre of the floor of the lodge room.
63. Our lodge: Between ‘our’ and ‘lodge’, Browne still has in coded form ‘lns’, which – with
the two keys – would be either ‘lus’ or ‘ous’. Like Sonnenkalb, I leave it out, mentioning
it in this note for the sake of completeness.
64. but: Browne has here an extra, superfluous, ‘three’.
65. antient: With only one exception (the answer to question 204 of the first degree),
Brown always writes ‘ancient’, except in this ‘Explanation of the Hieroglyphics, in the
Second Degree’, where he writes always (eleven times) ‘antient’. Did he quote this, de-
spite his claim that it was written ‘by the Editor’, from another author?
66. Boas: With only one exception (the answer to question 31 of the third degree), Brown
always writes ‘Boaz’, except in this ‘Explanation of the Hieroglyphics, in the Second
Degree’, where he writes always (two times) ‘Boas’. Did he quote this, despite his claim
that it was written ‘by the Editor’, from another author?
67. Grand Geometritian of the Universe: A very early case of the expression ‘Grand Ge-
ometrician of the Universe’, which will later become popular as an alternative name
of the ‘Grand Architect of the Universe’, especially in the second degree. This could
only occur after the predominant interpretation of the letter G in the second degree
had shifted from ‘God’ to ‘Geometry’. William Preston did not yet use this expres-
sion in any edition of his Illustrations of Masonry.
68. Gn!: Gn is probably Gabaon.
69. Jbe., Jbo., and Jbm: Jubile, Jubilo and Jubilum.
70. the same: ‘the same’ is ‘the master-mason’s lodge’.
71. name: G. is probably Gabaon.
72. the square: Or ‘To the diamond ashler from the square’. See note 45 above.
William Finch, A Masonic Treatise (1802)

1. Ziydvjxyjpix, Zqjisgstn, Wxstxjin: ‘Architecture, Astronomy, Geometry’.
2. This seems to be the list of degrees that are described in this volume after the three
‘Craft’-degrees. In fact, that are only the Royal Arch, the Ark Mason and the Knight
Templar degrees. ‘RC’ may mean Rose Croix or Rosy Cross, one of the degrees worked
by Lambert de Lintot (see volume 3, Freemasonry, A Word to the Wise). ‘MP’ and ‘M’
are unclear. Maybe ‘MP’ means Maître Parfait, which would again point to Lambert
de Lintot. Slightly later publications by Finch suggest that he had indeed contact with
the group around Lambert de Lintot and Preston (see volume 3, Alexander Dalziel's
Manuscripts).
3. ty Qxzf, and Oivjjxg Qvwgzjpix: ‘my Seal, and Written Signature’.
4. Provincial Grand: Especially in the late eighteenth and the nineteenth century, ‘Grand’
was often used for ‘Grand Master’.
5. Royal Order: The use of the expression ‘Royal Order’ here (twice!) can hardly be ac-
cidental. In 1783, Lambert de Lintot had procured a charter from the 'Royal Order of
Scotland’ for the chapter attached to his lodge under the 'Grand Lodge of England,
South of the River Trent’. And it is very likely on this charter that Preston founded in
1787 his ‘Ancient and Venerable Order of Harodim’. The terminology Finch uses here
and in the rest of this dedication (such as Jacob's Ladder, Bliss) time and again reminds
of that of the Harodim tradition. See volume 3.
6. R. W. P. G. = Right Worshipful Provincial Grand [Master].
7. February 29th: Since 1802 was not a leap year, this date is an impossible one. Such
impossible datings of masonic publications were not unusual in the long eighteenth
century. They are part of the serious allusive language game, suggesting that Freema-
sonry is something outside (and above) the profane reality.
8. with masons: normally: ‘in masonry’. So also in Browne I.14.
9. So taken, &c.: Browne I.15 has: ‘I am so taken and accepted amongst brothers and
fellows’.
10. By being … &c. &c.: Browne I.16 has: ‘By the regularity of my initiation; having
been tried and proved in sundry lodges, now rise to be proved or disapproved by
your Worship’.
11. perfect points: Browne I.17 adds: ‘of entrance’.
12. brothers, &c. &c.: Browne I.35 adds: ‘and fellows’.
13. our science.: Browne I.42 adds: ‘which is silence’.
14. Here fallows … regular Lodges.: Browne I.46 has: ‘To be deprived of all manner of metal,
hoodwinked, slipshod and otherwise properly prepared’.
15. reasonable: intended meaning: ‘resemble’.
16. Cosmos: Browne I.53 has here: ‘world’, so ‘Cosmos’ as interpretation of ‘C—’ seems
reasonable.
17. Seek &c. Ask &c. Knock &c.: ‘Seek and ye shall find; Ask and ye shall have; Knock and
it shall be opened unto you’ (Matthew 7:7–8; Luke 11:9–10).
18. instrument &c.: Browne I.68 adds: ‘extended to my naked left breast’.
19. Three lesser lights: This makes no sense. The Vancouver MS has: ‘What are the three
lesser lights? Three candles illuminated’.
20. competition: Browne 1802 has (better): comparison. Finch 1809/10 has (also better):
conjunction.
21. erecting ... appropriated: Browne 1802 has: ‘building and dedicating the temple to God’s
service’. In 1809/10, Finch copies Browne: ‘building and dedicating the temple of
Jerusalem to God’s service’.
22. diverse colours, &c.: The Emulation ritual adds: ‘even the Heavens’.
23. Jacob’s Ladder: On Jacob’s Ladder, representing virtues, see Womens Masonry or Ma-
sonry by Adoption in volume 3.
24. the grand geometrician of the universe: Like Browne in 1802, Finch is in that same year
one of the first to use the expression ‘the Grand Geometrician of the Universe’.
25. Give a … so equal!: There is no answer to question 35.
26. Temperance teaches … which, &c. &c.: Browne I.189, pp. 35/6 adds: ‘might inadvert-
ently lead us to divulge those secrets which we most solemnly engaged ever to hail, con-
ceal and never improperly reveal, and the revealing of which would subject us to that
part of the penalty contained in our obligation’. The Emulation ritual has: ‘whereby he
might, unwarily, be led to betray his trust, and subject himself to the penalty contained
in his Obligation.’
27. Guttural: The ‘e’ in ‘G—t—e’ is apparently a misprint of an ‘l’.
28. thought, &c.: Browne I.198, p. 36 adds: ‘which brings to my remembrance that period
when I was placed before the Right worshipful Master in the East with my left knee
bare and bent, my body within the square while my left hand was supporting a pair of
compasses to my naked left breast and my right hand upon the holy writings’.
29. Mason, &c.: Browne I.189, p. 37 adds: ‘which brings to my remembrance the time,
when I was placed at the north-east corner of the lodge with my feet formed in a square
and my body erect, when the Right Worshipful Master was pleased to inform me that
to all external appearance I stood as a just and upright man and mason and gave me in
[terms of ] the strongest recommendation ever to continue and act as such’. The Emu-
lation ritual adds: “never to deviate from the minutest principles thereof, ever having
in mind the time he was placed at the North East part of the Lodge, feet formed in a
square, body erect, when he received that excellent injunction from the W. M. to be just
and upright in all things’.
30. Orange: The colour ‘O——’ can hardly be anything else but Orange. Browne I.203 has:
‘Blue, scarlet, purple and gold’. Was Finch an Orangist? Or is he mis-translating here
the French answer: ‘Or & Azur’ (= Gold and Azure). But the old answer in English is,
of course, ‘In a Yellow Jacket and Blue Pair of Breeches’ (Prichard 1730).
31. Stability … to stand firm: Whereas Three Distinct Knocks (1760) has already the forego-
ing interpretations of Jachin and Boaz (which were derived from the comments on I
Kings 7:21 in the (Calvinist) Geneva Bible (1599)), this may be the first time that this
combined interpretation was formulated.
32. chappiters: Finch writes always “chappiters” where we would today expect “capitals”.
33. Gules: Should be: ‘Rules’. The coded word here has a T instead of an I, so, probably the
printer took an unclear I for a T.
34. Vitruvius: Marcus Vitruvius Pollio (c. 75 BCE – after c. 15 BCE), Roman author of De
Architectura libri decem.
35. Vignola’s: Giacomo Barozzi da Vignola (1507–73), famous Italian architect. Author of
Regola delle cinque ordini d’architettura.
36. Asia: In the eighteenth century, ‘Asia’ often denoted only Asia Minor, comprising most
of what is present-day Turkey.
37. his order: The story is first found in Vitruvius, De Architectura 4.1.9–10. This attribu-
tion is quite possible. The Greek architect and sculptor Callimachus lived in the fifth
century BCE.
38. Villanpandus: Juan Batista Villalpando (1552–1608), who published in 1604 in
volume 3 of his In Ezechielem Explanationes et Apparatus Urbis ac Templi Hiero-
solymitani a reconstruction of the Temple of Solomon.
39. He being the way, the truth, and the life: John 14:6.
40. in my Father’s house ... be also: John 14:2–3.
41. Newton: Sir Isaac Newton FRS (1642–1727), famous English physicist and math-
ematician.
42. last of all the planets ... in the year 1781: The astronomer Sir Frederick William Her-
schel (1738–1822) discovered the planet Uranus on 13 March 1781 from the garden
of his house in Bath. He called it Georgium Sidus (George's Star) in honour of King
George III. The German astronomer Johann Elert Bode (1747–1826) suggested call-
ing it Uranus from the 1780s but this name only became official in 1850.
43. It dates its origin ... forty two thousand Ephra[i]mites: Judges 12:1-6.
44. Sir Peter Parker: Sir Peter Parker was Deputy Grand Master of the Premier Grand
Lodge from 1787 until his death in 1811.
45. Earl Moira.: Clearly Finch was a member of the Premier Grand Lodge. Francis Raw-
don-Hastings, second Earl of Moira, was Acting Grand Master of that Grand Lodge
from 1790 to 1813.
46. His Royal Highness George Prince of Wales: His Royal Highness George, Prince of
Wales, afterwards George IV, was the Grand Master of the Premier Grand Lodge from
1790 to 1813.
47. tle: ‘gov’ should have been ‘gsv’ = ‘the’.
48. styne: ‘hgbmv’ should have been ‘hglmv’ = ‘stone’.
49. In allusion … burning bush, &c.: ‘saying Put off thy shoes from off thy feet, for the place
whereon thou standest is holy ground’ (Exodus 3:5; Joshua 5:15).
50. likewise to Joshua, &c.: ‘in the same manner.’ (So the Vancouver MS).
51. mi: ‘nr’ should have been ‘nv’ = ‘me.’
52. thi: ‘gsr’ should have been ‘gsv’ = ‘the’.
53. —h: should have been ‘h—’ = ‘holies’.

54. wbgds: ‘dytwh’ should have been ‘dztvh’ = ‘wages’.
55. dby: ‘wyb’ should have been ’wzb’ = ‘day’.
56. thi: ‘gsr’ should have been ‘gsv’ = ‘the’.
57. of: ‘lu’ should have been ‘gl’ = ‘to’.
58. ruffibn: ‘ifuurym’ should have been ‘ifuurzm’ = ‘ruffian’.
59. villibn: ‘eroorym’ should have been ‘eroozrm’ = ‘villain’.
60. dembnded: ‘wvnymwvw’ should have been ‘wvnzmwvw’ = ‘demanded’.
61. villibn: ‘eroorym’ should have been ‘eroozrm’ = ‘villain’.
62. dembnded: ‘wvnymwvw’ should have been ‘wvnzmwvw’ = ‘demanded’.
63. ge: ‘tv’ should have been ‘sv’ = ‘he’.
64. G— G: Browne III.72 has: ‘Gbn., Gbn.!’ = ‘Gabaon, Gabaon!’
65. concernino: ‘xlmxvimrml’ should have been ‘xlmxvimrmt’ = ‘concerning’.
66. dbys: ‘wybh’ should have been’wzbh” = ‘days’.
67. uill: ‘froo’ should have been ‘sroo” = ‘hill’.
68. grohnd: ‘tilsmw’ should have been ‘tilfmw’ = ‘ground’.
69. G— G—: Browne III.72 has: ‘Gbn., Gbn.!’ = ‘Gabaon, Gabaon!’
70. deatg: ‘wvzgt’ should have been ‘wvzgs’ = ‘death’.
71. tgem: ‘gtvn’ should have been ‘gsvn’ = ‘them’.
72. Tgree: ‘Gtivv’ should have been ‘Gsivv’ = ‘Three’.
73. Jubele … Jubelum.: Finch has here actually ‘Q—e Q—o and Q—m.’ Sic!
74. How … Jubele appear?: In the questions, however, Finch starts the names with a J (‘J—’),
as usual.
75. ofdered: ‘luwvivw’ should have been ‘liwvivw’ = ‘ordered’.
76. s— d—e: ‘sending due evidence’? Browne III.89 has ‘a full schedule’; the Vancouver
MS: ‘sending him the particulars’.
77. evamination: ‘veznrmzgrlm’ should have been ‘vcznrmzgrlm’ = ‘examination’.
78. Tool: Prichard (p. 27) has ‘Tool’ as the second; Browne III.94 has ‘maul’.
79. Beetle: Prichard (p. 27) has ‘Beadle’; Browne III.94 has ‘beetle’.
80. Gabaon: Browne III.101 has ‘Gbn’, wherefore I think that Finch’s ‘G—‘ may well be
the same, viz. Gabaon, though Giblim is basically possible too. In continental Freema-
sonry, the name or password of a Master Mason is Giblim (earliest known reference in
L’Ordre des Francs-Maçons Trahi, Amsterdam 1745, 168, 184 = Carr (ed.): EFE 267,
273). Soon afterwards, the Giblim were supposed to be clever artificers, who assisted
Solomon and Hiram in building the Temple (1 Kings 5:18). From this may have devel-
oped the idea for a degree of ‘Excellent Master’ (Maître Parfait). Gabaon or Gabanon
is in a number of early rituals (1740s / 1750s) the name of either the Master and/or the
members of a lodge of Selected Masters (Maître Élu), 4th degree, and/or the password
which gives access to initiation into the 5th degree of Scots Master (Maître Écossais).
See Klaus Bettag & Jan A.M. Snoek: Quellen der Eckleff ’schen Andreas-Akten (Flens-
burg: Frederik, 2012), pp. 75–81, 108, 390, 394–6.
81. Tgree: Here and elsewhere in this answer: ‘Gtivv’ should have been ‘Gsivv’ = ‘Three’.
82. dedication: For such speculations on the Temple, compare volume 3, The ‘Sheffield’
Royal Arch Ritual.
83. How High was it?: i.e. the Oracle.
84. The figure ... the Israelites: See Numbers 2.
85. The application … world were represented: See Ezekiel 1.
86. Give a proper ... therein deposited: For such speculations, compare volume 3, The ‘Shef-
field ’ Royal Arch Ritual.
87. the Tabernacle of your God Moloch: Amos 5:26.

88. Ten: The Vancouver MS reverses these figures, giving ten in diameter, and thirty in
circumference. Finch is here obviously incorrect.
89. how did King Solomon next proceed: See 1 Kings 8; 2 Chronicles 5.
90. From here onwards, the page numbering is resumed again.
91. What was the ... Bondage: See Numbers 1.
92. what did God next command: See Numbers 2.
93. Every man ... shall they pitch: Numbers 2:2.
94. And on the East side ... throughout their Armies: Numbers 2:3.
95. How goodly are thy Tents ... by the River’s side: Numbers 24:5–6.
96. the particular Offices ... of the Tribe of Levi: see Numbers 3.
97. This is that ... Prophecy of Isaiah: Isaiah 44:24, 28.
98. It was foretold ... by the Prophet Jeremiah: See Jeremiah 25:8–11; 29:10; 2 Chronicles
36:21.
99. Nebuchadnezzar King of Babylon: Jeremiah 25:1.
100. Dean Prideaux: Humphrey Prideaux (Dean of Norwich, 1648–1724). The Old and
New Testament Connected in the History of the Jews and Neighbouring Nations, from
the Declension of the Kingdoms of Israel and Judah to the Time of Christ, 1715–17.
101. Josephus says: Titus Flavius Josephus (37 – c. 100), Antiquities of the Jews, 11.
102. In the second year ... the House of the Lord: Ezra 3:8.
103. They gave Money ... King of Persia: Ezra 3:7.
104. It is to be observed ... the Second: Ezra 3:12.
105. They came to Zerubbabel ... which brought us up hither: Ezra 4:2.
106. Huetius: Petrus Daniel Huetius (Pierre Daniel Huet, 1630–1721). It probably con-
cerns his Demonstratio evangelica ad serenissimum delphinum (1679), prop. 4.
107. In the sixth year ... the Dedication of the House of God with joy: Ezra 6:15–16.
108. And offered ... Tribes of Israel: Ezra 6:17.
109. Three Principals: i.e. the three main officers of the Lodge.
110. exposing his Father to his Brothers: Genesis 9:20–7.
111. Peter Jansen: The source of the story about Peter Jansen seems to be Samuel Parker
(1681–1730), Bibliotheca Biblica, 6 vols (Oxford 1720–35).
112. to keep seed alive upon the face of the earth: Genesis 7:3.
113. all the high hills ... covered with waters: Genesis 7:19.
114. the fountains of the great deep were broken up: Genesis 7:11.
115. wonder at the strangeness ... all that they looked for: Wisdom of Solomon 5:2.
116. This is he whom we had ... with his arm does he protect him: Wisdom of Solomon 5:3–4,
15–16.
117. the Nations are ... Nothing and Vanity: Isaiah 40:15, 17.
118. Judas betraying ... Thirty pieces of Silver: Matthew 26:14–16.
119. upon which his remorse arose ... he hanged himself : Matt. 27:3–5.
120. Golgotha: Matthew 27:33; Mark 15:22; Luke 23:33; John 19:17.
121. St. Peter’s fidelity ... who assaulted his Master: Matt. 26:51; Mark 14:47; Luke 22:50;
John 18:10.
122. The fall of St. Peter: Matt. 26:34, 75; Mark 14:30, 72; Luke 22:34, 61; John 13:38.
123. the resolution of even ... rather than consent to deny him: See John 21:15-19.
124. he being ... the Life: John 14:6.
125. Pythagoras ... Plato: Thales and Democritus: famous Greek philosophers from antiquity.
126. Mr. Leibnitz: Gottfried Wilhelm von Leibnitz (1646–1716), German philosopher
and scientist.
127. Mr. Locke: John Locke FRS (1632–1704), English philosopher.

128. in my Fathers house ... be also: John 14: 2–3.
129. not in a place ... HEAVENS: 2 Corinthians 5:1.
[William Finch], Lectures on Masonry ([1809 or 1810])

1. Hail: Much ink has been flowing about how this word should be written. Finch avoids
a decision by never spelling it out. Browne 1802 uses ‘hail’, Emulation ‘hele’.
2. They have, — and many valuable ones: Finch 1802 has ‘They have; many valuable
ones’, and Browne 1802: ‘Many and valuable ones’. So, here the long dash seems to be
just a dash, not an indication of anything missing.
3. Gutteral: Finch writes ‘gutteral’ where we would today expect ‘guttural’.
4. VULCAN: the Roman god of fire, metalworking and the forge. He was the black-
smith among the gods.
5. it is not made … good report.: Finch 1802: ‘No metal whatever, but a tongue of good
report’, and Browne 1802: ‘No metal at all; but a tongue of good report’.
6. I was divested … the like circumstances: Finch 1802 has no equivalent question, whereas
Browne 1802 has only: ‘To be deprived of all manner of metal, hoodwinked, slipshod
and otherwise properly prepared.’.
7. accepted: possibly ‘admitted’ or ‘adopted’.
8. conducted back: The words ‘conducted back’ I found only in the Dalziel 1830 MSS,
first degree, page 86 (see Volume 3, Alexander Dalziel’s Manuscripts). Both Finch
1802 and Browne 1802 have here: ‘led out of the lodge’.
9. seek ... knock and it shall be opened: Matthew 7:7; Luke 11:9.
10. bending: I found ‘bending’ only in the Dalziel 1830 MSS first degree, page 90 (see
Volume 3, Alexander Dalziel’s Manuscripts). Both Finch 1802 and Browne 1802
have: ‘a right humble halting moving posture’.
11. The seeming … then represented: Finch 1802 has: ‘the seeming state of poverty [in]
which I were received’, and Browne 1802: ‘I was received into masonry in a state of
poverty and distress’.
12. What I Came To Find: should be: ‘What I came to do’.
13. Abel brought ... his brother Cain: Genesis 4:3-5.
14. Noah being a just and upright man: Genesis 6:8-9; 7:1.
15. Jacob wrestling ... blessing for himself and posterity: Genesis 32:24-29.
16. the happy deliverance ... out-stretched arm: Exodus 6:5-7; 13:3, 14.
17. moral, ceremonial, and judicial law: This threefold distinction has been made by
Christian theologians since Thomas Aquinas (1225–74). Jews distinguish only be-
tween the mishpatim (moral laws) and hukkim or chuqqah (ceremonial laws, actually
‘customs of the nation’).
18. as a repository ... Moses upon Mount Sinai: Exodus 24-40.
19. The Universe … is concord: This sounds like biblical language, yet does not clearly
quote any particular Bible text. It is also similar to such late eighteenth-century texts
as John Pearson’s An Exposition of the Creed (Oxford: Clarendon Press, 1797), e.g.:
‘God rejoiceth at the effects of his wisdom, power and goodness, and taketh delight
in the works of his hands. Thus doth he order and dispose of all things unto his own
glory’ (Volume I, p. 71).
20. principal ones: Finch still adds here ‘which’, but that does not make sense.
21. faith is the evidence of things not seen, but the substance of things hoped for: Hebrews 11:1.
22. he envieth not ... blotteth them out from his recollection: This paraphrases 1 Corinthians
13:4-7.
23. f iguratively speaking, to: Browne 1802 has ‘or more metaphorically into’, which is clearer.
24. tassalated border and Tracing Board: Finch always writes ‘tassalated’ where we would to-
day expect ‘tessellated’. Browne (1802) writes ‘tasselated’. Furthermore, in 1802, Finch
always wrote ‘Tressel Board’, but in the keys, added to the current edition, he gives ‘Trac-
ing Board’, which form is also used by Browne 1802, and which I have therefore used
here throughout. But Finch’s addition of ‘Tracing Board’ in this and the next answer is
bizarre, since that will later turn out to be one of the immoveable Jewels, of course.
25. Stranger approach: Finch 1802 has here ‘Eavesdropper appear’, but Browne 1802 ‘stran-
ger approach’, which matches ‘S— a—‘ better. Browne 1802 also has ‘the master to hail
the brethren’, which is lacking in Finch 1802.
26. a building… the heavens: ‘a building of God, an house not made with hands, eternal in
the heavens’ (2 Corinthians 5:1).
27. Zerubbabel: Browne 1802, from whom Finch copied this ‘Eulogium’, writes ‘Zeruba-
bel’. But in his advertisement on page 16, Finch writes ‘Zerubbabel’ spelled out, which
is why I choose this spelling here.
28. Titus Vespasian: Titus Flavius Caesar Vespasianus Augustus, Roman Emperor from
AD 69 to 79. His son, Titus, destroyed the Temple of Jerusalem in AD 70.
29. lead him, &c. &c.: Browne 1802, from where these explanations are borrowed, adds:
‘might inadvertently lead us to divulge those secrets which we most solemnly engaged
ever to hail, conceal and never improperly reveal, and the revealing of which would
subject us to that part of the penalty contained in our obligation’. The Emulation ritual
has: ‘whereby he might, unwarily, be led to betray his trust, and subject himself to the
penalty contained in his Obligation’.
30. attacks, &c, &c.: Browne 1802 adds: ‘that might be made upon him, by Force or other-
wise, to extort from him, any of our Royal Secrets’.
31. attended to, &c.: Browne 1802 adds: ‘in all strange or mixed Companies: never to let
drop or slip the least Hint, whereby the Secrets of our Royal Art, might be illegally
obtained’.
32. thereof, &c. &c.: Browne 1802 does not add anything to this anymore!
33. Three Years: Both Finch 1802 and Browne 1802 had ‘Seven years’ instead of three.
34. He was … called Lewis: There is no clue in either Finch 1802 or Browne 1802 what the
ancient denomination of a Lewis might be. However, the Dalziel 1830 MS (Volume 3,
Alexander Dalziel’s Manuscripts) refers to it as ‘C—’ (p. 146) and the first Schnitger
lecture (included in Booth’s transcript of Dalziel’s 1830 MSS) gives ‘Clamp’.
35. blessed are … obtain mercy: Matthew 5:7.
36. Pharoah: In his 1802 edition, Finch always writes ‘Pharoah’ where we would today
expect ‘Pharaoh’. In this edition, he writes ‘Pharoah’ two times and ‘Pharaoh’ twice. Sig-
nificantly, ‘Pharoah’ is the way this word is written in the Geneva Bible (1599), which is
well known to have influenced masonic ritual.
37. Problem: Finch writes ‘Prob—’. Although usually the word ‘proposition’ is used here,
one also finds ‘problem’, for example in Dalziel’s 1830 MSS, pp. II.57 and III.51 (see
volume 3, Alexander Dalziel’s Manuscripts).
38. darkness covered … of the waters: Genesis 1:2. The following is a summary of the remain-
der of Genesis 1–2, including many quotations from it. Note that Finch writes ‘period’
where the Bible has ‘day’. Freemasons of his time wanted to avoid being regarded as
unaware of modern science.
39. Eloheinu: The form ‘Eloheinu’ is found in the well-known phrase: ‫יהוה אלֱהֹיֵּנו יהוה אחֶד‬
.
ֵ‫ישראָל‬. ַ‫( שמְׁע‬Sh’ma Yisra’el YHWH Eloheinu YHWH Eḥad), pronounced as ‘Shema
:
Yisrael Adonai Eloheinu Adonai Echad’ (‘Hear, O Israel: The Lord our God is one
Lord’, Deuteronomy 6:4). I thank Glenys Waldman for pointing this out to me (email
of 29 March 2014). It seems to me the best resolution of Finch’s ‘E—u’. Brown 1802 has
here ‘Jehovah’.
40. Boaz: In 1802, Finch had given Jachin first, and then Boaz, but now in 1810 he has
reversed this order. This reflects the fact that on 12 April 1809, the Grand Lodge of
England decided, that it was ‘not necessary any longer to continue those measures
which were resorted to in or about the year 1739 respecting Irregular Masons, and do
therefore enjoin the several Lodges to revert to the Ancient Land Marks of the Society’
(W. B. Hextall, ‘The Special Lodge of Promulgation, 1809–1811’, AQC, 23 (1910), pp.
37–71, on p. 37).
41. Marshes: So in the second key, but it should be ‘meshes’, of course.
42. Pass brother Boaz: So Browne 1802. That is still the pre-Union ‘Moderns’ answer of a
Fellow Craft. In 1802, Finch had just ‘Pass Brother, Fellowcraft’, but his suppressing
this word completely rather suggests that he wants to follow Browne now.
43. the land of Nod: Genesis 4:16.
44. The next remarkable masonic period ... we date the origin of signs and tokens: This attri-
bution of ‘the origins of signs and tokens’ in Freemasonry to the confusion of tongues
at the Tower of Babel is characteristic for the Harodim tradition within Freema-
sonry. See for that: volume 3.
45. The noble Ebrank ... she herself condescended to stand Tyler: The story about Ebrank,
Blaudud and Croseus I found further only in the Dalziel Manuscripts. See volume 3.
46. At that time … was Jeptha: The story of Jephthah is in Judges 11–12.
47. In the Middle Chamber … to see, &c. &c.: ‘In the midst of Solomon’s Temple there stands
a G, / A Letter fair for all to read and see, / But few there be that understands / What
means that Letter G’ (Samuel Prichard, Masonry Dissected (1730)).
48. By letters … G &c. &c.: ‘By letters four and science fifth this G has a right to stand, it
means the God we all adore, you have your Answer friend’ (Finch 1802). Derived from
Prichard 1730: ‘By Letters Four and Science Five / This G aright doth stand, / In a due
Art and Proportion, / You have your Answer, Friend. / N.B. Four Letters are Boaz. Fifth
Science Geometry.’
49. Our science fifth … solid is the last: In 1802 Finch had already the same. This is again
derived from Prichard 1730: ‘The Sciences are well compos’d / Of noble Structure’s
Verse, / A Point, a Line, and an Outside; / But a Solid is the last’.
50. Length and … thickness: Finch 1802 has: ‘Length and breadth without a given thick-
ness’, and Browne 1802: ‘Length and breadth without a determined thickness’.
51. If you a Master Mason … my command: Based on Prichard 1730: ‘Ex. If a Master-Mason
you would be, / You must rightly understand the Rule of Three. / And * M.B. shall
make you free: (* Machbenah.) /// R. Good Masonry I understand; / The Keys of all
Lodges are all at my Command’.
52. By the assassination … Grand Master: Finch 1802 has: ‘By three knocks given by three
rude ruffians, which caused the death of our Master Hiram’.
53. he was accosted by Jubele: Apparently Finch wants here the names of the three murderers
to be inserted, which his 1802 text suggests to be Jubele, Jubelo and Jubelum, as already
Three Distinct Knocks (1760) had them.
54. obliged: Both Finch 1802 and Browne 1802 have here ‘caused’.
55. God: ‘God’ here is found in the Dalziel 1830 MSS, third degree, page 70 (see Volume 3,
Alexander Dalziel’s Manuscripts).
56. extinction: Or a printing error of ‘d—’ = ‘death’?
57. To him who did the temple Rear, &c.: ‘Here is to him, / who did the temple rear, / who
lived and died within the square, / and now lays buried, none knows where, / but those
who master masons are! / So mote it be!—The widows Son of Tyre!’ (Browne 1802).
58. assassins: Browne 1802 has here ‘murderers’, but Finch has in this text several times ‘a—’.
I assume that ‘assassins’ is intended, a word Finch used also once in his 1802 edition.
59. Jubele, Jubela and Jubelum: Finch 1802 has: ‘the same, they were in persuit of ’, Browne
1802: ‘the men they were in search of ’. Here Finch gives three asterisks, which may
indicate that he intends to include here the names of the three murderers.
60. been, &c.: Finch 1802 spells out: ‘the horrid perpetrators of the death of Hiram Abiff
likewise sending due evidence of their examination guilt and confession and wished to
know how they were to be disposed of ’.
61. What is the name of Master Masons?: The following dialogue makes more sense when
this question is formulated as in Finch’s 1802 edition, viz.: ‘What is an excellent Mas-
ter-Mason’s name?’
62. Gabaon: Based on Browne’s ‘Gbn’, I assume that Finch’s ‘G—’ may be interpreted the
same way. See further my note at the corresponding place in the previous text in this
volume.
63. three distinct knocks: The ‘three distinct knocks’ seem not to belong here, since no other
version has them here.
64. Mahabone: The only other documents that mention this name, which Finch implies
two more times hereafter, are the Dalziel MS of 1823, which has ‘Mac Benack’, and the
Dalziel MS of 1830, third degree, p. 33, which has ‘Mahabone’ (see volume 3, Alexander
Dalziel’s Manuscripts). The context here seems to make the latter the more likely.
65. According to the … their right hand: Compare: ‘The next thing is the G[rip,] which
is given by a distinct pressure of the th[umb] on the first k[nuckle] of the r[ight]
h[and] and alludes to one of the penal laws of ancient Tyre, for the subjects of
H[iram] K[ing of ] T[yre] who were found guilty of perjury were condemned to lose
the fore f[inger] of the r[ight] h[and] for the first offence of that nature’ (Dalziel
1830 MSS (see Volume 3, Alexander Dalziel’s Manuscripts), first degree, p. 27; also
in the 1823 version).
66. for the … second finger: Compare: ‘The G[rip] or To[ken] is given by a distinct pressure
of the th[umb] on the second k[nuckle] of the R[ight] H[and] and alludes to the sec-
ond P[enal] l[aw] of antient Tyre, for the subjects of H[iram] K[ing of ] T[yre,] who
were found guilty of P[erjury,] were condemned to lose the 2d f[inger] of their R[ight]
H[and] for the 2d offence of that nature.’ (Dalziel 1830 MSS (see Volume 3, Alexander
Dalziel’s Manuscripts), second degree, p. 16; also in the 1823 version).
67. they were compelled, … who passed them: Compare: ‘The P[ass] G[rip from the first
to the second degree] is given by a distinct pressure of the Th[umb] betwixt the first
and second k[nuckles] of the R[ight] H[and] and alludes to that part of the hand
to which the ring of infamy was fastened with a scarlet cord while the subjects of
H[iram] K[ing of ] T[yre] who had been condemned for perjury underwent the pun-
ishment prescribed by the laws of their country for this breach of moral rectitude’
(Dalziel 1830 MSS (see Volume 3, Alexander Dalziel’s Manuscripts), second degree,
p. 2; also in the 1823 version).
68. From this penal … manner represent: Besides the previous three, the fourth is the Pass
Grip from the second to the third degree. Compare: ‘The P[ass] G[rip] is given by a
distinct pressure of the th[umb] between the [second] and [third] k[nuckels] of the
R[ight] h[and] and alludes to the third P[enal] L[aw] of a[ntient] T[yre]’ (Dalziel
1830 MSS (see Volume 3, Alexander Dalziel’s Manuscripts), third degree, p. 2; also in
the 1823 version).
69. distance between ——— and ———: Apparently two place names are intended. These
could be Joppa and Jerusalem or possibly Succoth and Zaradatha.
70. all the: This text continues after the advertisement.
71. for the long period of 92 years: i.e. since 1717. Vieler therefore regards this as the 1809,
not the 1810 edition (D. Vieler, ‘William Finch – The Positive View’, AQC 102
(1989), pp. 61–97, on p. 71).
72. they were first executed on a Pyramid: Compare: ‘may I be exposed upon a pyramid to
the heat of the sun, the cold of the night, and the rigour of the winds’ (Obligation of
the Scots Masters degree in Freemasonry. A Word to the Wise, included in volume 3).
73. ancient Clamp: The ancient name Clamp is mentioned only in the Dalziel 1830 MSS,
first degree, page 146 (see Volume 3, Alexander Dalziel’s Manuscripts).
74. The two G— … loss of time: Compare Finch 1802: ‘the Lewis ... is depicted in a Masons’
Lodge ... by a cramp of mettle fixed in a stone, which enable[s] operative masons to raise
great weights to certain heights, without which they could not so conveniently do’.
Jachin and Boaz ([c. 1810])

1. Accepted: First edn: ‘Operative’.
2. new: not in the first edn.
3. the Word: First edn: ‘that Badge of Honour’.
4. grand: First edn: ‘open’.
5. bail: First edn: ‘Hail’.
6. One Master: First edn adds here: ‘two Wardens’.
7. presence of —: First edn: ‘presence of Almighty God’.
8. after an: First edn: ‘after due’.
9. sea: First edn: ‘Tide’.
10. among Masons: First edn adds here: ‘So help me God’.
11. clouds: First edn: ‘Heavens’.
12. Upon: First edn adds here: ‘Holy Ground, or’.
13. What are they called?: In the first edn there follow here still two lines: ‘A. Wisdom,
Strength and Beauty. / Q. Why so?’.
14. What is it?: In the first edn there follow here still two lines: ‘A. Mosaick Pavement,
Blazing Star and Indented Tarsel. / Q. What are they?’.
15. God: Apart from three times in the text quoted from the Mishnaw, this is the only case
where our edition has not removed the word God.
16. East, South, and West: The first edn adds here: ‘Q. What are their Uses? / A.’
17. root: First edn: ‘Roof ’.
18. the centre line… Length: The word ‘line’ has, incorrectly, been moved. It should stand,
as it does in the first edn, between ‘err’ and ‘Length’.
19. What are they?: In the first edn there follow here still two lines: ‘A. Guttural, Pectoral,
Manual and Pedestal. / Q. Explain them.’
20. In the middle chamber: In the first edn there follow here still two lines: ‘Q. How came
you to the middle Chamber? / A. Through the Porch. / Q. When you came’.
21. middle chamber: In the first edn there follow here still two lines: ‘A. So high that a
Cowan could not reach to stick a Pin in. / Q. When you came into the middle,’ .
22. What: First edn: ‘Who’.
23. he: First edn: ‘He’.
24. the Holy Temple: It is remarkable that this reference to Jesus (see Matthew 4:5; Luke
4:9) was not removed from this edition.
25. learn: First edn: ‘I am’.
26. I: The first edn adds: ‘have’.
27. As: The first edn adds here: ‘I’.
28. Good: The first edn adds: ‘Ex. God’s’ before ‘good’.
29. From whence came?: In the first edn this is not a question, but the statement: ‘From
whence I came’.
30. Welcome, Brother: The first edn adds here: ‘by the Grace of God’.
31. of the: The first edn adds here: ‘Holy’.
32. Are you a: The first edn adds here: ‘Master’.
33. of: The first edn adds here: ‘God,’ .
34. You must: The first edn adds here: ‘rightly’.
35. Ex.: The first edn adds here: ‘How came he by his Death? / R.’
36. Beacle: First edn: ‘beadle’.
37. of the: The first edn adds here: ‘West’.
38. Thanks be given: First edn: ‘to God’ instead of ‘given’.
39. back to: First edn: ‘Hand in’ instead of ‘back to’.
40. Slip: First edn: ‘Sign’ instead of ‘Slip’.
41. entertained?: First edn, correctly, ‘inter’d’ instead of ‘entertained’.
42. of: The first edn, correctly, does not have ‘of ’.
43. Mackhenach: First edn: ‘Machbenah’.
44. P.S.—I … from imposition: The full text of this paragraph in the first edn: ‘I was induced
to publish this mighty Secret for the publick Good, at the Request of several Masons,
and it will, I hope, give entire Satisfaction, and have its desired Effect in preventing so
many credulous Persons being drawn into so pernicious a Society’.
45. Elders of Israel: This is explained in the next section.
46. IN THE PREFACE… AS FOLLOWS: This section tells about the instruction which
Moses gave ‘to Aaron, to Eleazer, and Ithamar, the sons of Aaron, and the seventy El-
ders of Israel’, as mentioned in the previous section.
LIST OF SOURCES
Text Source
Masonry farther Dissected (1738) LMFL (Library and Museum of Freema-
sonry London), shelfmark A 795 MAS
/ L37604
Alexander Slade, The Free Mason Examin’d, 2nd LMFL, shelfmark A 795 SLA / L12938
edn (1754)
A Master-Key to Free-Masonry (1760) LMFL, shelfmark A 795 MAS / L1143
Thomas Wilson, Solomon in All His Glory LMFL, shelfmark A 795 WIL / L36771
(1777)
Hiram or the Grand Master-Key, 3rd edn ([c. LMFL, shelfmark A 795 HIR / L14207
1777])
The Secret of the Order of Free Masons ([1797]) National Library of Scotland, shelfmark
ESTC T173078 / L.C.2891(3);
John Browne, Browne’s Masonic Master-Key, 2nd LMFL, shelfmark BE 98 BRO / L20926
edn (1802) Library of the Grand East of the
Netherlands in The Hague (GON),
shelfmark 85.B.23
William Finch, A Masonic Treatise (1802) LMFL, shelfmark BE 210 FIN / L48666
[William Finch], Lectures on Masonry LMFL, shelfmark BE 210 FIN / L29784
([1809/10])
Jachin and Boaz ([c. 1810]) University of Glasgow Library Level 12,
Sp Coll, shelfmark 2348
– 445 –

Jan A. M. Snoek (Ed.) - British Freemasonry, 1717-1813, Volume 2 - Rituals I - English, Irish and Scottish Craft Rituals. 2-Routledge (2016)

Caricato da

Informazioni sul documento

Titolo originale

Copyright

Formati disponibili

Condividi questo documento

Condividi o incorpora il documento

Opzioni di condivisione

Hai trovato utile questo documento?

Questo contenuto è inappropriato?

Copyright:

Formati disponibili

Jan A. M. Snoek (Ed.) - British Freemasonry, 1717-1813, Volume 2 - Rituals I - English, Irish and Scottish Craft Rituals. 2-Routledge (2016)

Caricato da

Copyright:

Formati disponibili

BRITISH FREEMASONRY, 1717–1813

CONTENTS OF THE EDITION

LONDON AND NEW YORK

Masonry farther Dissected (1738) 1

Editorial Notes 407

Ritual Books versus Exposures1

sures’ are in fact ‘pseudo-exposures’, written by Freemasons for Freemasons as

Four Groups of Texts

The ‘Early Masonic Catechisms’ (1696–c. 1730)

The ‘Early French Exposures’ (1737–51)

An Overlooked Publication from 1754

Indeed, when Carr published translations of a collection of the ‘Early French

The ‘English Masonic Exposures’ (1760–9)

The ‘Lectures’ (1772–1813)

very difficult to read. A typescript deciphered version of the ciphered parts of

5. H. Carr, Harry Carr’s World of Freemasonry (Shepperton, Middlesex: Lewis Masonic,

20. W. Preston, Illustrations of Masonry (1772), p. xi.

Boerenbeker, E. A., ‘De Metselaar Ontmomd. Achtergronden en commentaar’, Thoth, 24.I

The version in Masonry farther Dissected is extraordinary in several ways. In

5. Milborne, ‘The Early Continental Exposures’, p. 178.

SO CIE T Y R. EVE A L'D.

With Explanatory NOTES (both ferious .and

Masonry farther Dissected;

With Explanatory Notes (both serious and comical) by the Translator.

The Free Masons Reception in Foreign Parts.

From Rome, July 18. 1730.

The Free Masons Apology.

FREE MASONS a dangerous Society.

found. I am sure, it will be more acceptable to the Generality of Mankind, or at

Worid brought out of Darknefs

It may likewise be a Matter of great Wonder, how the Magistrate could be

Now as some of my Readers may possibly be of the same Opinion, tho’ it is

Now this judicious Author mentions nothing concerning the Authority of

Therefore if a Man binds himself by an Oath, in a Matter of the least

If therefore this sham Dissector of Free-Masonry had ever taken so solemn an

* See The Whole Duty of Man, Chap. 4, on the Subject of Oaths.7

Therefore those Ladies who have hitherto censured the Free-Masons so

* See this Sign explained, Page 20.

A. He took me by the Right-hand, and placed me in the Center of the Brethren;

Q. What do you call yourself ?

For such as could the minor’s Art attain

Q. Why did he knock nine Times?

Q. Can you give me the Second? / (21)

Q. Of what Use are Signs, Tokens and Words?

Ex. If thou to Babel’s Tow’r hast been,

N. B. When a Mason is admitted into this Degree, a Tower is raised in the

A. Three Men with drawn Swords.

1. Queen’s Arms, St. Paul’s Church-yard, 2d Tuesday in the Month.

34. George, Piccadilly, 1st and 3d Friday.

113. Swan, Gloucester, 1st and 3d Friday.

153. Pope’s Head, at Plymouth.

Quicquid Jub terrà efi in apricum froferet tftas. HOR.

[Price a British Six-pence.] / / [iii]

Quicquid sub terrâ est in apricum proferet ætas. Hor.1

Order to acknowledge, that there belong to it a great number of persons, of all

AS my intention is to introduce the reader into the assemblies of Free-Masons, I

The number of Persons of which a Lodge is composed is indeterminate;

qualified to acquit himself to general satisfaction. In the first-rate Lodges, when

undertakes to introduce a new member, must begin by informing the Brethren,

’Tis in all companies looked upon as a breach of politeness to whisper, but

The word is Mack-benack, but it is seldom pronounced, because it is looked upon

Must then our society still be abus’d,

Since to calumny’s tongue we’ve so long been expos’d,