Masonic Monitor of the Degrees of Entered Apprentice, Fellow Craft and Master Mason
by George Thornburgh
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Entered Apprentice, Fellow Craft and Master Mason


Ceremony of Installation, Laying Corner Stones, Dedications, Masonic Burial, Etc.



P. G. M., and Custodian of the Secret Work



Order of Business.

Masonic Dates.

Opening Prayer and Charge.

Closing Prayer and Charge.

Closing Ceremonies.

Entered Apprentice.

Fellow Craft.

Master Mason.

Grand Honors and Reception of Visitors.

Election and Installation.

Instituting Lodge.

Constituting Lodge.

Laying Corner Stone.

Dedication of Hall.


Lodge of Sorrow.


At stated communications:

First. Reading the minutes.

Second. Considering unfinished business.

Third. Receiving and referring petitions.

Fourth. Receiving report of committees.

Fifth. Balloting for candidates.

Sixth. Receiving and considering resolutions.

Seventh. Conferring degrees.

At called meetings no business should be taken up except that for which the meeting was called.

The 24th of June and 27th of December are regular meetings, but it is not best to take up routine business. Let it be a celebration, and not a business session.


Lodge.—(Anno Lucis—the year of light). Add 4,000 to the common year; thus, for 1903, write: A. L. 5903.

Chapter.—(Anno Inventionis—the year of discovery). Add 530 to the common year.

Council.—(Anno Depositionis—the year of deposit). Add 1,000 to the common year.

Commandery.—(Anno Ordinis—the year of the order). Subtract 1,118 from the common year.

Certificate and Recommendation

This is to Certify that we have examined the manuscript of the Monitor, prepared by Bro. George Thornburgh, and we approve the same.


J. M. OATHOUT, Grand Lecturer.

JOHN T. HICKS, Grand Master.


Little Rock, Ark., August 19, 1903.

Office of the Grand Master of the Grand Lodge F. and A. M. of Arkansas:

This Monitor, prepared by Past Grand Master George Thornburgh, having been approved by the Custodians of the Work, the Grand Lecturer and myself, I do recommend the use of the same to all the lodges in Arkansas.



The demand of the craft throughout the State for a practical working Monitor of the three degrees, arranged in conformity with the work in this jurisdiction, culminated in the adoption, by the Grand Lodge of 1902, of the following resolution:

"Resolved, That Brother George Thornburgh be requested to prepare a Monitor which shall be adopted as the Monitor of this Grand Lodge. When the proposed Monitor is approved by the Custodians of the Work, the Grand Lecturer, and the Grand Master, the Grand Master shall be authorized to recommend it to the lodges."

This Monitor has been prepared in obedience to that resolution. The book is the child of my heart and mind. A love for the cause inspired its preparation. It goes to the craft with my earnest prayers that it may cause a more general and closer study of the beautiful ceremonies of the first three degrees, which are the foundation of all true Freemasonry. I dedicate the book to the Masons of Arkansas, who have so often and so kindly honored me above my merit.


Little Rock, Ark, Sept. 1, 1903.


On the 20th of October, 1903, the first edition of one thousand Monitors was placed on sale. I supposed I would probably dispose of them in the course of a year, but to my surprise, by December 20 they were all sold. I placed the second edition of one thousand on sale February 24, 1904, and by June 15 they were gone. Evidently the Monitor fills a long felt want.

It was prepared especially to conform to the work in this jurisdiction. It may be studied with profit by every Mason, whether he be an officer or not. The youngest Entered Apprentice will find it helpful and useful in assisting him to fix upon his mind those beautiful first lessons. The officers from Master of Ceremonies to Worshipful Master will find it convenient and indispensable in the performance correctly of the beautiful ceremonies of the institution.

I am gratified beyond expression at the cordial reception the Monitor has received from the craft.

It is commended in the highest terms by the best workers in the State. Here are only a few of the hundreds of endorsements sent me.

Grand Master Hicks: "It is the best Monitor to be found for Arkansas Masons."

Grand Lecturer Oathout had the manuscript sent to his home that he might very carefully examine it, and he wrote: "I have carefully examined the manuscript of your Monitor twice over and cheerfully give my endorsement, believing it to be the best Monitor I have ever seen. I believe your work will be appreciated by the Craft in Arkansas when they examine the Monitor."

Brother G. W. DeVaughan, Custodian of the Secret Work: "I am very much pleased with it."

Brother W. M. Kent, the other custodian of the Secret Work: "Good; I want another copy."

Our Senior Past Grand Master G. A. Dannelly, who was so long the Grand Lecturer, says: "I have read it carefully. In my judgment it is the best Monitor I ever saw. I heartily congratulate you on being the author of such a book. I recommend it to all the lodges. It would be well if every member would supply himself with a copy."

Past Grand Master R. H. Taylor: "I have carefully reviewed it from opening to conclusion. It is a work of great merit, concise and clear, free and easy of style. It is not alone valuable and useful as a guide to Arkansas Masons, but to Masons everywhere. In fact if adopted by other Grand Jurisdictions, would simplify and beautify Masonic work. Every Mason in the State should own and study the Arkansas Monitor."

Past Grand Master Sorrells, who made the motion in Grand Lodge to have the Monitor prepared, says: "I have examined it closely, and feel sure that it will meet the approbation of the Craft throughout this Jurisdiction."

Past Grand Master Bridewell: "I have examined it and find it complete. To a newly made Mason it is indispensable, and if every one of them would get a copy immediately after their raising we would have brighter and better Masons. It would do a world of good if many of the older Masons would make it their 'vade mecum.' You have eliminated an immense quantity of useless matter contained in most Monitors, and that which you placed in lieu is clear and easily understood. The chapters on 'Laying Corner Stones,' 'Dedicating Lodges,' 'Funerals,' etc., will be appreciated by all who have those services to perform."

Past Grand Master Baker: "Have examined it carefully and am well pleased. I think it conforms to the ancient usages of Masonry, and I feel sure that by the use of it we will have many more Masons in Arkansas who know something of lodge work. Every lodge ought to have at least three copies."

Past Grand Master Harry Myers: "I have carefully examined your Monitor and consider it the best for our lodges possible to get. It is concise, yet comprehensive. It takes up the work and follows it in order. No lodge should be without it. I wish every Mason in the State would possess himself of this valuable addition to Masonic literature at once."

May it do more and more good as its circulation increases and its influence widens.

GEORGE THORNBURGH, July 1, 1904. Little Rock, Arkansas



Entered Apprentice, Fellow Craft and Master Mason, together with the Ceremony of Installation, Laying Corner Stones, Dedications, Masonic Burials, Etc., Etc.


At regular meetings the lodge must be opened up in regular order and full form from the E. A. to M. M. degree.

At special meetings it need only be opened in the degree in which work is to be done.


The J. D. will see that the Tyler is at his station and close the door.


* * *

One brother can not vouch for another unless he has sat in open lodge with him, or examined him by appointment of the W. M.


Opening Prayer.

Most holy and glorious Lord God, the great Architect of the universe, the giver of all good gifts and graces! In Thy name we have assembled and in Thy name we desire to proceed in all our doings. Grant that the sublime principles of Freemasonry may so subdue every discordant passion within us, so harmonize and enrich our hearts with Thine own love and goodness, that the Lodge at this time may humbly reflect that order and beauty which reign forever before Thy throne! Amen!

Response: So mote it be!


Almighty and merciful God, hear us with indulgence, have pity for our weakness, and aid us with Thy strength. Help us to perform all our duties—to ourselves, to other men, and to Thee. Let the great flood of Masonic light flow over the world. Pardon us when we offend. When we go astray, lead us back to the true path; and help our feeble efforts to remove all obstacles to the final triumph of the great law of love; and, having faithfully performed our duty here below, wilt Thou receive us into Thy Celestial Lodge above, that house not made with hands, eternal in the heavens. Amen!

Response: So mote it be!

Closing Prayer.

Extemporaneous, or the following:

Supreme Architect of the Universe, accept our hearty thanks for the many mercies and blessings which Thy bounty has conferred upon us, and especially for this social intercourse with our brethren. Pardon, we beseech Thee, whatever Thou has seen amiss in us, and continue to us Thy protection and blessing. Make us sensible of our obligations to serve Thee, and may all our actions tend to Thy glory and our advancement in knowledge and virtue. Grant that the world—the little circle in which we move—may be better and happier for our having lived in it, and may we practice that Charity which is the bond of peace and the perfection of every virtue. Amen!

Response: So mote it be!

This charge may be used at closing:

Brethren: We are now about to quit this sacred retreat of friendship and virtue to mix again with the world. Amidst its concerns and employments, forget not the duties which you have heard so frequently inculcated and so forcibly, recommended in this lodge. Be diligent, prudent, temperate, discreet. Remember that around this altar you have promised to befriend and relieve every brother who shall need your assistance. You have promised, in the most friendly manner, to remind him of his errors and to aid his reformation. These generous principles are to extend further: Every human being has a claim upon your kind offices. Do good unto all. Recommend it more especially to the "household of the faithful." Finally, brethren, be ye all of one mind; live in peace; and may the God of Love and Peace delight to dwell with and bless you. Amen!

Response: So mote it be!


May the blessing of heaven rest upon us and all regular Masons! May brotherly love prevail and every moral and social virtue cement us. Amen!

Response: So mote it be!

W. M.—"Brother S. W., how should Masons meet?"

S. W.—"Upon the level of equality."

W. M.—"Brother J. W., how act?"

J. W.—"Upon the plumb of rectitude."

W. M.—"And part upon the square of morality. So may we ever meet, act and part, until we meet in the celestial lodge above."


S. D.: Mr. ——, we have learned from the declaration, over your signature, contained in your petition, somewhat of your motives in applying for admission into our ancient and honorable Fraternity; but, in order that you may not be misled as to the character or the purpose of the ceremonies in which you are about to engage, the Lodge addresses to you these preliminary words:

Freemasonry is far removed from all that is trivial, selfish and ungodly. Its structure is built upon the everlasting foundation of that God-given law—the Brotherhood of Man, in the family whose Father is God. Our ancient and honorable Fraternity welcomes to its doors and admits to its privileges worthy men of all creeds and of every race, but insists that all men shall stand upon an exact equality, and receive its instructions in a spirit of due humility, emphasizing in demeanor, in conduct, in ceremony and in language the helpless, groping nature of man at his birth and his needs of reliance upon Divine guidance through all the transactions of life. You will here be taught to divest your mind and conscience of all the vices and superfluities of life, and the Lodge into which you are now to be admitted expects you to divest yourself of all those worldly distinctions and equipments which are not in keeping with the humble, reverent and childlike attitude it is now your duty to assume, as all have done who have gone this way before you.

(Every candidate, previous to his reception, is required to give his free and full assent to the following interrogatories propounded by the S. D., in a room adjacent to the Lodge).

Do you seriously declare, upon your honor, that, unbiased by the improper solicitation of friends, and uninfluenced by mercenary motives, you freely and voluntarily offer yourself a candidate for the mysteries of Freemasonry?

Do you seriously declare, upon your honor, that you are prompted to solicit the privileges of Freemasonry by a favorable opinion conceived of the institution, a desire for knowledge, and a sincere wish of being serviceable to your fellow-creatures?

Do you seriously declare, upon your honor, that you will cheerfully conform to all the ancient usages and established customs of the Fraternity?

(Let there be no levity—but dignity and decorum.)


The preparation to which the candidate must submit before entering the Lodge serves allegorically to teach him, as well as to remind the brethren who are present, that it is the man alone, divested of all the outward recommendations of rank, state, or riches, that Masonry accepts, and that it is his spiritual and moral worth alone which can open for him the door of the Masonic Temple.


* * *

Let no man enter upon any great or important undertaking without first invoking the aid of Deity.

* * *


Vouchsafe Thine aid, Almighty Father of the Universe, to this our present convention; and grant that this candidate for Masonry may dedicate and devote his life to Thy service, and become a true and faithful brother among us. Endue him with a competency of Thy divine wisdom, that by the influence of the pure principles of our Fraternity he may be better enabled to display the beauties of holiness, to the honor of Thy holy name. Amen!

Response: So mote it be!

Behold, how good and how pleasant it is for brethren to dwell together in unity.

It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments.

As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore.—133d Psalm.

In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light, and there was light.

The three Great Lights in Masonry are the Holy Bible, the Square and the Compasses, and are thus explained:

The Holy Bible is given us as the rule and guide for our faith and practice, the Square to square our actions, and the Compasses to circumscribe our desires and keep our passions in due bounds with all mankind, especially the brethren.

The three Lesser Lights are the Sun, Moon and Master of the Lodge, and are thus explained:

As the Sun rules the day and the Moon governs the night, so should the Worshipful Master, with equal regularity, endeavor to rule and govern the Lodge.

The Representatives of the three Lesser Lights are three burning tapers, placed in a triangular form about the altar.

* * *

The Lamb-Skin or White Leathern Apron is an emblem of innocence and the badge of a Mason; more ancient than the Golden Fleece; more honorable than the Star and Garter, or any other order that can be conferred upon you at this or any future period by King, Prince or Potentate, or any other person except he be a Mason and in the body of a lodge. I trust you will wear it with equal pleasure to yourself and honor to the fraternity.

* * *

The following may be used:

It may be that, in the coming years, upon your head may rest the laurel wreaths of victory; pendant from your breast may hang jewels fit to grace the diadem of an Eastern potentate; nay, more than these, with light added to the coming light, your ambitious feet may tread round after round of the ladder that leads to fame in our mystic circle, and even the purple of the Fraternity may rest upon your honored shoulders; but never again from mortal hands, never again until your enfranchised spirit shall have passed upward and inward through the pearly gates, shall any honor so distinguished, so emblematical of purity and all perfections, be conferred upon you as this which I now bestow. It is yours; yours to wear throughout an honorable life, and at your death to be deposited upon the coffin which shall inclose your lifeless remains, and with them laid beneath the clods of the valley.

Let its pure and spotless surface be to you an ever-present reminder of a "purity of life and rectitude of conduct," a never-ending argument for nobler deeds, for higher thoughts, for greater achievements. And when at last your weary feet shall have come to the end of life's toilsome journey, and from your nerveless grasp shall drop forever the working tools of life, may the record of your life and actions be as pure and spotless as this fair emblem which I place in your hands; and when your trembling soul shall stand naked and alone before the Great White Throne, there to receive judgment for the deeds done while here in the body, may it be your portion to hear from Him who sitteth as the Judge Supreme the welcome words: "Well done, good and faithful servant! Thou hast been faithful over a few things; I will make thee ruler over many things! Enter thou into the joy of thy Lord."

* * *

Working Tools.

The Working Tools of Entered Apprentice are the Twenty-four-Inch Gauge and the Common Gavel.

The Twenty-four-inch Gauge is an instrument used by operative masons to measure and lay out their work; but we, as Free and Accepted Masons, are taught to use it for the more noble and glorious purpose of dividing our time. It being divided into twenty-four equal parts, is emblematical of the twenty-four hours of the day, which we are taught to divide into three equal parts, whereby are found eight hours for the service of God and a distressed worthy brother, eight for our usual vocations, and eight for refreshment and sleep.

The Common Gavel is an instrument used by operative masons to break off the corners of rough stones, the better to fit them for the builder's use; but we, as Free and Accepted Masons, are taught to use it for the more noble and glorious purpose of divesting our hearts and consciences of all the vices and superfluities of life, thereby fitting our minds, as living stones, for that spiritual building—that house not made with hands—eternal in the heavens.

* * *


Northeast Corner.

* * * an upright man and Mason, and I give it you strictly in charge ever to walk and act as such before God and man.


This section accounts, rationally for the ceremonies of initiation. Containing almost entirely esoteric work, it cannot be written. The Master should not only familiarize himself with it, but he should also diligently learn and explain to the candidate each truth symbolized by each step of the ceremonies through which he has just passed.

* * *

Offensive or Defensive.

At the building of King Solomon's Temple there was not heard the sound of axe, hammer or any tool of iron. The question naturally arises, How could so stupendous an edifice be erected without the aid of those implements? The stones were hewn, squared and numbered in the quarries where they were raised; the timbers were felled and prepared in the forests of Lebanon, conveyed in floats by sea to Joppa, and thence by land to Jerusalem, where they were set up by the aid of wooden implements prepared for that purpose; so that every part of the building, when completed, fitted with such exact nicety that it resembled the handiwork of the Supreme Architect of the Universe more than that of human hands.

* * *

Masonry regards no man for his worldly wealth or honors; it is therefore the internal and not the external qualifications of the man that recommend him to become a Mason.

* * *

In the fourth chapter of the book of Ruth we read: "Now this was the manner in former times concerning redeeming and changing; for to confirm all things, a man plucked off his shoe and gave it to his neighbor; and this was a testimony in Israel." * * *


* * *


* * *


* * *

"Ask, and it shall be given you; seek, and ye shall find; knock and it shall be opened unto you."

* * *

Before entering upon any great or important undertaking, we ought always to invoke the aid of Deity.

* * *

Trust in God.

* * *

The Left Side.

* * *

The Right Hand, by our ancient brethren, was deemed the seat of fidelity. The ancients worshiped a deity named Fides, sometimes represented by two right hands joined, at others by two human figures holding each other by the right hand.

* * *

The Lamb has in all ages been deemed an emblem of innocence. The lambskin is therefore to remind you of that purity of life and conduct which is so essentially necessary to your gaining admission to the Celestial Lodge above, where the Supreme Architect of the Universe presides.

Northeast Corner.

It is customary at the erection of all Masonic edifices to lay the first or foundation stone in the northeast corner of the building. The first instructions which the candidate receives symbolizes the cornerstone, and on it he constructs the moral and Masonic temple of his life.


This section explains the manner of constituting and the proper authority for holding a Lodge. Here, also, we learn where lodges were anciently held, their Form, Support, Covering, Furniture, Ornaments, Lights and Jewels, how situated, and to whom dedicated, as well in former times as at present.

A Lodge.

A Lodge is an assemblage of Masons, duly congregated, having Holy Bible, Square and Compasses, and a dispensation or charter, authorizing them to work.

Ancient Lodges—Where Held.

Our ancient brethren held their Lodges on high hills or in low vales, the better to observe the approach of cowans and eavesdroppers, ascending or descending.

Lodge meetings at the present day are usually held in upper chambers—probably for the security which such places afford. This custom may have had its origin in a practice observed by the ancient Jews of building their temples, schools and synagogues on high hills, a practice which seems to have met the approbation of the Almighty, who said unto the Prophet Ezekiel, "Upon the top of the mountain, the whole limit thereof round about shall be most holy."

Form and Dimension.

Its form is * * * Its dimension, from east to west, embracing every clime between north and south. Its universal chain of friendship encircles every portion of the human family and beams wherever civilization extends.

A Lodge is said to be thus extensive to denote the universality of Freemasonry, and teaches that a Mason's charity should be equally extensive.

The Supports of a Lodge.

A Lodge is supported by three great pillars, denominated Wisdom, Strength and Beauty; because there should be wisdom to contrive, strength to support, and beauty to adorn all great and important undertakings. They are represented by the three principal officers of the Lodge: The pillar Wisdom, by the W. M. in the East, who is presumed to have wisdom to open and govern the Lodge; the pillar Strength, by the Senior Warden in the West, whose duty it is to assist the W. M. in the discharge of his arduous labors; and the pillar Beauty, by the Junior Warden in the South, whose duty it is to call the craft from labor to refreshment, superintend them during the hours thereof, carefully to observe that the means of refreshment are not perverted to intemperance or excess, and see that they return to their labor in due season.

Its covering is no less than the clouded canopy or starry-decked heaven, where all good Masons hope at last to arrive, by the aid of that theological ladder which Jacob, in his vision, saw extending from earth to heaven; the three principal rounds of which are denominated Faith, Hope and Charity; which admonish us to have faith in God, hope of immortality and charity to all mankind. The greatest of these is Charity; for Faith may be lost in sight, Hope ends in fruition, but Charity extends beyond the grave through the boundless realms of eternity.


The furniture of a lodge consists of the Holy Bible, Square and Compasses.

The Holy Bible is dedicated to God; because it is the inestimable gift of God to man. The Square to the Master, because it is the proper Masonic emblem of his office; and the Compasses to the craft, because, by a due attention to their use, they are taught to circumscribe their desires, and keep their passions within due bounds.


The Ornaments of a Lodge are the Mosaic Pavement, the Indented Tessel and the Blazing Star.

The Mosaic Pavement is a representation of the ground floor of King Solomon's Temple; the Indented Tessel, of that beautiful tessellated border or skirting which surrounded it. The Mosaic Pavement is emblematical of human life, checkered with good and evil; the Indented Tessel, or tessellated border, of the manifold blessings and comforts which constantly surround us, and which we hope to enjoy by a firm reliance on Divine Providence, which is hieroglyphically represented by the Blazing Star in the centre.


A Lodge has three symbolic lights; one in the East, one in the West and one in the South, represented by the W. M., S. W. and J. W. There is no light in the north, because King Solomon's Temple, of which every lodge is a representation, was so far north of the elliptic that the sun could dart no rays into the northern part thereof. The north, therefore, we Masonically call a place of darkness.


A Lodge has six jewels; three of these are immovable and three movable.

The Immovable Jewels are the Square, Level and Plumb. The Square inculcates morality; the Level, equality, and the Plumb, rectitude of conduct. They are called immovable jewels, because they are always to be found in the East, West and South parts of the Lodge, being worn by the officers in their respective stations.

The Movable Jewels are the Rough Ashlar, the Perfect Ashlar and the Trestle-Board.

The Rough Ashlar is a stone, as taken from the quarry, in its rude and natural state. By it we are reminded of our rude and imperfect state by nature.

The Perfect Ashlar is a stone made ready by the hands of the workmen, to be adjusted by the working tools of the fellow craft; and reminds us of that state of perfection at which we hope to arrive by a virtuous education, our own endeavors and the blessing of God.

The Trestle-Board is for the master workman to draw his designs upon. By it we are reminded that, as the operative workman erects his temporal building agreeably to the rules and designs laid down by the master on his trestle-board, so should we, both operative and speculative, endeavor to erect our spiritual building agreeably to the rules and designs laid down by the Supreme Architect of the Universe, in the great books of nature and revelation, which are our spiritual, moral and Masonic trestle-boards.

How Situated.

A Lodge is situated due east and west, because King Solomon's Temple was so situated; and also because, when Moses crossed the Red Sea, being pursued by Pharaoh and his hosts, he erected a Tabernacle by Divine command, and placed it due east and west to receive the first rays of the rising sun, and to commemorate that mighty east wind by which the miraculous deliverance of Israel was effected.

Dedication of Lodges.

Our ancient brethren dedicated their lodges to King Solomon because he was our first most excellent Grand Master, but Masons of the present day, professing Christianity, dedicate theirs to St. John the Baptist and St. John the Evangelist, who were two eminent patrons of Masonry; and since their time there is represented in every regular and well govern lodge a certain point within a circle embordered by two perpendicular parallel lines, representing St. John the Baptist and St. John the Evangelist; and upon the top rests the Holy Scriptures. The point represents the individual brother; the circle, the boundary-line of his duty beyond which he is never to suffer his passions, interests or prejudices to betray him. In going around this circle we necessarily touch on the two parallel lines, as well as the Holy Scriptures, and while a Mason keeps himself circumscribed within these due bounds, it is impossible that he should materially err.


The three great tenets of a Mason's profession inculcate the practice of those commendable virtues, Brotherly Love, Relief and Truth.

Brotherly Love.—By the exercise of brotherly love we are taught to regard the whole human species as one family—the high and low, the rich and poor—who, created by one Almighty Parent and inhabitants of the same planet, are to aid and protect 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.—To relieve the distressed is a duty incumbent on all men, but particularly on Masons who profess to be linked together by an indissoluble chain of sincere affection. To soothe the unhappy, to sympathize with their misfortunes, to compassionate their miseries and to restore peace to their troubled minds, is the great aim we have in view. On this basis we form our friendships and establish our connections.

Truth is a divine attribute, and the foundation of every virtue. To be good and true is the first lesson we are taught in Masonry. On this theme we contemplate, and by its dictates endeavor to regulate our conduct; hence, while influenced by this principle, hypocrisy and deceit are unknown among us; sincerity and plain-dealing distinguish us, and the heart and tongue join in promoting each other's welfare and rejoicing in each other's prosperity.

P. P. E.

Every Mason has four (p. p. e.) which are illustrated by the four cardinal virtues: Fortitude, Prudence, Temperance and Justice.

Fortitude is that noble and steady purpose of the mind whereby we are enabled to undergo any pain or peril, when prudentially deemed expedient. This virtue is equally distant from rashness and cowardice, and should be deeply impressed upon the mind of every Mason. It is a safeguard or security against the success of any attempt, by force or otherwise, to extort from him any of those valuable secrets with which he has been solemnly intrusted, and which were emblematically impressed upon him on his first admission into the lodge, when he was received on * * * which refers to * * *

Prudence teaches us to regulate our lives and actions agreeably to the dictates of reason, and is that habit by which we wisely judge and prudentially determine on all things relative to our present as well as to our future happiness. This virtue should be the peculiar characteristic of every Mason, not only for the government of his conduct while in the lodge, but also when abroad in the world. It should be his constant care, when in any strange or mixed companies never to let fall the least sign, token or word whereby the secrets of Masonry might be unlawfully obtained; ever bearing in mind that important occasion when on his left * * * which alludes to * * *

Temperance is that due restraint upon our affections and passions which renders the body tame and governable, and frees the mind from the allurements of vice. This virtue should be the constant practice of every Mason; as he is thereby taught to avoid excess, or contracting any licentious or vicious habit, the indulgence of which would subject him to the contempt and detestation of all good Masons; and might lead him to disclose some of those valuable secrets which he has promised to conceal and never reveal. It will remind you of the p. and alludes to the * * *

Justice is that standard, or boundary of right, which enables us to render to every man his just due, without distinction. This virtue is not only consistent with human and Divine laws, but is the very cement and support of civil society. As justice in a great measure constitutes the really good man, so should it be the invariable practice of every Mason never to deviate from the minutest principles thereof; ever remembering the time when placed in * * * which alludes to the * * *

Chalk, Charcoal and Clay.

Entered Apprentices should serve their masters with freedom, fervency and zeal, which are represented by Chalk, Charcoal and Clay.

There is nothing freer than Chalk, the slightest touch of which leaves a trace; there is nothing more fervent than Charcoal, for to it, when properly ignited, the most obdurate metals will yield; there is nothing more zealous than Clay.

Our Mother Earth alone of all the elements has never proved unfriendly to man. Bodies of Water deluge him with rain, oppress him with hail and drown him with inundation; the Air rushes in storms and prepares the tempest; and Fire lights up the volcano; but the Earth, ever kind and indulgent, is found subservient to his wishes. Though constantly harassed, more to furnish the luxuries than the necessaries of life, she never refuses her accustomed yield, spreading his pathway with flowers and his table with plenty. Though she produces poison, still she supplies the antidote, and returns with interest every good committed to her care; and when at last we are called upon to pass through the "dark valley of the shadow of death" she once more receives us, and piously covers our remains within her bosom, thus admonishing us that as from it we came, so to it we must shortly return.

Symbolism of the Degree.

The First, or Entered Apprentice, degree of Masonry is intended, symbolically, to represent the entrance of man into the world in which he is afterwards to become a living and thinking actor. Coming from the ignorance and darkness of the outer world, his first craving is for light—not that physical light which springs from the great orb of day as its fountain, but that moral and intellectual light which emanates from the primal Source of all things—from the Grand Architect of the Universe—the Creator of the sun and of all that it illuminates. Hence the great, the primary object of the first degree is to symbolize the birth of intellectual light in the mind; and the Entered Apprentice is the type of the unregenerate man, groping in moral and mental darkness, and seeking for the light which is to guide his steps and point him to the path which leads to duty and to Him who gives to duty its reward.

Charge at Initiation.

Brother: As you are now introduced to the first principles of Freemasonry, I congratulate you on being accepted into this ancient and honorable Fraternity. Ancient, as having existed from time immemorial; and honorable, as tending in every particular so to render all men who will be comformable to its precepts. No institution was ever raised on a better principle or more solid foundation; nor were ever more excellent rules and useful maxims laid down than are contained in the several Masonic lectures. The wisest and best of men in all ages have been encouragers and promoters of our Art, and have never deemed it derogatory to their dignity to level themselves with the Fraternity, to extend its privileges, and to patronize its assemblies.

There are three great duties which as a Mason you are charged to inculcate: To God, to your neighbor and to yourself. To God, in never mentioning His name save with that reverential awe which is due from the creature to his Creator, to implore His aid in all your laudable undertakings, and to esteem Him as the chief good. To your neighbor, in acting upon the square and doing unto him as you would that he should do unto you. And to yourself, in avoiding all irregularities and intemperance, which may impair your faculties or debase the dignity of your profession.

A zealous attachment to these duties will insure public and private esteem.

In the State you are to be a quiet and peaceable citizen, true to your government and just to your country. You are not to countenance disloyalty or rebellion, but patiently submit to legal authority and conform with cheerfulness to the government of the country in which you live, yielding obedience to the laws which afford you protection.

In your outward demeanor be particularly careful to avoid censure or reproach. Let not interest, favor, or prejudice, bias your integrity, or influence you to be guilty of a dishonorable action.

Although your frequent appearance at our regular meetings is earnestly solicited, yet it is not meant that Freemasonry should interfere with your necessary vocations, for these are on no account to be neglected; neither are you to suffer your zeal for the institution to lead you into argument with those who, through ignorance, may ridicule it.

At your leisure hours, that you may improve in Masonic knowledge, you are to converse with well-informed brethren, who will always be as ready to give as you will be to receive instruction.

Finally, my brother, keep sacred and inviolate the mysteries of the Order, as these are to distinguish you from the rest of the community and mark your consequence among Masons.

If in the circle of your acquaintance you find a person desirous of being initiated into the Fraternity, be particularly careful not to recommend him unless you are convinced that he will conform to our rules, that the honor, glory and reputation of the institution may be firmly established, and the world at large be convinced of its good effects.

Charge to a Soldier.

Brother: Our institution breathes a spirit of general philanthropy. Its benefits, in a social point of view, are extensive. In the most endearing ties, it unites all mankind. In every nation, wherever civilization extends—and not unfrequently among wild savages of the forest—it opens an asylum to a brother in distress, and grants hospitality to the necessitous and unfortunate. The sublime principles of universal goodness and love to all mankind, which are essential to it, cannot be lost in national distinctions, prejudices and animosities. The rage of contest and the sanguinary conflict have, by its recognized principles, been abated, and the milder emotions of humanity substituted. It has often performed the part of the Angel of Goodness, in ministering to the wants of the sick, the wounded, and the unfortunate prisoner of war. It has even taught the pride of victory to give way to the dictates of an honorable connection.

In whatever country you travel, when you meet a true Mason, you will find a brother and a friend, who will do all in his power to serve you; and who will relieve you, should you be poor or in distress, to the utmost of his ability, and with a ready cheerfulness.

Pure patriotism will always animate you to every call of your country. And this institution demands that you shall be true to your government. But should you, while engaged in the service of your country, be made captive, you may find affectionate brethren, where others would only find enemies. And should you be the captor of one who belongs to this noble fraternity, remember that he is your brother.


First Section—Reception.

* * *

Thus he shewed me: and behold the Lord stood upon a wall made by a plumb-line, with a plumb-line in His hand.

And the Lord said unto me: Amos, what seest thou? and I said, A plumb-line. Then said the Lord: Behold, I will set a plumb-line in the midst of my people Israel;

I will not again pass by them any more. Amos, vii. 7, 8.

The Working Tools.

The Working Tools of Fellow Craft are the Plumb, the Square and the Level, and are thus explained:

The Plumb is an instrument used by Operative Masons to try perpendiculars, the Square to square their work, and the Level to prove horizontals; but we, as Free and Accepted Masons, are taught to use them for more noble and glorious purposes. The Plumb admonishes us to walk uprightly in our several stations before God and man, squaring our actions by the Square of Virtue, ever remembering that we are traveling upon the Level of Time to that "undiscovered country from whose bourne no traveler returns."


You now represent a young F. C. on his way to the M. C. of K. S. T., to have his name enrolled among the workmen, and to be taught the wages of a F. C. Masonry is divided into two classes, operative and speculative. We have wrought in speculative Masonry, but our ancient brethren wrought both in operative and speculative. They wrought at the building of K. S. T., and many other Masonic edifices. They wrought but six days in a week, and rested upon the seventh. The seventh, therefore, our ancient brethren consecrated as a day of rest, the better to enable them to contemplate the glorious works of creation and to adore their great Creator.

On our way to the M. C. the first things that attract our attention are the representatives of two brazen pillars, one upon the left, the other upon the right of the porch. The one upon the left, denominated * * * denoted strength; the one upon the right, denominated * * * denoted establishment, having reference to a passage of Scripture wherein God said to David, "And thine house and thy kingdom shall be established forever before thee."

Those pillars were eighteen cubits high, twelve in circumference and four in diameter. They were prepared of molten brass, the better to withstand conflagration or inundation. They were cast in the clay grounds of the river Jordan, between Succoth and Zaradatha, where K. S. ordered all the holy vessels to be cast. They were hollow, four inches, or a hand's breadth, in thickness, and served as the archives of Masonry in which the Rolls, Records and Proceedings were kept. They were adorned with two chapiters, five cubits each. Those chapiters were ornamented with net-work, lily-work and pomegranate, denoting union, peace and plenty. The net-work, from its intimate connection, denotes union. The lily, from its whiteness, denotes peace. The pomegranate, from the exuberance of its seeds, denotes plenty. Mounted upon the chapiters were two globes, representing the terrestrial and celestial bodies, on the convex surface of which were delineated the countries, seas and other portions of the earth, the planetary revolutions and other important particulars. They represented the universality of Freemasonry—that from east to west and between north and south Freemasonry extends, and in every clime are Masons to be found, and teach that a Mason's charity should be co-extensive.

Masonic tradition informs us that those pillars were placed at the porch of K. S.'s T. as a memento to the children of Israel of their happy deliverance from the land of bondage, and represented the pillar of cloud that over-shadowed them by day and the pillar of fire that illumined them by night.

The next thing that attracts our attention is a flight of winding stairs, composed of three, five and seven steps. The three steps allude to the three principal officers of the lodge, three principal supports in Masonry, and the three principal stages in human life. The three principal officers are the W. M., S. W. and J. W. The three principal supports are Wisdom, Strength and Beauty, because it is necessary to have wisdom to contrive, strength to support and beauty to adorn all well governed institutions. The three principal stages of human life are Youth, Manhood and Age—Youth as an E. A., Manhood as a F. C., and Age as a M. M.

The five steps allude to the five orders of architecture, and the five human senses. The five orders of architecture are the Tuscan, Doric, Ionic, Corinthian and Composite, three of which, from their antiquity, have ever been held in high repute among Masons—the Doric, Ionic and Corinthian. The five human senses are hearing, seeing, feeling, tasting and smelling, the first three of which have ever been held in high repute among Masons, because by hearing we hear the * * *; by seeing we see the * * *, and by feeling we feel the * * *, whereby one Mason may know another in the dark as well as in the light.

The seven steps allude to many sevens—the seven sabbatical years, seven years of plenty, seven years of famine, seven years during which K. S.'s T. was in course of erection, seven golden candlesticks, but more particularly the seven liberal arts and sciences, which are Grammar, Rhetoric, Logic, Arithmetic, Geometry, Astronomy and Music.

(Note:—A fine effect can be had, if an organ is played, by using the following. The organist should begin to play softly when the speaker begins on "Music:")

Music is that elevated science which affects the passions by sound. There are few who have not felt its charms, and acknowledged its expressions to be intelligible to the heart. It is a language of delightful sensations, far more eloquent than words; it breathes to the ear the clearest intimations; it touches and gently agitates the agreeable and sublime passions; it wraps us in melancholy, elevates us in joy and melts us in tenderness. Again the pathetic dies away and martial strains are heard, reminding us of the battlefield and its attendant glory.

(As the word "glory" is pronounced the organist at once strikes the chords of some war-music like "Dixie," "Marseilles Hymn," etc. After a few bars are played with full organ, the organist lets the music die away to a soft and gentle tremolo, and the Deacon resumes):

The glorious notes of the battle-hymn float over the red field of carnage. Brave men hear the inspiring music; the ranks close up; the bayonets are fixed; and, with a cheer which strikes terror to the heart of the foe, they rush forward in one glorious charge, across the plain slippery with the blood of patriots, up the opposing hillside, even to the mouth of cannon belching forth fire and death.—But stop! Look yonder! The dying soldier raises his head. His breast is already crimson with his heart's-blood. His eye even now is dimming and glazing. The old home comes back to him in memory. He puts his hand to his ear as if listening. What does he hear?

(Here the organist plays softly the strains of "Home, Sweet Home," or some well-known lullaby; during which the Deacon continues):

Ah, it is the old, old melody of youth and home! Again we are around the old hearthstone. Again do we kneel at mother's knee to lisp the evening prayer. Again she takes us in her arms, and sings to her tired child the soft, low lullaby of childhood's happy days.—Oh, Music, Music! Art Divine! Thou dost move and stir the heart as nothing else can do! Yet never canst thy sweet potency be better used than when it inspires praise and gratitude to the great Lord and Master of us all!

(At the word "all," the organist promptly strikes the chords of "Old Hundred," and, to its accompaniment, the Master calling up the Lodge, all unite in singing the long-metre doxology.)

This brings us to the outer door of the M. C., which we find partly open, but strictly tiled by the J. W. We will see if we can gain admission.

J. W.: "Who comes here?"

"A young F. C., on his way to the M. C. to have his name enrolled among the workmen and to be taught the wages of a F. C."

"How do you expect to pass the outer door?"

"By the * * * and * * * of a F. C."

"Give them."

* * *

"What does this * * * denote?"


"How is it represented?"

"By a sheaf of corn suspended near a waterfall."

"How did it originate?"

"It originated in consequence of a quarrel that long existed between Jephtha, judge of Israel, and the Ephraimites. The Ephraimites were a wicked, stubborn and rebellious people, whom Jephtha strove to subdue by lenient means, but all to no avail. They became highly incensed because they were not called to share in the rich spoils of the Ammonitish war, raised an exceeding great army, crossed over the river Jordan, came down upon Jephtha and gave him battle. Jephtha, being apprised of their approach, called out the mighty men of Gilead and put the Ephraimites to flight. And to make his victory secure, he placed guards at all the passes on the river Jordan, giving them this password: Shibboleth. The Ephraimites, being of a different tribe and dialect, could not pronounce the word Shibboleth, but called it Sibboleth, which trifling defect proved them enemies, and there fell at that time forty and two thousand."

"The * * * and * * * with the explanation are correct. You have my permission to pass the outer door."

This brings us to the inner door of the M. C., which we find partly open but more strictly tiled by the S. W. We will see if we can gain admission.

"Who comes here?"

"A young F. C., on his way to the M. C., to have his name enrolled among the workmen, and to be taught the wages of a F. C."

"How do you expect to pass the inner door?"

"By the true * * * and * * * of a F. C."

"Give them."

* * *

"They are correct. You have my permission to pass the inner door!"

This brings us into the M. C. W. M., this young F. C. has come up to the M. C. to have his name enrolled among the workmen and be taught the wages of a F. C.

W. M.: "I congratulate you upon your arrival into the M. C. You have been admitted for the sake of the letter G. you see suspended over the Master's station, which entitles you to the enrolling of your name among the workmen and to be taught the wages of a F. C. Brother Secretary, you will enroll the brother's name. The wages of a F. C. are C., W. and O. The C. of nourishment, W. of refreshment and O. of joy. I will also instruct you in the three P. J. They are a L. E., an I. T., and a F. B. A. L. E., that you will ever be attentive to lessons from the I. T., and a F. B. should serve as a faithful repository for all the secrets of the Fraternity that may be entrusted to your care."

The letter G. has a very significant meaning. It is the initial of Geometry, the first and noblest of sciences, and the basis on which the superstructure of Freemasonry is erected. By Geometry we may curiously trace Nature through her various windings to her most concealed recesses; by it we discover the power, wisdom and goodness of the Grand Artificer of the Universe, and view with delight the proportions which compose this vast machine; by it we discover how the planets move in their respective orbits and demonstrate their various revolutions; by it we account for the return of the seasons, and the variety of scenes which each season displays to the discerning eye. Numberless worlds are around us, all framed by the same Divine Artist, which roll through the vast expanse, and are all conducted by the same unerring law of Nature.

A survey of Nature, and the observation of her beautiful proportions, first determined man to imitate the divine plan and study symmetry and order. This gave rise to societies and birth to every useful art. The architect began to design, and the plans which he laid down, being improved by time and experience, have produced works which are the admiration of every age.

The lapse of time, the ruthless hand of ignorance and the devastations of war have laid waste and destroyed many valuable monuments of antiquity, on which the utmost exertions of human genius have been employed. Even the Temple of Solomon, so spacious and magnificent, and constructed by so many celebrated artists, escaped not the unsparing ravages of barbarous force. Freemasonry, notwithstanding, still survives. The attentive ear receives the sound from the instructive tongue, and the mysteries of Freemasonry are safely lodged in the repository of faithful breasts.

Tools and implements of architecture and symbolic emblems most expressive have been selected by the Fraternity to imprint on the mind wise and serious truths, and thus through a succession of ages have been transmitted unimpaired the most excellent tenets of our institution.

But the letter G. has a far greater significance still. It is the initial of Deity—a name that, at the mere mention of which, all, from the W. M. in the east to the youngest E. A. in the northeast corner, should with meekness reverently bow.

* * *


* * *

Symbolism of the Degree.

If the object of the first degree is to symbolize the struggles of a candidate groping in darkness for intellectual light, that of the second degree represents the same candidate laboring amid all the difficulties that encumber the young beginner in the attainment of learning and science. The Entered Apprentice is to emerge from darkness to light; the Fellow Craft is to come out of ignorance into knowledge. This degree, therefore, by fitting emblems, is intended to typify these struggles of the ardent mind for the attainment of truth—moral and intellectual truth—and above all that Divine truth, the comprehension of which surpasseth human understanding, and to which, standing in the Middle Chamber, after his laborious ascent of the winding stairs, he can only approximate by the reception of an imperfect, yet glorious reward in the revelation of that "hieroglyphic light which none but craftsmen ever saw."

Charge at Passing.

Brother: Being passed to the second degree of Freemasonry, we congratulate you on your preferment. The internal, and not the external, qualifications of a man are what Masonry regards. As you increase in knowledge you will improve in social intercourse.

It is unnecessary to recapitulate the duties which as a Fellow Craft you are bound to discharge, or to enlarge on the necessity of a strict adherence to them, as your own experience must have established their value. Our laws and regulations you are strenuously to support, and be always ready to assist in seeing them duly executed. You are not to palliate or aggravate the offenses of your brethren, but in the decision of every trespass against our rules you are to judge with candor, admonish with friendship, and reprehend with justice.

The study of the liberal arts, that valuable branch of education which tends so effectually to polish and adorn the mind, is earnestly recommended to your consideration, especially the science of Geometry, which is established as the basis of our art. Geometry, or Masonry, originally synonymous terms, being of a divine and moral nature, is enriched with the most useful knowledge; while it proves the wonderful properties of nature, it demonstrates the more important truths of morality.

Your past behavior and regular deportment have merited the honor which we have conferred, and in your new character it is expected that you will conform to the principles of the Institution by steadily persevering in the practice of every commendable virtue.

Such is the nature of your engagements as a Fellow Craft, and to these duties you are bound by the most sacred ties.




The Compasses are peculiarly dedicated to this degree, and as a Master Mason you are taught that between their extreme points are contained the most important tenets of Freemasonry—Friendship, Morality and Brotherly Love.


The following passage of Scripture is introduced:

Remember now thy Creator in the days of thy youth, while the evil days come not,

Nor the years draw nigh, when thou shalt say, I have no pleasure in them; while the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain:

In the day when the keepers of the house shall tremble, and the strong men shall bow themselves,

And the grinders cease because they are few, and those that look out of the windows be darkened, and the doors shall be shut in the streets,

When the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of music shall be brought low;

Also when they shall be afraid of that which is high, and fears shall be in the way,

And the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail:

Because man goeth to his long home, and the mourners go about the streets: or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.

Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it. (Eccl. xii, 1-7.)

Presentation of Working Tools.

The Working Tools of a Master Mason are all the implements of Masonry, especially the Trowel.

The Trowel is an instrument used by operative masons to spread the cement which unites the building into one common mass; but we, as Free and Accepted Masons, are taught to use it for the more noble and glorious purpose of spreading the cement of brotherly love and affection—that cement which unites us into one sacred band or society of friends and brothers, among whom no contention should ever exist, save that noble contention, or rather emulation, of who best can work and best agree.

My brother, you have been

* * *


The lodge represents the Craft at refreshment at the building of K. S.'s Temple.


Character and habits of the builder.


South, West, East.

Hill west of * * *

* * *

K. S.—"What is the cause of confusion?"

H. K. T.—"* * *"

First and Second Search.

During Second Search. 12 F. C. (Ordered Confine).

* * *

Choose from the bands * * * Those traveling in a * * *

Third Search.

* * *

Fourth Search. * * * Acacia and voices. Capture—Sentence.—W. W. F. T.

* * *

F. C. Released.

* * *


Funeral Dirge.

1. Hark! from the tombs a doleful sound! Mine ears attend the cry: "Ye living men come view the ground Where you must shortly lie.

2. "Princes! this clay must be your bed, In spite of all your towers; The tall, the wise, the reverend head, Must lie as low as ours."

3. Great God! is this our certain doom! And are we still secure, Still walking downward to the tomb, And yet prepared no more?

4. Grant us the power of quick'ning grace, To fit our souls to fly. Then, when we drop this dying flesh, We'll rise above the sky.

Pleyel's Hymn.

Solemn strikes the fun'ral chime, Notes of our departing time; As we journey here below Through a pilgrimage of woe.

Mortals, now indulge a tear, For mortality is here! See how wide her trophies wave O'er the slumbers of the grave!

Here another guest we bring! Seraphs of celestial wing, To our fun'ral altar come, Waft our friend and brother home.

Lord of all! below—above— Fill our hearts with truth and love; When dissolves our earthly tie Take us to Thy Lodge on high.

The following Prayer is used at the raising of a brother to the degree of Master Mason:

Thou, O God! knowest our down-sitting and our up-rising, and understandest our thoughts afar off. Shield and defend us from the evil intentions of our enemies, and support us under the trials and afflictions we are destined to endure while traveling through this vale of tears. Man that is born of a woman is of few days, and full of trouble. He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not. Seeing his days are determined, the number of his months is with Thee; Thou hast appointed his bounds that he cannot pass. Turn from him that he may rest till he shall accomplish his day. For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. But man dieth and wasteth away; yea, man giveth up the ghost, and where is he? As the waters fail from the sea, and the flood decayeth and drieth up, so man lieth down, and riseth not till the heavens be no more. Yet, O Lord, have compassion on the children of Thy creation; administer them comfort in time of trouble, and save them with an everlasting salvation. Amen!

Response: So mote it be!

* * *

That we should be ever ready to go on foot, and even barefoot, on a worthy M. M.'s errand, should his necessities require it, and we be no better provided.

That we should ever remember our brethren in our devotions to Deity.

That the secrets of a worthy M. M., when communicated to us as such, should be as secure and inviolate in our breasts as they were in his before communication.

That we should be ever ready to stretch forth a hand to support a falling brother, and aid him on all lawful occasions.

That we should be ever ready to whisper wise counsel in the ear of a brother, and warn him of approaching danger.

* * *

It has been the practice of all ages to erect monuments to the memory of exalted worth.


This section illustrates certain hieroglyphical emblems, and inculcates many useful and impressive moral lessons. It also details many particulars relative to the building of the Temple at Jerusalem.

King Solomon's Temple.

This magnificent structure was founded in the fourth year of the reign of Solomon, on the second day of the month Zif, being the second month of the sacred year. It was located on Mt. Moriah, near the place where Abraham was about to offer up his son Isaac, and where David met and appeased the destroying angel. Josephus informs us that, though more than seven years were occupied in building it, yet, during the whole term it did not rain in the day time, that the workmen might not be obstructed in their labor. From sacred history we also learn that there was not the sound of ax, hammer or any tool of iron heard in the house while it was building. It is said to have been supported by 1,453 columns and 2,906 pilasters, all hewn from the finest Parian marble. It was symbolically supported, also, by three pillars.

The three pillars here represented were explained in a preceding degree, and there represented Wisdom, Strength and Beauty. Here they represent our three ancient Grand Masters: S. K. of I., H. K. of T., and H. A.; the pillar Wisdom, S. K. of I., by whose wisdom the Temple was erected, that superb model of excellence which has so honored and exalted his name; the pillar Strength, H. K. of T., who strengthened K. S. in his great and important undertaking; and the pillar Beauty, H. A., the W. S. of the tribe of Naphtali, by whose cunning workmanship the Temple was so beautified and adorned.

There were employed in its building 3 Grand Masters, 3,300 Masters or overseers of the work, 80,000 Fellow Crafts, and 70,000 Entered Apprentices or bearers of burdens. All these were classed and arranged in such manner, by the wisdom of Solomon, that neither envy, discord nor confusion was suffered to interrupt or disturb the peace and good fellowship which prevailed among the workmen, except in one notable instance.

* * *

In front of the magnificent porch were placed the two celebrated pillars—one on the left hand, and one on the right hand. They are supposed to have been placed there as a memorial to the children of Israel of the happy deliverance of their forefathers from Egyptian bondage, and in commemoration of those two miraculous pillars of fire and of cloud. The pillar of fire gave light to the children of Israel and facilitated their march. The cloud proved darkness to Pharaoh and his host and retarded their pursuit. King Solomon, therefore, ordered these pillars placed at the entrance of the Temple, as the most conspicuous place, that the children of Israel might have that happy event continually before their eyes in going to and returning from divine worship.

The Three Steps.

The Three Steps usually delineated upon the Master's Carpet are emblematical of the three principal stages of human life: Youth, Manhood and Age. In Youth, as Entered Apprentices, we ought industriously to occupy our minds in the attainment of useful knowledge; in Manhood, as Fellow Crafts, we should apply our knowledge to the discharge of our respective duties to God, our neighbor and ourselves, so that in Age, as Master Masons, we may enjoy the happy reflection consequent on a well-spent life, and die in the hope of a glorious immortality.

The Pot of Incense.

The Pot of Incense is an emblem of a pure heart, which is always an acceptable sacrifice to Deity; and as this glows with fervent heat, so should our hearts continually glow with gratitude to the great and beneficent Author of our existence for the manifold blessings and comforts we enjoy.

The Beehive.

The Beehive is an emblem of industry, and recommends the practice of that virtue to all created beings, from the highest seraph in heaven to the lowest reptile of the dust. It teaches us that as we came into the world rational and intelligent beings, so we should ever be industrious ones; never sitting down contented while our fellow-creatures around us are in want, especially when it is in our power to relieve them without inconvenience to ourselves.

When we take a survey of Nature, we view man in his infancy, more helpless and indigent than the brute creation; he lies languishing for days, months and years, totally incapable of providing sustenance for himself, of guarding against the attack of the wild beasts of the field, or sheltering himself from the inclemencies of the weather. It might have pleased the great Creator of heaven and earth to have made man independent of all created beings; but as dependence is one of the strongest bonds of society, mankind were made dependent on each other for protection and security, thereby enjoying better opportunities of fulfilling the duties of reciprocal love and friendship. Thus was man formed for social and active life, the noblest part of the work of God; and he who will so demean himself as not to endeavor to add to the common stock of knowledge may be deemed a drone in the hive of nature, a useless member of society, and unworthy of our protection as Masons.

The Book of Constitutions.

The Book of Constitutions guarded by the Tiler's Sword reminds us that we should be ever watchful and guarded in our thoughts, words and actions, particularly when before the enemies of Masonry, ever bearing in remembrance those truly Masonic virtues, silence and circumspection.

The Sword.

The Sword pointing to a Naked Heart demonstrates that justice will sooner or later overtake us; and although our thoughts, words and actions may be hidden from the eyes of men, yet that—

All Seeing Eye whom the Sun, Moon and Stars obey, and under whose watchful care even Comets perform their stupendous revolutions, pervades the inmost recesses of the human Heart, and will reward us according to our merits.

The Anchor and the Ark.

The Anchor and the Ark are emblems of a well-grounded hope and a well-spent life. They are emblematical of that Divine Ark which safely wafts us over this tempestuous sea of troubles, and that Anchor which shall safely moor us in a peaceful harbor, where the wicked cease from troubling and the weary are at rest.

Forty-seventh Problem of Euclid.

This was an invention of our ancient friend and brother Pythagoras, who, in his travels through Asia, Africa and Europe, was initiated into several orders of priesthood, and raised to the sublime degree of Master Mason. This wise philosopher enriched his mind abundantly in a general knowledge of things and more especially in Geometry, or Masonry. On this subject he drew out many problems and theorems; and among the most distinguished he erected this, which, in the joy of his heart, he called Eureka, in the Grecian language signifying "I have found it;" and upon the erection of which he is said to have sacrificed a hecatomb. It teaches Masons to be general lovers of the arts and sciences.

The Hour-Glass.

The Hour-glass is an emblem of human life. Behold how swiftly the sands run, and how rapidly our lives are drawing to a close! We cannot without astonishment behold the little particles which are contained in this machine—how they pass away almost imperceptibly; and yet, to our surprise, in the short space of an hour they are all exhausted. Thus wastes man! To-day he puts forth the tender leaves of hope; to-morrow blossoms, and bears his blushing honors thick upon him; the next day comes a frost which nips the shoot; and when he thinks his greatness is still aspiring, he falls, like autumn leaves, to enrich our mother earth.

The Scythe.

The Scythe is an emblem of time, which cuts the brittle thread of life and launches us into eternity. Behold what havoc the Scythe of Time makes among the human race! If by chance we should escape the numerous ills incident to childhood and youth, and with health and vigor arrive at the years of manhood, yet withal we must soon be cut down by the all-devouring Scythe of Time, and be gathered into the land where our fathers have gone before us.

Thus we close the explanation of the emblems upon the solemn thought of death, which, without revelation, is dark and gloomy; but we are suddenly revived by the ever-green and ever-living Sprig of Faith which strengthens us, with confidence and composure, to look forward to a blessed immortality; and we doubt not that, on the glorious morn of the Resurrection, our bodies will rise and become as incorruptible as our souls.

Then let us imitate the good man in his virtuous and amiable conduct, in his unfeigned piety to God, in his inflexible fidelity to his trust, that we may welcome the grim tyrant Death, and receive him as a kind messenger sent from our Supreme Grand Master, to translate us from this imperfect to that all-perfect, glorious and celestial lodge above, where the Supreme Architect of the Universe presides.

* * *


* * *


My Brother—Your zeal for the institution of Masonry, the progress you have made in the mysteries, and your conformity to our regulations, have pointed you out as a proper object of our favor and esteem. You are now bound, by duty, honor and gratitude to be faithful to your trust; to support the dignity of your character on every occasion; and to enforce, by precept and example, obedience to the tenets of the Order.

In the character of a Master Mason you are authorized to correct the errors and irregularities of your uninformed brethren, and to guard them against a breach of fidelity. To preserve the reputation of the fraternity unsullied must be your constant care; and for this purpose it is your province to recommend to your inferiors obedience and submission; to your equals, courtesy and affability; to your superiors, kindness and condescension. Universal benevolence you are always to inculcate, and by the regularity of your own behavior afford the best example for the conduct of others less informed. The ancient landmarks of the Order, intrusted to your care, you are carefully to preserve, and never suffer them to be infringed, or countenance a deviation from the established usages and customs of the fraternity.

Your virtue, honor and reputation are concerned in supporting with dignity the character you now bear. Let no motive, therefore, make you swerve from your duty, violate your vows or betray your trust; but be true and faithful, and imitate the example of that celebrated artist whom you have this evening represented. Thus you will render yourself deserving of the honor which we have conferred, and merit the confidence that we have reposed in you.


Grand Honors.

The public Grand Honors (not funeral) are given by raising the hands above and a little in front of the head, and clapping them three times together, then letting them fall to the side—repeating this action twice, making three times.

The private Grand Honors are made by 3x3, but not in the same way as the public Grand Honors.

Reception of Visitors.

The reception of visitors with the honor due to their rank is an ancient custom of the fraternity which should never be omitted. It is an act of great discourtesy to a visiting officer to omit his formal reception by the Lodge, and in an official visitation the visiting officer should ordinarily require it. On the occasion of visits not official it will be found to greatly increase a true fraternal feeling when courtesy is properly shown.

I.—Grand Lodge.

When a visit from the Grand Lodge is expected, the Master will see that a convenient apartment is provided for the use of the Grand Lodge, where the same can be opened in the proper form. On being notified that the Grand Lodge is opened and prepared for the visitation, the Master, the Lodge being opened on the third degree, will send a committee, headed, if possible, by a Past Master, with the Masters of Ceremony with their rods, the Deacons with their rods, and the Marshal, to escort the Grand Lodge. A procession is formed in the following order:

Marshal. Masters of Ceremony. Committee. Deacons. The Grand Lodge.

On arriving at the door, the Grand Marshal will announce:

"The Most Worshipful Grand Lodge of F. and A. M. of the State of Arkansas."

The procession enters, the Masters of Ceremony and Deacons halt inside the door and cross their rods, the committee proceed, followed by the Grand Lodge in the inverse order of their rank. When the Grand Master arrives in front of the altar, he halts, and the Grand Lodge filing to the right and left form a line across the hall. The committee then introduce The Most Worshipful Grand Lodge of Free and Accepted Masons of Arkansas. The Grand Master then advances to the East, and the Master receives him according to ancient usages, with the private Grand Honors of Masonry, and resigns to him the chair and the gavel, each other Grand Officer taking his station in place of the corresponding officer of the Lodge, and the brethren are seated.

The Grand Master, at his pleasure, resigns the chair to the Master, whereupon the other Grand Officers resign their respective stations to the proper officers of the Lodge, and repair to the East, and take seats on the right of the Grand Master.

The Grand Lodge should retire before the Lodge is closed. When the Grand Master announces his intention to retire, the Lodge is called up, the Grand Honors are given, and the Masters of Ceremony and Deacons repair to the door and cross their rods, the Marshal conducts the procession of the Grand Lodge to the door, and salutes as the procession passes him.

II.—The Grand Master.

When a visit from the Grand Master is expected, the Master will see that a convenient apartment is provided for his use and that of his suite. When the Grand Master's visit is announced, the Master sends the Marshal, Deacons, Masters of Ceremony, and one of the oldest members (a Past Master, if practicable) bearing the Book of Constitutions, to escort him to the Lodge Room. A procession is formed in the following order:

Marshal. Masters of Ceremony. Suite. Brother with the Book of Constitutions. Grand Master. Deacons.

The Marshal announces to Tyler, Tyler to J. D., and J. D.: "The Most Worshipful Grand Master of Masons of Arkansas," when the Master calls up the Lodge. The Masters of Ceremony stop inside, and cross their rods, while the others proceed towards the East. On arriving at the altar, the suite open inwards, the Grand Master passes through, and the others, filing to the right and left, form a line across the hall. The private Grand Honors are then given. The Grand Master advances to the East, and the Master receives him, resigns to him the chair and the gavel. The suite take place on the right of the Master, and the Lodge is seated.

The Grand Master may decline to receive the chair and gavel, or at his pleasure may resign the same.

When the Grand Master announces his intention to retire, having previously resigned the chair and gavel to the Master, the Lodge is called up, the Private Grand Honors are given and the Master directs the proper officers to attend for the escort of the Grand Master. The Masters of Ceremony halt at the door, cross their rods, and the other officers escort the Grand Master to his apartment.

III.—The Deputy Grand Master, Grand Wardens, Etc.

The form will be the same as for the Grand Master, except that the Book of Constitutions will not be borne before them.

IV.—Other Brethren.

When a brother visits a Lodge for the first time and has been vouched for, the Master will send the Senior Deacon to introduce him. That officer conducts him to the Altar and says:

"Worshipful Master, I have the pleasure of introducing to you Brother ......, of ...... Lodge ......"

The Master calls up the Lodge and says:

"Brother ......, it gives me pleasure to Introduce to you the members of ...... Lodge and to welcome you to a seat among us. We meet on ......, and shall be very glad to welcome you to any of our meetings."

The Senior Deacon conducts the visitor to a seat and the Lodge is seated.

If the visitor is to be examined the W. M. appoints a committee, who retire at the door of the preparation room, the S. D. passing them out. When the committee are ready to report, they make an alarm at the door of the preparation room. The S. D. attends to it, and reports that the examining committee desire admission. The W. M. directs him to admit them. When he goes to the door, if the committee expect to report favorably they will introduce the S. D. to the visitor. The committee then come in and make their report at the altar that they have examined ......, who claims to be a member of ...... Lodge No. ......, under the jurisdiction of the Grand Lodge of ...... and find him to be a Master Mason (or, that they are not satisfied to vouch for him as a worthy Mason). The W. M. seats the committee, and asks if there is any objection to the admission of ...... as a visitor. Any member of the Lodge has the right to object to the admission of a visitor, but the grounds of the objection must be stated to the W. M., who shall judge of the sufficiency thereof. If there be no objection, the W. M. directs the S. D. to introduce the brother. The S. D. presents him at the altar and introduces him to the W. M., who in turn introduces him to the Lodge in the form above. No brother should be allowed to visit a lodge for the first time without an introduction. If the visitor is a Past Master, he should be invited to a seat in the East.

Election and Installation.

The Master, Senior Warden, Junior Warden, Treasurer and Secretary of a chartered Lodge must be chosen annually by ballot, and by a majority of votes, at the time fixed in the by-laws. The Senior and Junior Deacons and Tyler are appointed by the W. M. A Chaplain and Senior and Junior Masters of Ceremony may be appointed also.

If a lodge fails to elect officers at the time appointed, it may at said meeting, or at the next regular meeting thereof, appoint a day for such election, not more than three months from the regular time, and may, without dispensation, elect officers at said appointed time and install them at once.

No member in arrears for dues at the time of the regular election shall be elected or appointed to any office in the Lodge, nor be allowed to vote at such election.

Every voter is eligible to any office except that of Master.

Where a Lodge finds it absolutely necessary to elect a brother W. M., who has not served as Warden, the facts must be reported to the Grand Master, and the Master-elect must not be installed without his dispensation.

When vacancies occur in any of the elective offices of the Lodge, they must be filled by seniority or pro tem. appointments during the remainder of the term. No election can be held to fill them except by dispensation of the Grand Master.

Each Lodge may make its own rule as to whether nominations shall be made or vote without nominations.

No one can be installed by proxy.

Officers re-elected must be installed after each election.

Membership in a Lodge is necessary to eligibility to office except in case of Tyler and Organist.

Any Past Master in good standing of a Blue Lodge can install the officers of a Lodge.


Officers of a New Lodge.

The new Lodge having been constituted, etc., the Grand Master says:

G. M.: This Lodge having been constituted, I will now install its officers. Right Worshipful Deputy Grand Master, collect the official jewels, place them upon the altar, and present Brother —— ——, who has been elected Worshipful Master.

The Deputy Grand Master now conducts the W. M. elect before the altar, facing the East, and says:

D. G. M.: Most Worshipful Grand Master, I present Brother —— ——, to be installed Worshipful Master of this Lodge.

G. M.: Right Worshipful Deputy Grand Master, have you carefully examined the brother, and do you find him qualified to discharge the duties of the office for which he has been chosen?

D. G. M.: Most Worshipful Grand Master, I find him to be qualified and of good morals, of great skill, true and trusty; and, as he is a lover of the Fraternity, I doubt not he will discharge his duties with fidelity and honor.

The Grand Master will perform the installation service to the end, continuing the ceremony as for annually elected officers, the Deputy Grand Master assisting.

Annually Elected Officers.

Installing his successor is usually the prerogative of the retiring Worshipful Master, although any Past Master may act as installing officer for the occasion. A competent brother (usually a Past Master) will be appointed to act as Marshal, who will present the officers-elect for installation. All things being in order, the Installing Officer says:

Inst. Off.: Brother Marshal, you will present the Worshipful Master-elect for installation.

Mar: Worshipful Master, I present Brother ——, who has been elected Worshipful Master of this Lodge, and is now ready for installation.

Inst. Off.: Brethren, you now behold before you Brother —— ——, who has been elected to serve this Lodge as Worshipful Master, and now declares himself ready for installation. If any of you have any reason to urge why he should not be installed you will make it known now, or forever after hold your peace. No objection being offered, I shall now install him.

Inst. Off.: Brother —— ——, I congratulate you upon your election as Worshipful Master of this Lodge, and it will afford me great pleasure to invest you with the authority and the insignia of your office. Previous to your investiture, however, it is necessary that you signify your assent to those charges and regulations which point out the duty of the Master of a Lodge:

I. You agree to be a good man and true, and strictly to obey the moral law?

II. You agree to be a peaceable citizen and cheerfully to conform to the laws of the country in which you reside?

III. You promise not to be concerned in plots and conspiracies against the government, but patiently submit to the law and the constituted authorities?

IV. You agree to pay a proper respect to the civil magistrates, to work diligently, live creditably, and act honorably toward all men?

V. You agree to hold in veneration the original rulers and patrons of Freemasonry, and their regular successors, supreme and subordinate, according to their stations, and submit to the awards and resolutions of your brethren, in Lodge convened, in every case consistent with the Constitutions of the Fraternity?

VI. You agree to avoid private piques and quarrels, and to guard against intemperance and excess?

VII. You agree to be cautious in your behavior, courteous to your brethren, and faithful to your Lodge?

VIII. You promise to respect genuine brethren, and discountenance impostors and all dissenters from the original plan of Masonry?

IX. You agree to promote the general good of society, to cultivate the social virtues, and to propagate the knowledge of the mystic art?

X. You promise to pay homage to the Grand Master for the time being, and to his officers when duly installed, and strictly to conform to every edict of the Grand Lodge that is not subversive of the principles and groundwork of Masonry?

XI. You admit that it is not in the power of any man, or body of men, to make innovations in the body of Masonry?

XII. You promise a regular attendance on the communications of the Grand Lodge, on receiving proper notice, and to pay a proper attention to all the duties of Masonry, on convenient occasions?

XIII. You admit that no new Lodge shall be formed without permission of the Grand Lodge, and that no countenance be given to any irregular Lodge, or to any person clandestinely made therein, being contrary to the ancient charges of Freemasonry?

XIV. You admit that no person can be regularly made a Mason in, or admitted a member of, any regular Lodge without previous notice and due inquiry into his character?

XV. You agree that no visitor shall be received into your Lodge without due examination, or being properly vouched for?

These are the regulations of Free and Accepted Masons. Do you submit to these charges and promise to support these regulations, as Masters have done in all ages before you?

The Master answers: I do.

Inst. Off.: Brother —— ——, in consequence of your conformity to the charges and regulations of the Fraternity, you are now to be installed Master of this Lodge, in full confidence of your skill and capacity to govern the same.

The Master is then regularly invested with the insignia of his office, and the furniture and implements of the Lodge are placed in his charge. The various implements of his profession are emblematical of his conduct in life, and are fully explained, as follows:

Inst. Off.: The Holy Writings, that Great Light in Masonry, which guides us to all truth, directs our path to the temple of happiness, and points out the whole duty of man.

The Square teaches us to regulate our actions and harmonize our conduct with the principles of morality and virtue.

The Compasses teach us to limit our desires in every station, that, rising to eminence by merit, we may live respected and die regretted.

The Rule directs us to punctually observe our duty, press forward in the path of virtue, and, inclining neither to the right nor to the left, in all our actions to have eternity in view.

The Line, the emblem of moral rectitude, teaches us to avoid dissimulation in conversation and action, and to walk in the path which leads to a blessed immortality.

The Constitution and Laws you are to search at all times and cause to be read in your Lodge, that none may pretend ignorance of the excellent precepts they enjoin.

You now receive in charge the Charter, by the authority of which this Lodge is held. You are carefully to preserve the same and duly transmit it to your successor in office.

You will also receive in charge the By-Laws of your Lodge, which you are to see carefully and punctually executed.

The new Master is conducted to the East and placed on the right of the Installing Officer until the other officers are installed.

The other officers are then severally presented by the Marshal to the Installing Officer, who delivers to each his appropriate charge.

Senior Warden.

Inst. Off.: Brother —— ——, you have been elected Senior Warden of this Lodge. Do you solemnly promise that you will serve the Lodge as Senior Warden for the ensuing year, and will perform all the duties appertaining to that office to the best of your ability? (He assents.) You will now be invested with the insignia of your office.

The Level teaches that we are descended from the same stock, partake of the same nature, and share the same hope; "that we are all children of one common father, heirs of the same infirmities, and exposed to the same vicissitudes." It also reminds us that, although distinctions among men are necessary to preserve subordination, no eminence of station should make us forget that we are brethren, and that in the Lodge and in all our Masonic associations, we are on a level. This implement teaches us that a time will come, and the wisest knows not how soon, when all distinctions but that of goodness, shall cease, and death, the grand leveler of all human greatness, reduce us to the same state.

Your regular attendance on the stated and other meetings of the Lodge is essentially necessary. In the absence of the Master you are to govern the Lodge, and in his presence assist him in the government of it. Hence you will perceive the necessity of preparing yourself for the important duties which may devolve upon you. Look well to the West, and guard with scrupulous care the pillar committed to your charge.

He is conducted to his proper station.

Junior Warden.

Inst. Off.: Brother —— ——, you have been elected Junior Warden of this Lodge. Do you solemnly promise that you will serve the Lodge as Junior Warden for the ensuing year, and will perform all the duties appertaining to that office to the best of your ability? (He assents.) You will now be invested with the insignia of your office.

The Plumb admonishes us to walk uprightly in our several stations; to do unto others as we would have others do to us; to observe the just medium between intemperance and pleasure, and make our passions and prejudices coincide with the line of our duty.

In the absence of the Master and Senior Warden upon you devolves the government of the Lodge; but to you is especially committed the superintendence of the Craft during the hours of refreshment; it is, therefore, not only necessary that you should be temperate and discreet in the indulgence of your own inclinations, but carefully observe that none of the Craft convert the purpose of refreshment into intemperance or excess. Look well to the South. Guard with vigilance the pillar committed to your charge, that nothing may disturb the harmony of the Lodge or mar its beauty.

He is conducted to his proper station.


Inst. Off.: Brother —— ——, you have been elected Treasurer of this Lodge and will now be invested with the jewel of your office.

It is your duty to receive all moneys belonging to the Lodge from the Secretary, keep a just and true account thereof, and pay them out by order of the Worshipful Master and consent of the Lodge. Your own honor and the confidence the brethren repose in you will arouse you to that faithfulness in the discharge of the duties of your office which its important nature demands.

He is conducted to his station.


Inst. Off.: Brother —— ——, you have been elected Secretary of this Lodge, and will now be invested with the jewel of your office.

It is your duty to "keep a faithful record of all things pertaining to the Lodge, proper to be written, transmit a copy of the same to the Grand Lodge when required, receive all moneys due the Lodge and pay them to the Treasurer, taking his receipt for the same."

Your love for the Craft and attachment to the Lodge will induce you cheerfully to fulfill the very important duties of your office, and in so doing you will merit the esteem of your brethren.

He is conducted to his station.


Inst. Off.: Brother —— ——, you have been appointed Chaplain of this Lodge, and will now be invested with the jewel of your office.

It will be your duty to perform those solemn services which we should constantly render to our infinite Creator, and which, when offered by one whose holy profession is "to point to heaven and lead the way," may, by refining our souls, strengthening our virtues, and purifying our minds, prepare us for admission into the society of those above, whose happiness will be as endless as it is perfect.

He is conducted to his station, which is in the East in front and to the left of the W. M.

The Senior and Junior Deacons.

Inst. Off.: Brothers —— and ——, you are appointed Deacons of this Lodge, and are now invested with the badge of your office. It is your province to attend on the Master and Wardens and to act as their proxies in the active duties of the Lodge; such as in the reception of candidates into the different degrees of Masonry, the introduction and accommodation of visitors, and in the immediate practice of our rites. The Square and Compasses, as badges of your office, I entrust to your care, not doubting your vigilance and attention.

They are conducted to their stations.

Masters of Ceremonies.

Inst. Off.: Brothers —— and ——, you have been appointed Masters of Ceremonies of this Lodge, and will now be invested with the jewels of your office. The positions to which you are assigned in the Lodge are very important. You are to assist the Senior Deacon and other officers in performing their respective duties. Your conduct should be courteous and dignified. Remember that in your company the candidate will receive his first impressions of our institution. Your regular and early attendance at our meetings will afford the best proof of your zeal and attachment to the Lodge.

They are conducted to their stations.


Inst. Off.: Brother —— ——, you have been appointed Tiler of this Lodge, and will now be invested with the jewel and the implement of your office.

As the Sword is placed in the hands of the Tiler to enable him effectually to guard the Lodge against the approach of cowans and eavesdroppers, and suffer none to pass or re-pass except such as are duly qualified and have permission of the Worshipful Master, so it should morally serve as a constant admonition to us to set a guard over our thoughts, a watch at our lips, and a sentinel over our actions, thereby preventing the approach of every unworthy thought or deed, and preserving consciences void of offence toward God and toward man. Your early and punctual attendance will give us the best proof of your appreciation of and love for the institution.

He is conducted to his station.

The Installing Officer, addressing the Master, when presenting the Gavel, explains its power and use.

One * of which calls * * *; two * calls * * *; three * calls * * *

Worshipful Master, behold your brethren!

Brethren, behold your Master!

The grand honors are then given the W. M. by the Lodge, the Marshal leading in the ceremony.

The brethren are now seated. Then the Grand Master or Installing Officer may deliver an address or read the following charges, in his discretion:

"Worshipful Master: The superintendence and government of the brethren who compose this Lodge having been committed to your care, you cannot be insensible of the obligations which devolve on you as their head, nor of your responsibility for the faithful discharge of the important duties annexed to your position.

The honor, reputation and usefulness of this Lodge will materially depend upon the skill and assiduity with which you manage its concerns; while the happiness of its members will be generally promoted in proportion to the zeal and ability with which you propagate the genuine principles of our institution.

As a pattern for imitation, consider the great luminary of nature, which, rising in the East, regularly diffuses light and luster to all within the circle. In like manner, it is your province to spread and communicate light and instruction to the brethren of your Lodge. Forcibly impress upon them the dignity and high importance of Masonry, and seriously admonish them never to disgrace it. Charge them to practice out of the Lodge those duties which they have been taught in it; and by amiable, discreet and virtuous conduct, to convince mankind of the goodness of the institution; so that when a person is said to be a member of it, the world may know that he is one to whom the burdened heart may pour out its sorrows, to whom distress may prefer its suit, whose hand is guided by justice, and whose heart is expanded by benevolence.

In short, by a diligent observance of the By-Laws of the Lodge, the Constitutions of Freemasonry, and, above all, the Holy Scriptures, which are given as a rule and a guide to your faith, you will be enabled to acquit yourself with honor and reputation, and lay up a crown of rejoicing, which shall continue when time shall be no more.

Brother Senior and Junior Warden: You are too well acquainted with the principles of Masonry to warrant any distrust that you will be found wanting in the discharge of your respective duties. Suffice it to say, that what you have seen praiseworthy in others you should carefully imitate; and what in them may have appeared defective you should in yourselves amend. You should be examples of good order and regularity; for it is only by a due regard to the laws in your own conduct that you can expect obedience to them from others. You are assiduously to assist the Master in the discharge of his trust, diffusing light and imparting knowledge to all whom he shall place under your care. In the absence of the Master, you will succeed to higher duties; your acquirements must therefore be such that the Craft may never suffer for want of proper instruction. From the spirit which you have hitherto evinced, I entertain no doubt that your future conduct will be such as to merit the applause of your brethren and the testimony of a good conscience.

The Lodge being called up, the Installing Officer continues as follows:

Brethren of —— Lodge: Such is the nature of our constitution, that as some must of necessity rule and teach, so others must, of course, learn to submit and obey. Humility in both is an essential duty. The officers who are chosen to govern your Lodge are sufficiently conversant with the rules of propriety and the laws of the institution to avoid exceeding the powers with which they are entrusted, and you are of too generous dispositions to envy their preferment; I, therefore, trust that you will have but one aim—to please each other, and unite in the grand design of being happy and communicating happiness.

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