Instructions for the reunion of the brethren, Knights, Princes, and Commanders of the Royal Secret or Kadosh, which really signifies Holy brethren of all degrees separated.
Frederick III., King of Prussia, Grand Master and Commander in Chief, Sovereign of Sovereigns, with an army composed of the Knights, Princes of the White and Black Eagle, including Prussian, English, and French; likewise joined by the Knights Adepts of the Sun, Princes of Libanus or the Royal Axe, the Knights of the Rose Croix or St. Andrew, Knights of the East and West, the Princes of Jerusalem, Knights of the East or Sword, the Grand Elect Perfect and Sublime Masons, the Knights of the Royal Arch (ninth Arch), Sublime Knights Elected, etc.
The hour for the departure or march of the army is the fifth after the setting of the sun; and is to be made known by the firing of five great guns in the following order (0)—(0 0 0 0)—that is, with an interval between the first and second. The first rendezvous is to be the port of Naples—from Naples to the port of Rhodes—from Rhodes to Cyprus and Malta, whence the whole naval force of all nations is to assemble. The second rendezvous is to be at Cyprus, etc. The third rendezvous is to be at Jerusalem, where they will be joined by our faithful guardians. The watchwords of every day of the week are as follows and they are not to be changed but by express order from the King of Prussia:
| Protectors of Masonry. | Prophets. | ||||
| Sunday, | Cyrus, | { { { | Answer. | } } } | Ezekiel, |
| Monday, | Darius, | Daniel, | |||
| Tuesday, | Xerxes, | Habakkuk, | |||
| Wednes., | Alexander, | Zephaniah, | |||
| Thurs., | Philadelphus, | Haggai, | |||
| Friday, | Herod, | Zechariah, | |||
| Saturday, | Hezekiah, | Malachi. |
Sign.—Place the right hand on the heart; extend it forward, the palm downward; let it fall by the right side. Sacred words.—Those of the Carpet, which are to be read backward 'round the circle from right to left, thus:—One says "Salix," to which the other replies "Noni;" both then repeat (by letters) the word "Tengu." Pass words.—"Phual Kol," which signifies "separated;" "Pharas Kol," which signifies "reunited;" "Nekam Makah," which signifies "to avenge;" each then letters the word "Shaddai," which signifies "Omnipotent."
Charge Addressed to the Candidate.—My dear brother:—The Saracens having taken possession of the Holy Land, those who were engaged in the Crusades not being able to expel them, agreed with Godfrey de Bouillon, the conductor and chief of the Crusaders, to veil the mysteries of religion under emblems, by which they would be able to maintain the devotion of the soldier, and protect themselves from the incursion of those who were their enemies, after the example of the Scriptures, the style of which is figurative. Those zealous brethren chose Solomon's temple for their model. This building has strong allusions to the Christian church. Since that period they (Masons) have been known by the name of Master Architect; and they have employed themselves in improving the law of that admirable Master. From hence it appears that the mysteries of the craft are the mysteries of religion. Those brethren were careful not to entrust this important secret to any whose discretion they had not proved. For this reason they invented different degrees to try those who entered among them; and only gave them symbolical secrets, without explanation, to prevent treachery, and to make themselves known only to each other. For this purpose it was resolved to use different signs, words, and tokens, in every degree, by which they would be secured against cowans and Saracens. The different degrees were fixed first to the number of seven by the example of the Grand Architect of the Universe, who built all things in six days and rested on the seventh. This is distinguished by seven points of reception in the Master's degrees. Enoch employed six days to construct the arches, and on the seventh, having deposited the secret treasure in the lowest arch, was translated to the abodes of the blessed. Solomon employed six years in constructing his temple; and celebrated its dedication on the seventh, with all the solemnity worthy of the divinity himself. This sacred edifice we choose to make the basis of figurative Masonry. In the first degree are three symbols to be applied. First, the first of the creation, which was only chaos, is figured by the candidate's coming out of the black chamber, neither naked nor clothed, deprived, etc.; and his suffering the painful trial at his reception, etc. The candidate sees nothing before he is brought to light; and his powers of imagination relative to what he has to go through are suspended, which alludes to the figure of the creation of that vast luminous body confused among the other parts of creation before it was extracted from darkness and fixed by the Almighty fiat. Secondly, the candidate approaches the footstool of the Master, and there renounces all cowans; he promises to subdue his passions, by which means he is united to virtue, and by his regularity of life, demonstrates what he proposes. This is figured to him by the steps that he takes in approaching the altar; the symbolic meaning of which is the separation of the firmament from the earth and water on the second day of creation. (The charge proceeds by giving a figurative interpretation of the ceremonies, etc., of the first and second part of the third degree, which I pass over as uninteresting to my readers, and commence with an interpretation which will be as novel to the Craft of the lower grades as to the cowans, or non-initiated.)
In the Master's degree is represented the assassination of Hiram by false brethren. This ought to put us in mind of the fate of Adam, occasioned by perverseness in his disobeying his great and awful Creator. The symbolic mystery of the death of Hiram Abiff represents to us that of the Messiah; for the three blows which were given to Hiram Abiff, at the three gates of the temple, allude to the three points of condemnation against Christ, at the High Priest's Caiphas, Herod, and Pilate. It was from the last that he was led to that most violent and excruciating death. The said three blows with the square, gauge, and gavel are symbols of the blow on the cheek, the flagellation, and the crown of thorns. The brethren assembled around the tomb of Hiram, is a representation of the disciples lamenting the death of Christ on the cross. The Master's word, which is said to be lost, since the death of Hiram Abiff, is the same that Christ pronounced on the cross, and which the Jews did not comprehend, "Eli, Eli, lama sabacthani," "my God, my God, why hast thou forsaken me! have pity on and forgive my enemies."—Instead of which words were substituted, M. B. N. (Mac-be-nac), which, in Arabian, signifies, "The son of the widow is dead." The false brethren represent Judas Iscariot, who sold Christ. The red collar worn by the Grand Elect Perfect and Sublime Masons, calls to remembrance the blood of Christ. The sprig of cassia is the figure of the cross, because of this wood was the cross made. The captivity of the Grand Elect and Sublime Masons (i.e., by the Chaldeans), shows us the persecution of the Christian religion under the Roman emperors, and its liberty under Constantine the Great. It also calls to our remembrance the persecution of the Templars, and the situation of Jacques De Molay, who, lying in irons nearly seven years, at the end of which our worthy Grand Master was burnt alive with his four companions, on the eleventh of March, 1314, creating pity and tears in the people, who saw him die with firmness and heroic constancy, sealing his innocence with his blood. My dear brother, in passing to the degree of Perfect Master, in which you shed tears at the tomb of Hiram Abiff, and in some other degrees, has not your heart been led to revenge? Has not the crime of Jubelum Akirop been represented in the most hideous light?—Would it be unjust to compare the conduct of Philip the Fair to his, and the infamous accusers of the Templars, to the two ruffians who were accomplices with Akirop? Do they not kindle in your heart an equal aversion? The different stages you have traveled, and the time you have taken in learning these historical events, no doubt, will lead you to make the proper applications; and by the degree of Master Elect and Kadosh, you are properly disposed to fulfil all your engagements, and to bear an implacable hatred to the Knights of Malta, and to avenge the death of Jacques De Molay. Your extensive acquaintance with symbolic Masonry, which you have attained by your discretion, leaves you nothing more to desire here. You see, my dear brother, how, and by whom, Masonry has come to us. You are to endeavor by every just means to regain our rights, and to remember that we are joined by a society of men, whose courage, merit, and good conduct, hold out to us that rank that birth alone gave to our ancestors. You are now on the same level with them. Avoid every evil by keeping your obligations, and carefully conceal from the vulgar what you are, and wait that happy moment when we all shall be reunited under the same Sovereign in the mansions of eternal bliss. Let us imitate the example of our Grand Master, Jaques De Molay, who to the end put his hope in God, and at his last dying moments ended his life saying, "Spes mea in Deo est!"
Obligation.—I do, of my own free will and accord, in the presence of the Grand Architect of the Universe, and this consistory of Sovereign Princes of the Royal Secret, or Knights of St. Andrew, faithful guardians of the faithful treasure; most solemnly vow and swear, under all the different penalties of my former obligations, that I will never directly or indirectly reveal or make known to any person or persons whatsoever, any or the least part of this Royal degree, unless to one duly qualified in the body of a regularly constituted Consistory of the same, or to him or them whom I shall find such after strict and due trial. I furthermore vow and swear, under the above penalties, to always abide and regulate myself agreeably to the statutes and regulations now before me; and when in a Consistory to behave and demean myself as one worthy of being honored with so high a degree, that no part of my conduct may in the least reflect discredit on the Royal Consistory, or disgrace myself. So may God maintain me in equity and justice! Amen! Amen! Amen! Amen!