1

Z. Be pleased to explain the grand, royal, and sublime pedestal.

N. This is situated on a chequered pavement, which represents the uncertainty of life and the instability of things terrestrial. This grand pedestal was of perfect white marble, cut into the form of the altar of incense, being the only true, double cube, and thereby, both in figure and colour, the most perfect emblem of innocence and purity. On the base of this pedestal is the letter G. which signifies Giblum, a common name for all Masons who are masters of their business. Hereby, we have a lesson of humility and brotherly love: for there is no doubt, but that it was most highly finished and the work of the great Hiram Abiff himself. Yet, he would not assume the honour; but affixed the common name, that every companion might be a sharer. On the front were inscribed the names of the three most excellent grand masters.

Z. Be pleased to explain the Royal Arch Sashes?

N. They are the badges of honour and the ensigns of our order, and are, or ought to be, of the mixed colours of blue and purple with a pale red issuing from the middle in rays. The purple implies awe and reverence; the blue, truth and constancy; and the pale red issuing in rays, justice tempered with mercy.

Z. Explain the Jewel.

N. To do this fully would be difficult; but on the bottom of a scroll is the motto: Nil nisi clavis deest, nothing but the key is wanting, which may be taken in its literal sense. Then, the ring

is the emblem of eternity, with the motto: Talia si jungere possis. sit tibi scire satis--if thou canst comprehend such things, thou knowest enough. The two intersecting triangles denote the elements of fire and water, of prayer and remission, of petition and blessing, with a motto, declaring, that the wearer is, desirous of doing his duty, and of filling up, with justice that link in the chain of creation, wherein his great creator hath thought proper to place him. Within, is another triangle, with the sun in its centre, its rays issuing forth at every point, an emblem of the deity, represented by a circle, whose centre is every where and circumference no where, hereby denoting his omnipresence, and that his every attribute must be perfection. (Whence came evil with all this perfection? R. C.)

*

It is also an emblem of geometry. And here we find the most perfect emblem of the science of agriculture: not a partial one like the Basilidean, calculated for one particular climate or country; but universal, pointed out by a pair of compasses issuing from the centre of the sun and suspending a globe denoting the

*Not an emblem only but the only reality on which all the terrestrial gods or deities have had their birth.

R. C.

earth, and thereby representing the influence of that glorious luminary over both the animal and vegetable creation; admonishing us to be careful to perform every operation in its proper season, that we lose not the fruits of our labour. Under these, is the compound character or the Royal Arch Mason's badge.

Z. What is the meaning of this compound character?

N. It signifies Templum Hierosolyma*, the temple of Jerusalem, and is always used as the Royal Arch Mason's badge, by which the wearer acknowledges himself a servant of the true god (the Logos?) who had there established his worship, and to whose service that glorious temple was erected. It also signifies Thesaurus, a treasure; and Theca ubi res pretiosa deponitur, a place where a precious thing is concealed; or Res ipsa pretiosa, the precious thing itself. Hence, we have the greatest reason to believe, that what was there concealed, was the sacred name itself. Z. Explain the five grand original signs.

N. The first parents of mankind, formed by the grand architect of the Universe, in the utmost perfection, both of body and mind, seated in a paradise of pleasure, bounteously supplied with means for the gratification of every appetite, and at full liberty for enjoyment, to the end of time itself, with only one prohibition by way of contract, whereon should depend their immortality, soon became disobedient, and thereby obnoxious to sin, misery and death. To preserve us from which, and as a memento to guard us from the like error, we adopted the penal sign.

Scarcely had our first parents transgressed, conscious of their crime, and filled with shame and horror, they endeavoured to hide themselves from the presence of that being, in whom before had been their chief delight; but hearing the summons of his awful voice, and unable to bear the splendour of his appearance, in a humble bending posture, they approached with awe and palpitation of heart, their right hand at their forehead for support, and their left at the heart, as a shield against the radiant glory; and hence arose the reverential sign or sign of salute.

སྦྱོ

I have already refuted this nonsense in the sixth letter to Williams. I further learn, that Williams has lately adopted an old Christian conclusion, that the Tau is the mark which God set upon Cain! Poor Cain has been made the father of all the black race, though the Christians so wise forget the deluge and that none of the race of Cain were saved. So, also, I would ask Mr. Williams, how he traces his knowledge of the Tau being the mark set upon Cain up to Noah. The best conclusion is that of my friend W. W. R. who shews it to be the mark which was set upon Cain and his father Adam too: the mark which the ladies love and which they wear as an emblem and an ornament.

R. C.

It was now they heard pronounced the dreadful sentence, that the ground, for their sakes accursed, should no longer pour forth in such abundance; but themselves be driven from that happy region, to some less friendly climate, there to cultivate the hungry soil, and to earn their daily food by sweat and labour.---Now banished from the presence of their God, and impelled by the wants and calls of nature to constant toil and care, they become more fully sensible of their crime, and with true contrition of heart, they, with clasped hands, implored forgiveness, and hence arose the penitential or supplicatory sign, or sign of sorrow.

Now fervent prayer, the grand restorer of true peace of mind and only balm to heal a wounded conscience, first raised a gleam of hope and encouraged them to pursue their daily task with greater cheerfulness; but seized with weariness and pain, the sure efforts of constant toil and labour, they were forced to lay their right hands to the region of the heart and their left as a support to the side of their head; and thus arose the monitorial sign or sign of admoni

tion.

Now their minds being more calm, their toils seemed less severe, and, cheered by bright eyed hope, with uplifted hands and hearts, they clearly saw redemption drawing on; and hence arose the last sign called the fiducial sign or sign of faith and hope.

I could add a deal more of nonsense to this catechism, such as a description of the twelve banners of the twelve tribes of Israel, and many other similar subjects; but I do not fear the complaint of a single reader upon this head of omission. If they want more of such nonsense, let them go to its fountain head-the Bible; there, if they have a grain of sense or discernment, they may get it to satiety.

In making up the description of this degree, I have had no regular description to copy from, but my information has been derived from three documents, sent to me by three different persons, in distant parts of England, all agreeing in substance but differing in form and arrangement. I have not, as in the three first degrees, had the regular routine of ceremony before me; but have been left to cull it from my own arrangement of such matter as I had to cull from. This description, therefore, is confessedly not so full as those of the first degrees; but there is enough for general idea; nothing important is unpublished, and whoever has read the former degrees, may see the whole drift of this "exalted sublime" degree, as Finch calls it. I have all that Finch

ever published upon this degree, and more, much more. He says, that it was introduced into this country by Charles the second, and that, for near a century, it was confined to the aristocracy, and refused to tradesmen, until three Frenchmen came over to this country to sell it to whomsoever would buy it. This set up a new class of Royal Arch Masons, and there has been a sectarianism in this degree, from that day to this. Finch was long the leader of the rebels; but, if I may judge from his printed letters and from one which I have in M. S. I should think that he died of vexaation, in finding the Grand lodge too powerful for him.

Finch represented Bonaparte as a great encourager of masonry, and attributes his military success to that encouragement; but, if we may credit Barry Omeara; there is no proof of it. The following is copied from the "voice of St. Helena:"-I asked some questions relative to the Freemasons and his opinions concerning them ;-"A set of imbeciles, who meet, a faire bonne chere, (to make good cheer) and perform some ridiculous fooleries."* However, said he, they do some good actions. They assisted in the revolution, and latterly to diminish the power of the Pope and the influence of the clergy. When the sentiments of a people are against the government, every society has a tendency to do mischief to it." I then asked if the Freemasons on the continent had any connection with the illuminati. He replied, "no, that is a society altogether different, and in Germany, is of a very dangerous nature." I asked if he had not encouraged the Freemasons: he said, "rather so for they fought against the Pope."

Bonaparte was the Pope's best friend. I have heard of a curious anecdote, brought from Rome by an English Peer, about two or three years ago. The pope made some scruples to crown Bonaparte, or to marry him to Maria Louisa; but yielded on hearing from the soldier, that he must witness the total overthrow of the Christian Religion as the alternative. Verily, I look upon Bonaparte as the preserver of the Christian Religion in Europe to this day. He might certainly have overthrown the whole system, with his power, and probably have been now living to reap the benefit and to enjoy the glory of it. I shall never forgive

* The thing to the life! I cannot agree with Bonaparte that they have latterly done any thing to lessen the influence of the clerg. Why did he restore that influence. R. C.

It is hardly so in England at this time; for here the corrupt

and interested in abuses alone associate.

R. C.

Bonaparte in this matter, unless I were so successful as to do what be neglected to do. The Pope should find no Bonaparte in me, if I were to get him into my power. I would not insult him but I would certainly proclaim his popedom at an end, and Christianity too, as far as I could. There will never be sound happiness and good government among mankind, in conjunction with religion of any kind. The latter is a deadly pest-the weeds that grow up with and choke the wheat. Tear them up and cast them into the fire, I had rather, my Royal Duke, see you a soldier than a bishop; though we shall want no red coats, when we have got rid of the black ones. The black support and call for the red, and the red the black. This is a very important consideration for the labouring man, who has to work for both and who pines with want, while these red and black coated gentry are feeding in idleness and luxury on the produce of his labour. Wages commensurate with the price of food will not, cannot, be generally obtained, under this state of things. The pay of the soldier and the priest is so much per week deducted from the wages of the labouring man. It must come from some where, and where else can it come from, but where it is produced?

ner.

The Royal Arch Chapter is closed in the following man-. The companions, scribes and sojourners stand round the floor cloth, exhibiting the penal sign. The three Principals form a triangle, each holding to the Bible. They salute the book and pass round for each person present to do the same. Then they formed the Grand Triangle and say: -We three do agree, this Royal Arch Chapter to close, and, in love and unity, the sacred word of a Royal Arch Mason to keep, and not to reveal it to any one in the world, unless it be, when three, such as we, do meet and agree, a Royal Arch Chapter to open.

And this, my Royal Duke, closes my description of the Jewish part of Masonry, unless I find a few errors to correct, or a few particulars to add in the way of a note. The Christian Degrees, I have reserved for an inscription to your Brother Sussex. Frivolity, frivolity from beginning to end, is the characteristic of Masonry. Not one useful purpose can be shewn to be associated with it; but much evil, much of revelling and riot and waste of family means must arise from this ale-house and tavern association. I will not say, that it disgraces the Royal Family of this country, as that would not be a courtier-like observation. I will not say, that it disgraces the priesthood, as that would not be a holy