XAx

/D\E ORD
KNIGHT OF ST. JOHN OF JERUSALEM
ORDER OF MALTA
KNIGHTS OF THE TEMPLE
ROMAN CATHOLIC ORDER OF ST. JOHN
NOTES ON THE PALM AND SHELL
CAGLIOSTRO'S EGYPTIAN RITE

VOLUME 5
PART 2

PUBLISHED BY THE GRAND COLLEGE OF RITES OF

THE UNITED STATES OF AMERICA
i THE ORDER OF CHRIST
or

SOVEREIGN GRAND COMMANDER

OF THE TEMPLE

DECORATIONS
All Knights in Chapter shall wear a white tunic and a white
surcoat as is customary for the Order of the Temple.
Over the tunic a breast-plate shall be worn. Knights shall wear
strong red ankle-boots and white woolen gloves. The tunic shall
bear Greek embroidery, and above it the Knights shall wear a
white scarf edged with red with the cross of the Order in the
centre. Flesh coloured breeches shall be worn.
The Jewel of the Order is worn on a ribbon around the neck.
The ribbon is white, four inches wide, and has two eagles. One
eagle is black, with folded wings; it bears a look of extreme
sorrow and carries in one claw a bleeding heart, and in the other
a key.
The other eagle is in silver, has spread wings and carries a
sword in its talons.
The jewel is a white enamelled Teutonic cross with a smaller
red cross in its centre. In the latter is a white cross; and on the
reverse of the jewel is an arrow pointing upwards.
Besides this decoration which is worn in Chapter and in all
Lodges, there is another which Knights must always wear and
which must be buried with them.
It is a small teutonic cross in gold with red enamel and having

1
a white enamel Latin cross in its centre. It is worn suspended from
the buttonhole by a red ribbon with black edging.
PENAL SIGN
The hands are crossed on the breast as in the Eighteenth Degree,
but, however, the hands touching the shoulders.
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SIGNS
1st Sign—that of command, made with the index finger of the
right hand.
2nd Sign—that of horror, the right foot drawn backwards.
3rd Sign—that of the good shepherd, raising the eyes to heaven,
and then lowering them with a look of resignation.
Countersigns: As for the Thirty-second Degree. Advance: Nine
steps and three genuflexions. Knock: **—*** (three times).
Password: Submission, devotion to the Sovereign of Sovereigns.
Holy Word: Gloria in Excelsis.

BRIEF OF KNIGHT OF THE TEMPLE or of NEC PLUS

ULTRA TEMPLAR or of NEC TEMPLAR
In the name of the most holy and indivisible Trinity. Amen.
Glory to God in Heaven, peace and prosperity on earth.
We, the undersigned, Reverend Grand Priest, Captain Gover-
nor, and all the heads of the Royal Arch Grand Chapter of Lanark,
Scotland, hereby declare and certify that our dearly beloved brother
LOUIS CHARLES TISSOT, author, aged 43, born in Dole, (Jura),
France (and who has worked as ancient mason on the cubic stone)
having been specially recommended to us and having been found
worthy, has been received by us in the Chapter of our Lodge on the
15th November 1812, where he was initiated and instructed in all
the great and sacred mysteries of the Super Excellent Royal Arch
Masonry; and that he supported with strength and meekness of
spirit all the trials and tests imposed by our Grand Chapter.
We, Grand Commander and all the heads of the Camp of
St. Paul and of the Knight Templars at Lanark, entered under No.
22 in the Royal Register of the Grand Conclave of Scotland, also
declare and certify that after well thought-out and severe examina-
tion, our dearly-beloved brother Knight and Companion LOUIS
CHARLES TISSOT, Royal Master Mason (who has worked on the
cubic stone) was, on the 15th November 1812 received in our camp
and was duly and properly initiated and instructed in all the
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mysteries of our religious and military Orders of Knight Templar

and of the Holy Sepulchre of St. John of Jerusalem; also that we have
made him Knight Templar of Malta and Sovereign Prince Rose
Croix, after having subjected him to all the mysterious and (to
him) surprising trials necessary for his admission, during which
trials he showed the greatest firmness of character, capability and
courage. Consequently we have invested him with the privileges
which, from time immemorial, have been and are the right of all
those of our Order, being confident that in whatever part of the
world he may be, he will be welcomed by all our dear and zealous
brothers.
In faith of which, we pray all our worthy brother Knights
and all Companions of the above-mentioned illustrious Orders to
receive him in his rank and degree, and to extend to him all brotherly
care and protection.
Given under our signatures and the seals of our Orders, at
Lanark (Scotland), 15th November 1812 (common calendar):
Royal Arch Lodge, No. 5812
Lodge, No. 3212 of the Knights Templar
Lodge, No. 612
Lodge No. 712 of the Knights of Malta
SUBLIME DEGREE OF SOVEREIGN OF SOVEREIGNS
GRAND COMMANDER OF THE TEMPLE UNDER THE
DISTINGUISHING TITLE OF THE ORDER OF THE
TEMPLE OF CHRIST
Arrangements of the apartments necessary for the Sovereign
Council of Knights of the Order of the Temple under the
distinguishing name of the Order of Christ.
Three apartments are necessary for receiving Knights. They
are vigilantly guarded by two armed serving Knights, one posted

1 outside in the corridor, the other before the door of the apartment
giving access to the Chapter.
The first apartment is for meditation. It is draped in black
and is lit by only one single spirit lamp.
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The second apartment is also draped in black. On the hang-

ings are tears of silver, skeletons, and bones arranged in necklace ?
fashion. In the East is a raised throne, in front of which is the
seat of the Sovereign Grand Commander in Chief.
The throne is reached by 7 steps. It is covered with black
satin strewed with vivid flames, without tears. Before the Sovereign
Grand Commander in Chief is a table covered with a doth of
black satin strewed with tears. To the right is a skull, bones
arranged in necklace fashion and letters giving the initials J.'.M.'.
In the middle of the room a catafalque surrounded by Cypress
trees must be set up. In front of the catafalque is an incense burner
with pieces of tow and spirit. This room is lit by 18 lights, three
of which are around the catafalque in funereal candlesticks, 3
in the East, 6 in the West and 9 others distributed over the room.
The Sovereign of Sovereigns is armed with a shield and holds a
sword. His sceptre is a pair of scales placed in front of him on
the table, upon which is also placed the Constitution of the Order.
In the West are placed the First and Second Lieutenants Gen-
eral who carry out the office of Grand Supervisors. They also each
have a shield and wear a Templar's hat or a Greek helmet just as
does the Sovereign Grand Commander. The Supervisors tables are
covered with crimson satin, black-edged and strewn with silver
tears. On each of the tables are two crossed swords, and the front
of the cloths covering each of the tables bears in gold embroidery
the letters N/.K/.M/.K.'.—NIKA MAKA (Vengeance). This
apartment is only used for receptions.
The third apartment is the ordinary Council Chamber. It is
draped with white hangings with red edging. In each of the
4 cardinal points is a large Cross of the Order, in red. In the *
centre of this apartment is placed a large round table covered with
a white cloth having red edging. On this table there is always I
the pair of scales which is the sceptre of the Sovereign of Sover-
eigns. The members of the Council are placed around this table in
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the same order as Masons in all Lodges. There is a candle before

each Knight.
In the East, behind the Sovereign of Sovereigns, is placed on
a raised stately throne, a bust of Napoleon, the protector of this
Order in France. At the foot of the table and towards the West
is the picture representing the plan of a Knights' camp, such as
is described in the degree of Prince of the Royal Secret.
DRESS
In Council, all Knights wear a white tunic with a white sur-
coat, in compliance with the custom of the Order of the Temple.
Over the tunic is worn a breast-plate; and strong red ankle-
boots and white woolen gloves are worn. The tunic must have
Greek facings, and over it is worn a white scarf with a red edge,
the scarf bearing in its centre the cross of the Order. Flesh coloured
breeches are worn.
The Jewel of the Order is suspended on a white ribbon worn
around the neck. The ribbon is four inches wide, and has two
eagles, one black with folded wings, having a most sorrowful air,
carrying in one of its talons a bleeding heart and in the other a
key. The other eagle is silver, has spread wings, and carries a
sword in its talons.
The Jewel is a white-enameled teutonic cross, having a smaller
red cross in its centre. Within the red cross is a small white cross,
and on the reverse of the jewel is an arrow pointing upwards.
Besides this decoration which is worn in Council and in all Lodges,
there is another which Knights must always wear and have buried
with them. It is a small gold teutonic cross with red enamel and
a white enamel Latin cross in its centre. It is suspended from the
button-hole by a red ribbon with black edge.
In the second apartment Knights wear only a black cloak.
GRAND OFFICERS OF THE SOVEREIGN COUNCIL
1. The Sovereign Grand Master-Commander in Chief.
2. The First Lieutenant General
3. The Second Lieutenant General
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4. The Minister of State who acts as Orator.

5. The Grand Chancellor.
6. The Grand General Treasurer.
7. The Grand Keeper of the Seals and Records.
8. The Grand Master of Ceremonies.
9. The Grand Expert Introducer.
10. The Grand Expert Standard Bearer, or Bearer of the Insignia
of the Grand Master.
11. The Grand Captain of the Guard.
12. The Grand Hopitaller.
The Grand Master Commander in Chief, called the Sovereign,
may whenever questions arise which are of interest to all the
Masonic degrees, convene the Knights of Inferior Orders to his
Council.
S. of S.—Sir Knight Grand Commander, the Chapter is open. Take
your places.
The minutes of the last Muster are read.
Visitors are now introduced.
RECEPTION
To this sublime Order shall only be admitted men of estab-
lished moral integrity, of sound doctrine and sane judgment, and
who, by their personal qualities and social rank will maintain the
honour of the title of Knight.
They must previously have been invested with the degree of
Triple Cross of Kadosch, of Grand Inquisitor, of Elected of Truth,
of Prince of the Royal Secret, of Grand Inspector 33°, and of Sover-
eign Grand Commander of the Temple.
He who seeks admission to the Order of the Temple must
make a signed written request to the Sovereign of Sovereigns, who
will submit the request to the examining tribunal. This tribunal is
composed of first officers who meet on being convened by the
Sovereign of Sovereigns and who deliberate on the request.
If any member of the tribunal does not know the candidate
sufficiently well enough to form an opinion on him, a commission
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is appointed to gather all the information necessary to allow the

Sovereign Council to make its decision. The report of the Com-
mission is made three months after and to the Sovereign Tribunal,
who in their turn, report to the Sovereign Council. If the candidate
is accepted, the date of the reception is fixed.
The Knights having met for the purpose of the reception, the
Captain of the Guard or the Master of Ceremonies goes to meet
the candidate and take his arms away from him, even down to his
knife. He places a black crepe veil over the candidate's head and
leads him to the first apartment, the meditation room.
In this apartment is already placed a table, a chair, and a
coffin; and a brother gets into the coffin before the candidate enters
the apartment. The coffin is covered with a black cloth. The
conductor leaves the candidate in the apartment after having im-
pressed upon the candidate in a short speech the importance and the
object of the Order into which he is likely to enter.
A short time after the preparator has left the apartment, the
brother in the coffin raises his head still covered by the black veil,
and says slowly and loudly: "Who are you? What do you seek?
And why do you come to trouble my peace?" He awaits the reply,
and then, with a gesture as if in anger, knocks the light over so
as to extinguish it. He then rises quickly and quietly and escapes
by a concealed door, making every effort to avoid being seen by the
candidate.
Outside the apartment, two Knights pronounce in turn the
following phrases in a loud voice. After each phrase the candidate
is asked to express his thoughts on what is said to him.
1st Kt.—Do you act toward others as you would have them act
towards you?
2nd Kt.—Do not do to others what you would not have them do to
you.
1st Kt.—Adore the Supreme Being, and let your worship for Him
be free from all Superstition.
2nd Kt.—Love your neighbor as yourself.
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1st Kt.—Succour the unfortunate, assist the distressed.

2nd Kt.—Be truthful and shun all forms of falsehood.
1st Kt.—Be patient and suffer your brothers' shortcomings.
2nd Kt.—Be faithful to all your commitments, and remember that
discretion is one of the chief virtues of the philosopher.
1st Kt.-—Bear all adversity with meekness.
2nd Kt.—Such are the duties of the philosopher.
After a few moments of silence, the introducer goes to the
door of the meditation room where an armed guard, wearing a
helmet and breast-plate is posted. This guard is vizored and holds
a dagger in a threatening manner. He opens the door to the
introducer, allows him to enter, and then places himself intentionally
in the open doorway where he remains for a few seconds so that
the candidate may be sure to notice him. He then slams the door
to, as if in anger.
The Introducer, lamp in hand, says to the candidate, "What
do you seek?" The candidate replies that he wishes to enter into
the Sovereign Council, wherupon the introducer replaces the veil
upon him, blows out the light, and says to him, "If you are ready
for anything, follow me."
He leads the candidate to the door of the Chapter and gives
the knock as a Kadosch. The Sovereign of Sovereigns, warned by
the Lieutenant General that someone is knocking at the door of the
Chapter says, "Knights First and Second Grand Commanders, make
sure who is knocking at the door of the Chapter."
Report is made to the Sovereign of Sovereigns that it is a
Knight Mason who seeks the special favour of being installed as
Knight Templar.
S. of S.—Ask him if he is prepared to both suffer and undertake
all that may be necessary for the defence and maintenance of
this Order; and if he is prepared to fulfil all the religious duties
which will fall upon him both as a brother and a citizen.
Affirmative reply.
S. of S.—Let him enter.
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After he enters, and after a long silence during which he has

had time to examine everything surrounding him, the Sovereign
of Sovereign says to him:
Sir Knight. Look and listen. Are you lofty enough in mind,
have you sufficient philosophy to fully realize the value of what
we are about to reveal to you?
(After the reply.)
Proud and blind disciple of the philosophers of yore, you
doubtless acknowledge their authority only. You pay heed only
to the deceitful oracles of the portico and of the Lyceum; and no
doubt you claim with them that the soul is mortal. But can you
read their writings without being at the same time both filled with
admiration and moved to pity? . . . In the midst of the reveries of
their chimerical Wisdom, what loftiness is in their ideals! What
moral teaching! The most passionate raptures of poetry are in no
way whatever comparable to the philosophical enthusiasm of these
wise old men. The Senses of the Wise Man are impervious to
pain; fire which devours him causes him no hurt; torment and
torture are for him but delight and sensual enjoyment. It is quite
indifferent to him whether he is reposing on a couch of flowers or
encompassed by devouring flames of the Bull of Phalaris.
Do you consider that such a doctrine is very strange in men who
see only annihilation beyond the grave? They were the blind proph-
ets of a truth which has been revealed to their great astonishment.
This fearlessness in their pride was falsely manifested. The Temp-
lars, trumphant in their sufferings, displayed it without affectation
or ostentation when they experienced joyous rapture in the midst
of devouring flames. We witnessed them smiling as they burned,
and, indeed Clement V and Philip the Fair were baffled and
humbled by the virtue and the courage of these philosophers. They
were compelled to confess their fear that the truth would be revealed
some day. But whence comes such heroism and valour in our
ancestors, and which is so far beyond the natural attainment of
man? They believed in immortality.
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S. of S.—Sir Knight, do you fear death ? A—No.

You are right for death is but the threshold to the Temple
of Immortality. Immortal man (it is blasphemy to call you mortal,
you are neither worm nor insect), know yourself, realize your
greatness, learn to admire your qualities, that is the whole secret
of Wisdom. Ah! the more you consider this, the more will your
soul increase in nobility, and you will then surely soar towards
immortality.
At this thought, the face of Nature will change and will be-
come ever more perfect in your eyes. You regarded the universe
only as a shapeless and obscure Chaos. You will see it completed
and brilliant with Light. You will still be yourself and yet an-
other being. You will see the Universe pass through different set-
tings which should ever increase in splendour and in beauty.
FIRST JOURNEY
S. of S.—Sir Knight Captain of the Guard, will you conduct the
neophyte in his first journey around the encampment? (He is
taken around the catafalque which is in the middle of the apart-
ment. When he returns to his place, the Captain of the Guard
announces his return, and the Sovereign of Sovereigns continues:)
Q —Knight, are you desirous of penetrating the Dark Truth which
conceals the mysteries of nature from mortal eyes?
(The candidate replies suitably and the Sovereign of Sovereigns
addresses him as follows:)
What marvels are going to unfold themselves before your eyes!
What a multitude of objects is going to come under your scrutiny!
You will be able to gratify your insatiable eagerness to know and
understand everything.
The secrets of the enlightened moral world will be revealed
to you. The physical world will emerge from its thick clouds which
limit and tire the vision of the mind and do not allow the learned
man who scrutinizes it to see anything but broken links and scat-
tered fragments, without any connection or order. Then all the
links will be joined together, all the gaps will be filled, the Chain
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will be united, complete and visible from one end to the other;
all dimensions will have their full extension and will be perfect.
Now when this wealth of marvels is revealed to you, imagine
the effect it will have upon you. . . . If Admiration is a source of
pleasure, with what voluptuousness will your soul be filled! In
your ecstasy, will you not see a ruler whose eye embraces, whose
hand conducts, whose breath enlivens and kindles the whole of
nature ?
If you wish to be enlightened, enter with us the Temple of
Truth, erected in the distant past by the learned philosophy of
antiquity. Come there and consult the oracles of the Supreme
Wisdom and you will not leave without avowing yourself immortal.
Nature, the everchanging product of an immutable cause, is but
a sequence of revolutions in which everything is transformed un-
ceasingly, and in which nothing perishes. Men! Your pride is
flattered, and I see that you are proud of your masterpieces; but
now, would you know something still greater? . . . Listen . . . It
is a sigh for the unfortunate . . . . moral greatness is the only
true greatness. Death, which destroys all other things, preserves
and crowns it.
Are you really dead, illustrious J.'.M.'., you whose genius had
attained the power of immortality? . . . No, you live and we greet
your sublime soul. I congratulate you on your passage to the other
shore. I shall not take leave of you, since I am to join you soon. I
shall leave the sphere of the Sun to join you in a purer light and a
happier climate which I shall enjoy with you . . . Man only plunges
into death to rise from it immortal. The grave is but a subterranean
passage which leads to happiness. The glorious history of man
is divided into two unequal parts; this short life is, so to speak, only
the frontispiece, and it is eternity which unfolds the whole book of
our destinies. If nature cannot teach the unbeliever, if he shuts
his eyes to what is before him, will he resist what he feels? If he
finds that the voice of the Creator who speaks to him through His
works is too feeble, then let him listen to his conscience, let him
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look into his own being and read what is written there. The signs
of immortality are stamped within him, he bears in his owd
bosom the judge who will condemn him. Nature does not deceive
her children: she has not written fables in our hearts: she has
not made of man a lie which deceives men.
Stop, and reflect on the marvels of my power.
SECOND JOURNEY
S. of S.—Sir Knight Captain of the Guard, conduct the candidate
on his second journey.
(When the journey is finished, the Sovereign of Sovereigns is
warned and continues:')
Q—'Knight, you are approaching the end of your task. Does what
you have seen up to now in our Order not fill you with fear
at what remains for you to discover?
A.—No.
What shall be your task henceforward, valiant Knight? To
defend innocence when it is helpless or oppressed; to protect the
weak against the strong; the good against the wicked; and to
avenge the death of your brothers by laying down your life for
them, if need be. You can face death fearlessly, since death cannot
destroy you. Let us cease, therefore, to reproach pagans for having
sullied the altars of their gods with human blood; they would
have shuddered with horror and indignation at seeing the multi-
tudes of victims, members of a respectable Order, sacrificed by
the hatred and cupidity of Christian princes.
O Philip! O Clement! Enemies of mankind, slaughterers of
our brothers! You allowed yourselves to be led astray by vile, sordid
interest. To such unworthy sentiments did you sacrifice Knights who
were true friends of philosophy and who are remembered by the
whole world. You gave no thought to your last day, and that is the
solemn judge of our actions in life. Your subjects, Philip, waited
for you at the edge of your tomb in order to condemn you. Did you
not fear that the discovery of this truth would have closed the
door of your palace against you?
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Lo! The veil is rent, the judge has pronounced sentence, the
trumpets sound
THIRD JOURNEY
S. of S.—Sir Knight Grand Captain of the Guard, conduct the
candidate on his third journey.
(When the third journey is finished, the Sovereign of Sovereigns
is warned, and he continues:)
Continue your task, valiant Knight. Acknowledge Reason, the
sacred source of all virtues. Our heart belongs to it, our happiness
consists in obeying its Voice. It must last as long as we ourselves
do and should be dearer to us than life itself. It is only Reason and
not a blind creed which is the sponsor of our immortality. Neither
climate nor the accident of our birth can affect our immortality.
Blind disciple of a despotic education, do not follow as a slave
the impressions received in your childhood, when your soul was
still entirely passive and thought was not as yet born within you.
As soon as experience has shown you that in your reason you have
a clear-sighted arbiter, you should submit all your thoughts to its
scrutiny. We place before your eyes falsehood and truth in these
imperial scales. You must banish from your soul all false opinions,
for up to now your feelings and sentiments have only been the
effect of accident and habit. From now they will be judgments
founded upon and brought about by free and reasoned choice;
and thus Reason merits our highest homage. Its source is Truth; it
is an emanation from the universal light of the Supreme Being.
When He rewards the good and the just and punishes the wicked,
it is Reason which He crowns or avenges. Believe in immortality
to prove the reason of men; believe in immortality to achieve
true happiness and to despise death.
S. of S.—Sovereign Commander Grand Captain of the Guard,
conduct the Knight to a secret place where he may meditate
seriously on what he has just heard.
The candidate is led to the meditation room, where he is left
alone for a few minutes.
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Meanwhile, all the Knights who wore black cloaks in the

second apartment, dress as Knights Templar and proceed to the
third apartment where they take their places at the round table.
The Captain of the Guard goes to seek the candidate and
lead him to the door of the Council, upon which he gives the
knock of a Kadosch. Entry is granted in the usual manner, the
statement being made that there is a Knight Templar who repeats
his request for admittance to the Sovereign Council of the Knights
of Christ.
When he has taken his place between the two Grand Lieuten-
ants General, the Master says:—
Q—Sir Knight, what reflections have risen in your mind after
what you have seen and heard in the encampment? (After
appropriate answer:)
Q—Sir Knight, are you still inspired by the same sentiments which
prompted you to request to be admitted amongst us ?
A—Yes.
Q—Sir Knight, belonging to, and for some time past, an Order
which is just as old as it is holy, but which has been banned,
persecuted, hated and condemned, do you consent to receive the
final Seal of this association by becoming part of the reassembled
fragments of this illustrious Order?
A—Yes.
Q—Knight, are you sure that you are capable of following in the
footsteps of our unfortunate and celebrated ancestors, of suffer-
ing as they did for your country, your Sovereign, and your
brothers? (Appropriate reply.)
Q—Do you agree to contract and to sign by your own hand the
oath and obligation by which we must bind you to us ?
I must warn you that this oath imposes rigorous duties towards
the State and towards the Order into which you are about to be
admitted; that it will impose great abnegation upon you; and
that you are doomed to death should you ever break this sacred
promise.
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I must also warn you that you must bring into our midst the
purest philosophical sentiments and that you must renounce all
religious supersitions. . . . Give me your answer with all the
frankness and sincerity of a true knight. There is still time,
should you fear to bind yourself, to withdraw and to convey to
the ordinary world all that you have seen and heard, for we are
above all fear. Now speak! Do you wish to take the oath?
S. of S.— (// the reply is in the affirmative:) Sovereign Grand Com-
mander, Captain of the Guard, remove the veil which covers the
eyes of the new Knight and admit him to the presence of the
Council so that he may take the oath.
(The Knight is led to the Council table in the West, and there,
on bended knee and hand on stvord, he takes the following oath.)
I ..; (complete name) of my own free
will, in the presence of the Great Architect of the Universe, who
is not dead and never shall die, before the Council of the Sovereign
of Sovereigns and Grand Commanders, faithful guardians of the
sacred treasure, do hereby, under penalty of a secret death chosen
by me, solemnly swear and promise as a true Knight, and on my
most sacred honour, to fight alone or in company, to cross the
seas if necessary, to voyage to any place, however far, for the
accomplishment of any undertaking for which I may be appointed
by the great N , to observe the solemnity of his laws;
to protect all oppressed innocence, and to be faithful to the Imperial
Family to which I promise allegiance.
I vow hatred and vengeance to Philip the Fair and to all his
descendants, and also to Clement V who, prompted by greed and
hate, destroyed a military and religious Order, I swear and promise
protection, comradeship, and hospitality to all Knights admitted
into my sublime Order of Sovereign Commanders of the Temple,
and this to the limit of my means and ability. I swear and promise
never to confer my degree on any person whatsoever, unless I have
been duly empowered to do so by the Sovereign of Sovereigns or
by some other competent authority.
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I solemnly swear and promise to fully comply with the Statutes

of this degree which are now lying before me; to act in all Councils
and Consistories in a manner befitting this sublime degree. I
furthermore promise to meet every year the other Knights admitted
to this Order, in compliance with its regulations, and to exercise
all my activities in the duties which ensure justice and equity.
(Five times Amen)
{Once the oath is taken, the Grand Master advances to the
candidate, places his sword on his head, and gives thereon the
mysterious knocks of the degree, saying:)
S. of S.—To the glory of the Great Architect of the Universe and
under the auspices of the great N , Grand Commander in
Chief, I receive and constitute you now and for always Knight
of the Order of the Temple, under the distinctive name of Order
of Christ.
(He makes the Knight-elect cross his hands on his breast, and
places the helmet on his head, saying:)
S. of S.—May this helmet remind you that you are destined to fight
for your Country and your brother Knights.
. . (The Sovereign of Sovereigns buckles the Knight-elect's spurs
and says to him:)
S. of S.—I confer these spurs upon you so that they remind you
always to be ready at the first signal to defend your country and
your brother Knights.
(He dresses the Knight as a Knight Templar and with a sash
from which hangs a sword.)
S. of S.—This habit is the one which was worn by the founders
of our Order. It should be a constant reminder of your quality.
The Cross with which this surcoat and this sash are decorated is
the attribute of Knighthood and is the same as that which was the
distinctive sign of the Order of Templars. May its colour remind
you always that it was tinged with innoent blood, which it is
your duty to avenge with the sword.
(Handing to the Knight-elect the Grand Cross of the Order:)
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 1HE O R D E R OF CHRIST

S. of S.—This Cross, which is that of the Commander, is the symbol

of the high dignity and power attached thereto. Miay you
never use it except for the greatest good of the Order into which
you have just been admitted.
(Attaching to bis surcoat the small Cross of the Knights of
Christ:)
S. of S.—This smaller cross is also that of the Knights of Christ.
The white Latin Cross in the centre is the one which, as agreed
between King Denis of Portugal and John II, the successor of
Clement V, was added to the first Cross. Our Constitution de-
mands that you should always wear it attached to your button-
hole, that it should never leave you, and that on your death it
should be buried with you.
The arrow which it bears on the reverse is symbolical. It
denotes the swift flight of time, and it should also remind you
continually of the necessity for all of us to make the proper use
of time.
Since the Order into which you have just been admitted is the
result and the complement of all the degrees by which our an-
cestors had to ensure the protection of our proselytes, it also
has in the same way or other orders, secret means of recognition
which were extensively used by the members of the Order when
they found themselves among the Moors whom they had been
sent to fight. These secrets means became still more necessary
and useful when the Order was loosely extended to civilians in
Portugal, and so was given to men who did not appear to be
worthy of the trust and confidence of the members of our Order
who were true descendants of the Knights Templar, and who
had always maintained the primitive purity of the Order.
PENAL SIGN
The S. . . of . . . the G S
ADVANCE
Nine steps and three genuflections
(Sign of the Good Shepherd)
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 C O L L E C T A N E A

SIGNS
1st—Of command made with the index of the right hand.
2nd—Of repulsion—the sign of horror, drawing the right foot
to the rear.
3rd—Countersign, the Good Shepherd. Raise the eyes to heaven,
then lower them at the same time as the head with an air of
meekness and resignation.
GRIP OR TOKEN
With arms crossed one over the other, clasp each other's hands.
SACRED WORD
Gloria in Excelsis (which our brothers sang amidst the flames)
PASSWORD
Obedience and submission to the Sovereign of Sovereigns.
KNOCK (Three times')
S. of S.—Now dearly beloved brothers, may I give you the Knight's
kiss. (The Knight is made to stand to order, to give the grip, and
the Sovereign of Sovereigns then kisses the Knight's brow, his
mouth and his surcoat.)
Go now and carry this brotherly kiss to each of the Knights
of this Sovereign Council.

130
 INVESTITURE OF A KNIGHT
OF ST. JOHN OF JERUSALEM
(from the authorities in the British Museum)
The Chaplain presents cross hilled sword to the Novice.
Grand Commander says—
1. Receive the Holy Sword in the name of the Father and of the
Son and of the Holy Ghost. Gird thyself with the sword of
Christ and remember that it is not with the sword but with
faith that the Saints have conquered kingdoms.
2. Let the cross hilt remind you that your sword must always be
drawn in defense of the Holy Christian faith and that our Saviour
has said "Whosoever doth not bear his cross and come after
me cannot be my Disciple."
3. Let the brilliance of the blade represent to thee the brightness
of faith, let its point signify hope and its hilt, Charity. (The
Commander strikes the Novice three blows on the shoulder with
his drawn sword.)
4. Let this teach you patiently to suffer for Christ (striking him
a blow over the left cheek.) Let this blow, the last indignity
you will have to undergo, remind you, that He when He was
reviled, reviled not again, and that when He was before Caiphas,
the High Priest, one of the officers which stood by struck Jesus
with the palm of his hand.
Draw your sword and wipe the blade carefully (done). As
your have wiped away all the spots which might have dimmed
the lustre of that bright blade, so let your future life be pure
and undefiled for "Blessed is the man to whom the Lord will
not impute Sin."
The Spurs are then placed on the heels of the Novice. The
Spurs signify that as the Horse fears them when he swerves from
his duty, so shouldst thou fear to depart from thy faith or from
thy vows.
Let them also serve as a token that they must hereafter spurn
wealth at thy heels, for Christ has said that "a rich man shall
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 C O L L E C T A N E A

hardly enter into the Kingdom of Heaven."

Take a lighted taper from the S. in your left hand, (done)
which is to you a sign that it is your duty to enlighten others by
your exemplary conduct. "Let your light so shine before men, that
they may see your good works and glorify your Father which is in
Heaven."
Let the candidate kneel (done.) The Commander strikes the
Novice on the left shoulder with his drawn sword and says: By
virtue of the power entrusted to me by the I dub
thee a Knight Hospitaller of the St. John of Jerusalem, Palestine,
Rhodes and Malta. Rise Sir Knight A.B. Be valiant, bold, and true.
The new Knight rises, the Chaplain places the Black Mantle
with the white eight-pointed Cross of the Order (or Cross of
Jerusalem) over the Knights shoulder.
G. C.—Wear this mantle adorned with the white cross in the name
of the Holy Trinity as a signal of purity, wear it also within thy
heart as well as outwardly and keep it without soil or stain.
The eight points of the Cross are to remind you of the eight
beatitudes mentioned in the fifth chapter of Matthew from the
3rd to the lOth verse inclusively, viz:
1. Spiritual joy; 2. To live without malice; 3. To weep over thy
sins; 4. To humble thyself to him who injures thee; 5. To love
justice; 6. To be merciful; 7. To be tender and pure of heart;
8. To suffer persecution.
In ancient times the Monks of this Religious Order took the
vows of Obedience, Chastity, and Poverty, but although these
vows are no longer required, St. Paul says: Obey them that have
rule over thee. And of Chastity he says: Now this is the will of
God even your sanctification that ye should abstain from fornica-
tion.
And our blessed Saviour says, concerning worldly possession:
It is easier for a camel to pass through the eye of a needle than
for a rich man to enter into the kingdom of (Heaven) God.
G. C.—(Pointing to the standard) Behold the standard of our holy
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 KNIGHT OF ST. JOHN OF JERUSALEM

faith, shouldest thou ever desert it and fly when combating the
enemies of Jesus Christ, thou will be stripped of this Holy Sign
(the cross) according to the statutes of the Order for having
broken the vow thou hast taken and shall be cut off from out
body as an unsound member.
I tie this cord (cord of the mantle) about thy neck in pledge
of the servitude thou hast promised.
Transcribed March 13, 1865 by Alfred Creigh.
Copied from Creigh Notebook, Vol. II, pages 109-113
(Iowa No. 185), Copied Jan. 1, 1947—Ward K. St. Clair

133
 ORDER OF MALTA
RECEPTION OP A KNIGHT
(From Woodhouse, "Military Religious Orders", 1879)
The postulant presents himself with a lighted taper in his
hand and carrying his naked sword. After blessing the sword, the
priest returns it to him with these words: "Receive this sword in
the name of the Father and of the Son and of the Holy Ghost,
Amen, and use it in thine own defence and that of the Church of
God, to the confusion of the enemies of Jesus Christ and of the
Christian faith, and take heed that no human frailty move thee to
strike any man with it unjustly." Then he replaces it in the sheath,
the priest saying, as the Knight girds himself, "Gird thyself with
the sword of Jesus Christ, and remember that it is not with the
sword, but with faith that the saints have conquered kingdoms."
The knight then once more drew his sword, and these words
were addressed to him: "Let the brilliancy of this sword represent
to thee the brightness of faith, let its point signify hope, and its
hilt charity. Use it for the Catholic faith, for justice, and for the
consolation of widows and orphans, for this is the trae faith and
justification of a Christian knight." Then he brandished it thrice
in the name of the Holy Trinity.
The brethren then proceed to give him his golden spurs,
saying, "Seest thou these spurs? They signify that as the horse
fears them when he swerves from his duty, so shouldst thou fear to
depart from thy post or from thy vows."
Then the mantle was thrown over him, and they pointed to
the cross of eight points embroidered on the left side, and said:
"We wear this white cross as a sign of purity; wear it also within
thy heart as well as outwardly, and keep it without soil or stain.
The eight points are the signs of the eight beatitudes which thou
must ever preserve, viz: 1. Spiritual joy; 2. To live without malice;
3. To weep over thy sins; 4. To humble thyself to those who injure
thee; 5. To love justice; 6. To be merciful; 7. To be sincere and
pure of heart; 8. To suffer persecution."
134
 ORDER OF MALTA
i

Then he kisses the cross, and the mantle was fastened whilst
the ministering knight continued: "Take this cross and mantle in
the name of the Holy Trinity for the repose and salvation of
thy soul, the defense of the Catholic faith and the honour of our
Lord Jesus Christ. I place it on thy left side near thy heart that
thou mayest love it, and that thy right hand may defend it,
charging thee never to abandon it, since it is the standard of our
holy faith. Shouldst thou ever desert thy standard, and fly when
combatting the enemies of Jesus Christ, thou wilt be stripped of
this holy sign, according to the statutes of the Order, as having
broken the vow thou hast taken, and shalt be cut off from our
body as an unsound member."
On the mantle were embroidered all the instruments of the
Passion; each of them was pointed out to the newlymade knight,
with these words: "In order that thou mayest put all thy hope in
the Passion of Jesus Christ, behold the cord whereby He was
bound; see, too, His crown of thorns; this is the column to which
he was tied; this is the lance which pierced His side; this is the
sponge with which He was drenched with vinegar and gall; these
are the whips that scourged Him; this is the cross on which He
suffered. Receive therefore the yoke of the Lord, for it is easy and
light, and will give rest unto thy soul; and I tie this cord about
thy neck in pledge of the servitude thou hast promised. We offer
thee nothing but bread and water, and a simple habit and of little
worth. We give thee and thy parents and rektions a share in the
good works performed by the Order, and by our brethren now and
hereafter throughout the world. Amen."
He was then received with the kiss of peace.
*********

135
 THE BROTHERHOOD OF
THE KNIGHTS OF THE TEMPLE
Copy of Ritual officially prepared for
"THE PRECEPTORY OF THE TEMPLE AT LONDON"
instituted llth March, 1847, by Charter from
The Most Eminent and Reverend
His Grace George Duke of Atholl, K.T.
Grand Master of the Order of the Knights Templar in Scotland
It was not necessary for the members of this Preceptory to be
Freemasons. The Duke of Leeds, who was their Preceptor for
some years, was not a Master Mason. The Preceptory of the
Temple at London ceased to work about the year 1850. The
Minute Books are in the Library of the Grand Lodge of Ireland.
Preceptor—Stand Up, beloved Brethren, and pray God to send His
Holy Grace among us this day—
(Knights lay their swords at the foot of the Altar)
Chaplain—Deus in adjutorium meum intende, Domine, ad adjuo-
andum me festina—Gloria Patri et Filio et Spiritui Sancto Sicut
erat in in principio, et nunc et semper in saecula saeculorum.
Amen. Auetuia—
OREUMUS
Chaplain—Vista, quaesmus Domine Capitularem isteam et omnes
insidias inimici, abea longe repelle angeli tui sancti habitant in
ea qui nos in pace custodiant; et benedictio tua sit super nos
semper per eundem Dominum nostrum Jesum Christum qui tecum
vivat et regnat in unitate Spiritui Sancti Deus, per omnia saecula
saeculorum—Amen.
DOMINUS VOBISCUM
Et cum Spiritu tuo
Preceptor—Good and Noble Brethren. In the name of the Holy
and ever blessed Trinity, and by authority of the Grand Master, I
as Master of this Preceptory declare this Chapter duly consti-
tuted for the honor of the Temple and the advancement of the
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 KNIGHT OF ST. JOHN OF JERUSALEM

Glory of the Cross. Brethren resume your swords. Brethren be

seated.
CEREMONIAL FOR NOVICE
The Secretary or Chancellor then reads the Minutes. States
the Business etc. If there be any candidate the Secretary or Chan-
cellor says—Good and Noble Brethren, A. B. has presented a
petition to our Noble and Venerable Preceptor, craving ad-
mission into our Order, as Novice (Chaplain or Knight as the
case may be) accompanied by letter or credence and recommenda-
tion from the Venerable Brothers C. and D. and the same having
been duly considered by the Preceptor and the Officers of the
Preceptory, they are of the opinion that the Aspirant possesses
(or does not possess) the qualifications required by the Statutes
for admission into the Class of Novice (Knight Chaplain or
Serving Brother etc.) of our Religious and Military Order.
Preceptor—Good and Noble Brethren—We have with the assist-
ance of the Officers of the Preceptory, and in accordance with the
Statue in that case made and provided, duly enquired into the
character and station of the Aspirant and find him to be in pos-
session of the necessary qualifications for the Class of Novice and
Knight (Chaplain or Serving Brother) in our Religious and
Military Order.
Is it your pleasure that I should order him to be admitted to
our presence that we may interrogate him in open Chapter as to
his professions and motives in seeking enrollment into our Order?
I conjure you at the same time, that if you know ought objec-
tionable in the character of the Aspirant you will at once freely
state it, for it is better that this should be signified beforehand,
than after he is brought before us. Let me however recommend
candour to you while judging of a fellow Mortal like yourselves.
Are you willing that he should now be brought before us?
(They assent}
Then let him enter in God's name. (Aspirant enters clothed in
ordinary costume of the day.)
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 COLLECTANEA

Preceptor—Sir, learning from the petition which has been on your

behalf presented, that it is your desire to be received into the
Brotherhood of the Temple, it is our duty to make you acquainted
with some of the Rules of our Order—These the Chancellor will
now read to you.
Chancellor—It hath been laid down, as a Rule of our Order by
Saint Bernard:
"If any knight out of the mass of perdition or any Secular
Man, wisheth to renounce the world, and to choose your life and
Communion, he shall not be immediately received but according to
the Saying of Paul 'Prove the Spirits whether they be of God,' and
if so let him be admitted. Let the rule therefore be read in his
presence, and if he shall have undertaken diligently to obey the
precepts thereof, then if it pleaseth the Master and the Brothers
to receive him let the Brothers be called together, and let him
make known with sincerity of mind his desire and Petition unto
all. Then indeed, the term of probation should altogether rest in
the consideration and forethought of the Master according to the
honesty of life of the petitioner."

Attend therefore to the following precepts—Love honor and

Fear God. Walk after his Commandments, maintain and defend
the Christian Faith. Be loyal to your Sovereign, dutiful to the
Grand Master, reverent and obedient to those who bear rule
over you. Serviceable to your Country, your Order and its in:
terests. Prefer honor to wealth. Be just and true in word and
deed. Cherish truth, virtue, honesty, and honor. Give no willing cause
of offence to any, but while opposing wrong and injustice deport
yourself courteously, gently and affably to all. Be of an open and
liberal heart and bounteous hand and especially devote yourself
to the service of the poor in Christ Jesus. Eschew all debasing
employment, recreation and company. Abhor pride and haughti-
ness and, waging war against the enemies of the Faith, raise the
fallen standard of chivalrous honor and strive for the welfare of
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 K N I G H T S OF THE T E M P L E

your Brethren of Mankind, how much so ever self may suffer in the
contest.
Hear what Saint Bernard sayeth:
"Rule 71. Contentions, envyings, spite, murmurings, back-
biting, slander, we command you with Godly admonition to avoid—
and do ye flee therefrom, as from the plague. Let every one of
you therefore, dear Brothers, study with watchful mind, that he
do not secretly slander his Brother, nor accuse him, but let him
studiously ponder upon the saying of the Apostle, 'Be not thou
an Accuser or a Whisperer among the People.' But when he
knoweth clearly that his Brother has offended, let him gently and
with Brotherly kindness reprove him in private according to the
commandment of the Lord, and if he will not hear him, let him
take to him another Brother, and if he shall take no heed of both,
let him be publicly reproved in the assembly before all. For they
have indeed much blindness, who take little pains to guard
against spite and thence become swallowed up in the ancient
wickedness of the Subtle Adversary."
Hear also the further Rules, which he hath laid upon us.
"Rule 67. If any Brother shall transgress in speaking or
righting or in any other light matter, let him voluntarily shew
his fault unto the Master by way of satisfaction. If there be no
customary punishment for light faults, let there be a light penance;
but if he, remaining silent, the fault should come to be known
through the medium of another, he must be subjected to a greater
and more severe discipline and correction. If indeed the offense
shall be grave, let him be withdrawn from the Companionship of
his Fellows, let him not eat with them at the same table, but take
his repast alone. The whole matter is left to the judgment and dis-
cretion of the Master, that his soul may be saved at the day of
Judgment."
Preceptor—It behooveth me, holding the Mastery over the Soldiers
of the Temple, who here abide with me in this Preceptory to
enlighten you and make you to know that:
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 C O L L E C T A N E A

"Rule 68. Above all things care must be taken that no Brother,
powerful or weak, strong or feeble, desirous of exalting him-
self, becoming proud by degrees, or defending his own fault re-
main unchastened."
Chancellor—Saint Bernard hath further written:
"If he sheweth not a disposition to amend, let a stricter
system of correction be added, but if, by Godly admonition and
earnest reasoning, he will not be amended, but will go on more and
more lifting himself up with pride, then let him be cast out of
the Holy Flock in obedience to the Apostle 'Take away Evil from
among you'. It is necessary that from the Society of the faithful
Brethren, the dying Sheep be removed, but let the Master who
ought to hold the Staff and the Rod in his hand, that is to say, the
Staff that he may support the infirmities of the weak, and the
rod that he may with the zeal of rectitude strike down the vices of
of delinquents. Let him study with the Counsel of the Patriarch
and with spiritual circumspection to act that as blessed Maximus
saith, "The Sinner be not encouraged by easy lenity nor hardened in
his iniquity by immoderate severity'. "
Preceptor—Such are the Precepts of our Order—But as you may
not have known the rigorous maxims that govern us let me ask
you, if it is of your own free will you desire to enroll yourself
in our Ranks?
Aspirant—It is noble and venerable Preceptor.
Preceptor—Before interrogating further, the Mareschal shall lay
before you a short account of the nature and origin of our insti-
tution, that you may be clearly aware of the duties you are about
to undertake.
Mareschal—Two valiant Knights, Hugo de Payens and Godfrey
de St. Omer, seeing the dreadful miseries and cruelties inflicted
by the barbarian infidels upon the Christian Pilgrims while
traveling to the Holy Places, in Palestine, first conceived the
idea of forming a body which should give succour and shelter
to the wandering Christians. They were joined in their benevo-
140
 KNIGHTS OF THE T E M P L E

lent design by six other Knights of equal renown. These devoted

and disinterested Soldiers of the Cross vowed to dedicate them-
selves and their means to this holy, charitable and honorable
purpose. To bind themselves still more strongly to the per-
formance of his pledge, they took upon themselves the Monastic
Obligations of Poverty, Chastity and Obedience between the
hands of Guariment, Patriarch of Jerusalem. Such was the ori-
gin of the Order of the Temple in the year of our Lord 1118.
The Knights had quarters assigned to them adjoining the Tem-
ple of Jerusalem, from whence, as well as from the nature of
their profession, they took the name of Knights of the Temple.
For nine years did they with perservering ardour devote them-
selves to this noble cause, and such were their prowess and suc-
cess, that small though their numbers were, they frequently slew,
or put to flight whole hordes of attacking freebooters and infidels,
and the fame of their exploits resounded not only throughout
all Palestine, but throughout the whole of Christendom. Many
generous Pilgrims and Crusaders supplied them during that
period with means and with money, and Hugo Count de Provence
admiring their disinterested deeds desired to have his name
enrolled as the ninth Original Member of the Order. At length
by the aid of Baldwin the 2nd King of Jerusalem, they became,
not only a most efficient safeguard to the Christian Pilgrims, but
a most formidable bulwark against all foreign aggressors.
Preceptor—Having thus stated the origin and nature of the insti-
tution I shall proceed to interrogate you further.
Do you profess your belief in the Holy and Undivided Trinity?
Aspirant—I do.
Preceptor—Do you promise conformity to the Rules and Regula-
tions of the Order?
Aspirant—I do.
Preceptor—Have you made any simoniacal contract with a Templar
or any other, for entrance into our Order?
Aspirant—None, Venerable Preceptor.
141
 COLLECTANEA

Preceptor—Beloved Sir, you are doubtless aware that before we

can receive you into our Order, you must go through a Noviciate,
and thereby become acquainted with our Rules, and the extent
of the obligations they impose, but we have it in our power to
abridge the term of this probation, you humbly seeking it, and
we finding you worthy. Now Beloved Sir, look here on the Holy
Evangelists and the Word of God, and answer truly to what we
shall put to you.
Do you promise during the period of your Noviciate to act
in accordance with the Precepts which have been read to you,
to yield perfect obedience to the Grand Master and the Preceptor
and Chapter set over you, so far as the same shall be in accord-
ance with God's Holy Word, the laws of your Country and the
Statutes of our Order, and that you will not at any time com-
municate to those not Brethren of the Temple any of the trans-
actions of our Chapters or the Ceremonies of our Order, without
the express authority and sanction of the Grand Master and Coun-
cil duly and officially communicated to you?
Aspirant—Yea, Venerable Preceptor, with the help of God.
Preceptor—We now, therefore, receive you as a Novice of the
Order. If in that capacity, you acquit yourself in a manner cor-
responding with your professions and with our Rules, you may
in due time be created and consecrated a Knight of the Temple
(To Knight Attendant). Let the Novice be invested with the
habit of his degree and take the place amongst us appropriated
to the Novices.
(The Novice is then habited, and if his Creation as a Knight
is to be proceeded with, he is shortly afterwards removed)
CEREMONY FOR INITIATION AND CONSECRATION
AS A KNIGHT
Preceptor—Good and Noble Brethren, we have received a petition
from Novice A.B. praying that the term of his Noviciate may be
abridged and that he be permitted to make his profession as a
Knight of our Order. It it your pleasure that he be received?
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 K N I G H T S O F T H E T E M P L E

(On their assenting)

Preceptor—Beloved Brethren, ye see that the Knights are agreed
to abridge the term of the Noviciate, and to receive this man
as a Knight of our Order, but if there be any among you, who
knows anything of him, on account of which he cannot law-
fully become a professed Knight of the Soldiery of Christ, let
him say it. Are you willing that he be brought before us?
(On their assenting)
Preceptor—Then let him be brought in, in God's Name.
(The Novice enters clothed as a Novice and falls on his knees
on a cushion and folding his arms on his breast says)
Novice—Noble and Venerable Preceptor, I am come before God
and before you and the Brethren, to pray and beseech you to
admit me into your Society, as one who will be all his life long,
the servant and slave of the Order.
Preceptor—You may rise.
Preceptor—Beloved Brother, have you well considered the duties
and self denial to which you desire to be called, for let me as-
sure you that you are desirous of a great matter. At present you
are as a Novice subject to the Knights, but in future you will
hardly be able to perform what you yourself wish, for it is a
hard matter for you, who are your own master to become the
servant of another. For when you wish to be on this side of the
sea, you may be sent to the other side, when you wish to sleep,
you may be ordered to watch, when you wish to eat, you may be
•desired to fast. Have you well considered and advised with your-
self likewise, that having once with holy vows been received
among the Soldiery of Christ, a Brother of the Temple, it will
not be permitted you to retract the vows or to cease from ful-
filling the obligations which in this Chapter of the Temple you
shall solemnly take upon you before the assembled Brethren.
Chaplain—It was written by Alexander, Bishop, Servant of the
Servants of God, to Ado, in ancient times Master of this Religious
Chivalry of the Temple "Since your Sacred Institution and Re-
143
 COLLECTANEA

ligious Chivalry have been established by divine providence, it

is not fit that you should enter into any other order with the
view of leading a more religious life, for God who is mutable
and eternal approveth not the inconstant heart; but wisheth
rather the good purpose, when once begun to be persevered into
the end of Life."
"How many good and great persons have pleased the Lord
of an earthly empire under the military guide and habit. How
many distinguished men, gathered together in Arms have bravely
fought in these our times in the cause of the Gospel of God,
and defence of the laws of our Father, and consecrating their
hands in the blood of the unbelievers in the Lord, have, after
their pains and toil in this worlds warfare, obtained the reward
of everlasting life. Do you therefore, both Knights and Serving
Brethren assiduously pay attention to your profession, and in
accordance with the saying of the Apostle 'Let each one of you
steadfastly remain in the Vocation to which you have been
called'. We therefore ordain that when your brethren have
once taken the vows and have been received in your Sacred Col-
lege and have taken upon themselves, your warfare and the
habit of your Religion, they shall no longer have the power of
returning again to the world nor can they after they have once
made profession abjure the Cross and habit of your religion
with the view of entering another Convent of stricter or more
lax discipline without the consent of the Brethren or Master,
or of him whom the Master hath set in authority over them.
Nor shall any ecclesiastic or secular person be permitted to re-
ceive or retain them."
Mareschal—It is proper also that I should now give you some ac-
count of the perils to which in former times the Knights were
subjected, as the irrevocable Vow which you will take, binds
you to follow their glorious steps and unshaken fidelity, should
you ever be placed in similar circumstances. As a Novice you
have already been informed of the history and nature of the
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 K N I G H T S OF THE T E M P L E

Society in its earlier stages. You have yet to learn the direful
catastrophe which befell it about two centuries after its forma-
tion in Palestine. During this period the Order had flourished
greatly and been of essential service to the cause of religion;
yet strange to say their overthrow was to be effected by mere
men, professing the same faith, but actuated by the base motive
of possessing themselves of the treasures and lands of the Order.
To effect this Philip the Fair, King of France, and Pope Clement
the Fifth in the year 1307 entered into an unholy league binding
themselves to destroy the illustrious Order. On the night of the
10th of October of that year when the Grand Master and Knights
were reposing in confidence in the Christian capital of Paris,
Philip with his Armed Satellites, seized them in their house of
the Temple there, and ere break of day the whole knights through-
out the Provinces of France were arrested and thrown into prison.
An Act of Accusation was soon after presented against them in
which the Brethren were designated as ravenous wolves, perjurers,
idolaters, and in general as the vilest of men. The astonished
and unoffending Warriors of the Cross protested their innocence,
dared their enemies to the proof and asserted the integrity of
their Order. But their doom was predetermined. Many were
put to the torture to force them to confess crimes of which they
were innocent and those who survived the rack were condemned
to pine in prison for years without aid in their cause and with
scarcely sufficient sustenance to support existence. At length
they were led out in bands, at one time fifty together, and were
burned to death upon faggots. Jacques de Molay, their illus-
trious Grand Master, together with four of his Preceptors, were
the last victims of this relentless persecution. After remaining
nearly seven years in prison these illustrious brethren, were on
the llth of March 1314 led out for execution before the Cathe-
dral of Paris, and after the decree and sentence of the bloody
Philip, were burned alive, before the assembled citizens, the
glorious martyrs of a glorious Order. All over Europe the same
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persecution took place, with more or less barbarity, and although

Edward, who was then in possession of a great part of Scotland,
did not attempt to perpetrate any cruelties of the kind there,
owing to the advance of Bruce and his Army by whom the
Templars were protected, yet even in Scotland the Order was
ultimately stripped of its privileges and possessions.
Preceptor—The physical hardships to which the Order has been
subjected, are thus hard enough to appall the stoutest, but our
moral regime will be found by you to be harder still. Wishes
which before you indulged in without restraint, will now be
curbed and controlled, and what once might have appeared to
you as a very venial fault, will be considered and treated as of
serious magnitude. Poverty, chastity, and obedience were the
three task masters to whose uncompromising and ungrateful
sway our predecessors whole existence were subjected. Although
these portions of your vow are not now understood as in the
days of our predecessors of worthy memory in an unqualified
and actual sense, their interpretation by us is sufficient to require
of you the exercise of fortitude and self-denial. Before, there-
fore, proceeding further look upon the Holy Gospels and say,
if you are ready to follow out your profession in the face of all
difficulties and discouragements? (On the Novice assenting)
Preceptor—As both we and you might suffer inconvenience from
what you have perhaps concealed from us, I call upon you to
answer truly to the questions we shall put to you, for if you
deceive us on any point, you may be expelled the Order, from
which God keep you.
Preceptor—Have you made any simoniacal contract with a Templar
or any other for admission as a Knight?
Novice—None, Venerable Preceptor.
Preceptor—Do you belong to any Society determined on injuring
the Order?
Novice—No, Venerable Preceptor.
Preceptor—Do you solemnly promise never to withdraw from the
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 K N I G H T S O F T H E T E M P L E

Order or to join any Society to its prejudice or injury?

Novice—I do, Venerable Preceptor.
Preceptor—Now, beloved Brother, attend strictly to what we shall
say to you.
Do you solemnly promise to be all your life long obedient
to the Master of the Temple, and to the Preceptor and Knights
who shall be set over you?
Novice—Yea, Venerable Preceptor, with the help of God.
Preceptor—Do you promise with the assistance of God to live
chastely, as becometh a Christian?
Novice—Yea, Venerable Preceptor, with the help of God.
Preceptor—Do you solemnly promise to observe of our Order, both
those which are already in use, and those which the Master and,
Knights may add?
Novice—Yea, Venerable Preceptor, with the help of God.
Preceptor—Do you promise never to hold this Order for stronger
or weaker, for better or worse, than with the permission of the
Master or of the Chapter which has the Authority?
Novice—Yea, Venerable Preceptor, with the help of God.
Preceptor—Do you promise never to be present when a Christian
is unjustly and unlawfully despoiled of his heritage, and that
you will never by counsel or by act take part therein?
Novice—Yea, Venerable Preceptor, with the help of God.
Preceptor—Beloved Brother, having so far publicly declared your
intention, with God's assistance to act up to the rules and pre-
cepts of our Sacred Order, I shall now administer to you the
vow of Profession.
Good and Noble Brethren, let us pray God to grant to the
Brother before us, the grace of fidelity and perseverance in ful-
filment of the vow he is about to take, that he may ever remain
amongst us, a true and faithful Soldier of the Cross.
Chaplain—Omnipotens et sempiterne Deus miserere famuli tui de
procellis hujus saeculi laquieaque Diaboli fugientis et derige eum
secundum elementiam tuam per Dominum Nostrum Jesum Chris-
tum.—Amen.
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 C O L L E C T A N E A

The Novice on bended knees with his hands joined, the Gos-
pels before him, and the Cross thereon takes the following vow,
which is read by the Preceptor—
VOW OF PROFESSION
Preceptor—In Nomine Dei, Patris et Filiae et Spiritus Sancti Ego.
Ordinis Templis Mititiae memetipsum ad praeueus et in nevum
devobere libere solemniterque profiteer.
Quo voto firman et non quassibilem Edico Voluntatem.
Ab ordine me nunquam alienandi Prosperegrince tuendi etc.
Asin VoW—
Chaplain—We acknowledge you as the servant of the poor and
sick, and as having consecrated yourself to the defense of the
Catholic Church.
Novice—I acknowledge myself as such.
(The Novice then rises, kisses the Gospels, places them on
the Altar and brings them back to the Chaplain or Preceptor, in
token of perfect Obedience)
Preceptor—Have you already received from any secular knight,
prince, or sovereign, the honor of Knighthood?
Novice—I have not (or "I have" as the case may be).
(The Novice then approaches and kneels on his right knee)
Preceptor (Laying the flat of his Sword three times on the Novice's
shoulder)—In the Name of the Most Glorious and ever Blessed
Trinity I dub thee Knight. Be faithful, bold and vigilant in the
service of God, and for the honor of Knighthood. Rise Sir
A.B., Brother affix the Golden Spur, the emblem of Knighthood.
(Should the Novice have already received the accolade of
Knighthood what precedes is omitted).
Chaplain—Take this taper (presenting the Novice with a lighted
taper) the emblem of faith and with it the grace of the Holy
Spirit. Go and listen.
(The Novice is placed kneeling on a cushion during the fol-
lowing by Chaplain and Choir)
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 K N I G H T S OF THE T E M P L E

Chaplain—Thou hast showered down thy mercy upon us, oh God,

in the midst of Thy temple.
The Lord, he is great, he is worthy, to be praised in the city
of God. Even upon his Holy Hill.
Behold how good and joyful a thing it is for Brethren to dwell
together in Unity.
Glory be to the Father and to the Son and to the Holy Ghost.
As it was in the beginning, is now, and ever shall be, world
without end. Amen.
Lord have mercy upon us—
Christ have mercy upon us.
Lord have mercy upon us.
Christ have mercy upon us.
Christ hear us, Christ graciously hear us.
Our Father, which art in Heaven, Hallowed be Thy Name.
Thy Kingdom come, Thy will be done on earth as it is in Heaven.
Give us this day our daily bread and forgive us our trespasses, as
we forgive them that trespass against us, and lead us not into
temptation but deliver us from evil, for Thine is the Kingdom,
and the power and the glory for ever and ever. Amen.
Chaplain—Save thy servant, oh God, who putteth his trust in Thee.
Send him help from Thy Holy Place and from Sion.
Defend him and let the enemy have no advantage over him.
Nor the wicked one approach to hurt him.
Be unto him oh Lord a strong power from the face of his enemy.
And from them that persecute him.
Lord hear our prayers and let our cry come unto thee.
The Lord be with you
And with thy Spirit. Amen.
Let us pray
Oh God who convertest the wicked and desireth not the
death of a sinner, we most humbly beseech Thy Divine Majesty t<»
send the assistance of Thy heavenly Grace upon this Thy servant
who putteth his trust only in Thy Mercy—preserve him with Thy
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 C O L L E C T A N E A

continued help that he may always serve Thee truly and never be
led astray by temptation, through Jesus Christ, our Lord. Amen.
Let us pray.
Almighty and everlasting God, Who alone workest great mar-
vels, send down upon A.B., Thy servant, the healthful spirit of
Thy Grace—and that he may truly please Thee pour upon him the
continual dew of Thy blessing through Jesus Christ, our Lord. Amen.
Let us pray.
The Lord receive thee into the number of the Faithful and
whilst we, His unworthy servants, receive thee with our prayer,
grant thee His Grace to do well with the will to persevere therein
and bring thee to the happiness of eternal life that as brotherly
love has united us on earth the goodness of God which invigorates
that love may unite us in Heaven with His faithful servants. Grant
this, oh Lord, through the merits of our Lord Jesus Christ who
Irveth and reigneth with Thee and the Holy Christ, ever one God,
world without end. Amen.
(All Novices withdraw). The Novice here rises and places
his taper on the altar. He is then conducted to a seat facing the
altar (or Preceptor) preparatory to signing the Vow of Profession.
Preceptor—I must now recall to your recollection that part of your
vow in which you declared yourself ready to subscribe it with
your blood. This was formerly obtained from an incision in the
left arm made in the form of a Cross which served as a per-
petual mark to indicate the Knights of the Temple. I am not
now about to put you to such a proof of your zeal and obedience,
but it is my duty to ask you to complete your profession by draw-
ing from any part of your left arm as may cause you least incon-
venience as much blood as will suffice for your signing your
name on the roll of the Order.
(Novices may be recalled. The Novice then signs his name
as directed. He is then conducted towards the lowest step of the
Altar and kneels. On the Altar are deposited the covered emblems
of Mortality.)
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 K N I G H T S OF THE T E M P L E

Prior—Raise that covering Brother. You have now before you

the earthly remains of Man. Learn humility therefrom and con-
sider the perishable nature of your mortal frame. Is it not writ-
ten—
Dust thou art and shall to dust return.
But in that Cross surrounded by the
Twelve lights behold the emblem of
Your Saviour and the Twelve Apostles.
By the former are commemorated the perils and hardships to
which our Brethren of old were subjeaed and which you, in your
passage from life to death, must pass through, by the latter, that
new life which you may attain by believing on him and that faith
which like the Apostles you now undertake to maintain.
Chaplain—Complete your profession by repeating after me.
"As the Traitor Judas was erased from among the number of
the Apostles so may my light be thus extinguished if I ever prove
unfaithful to my vow or the cause of the Cross which I have now
espoused.
(Novices may he recalled. The Preceptor advances to the
altar, takes the Mantle of the Order in his hand and shewing the
Red Cross thereon says'.)
Preceptor—Do you believe, my brother, that this is the Symbol of
that Holy Cross to which Jesus Christ was fastened, and on
which he died for the redemption of our sins ?
Novice—Yea, Venerable Preceptor. I do verily believe it.
Preceptor—It is also the Sign of our Order, which we command
you constantly to wear.
(The Novice kisses the Cross on the mantle and the Preceptor
then throws it over his left shoulder only, so that the Cross lies
on his breast and says:)
Preceptor—Take this Sign in the name of the Holy Trinity, for
the increase of faith, the defense of the Christian name and for
the service of the poor. We place this Cross upon your breast,
my brother, that you may love it with all your heart, and may
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 C O L L E C T A N E A

your right hand ever fight in its defense and for its preservation.
Should it ever happen that in combating for Jesus Christ against
the enemies of the Faith, you should retreat, desert the Standard
of the Cross, and take to flight in so just a war, you will be stripped
of the truly holy sign, according to the Statutes and customs of
the Order, as having broken the vow you have just taken, and
be cast off from our Body as an unsound and corrupt member.
(The Preceptor then throws the remainder of the mantle over
the right shoulder of the Novice and fastens it round his neck by
the Cord saying:)
Preceptor—Receive the Yoke of the Lord, for it is easy and light,
and you shall find rest for your Soul. I bestow upon you the
Coif of our Order (placing the hood over the Novice s head)
and admit you to the Fellowship of the Soldiery of Christ with
a kiss.
Novice—Amen (or) So be it.
Preceptor—Accept this ring in the name of the Holy Trinity as
the Sign of Faith and of your Union with the Holy Knighthood
of Christ (put the ring on the Novice's right hand)
Chaplain—Take this Rosary in the name of the Father, Son, and
Holy Ghost, and may it ever remind you of the duties imposed
upon: To strive for the increases of our Holy Religion, for the
prosperity of The Most Eminent Lord, the Grand Master, and
the Brother Knights and other members of our Sacred Order
and for victory over the persecutors of the Church of God. Offer
then your Soul to God and your body to perform the fatiguing
offices of this life in the service of our Lord, Jesus Christ, and
God grant you His Grace so to do. The unity and purity of this
Rosary implies that a good Knight ought to be pure of heart,
free from all vice, and above all things honest, since honesty is
ever accompanied by the virtues of prudence, justice, courage,
and temperance. Awake then, my Brother, do not slumber when
attacked by vicious inclinations, but be vigilant in the Faith of
Jesus Christ to obtain a good anj worthy reputation.
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 K N I G H T S OF THE T E M P L E

Preceptor—Gird on the Sword. (This being done)

Preceptor—You are girt with the Sword of our Order and may it
always in your hands prevail against the enemies of the Cross.
(The Preceptor then desires two of the Senior Knights whom
he may select to join him at the Altar. The Prior or Preceptor, along
with the two Knights whom he has summoned then place their
hands on the head of the Novice, who continues kneeling before
them and says:)
Preceptor—In the name of the Holy and Undivided Trinity I con-
secrate and dedicate you now and for ever to the service of the
Temple and in the name of the Grand Master and Brethren of
the Order I create you a Knight of the Temple of Solomon, a
member of the Fellow Soldiery of Christ.
Preceptor—We assure you of bread and water and the poor cloth-
ing of the Order and labor and toil now.
(Bread and water is then offered to the new Knight. The
Preceptor then raises and embraces the new Knight and desiring
him to take his place among the Brethren says:)
Preceptor—Let us listen. Good and Noble Brethren to the ex-
hortation of our benefactor Alexander, Bishop, and Servant of
the Servants of God.
Chaplain—Every good and perfect reward cometh from above
descending from the Father of Light with whom there is no
change nor shadow of turning. Therefore, beloved Children
in the Lord, we praise the Almighty God in respect of your Holy
Fraternity since your Religion and venerated institution are cele-
brated throughout the entire world. For although by nature ye
are children of wrath, and slaves to the pleasures of this life,
yet by a favouring Grace ye have not remained deaf hearers of
the Gospel, but throwing aside all earthy pomps and enjoyments
and rejecting the broad road which leadeth unto death ye have
humbly chosen the arduous path to everlasting life. Faithfully
fulfilling the character of Soldiery of the Lord, ye constantly
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 COLLECTANEA

carry upon your breasts the Sign of the life-giving Cross. More-
over, like true Israelites, and most instructed fighters of the
Divine Battle inflamed with true Charity, ye fulfill by your works
the word of the Gospel which saith "Greater love hath no Man
than this that a Man lay down his life for his friends;" ye in
no wise fear to lay down your lives for your brethren and to
defend them from the inroad of the pagans; and ye may well
be termed holy warriors, since ye have been appointed by the
Lord defenders of the Catholic Church and Combatants of the
enemies of Christ.
PSALMUS 67
Deus misereratur nostri et benedicat nobis illuminet vultum
suum super nos et misereratur nostri.
2. Ut cognoscamus in terra viam tuum in omnibus gentibus
salutare tuum.
3. Confiteantur tibi populi Deus. Confiteantur tibi populi
omnes.
4. Laetentur et exulteut gentes quoniam judicas populos in
aequitate et gentes in tena dirigis.
5. Confiteantur tibi populi Deus confiteantru tibi populi omnes.
6. Terra dedit fructum suum Benedicat nos Deus Deus noster.
7. Benedicat nos Deus; et metuant euna omnes fines terrae.
(The Chaplain now intones the 133^ Psalm which is sung by
the choir. If there be no Choir, then the Chaplains recite it be-
tween them.)
PSALMUS 133
Chaplain—Ecce quam bonum, et quam jucundum habitare fratres
in unum.
2. Sicut unguentum in Capite, quad descendit in barbam,
barbam Aaron Quod descendit in oram vestimenti eus.
3. Sicut ros Harmon qui descendit in montem Sion luoniam
illic mandavit Dominus benedictionem, et vitam usque in saeculum.
Glorio Patri et Filio et Spiritu Sancto Sicut erat in principio,
et nunc et semper, in saecula saeculorum. Amen.
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 K N I G H T S OF THE T E M P L E

OREMUS
DIES PENTECOSTES
COLLECTA
'Deus qui (quasi hoc tempore) fidelis populi tui corda docuisti,
Sancti Spiritus tui lumine in eos immisso; da nobis per eundern
Spiritum, in omnibus reaa sapere, et in ejus Sancta consolatione
semper laetari, per merita Jesu Christim, Servatoris nostri—qui
vivit et regnat tecum, in unitate ejusdem Spiritus, unus Deus, in
saecula saeculorum. Amen.
Preceptor—Good and Noble Brethren, we may now dose our
Chapter, for praise be to God, all is well and may God grant
that it may so continue, and goodness be every day increased.
Chaplain—Noctem quietam et finem perfectum, Concedat nobis
Dominus Omnipoteus. Amen.
The 13 Chapter of Mark.
From the 33rd verse to the end.
Chaplain—Dominus Vobiscum
Et cum Spiritu tuo.
Benedicamus Domino
Deo Gratias.
Chaplain—Benedicat et custodiat nos Omnipoteus et miserecors
Dominus, Pater et Filius et Spiritus Sanctus. Amen.
Preceptor—In the name of the Holy Trinity, I adjourn this Chapter
until such time as I shall again summon you.

155
 The Roman Catholic and Aristocratic
Order of
ST. JOHN OF JERUSALEM or MALTA
Extract from the Ritual of profession of the Knights and Re-
ligious Ladies and the reception of "Donats" of the Sacred, Military
and Religious Order of St. John of Jerusalem or of Malta, with a
preface by George Bowyer M. P., K. T.
PREFACE
The Sacred, Military and Religious Order of St. John, otherwise
known under the names of Knights Hospitallers, Knights of Rhodes
and Knights of Malta.
It is a mistake to suppose that the order is now being revived,
for it has never ceased to exist. The following is the list of Grand
Masters from Thompesch under whose reign the Order lost Malta'
by the capitulation of June 12, 1798 to the present Lt. Grand
Master, Count Coleredo.
69. Ferdinand de Thompesch 1797
70. Emperor Paul of Russia 1798
71. Molle Count Solukoff 1801
72. John de Fomasi 1804
73. Baillie de Guona 1822
74. Baillie de Centelles 1827
75. Baillie de Candide .1836
76. Baillie Count Colleredo 1847
Notwithstanding the loss of Malta, the Supreme Executive
authority of the Order continued according to the Statues vested in
the Grand Masters, and the Sacred Council of the Order.
In 1814 a commission of the Langues of Province, Auvergne
and France was constituted at Paris with faculties from the Grand
Mastership and Sacred Council (as appears from the Bull regis-
tered in the Chancery of the Order at Rome) to administer the
affairs of those three langues. It was presided over by Bailie de
Cluguy and then by Prince Camille de Rohan, Grand Prior of Ac-
156
 ROMAN CATHOLIC ORDER OF ST. JOHN

quitance. This commission at first did many things for the benefit
of the Order, but afterwards the Prince de Rohan having died and
the other surviving chiefs of the commission having become old
and incapable, its affairs fell into the hands of an unprincipled
secretary and his associates who embezzled money and sold crosses
and forged documents and in other ways made a most illegal and
dishonest use of the authority of the commission and even usurped
power belonging to the Grand Master and Sacred Council, the only
Supreme Executive authority of the Order.
It has been stated, (we know not how truly) that three dif-
ferent instruments were given under colors of the authority of the
commission bearing dates respectively the 14th of June 1826, 24th
August and 15th October 1827, purporting to establish the extinct
•r dormant Langue of England. It has been alleged that the objects
of those instruments were carried into execution by duers act be-
tween 1826 and 1831.
In the year 1825 the scandalous and illegal preceedings above
referred to were made known to the Grand Masters, and Sacred
Council which then recalled and annulled the facilities of the com-
mission of Paris and declared void and protested against its acts
and proceedings. Thus ended the unfortunate Paris commission.
But the Secretary and some of his associates contemptuously set the
authority of the order at defiance, declared themselves a permanent
chapter and among other things executed the instruments above
referred to. If such instruments exist and are not fictitious and
were erected before the faculties of the commission they must still
be null and void, because the faculties under which the commission
sat and acted gave no powers except for the affairs of the three
Langues of Provence, Auvergne and France. The commission had
no power regarding England and the revival of an extinct Langue
was an act which could only be executed by the authority of the
Grand Mastership and Sacred Council, the Supreme Executive of
the Order. Moreover at the time when these instruments were said
to have been executed the faculties had been withdrawn from the
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 C O L L E C T A N E A

commission by the same authority by whom they had been granted.

The Grand Mastership and Sacred Council have now for many
years been settled at Rome where the order has a Palace called
Palazzo de Malta in the via Consotte near the Piazza de Sporga.
The Order has ever preserved its independent and European char-
acter. It belongs exclusively to no country and no Prince or Poten-
tate can create a Knight of the Sacred, Religious and Military
Order of St. John of Jerusalem,
Thus the order has its minutes at the Court of Vienna as a
Sovereign Order. It is true that the crowns of Russia, Spain, and
Prussia give the cross of St. John as a decoration, but those who
receive that decoration are not members of the Order.
Russia has usurped the power of giving the Cross on account
of the Grand Mastership of the Emperor Paul who founded a
Great Priory of Russia. Spain has prostituted the Cross of St.
John, which under the ministry of Exparero was declared a Royal
Order, to avenge the rejection of a candidate proposed to the
Sacred Council by that minister. In Prussia the Grand Priory of
Brandenburg was seized by the crown, at the time of the change
of religion, and constituted as a Protestant Order separate from the
Sacred Order of St. John and the Priory of Brandenburgh was
formally abolished in 1811. In 1812 the Royal Prussian Order of
St. John received the New Cross and all the old Prussian Knights
of St. John received the new cross.
The Grand Prior is now appointed by the King and is always
a Prince of the Prussian Royal family. They are a separate branch
from the parent stem and no longer forming a part of the Order.
The very facts that the Prussian Knights are a Royal Order and
that the cross is given by the authority of the crown, are contrary
to the most fundamental principles of the Order of St. John of
Jerusalem, which is essentially independent and sovereign. Besides
the Order is necessarily and essentially a Roman Catholic Religious
Monastic Order, whereas the Prussian Knights are required to be
Protestants. And here it may be necessary to explain that even the
158
 ROMAN CATHOLIC ORDER OF ST. JOHN

Pope does not create Knights of St. John, the power of creating
them resides solely in the Order itself, the supreme authority of
which accidentally resides at Rome but which belongs to no state
or country in particular. By a rescript of the "Cardinal Antonelli",
Secretary of State dated July 3, 1858 the approbation of the Pope
was given to the proposal to found a Hospital and House for Pil-
grims at Jerusalem with a Noviate of the Order. Hopes are en-
tertained that ere long there will exist in London a Hospital under
the management of the Order of Hospitallers, the Knights of St.
John.
Of the different degrees or sorts of persons who belong to
the Order:
The Knights of Justice, who are the real effective members of
the Order. They must be unmarried and if they marry they lose
their rank and must be content with the Cross of Devotion. Those
among them who have taken the Monastic vows are called Professed
Knights and these are properly and strictly called Brethren. Fratres
Friars and they alone are capable of holding certain high dignitaries
in the Order.
The vows are the usual vows of regulars, that is to say Chas-
tity, Obedience and Poverty. But by the brief "Militarem Ordinem
Equitum" of the present people the Knights of St. John are not
allowed to take the Solemn vow until two years after they have
taken the simple vow. These simple vows are only for a year, but
may be renewed at the end of that time, unless the Knight prefers
to return to the secular life in which case he is of course at liberty
to marry.
No one can be a Knight of Justice without giving proof of
being descended of gentle blood, with unblemished pedigree for
200 years, not only in paternal, but also in the maternal line as
well as in those of paternal and maternal grandparents.
Knights of Devotion are a sort of honorary members of the
Orders. They wear the cross and uniform, but incur no obligations
nor liability, are considered as Brethren by the Knights of Justice
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 COLLECTANEA

though they cannot take the vows. They are required to prove
gentle and unblemished descent for 200 years only in the paternal
line. They may marry and the cross is given to married persons.
The Knights of Devotion wear the uniform with blackfacing.
Donati or Confratres are a distinct class. The upper limb of
their cross is gold and is called a half cross. They are not Knights,
but must be well born and especially not of Jewish or Moham-
medan origin, nor have exercised any mechanical or inferior art
or occupation. He is called "Confrere" as being a member of the
confraternity of Donats.
The Donats are also called in the Statute "Fratre de Stagio or
Fratelli de Staggis". The Donati wear the uniform of the Order
with "Green facings". The Clergy of the Order are of two classes
i.e. Conventional Priests or Brother Chaplains, and second, PriestSi
of Obedience.
The first are those attached to the convent of the Order and
the second are religious chaplains, attached to some church of the
Order, under a Bailiff, a Priour, or a Commander. Both classes take
the vows and wear the habit. They are not required to prove
nobility of blood, but they must be born in lawful marriage of
honorable parents and they must have lived (as well as their Father
and Mother) in the exercise of some liberal occupation or mode of
life and must never have been engaged in any mechanical arts or
low occupation. In these qualifications they resemble the "Donati"
and serving brothers-at-arms or servants at arms.
There were formerly religious ladies of the Order of St. John
of Jerusalem who had houses in France, Italy, and Spain. There
are now no longer any nuns of the Order, but the remembrance of
the religious ladies of the Order of St. John is kept up, by the custom
of giving the cross to illustrious and noble ladies in a secular state.
They wear the cross in white enamel or diamonds. They are subject
to no especial obligations but are recommended to set an edifying
example by their domestic virtues and piety. The Cross of the Order
is worn by knights either professed or not, or by ladies, must never
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 ROMAN CATHOLIC ORDER OF ST. JOHN

be considered a decoration, like the badges of other orders given

by Princes and Ministers. It no doubt partakes of the nature of a
decoration, but its chief characteristics are that it is the badge of
a Roman Catholic Religious Order imposing duties or obligations
on those who wear it and both binding and encouraging them to
a strict observance of the rules and principles of the Christian
Religion.
The Order of the Holy Sepulchre is one of the titles of the
Grand Master of the Order of St. John of Jerusalem. "Sancti
Sepulchri Dominici humilis Magister." The reason for this is that
the Sacred Military Order of the Knights of the Holy Sepulchre
was united to those of St. John of Jerusalem by Pope Innocent VIII
in the year 1484.
The canons of the Holy Sepulchre were from the beginning
intimately connected with the Knights and Hospitallers or Knights
of St. John. There were also canonesses of the Holy Sepulchre, a
very ancient Order. Baldwin, first Christian King of Jerusalem,
made the regular canons of the Holy Sepulchre, "Knights" for
the defense of that Holy place and this Order had for its badge the
double red cross.
It was afterwards united to the Order of St. John, then resid-
ing in Rhodes, by Pope Innocent VII. A community of this vener-
able and illustrious Order exists in England and is established at
New Hall in Essex. They are religious canonesses. See a book en-
titled "A Short History of the Order of the Holy Sepulchre" with
an account of the English community of that Order established at
New Hall, Essex, England.

161
NOTES ON THE ORDER OF THE PALM AND SHELL
In Miscellanea, official organ of the Allied Masonic Degrees
of the U. S. A., Volume I, 1935, pages 161-189 and 193-202,
Dr. William Leon Cummings gave a sketch of "Tamar—The
Masonic Order of the Palm Tree", second edition, 1873, by Robert
Morris, LL.D., and "The Order of the Palm and Shell", 1879 by
Rev. Henry R. Coleman.
In COLLECTANEA, Volume IV, 1947-50, pages 39-52, we
printed the ritual of The Oriental Order of the Palm and Shell.
Grand College has secured a photograph of the diploma or
certificate of this latter Order which is reproduced herewith.
Through the courtesy of Bro. Glen C Gartley of Winchester,
Indiana, we have received an actual certificate, that of Steven
Clevenger of Winchester, Indiana.
The Diploma received from Brother Gartley was a later issue
and showed the following Officers: F. F. Oddi, Egypt, Supreme
Chief; H. R. Coleman, Supreme Chancellor; Henry R. Coleman,
Louisville, Ky., U.S.A., Associate Supreme Chief for the United
States; Thomas Bowman Whytehead, York, Associate Supreme
Chief for England and Ireland; Robert S. Brown, Edinburgh, As-
sociate Supreme Chief for Scotland; Rolla Floyd, Joppa, Associate
Supreme Chief for Syria; Ferdinand F. Oddi, 33°, Cairo, Associate
Supreme Chief of Egypt; Constantine G. Carrer, Smyrna, Asso-
ciate Supreme Chief for Asia Minor.
Rob Morris told about the Palm Tree organization in his volume
Freemasonry in the Holy Land, 1868. He stated that 2,782 per-
sons contributed $9,631 toward his trip to Jerusalem and each
was made a member of this Palm Order.
Later the Rev. Henry R. Coleman, native of Kentucky as was
Morris, fell heir to the group, which he used as a basis on which
to form the Palm and Shell organization, of which he took the
office of Supreme Chancellor.
Each member of the revised Order was given a portion of
land in Palestine (appropriated in the mind of Coleman without
deed, no doubt.) The numbers on the certificate—like 99.955, were
162
 , amlvndtf «. /bi« B^tcmHoni of &arinj,

*» ttartf of Hat 'SHptotna,

IJffiOCTED /»/o «< mijOtlM of Moail Jtorat til Ou <hli ami audit
I/a ConHtOaimi MiatM in I/it &MH.
<Jn aamiHaf Mil atahai ffrimaUit h Ikt tenon of a
amfilt taulion lia!. tteu nrrtaej. Sin tMmt frnlr of amudat tit
ttal /nut. Sin KMimanicalioHi ofllit douthmH Botiitr luat ten glim In* at of
ttgM. Jin aft/Hojiviall allotment of tjtritj Soil tei tarn aHigtitd *«w at out who
Aaf U,, follUudi to maa/oii, and «it i/Jtit to jollify ikt fuMOmn.
food tf at falm «md §^cll art aHimt Oat in lai Jntrurtion cut JtvttMl
&aa> ii tauai/y ia&knd anil taa&taitJ, J/o^Hal^/ 6 /Xotiotid, M>

JiUtoltm a />K/>. ^n fuH KMfUtmt of tit Inilli of »*• iMaK**i,

ComplUm
On S^Mm eitaietUor, ami Ut &rtal dtat of Mi fukr H oHknW/ and ai a
Sink in Hit Sarrrt ttum <*comfaM*f «. fhtt, m tonmmd Hit ttanr lurtof
to Hit holfiUaUU of alt ?Ujtim J>mjM>, anatt MojuHhii of Ot John,
tf land a tta, tt maf Irani or

ROBERT P. GIBSON, M.D., New York,

amfuu &nrn»t tfliri fn I* UHfut »um.
W. HYDE PULLEN. 33". London,
m tnUU.
ROBERT S. BROWN, Edinburgh,
Mudw inam «M Mr smuu.
ROLLA FLOYD. Joppa,
EDWARD T. ROGERS, Cairo,
 COLLECTANEA

the positions of the land on a map in the office of the Supreme

Chancellor.
Coleman was a paralytic in the old Masonic Home in Shelby-
ville, Kentucky. He conferred his Order on various visitors in-
cluding W. H. McDonald, then Editor of the Masonic Home Journal
of Kentucky. When Coleman died in 1924, he left the properties
and leadership of the Order to McDonald, who died on March
31, 1925. The latter left his rights (?) in the Order to a member
in Atlanta, Georgia, who has not been identified.
The Palm and Shell members were given a shell as a token.
Actually it was a small scallop shell and was supposed to have
come from the coast of Joppa. Specimens of the shells are to be
found in the collections of most of the Masonic museums.
As these certificates rarely come to light we are reproducing one
herewith for a permanent record.
H. V. B. VOORHIS

164
 CAGLIOSTRO'S EGYPTIAN RITE
FOREWORD
The ritual of Egyptian Masonry was the work of the Compte
de Cagliostro, about whom much has been written. Whether
Cagliostro was a charlatan or not seems to be a moot question,
but the following ritual has much of interest.
The translation was made from a French copy printed in 1948
at Nice, France by "Les Cahiers Astrologiques". The printed copy
is said to be from a handwritten copy made in 1845 from the orig-
inal.
APPRENTICE DEGREE
RECEPTION OF APPRENTICES OF THE EGYPTIAN LODGE
PREPARATION OF THE LODGE
The Lodge should be decorated with a canopy of sky blue and
white, without gilding.
Above the head of the Venerable, a radiant triangle with the
name of Jehovah (the whole embroidered on blue silk).
The throne of the Venerable is elevated three steps.
The Altar is in front of the throne. On the altar is a brasier,
with an alcohol sponge.
To the right of the throne is the sun, to the left the moon.
The Treasurer should provide himself with a habit "talare",
a white sash for fastening it and two pairs of gloves, one for a
man, the other for a woman.
THE BACKDROP OR CURTAIN OF THE LODGE
On the curtain should be painted the entrance of a temple,
with seven steps; the entrance adorned with a curtain bearing an
inscription to the right of "arcanum magnum", to the left, "gemma
secretorum".
In front of the entrance is represented a master with a red sash,
green frock-coat, tawny vest, breeches and stockings and hussar
boots. The master should be standing to the right of the temple
with the index finger of his left hand on his lips and in his right
165
 COLLECTANEA

hand a sword with which he threatens a sleeping Mercury who is

placed to the left of the entrance. Over the head of Mercury are
engraved these two words "Pierre Brute" (rough ashlar). The
board should be lighted by seven candles, three at one side, three
at the other and one in the middle.
THE ATTIRE OF THE VENERABLE
The Venerable should be clothed in a white tolare, fastened by
a cincture of sky blue moire; he should wear a stole of blue moire
bordered by narrow gold lace, with the seal of the founder em-
broidered in spangles of gold on each end. Each extremity of the
stole is fringed in gold; he wears the stole which is fastened at the
bottom with the right over the left, afer the manner of a deacon;
he wears the red sash of master over this. He should have a sword
in his hand.
CHAMBER OF REFLECTION
This room should have the form and decoration of a grotto;
it should not be illuminated except by a lamp suspended in the
middle.
The curtain of this chamber should be transparent. It should
have in its center a large pyramid, at the base of which should be
seen a cave. Near this cave should be represented Time, in the
form of an old man, having an hour glass on his head, a scythe in
his left hand and two large wings on his shoulders; his eyes should
be fixed on the entrance to the cave, his attitude and face showing
terror and fear. To the right should be painted the horn of plenty,
to the left some chains, a serpent and some philosophical instru-
ments.
The candidate (recipient) should be enclosed in this chamber
for about an hour. When he is ready to enter, the inspector of the
lodge with two assistants goes to prepare him. The inspector with-
out saying anything, should commence to untie his hair, to remove
his clothes, to order him to take off his shoes and stockings and to
get rid of all metallic substances. He should at once give him a
lecture appropriate to the circumstances and form of the curtain
166
 CAGLIOSTRO'S EGYPTIAN RITE

of that chamber, after which he should make the candidate aware

that the philosophical route is painful and full of dangers and tor-
ments ; he should inquire of the candidate whether he has definitely
decided to enter into the same mysteries and to prefer over the
honors, the ease and riches of worldly life, rather the labor, perils
and the lessons of nature. If he persists in his intention, the in-
spector should take him by the hand and conduct him to the door
of the lodge. He should knock seven times. To the question which
will be put to him he will answer: "It is a mason, who having
passed all the degrees of ordinary masonry presenrs himself to be
initiated in the true Egyptian Masonry." The door is then opened.
The Venerable should order the "terrible" brother to request
of the inspector a note with his age, place of birth, the name,
surname and qualifications of the candidate and those of his spon-
sor. The "terrible" brother, opening the door, takes the paper
from the hands of the inspector and brusquely closes the door,
which is not opened again, until the Venerable shall order it opened
for the candidate to enter. The "terrible" brother should give the
note to the Venerable.
OPENING OF THE LODGE
The Venerable having taken his place, strict silence should be
observed. Blowing one's nose is forbidden as is also, for very good
reason, conversation.
When the Venerable rises, all rise at the same time. He should
have a sword in the right hand, and should never lay it aside while
he is speaking. He should say: "Come to order, my brothers. In
the name of the Great God, let us open the lodge according to the
ritual and constitutions of G.C. ( 2 ), our founder."
He should descend from his throne, and at seven steps from
the bottom step, he should turn toward the triangle and say:
"My brothers, prostrate yourselves, even as I, to pray Deity
to protect and assist me in the labors we will undertake."
The prayer inside the lodge, being completed, the Venerable
raps on the floor with his right hand, to let all of the brothers know
167
 C O L L E C T A N E A

that they may rise. The Venerable having placed himself on his
throne, should request of all the assistants the names etc. of those
who have passed through all the grades of ordinary masonry and
request and solicit the benefit of being received and admitted into
the true Egyptian Masonry.
If any brother has anything against the candidate, he will be
obliged on his honor and on his conscience to mention it. The
grievance or motive should be discussed and the Venerable should
determine if the candidates should be admitted or rejected, but
should all give their consent for his reception, the Venerable shall
order the Inspector and two brothers to prepare and conduct him.
ENTRANCE OF THE CANDIDATE
The Venerable having ordered the candidate to enter, the
Inspector shall conduct him to the throne and cause him to kneel.
The Venerable rises and says: "Man, you have already been in-
formed that the aim of our labors is as well removed from frivolity
as that of masonry is from the real philosophical knowledge. All
of our operators, all of our mysteries, all of our steps have no other
motive but to glorify Deity and to penetrate the sanctuaries of
nature. These are not to be undertaken with levity but with resig-
nation, patience and the time set by the laws of our founder. You
will have the hope of seeing your labors crowned with the most
happy success. Before you can be consecrated to our Order and
recognized as one of our members, repeat after me, word for word,
the oath which I will exact of you in presence of the Name of
God and of all your brethren."
During the oath the alcohol on the altar is ignited and the
candidate placing his right hand over the flame, repeats the follow-
ing oath:
"I promise, I pledge, and I swear never to reveal the secrets
which will be communicated to me in this temple and to obey im-
plicitly my superiors."
The Venerable will have him invested with the tolare, girded
with the white sash and present to him two pairs of gloves, one
168
 CAGLIOSTRO'S EGYPTIAN RITE

pair for a man, one pair for a woman; and shall give him at the
same time a discourse on each of these things and then instruct
him in the signs and passwords contained in the catechism of the
degree.
He shall cause him to kneel again; strike him three times on
the shoulder with his sword and say to him:
"By the power which I receive from G.C(2), founder of our
order, and by the grace of God, I confer upon you the degree of
apprentice of true Egyptian Masonry, and constitute you a guardian
of the philosophical knowledge in which you will be caused to par-
ticipate."
The Venerable should then order the Inspector to conduct the
new brother to the place to which he is destined; should give to all
his assistants the sign to seat themselves; and shall give the cate-
chism to the Orator and charge him to give the lecture. When this
has been done, he should return the catechism which should never
leave his hands or be out of sight.
The Venerable rises from his throne, as do all the brothers,
and prostrates himself before the sacred name of Deity for his
blessing.
The Lodge will then be closed.
APPRENTICE CATECHISM OF THE EGYPTIAN LODGE
Q.—Are you an Egyptian Mason?
A.—Yes I am, with skill and without bias.
Q.—Whence came you?
A.—From the Far East.
Q.—What did you observe there?
A.—The great power of our founder.
Q.—What significance does it have for you?
A.—Knowledge of God and myself.
Q.—What was recommended to you before you departed?
A.—To take two routes, that of natural philosophy and that of
supernatural.
Q.—What does natural philosophy signify?
169
 COLLECTANEA

A.—The marriage of the sun and moon and knowledge of the

seven metals.
Q.—Was there indicated to you a sure route to attain that philoso-
phy?
A.—After I had been made acquainted with the seven metals, I
was told "Qui Aquoscit morte cognoscit artens"(8).
Q.—May I hope for the existence of sufficient courage to be able
to practice all the lights you possess?
A.—Yes, but it will require a heart right, just and beneficent, it
will be necessary to renounce all motives of vanity and curi-
osity, banish vice and confound incredulity.
Q.—Will these virtues suffice to attain to these sublime teachings?
A.—No, it will be necessary to be much loved and protected by
God; it will be necessary to be submissive and respectful to his
sovereignty; it will be necessary to cherish him always and to
retire at least three hours a day for meditation.
Q.—How should these three hours be employed?
A.—To penetrate the grandeur, wisdom and all the power of
Divinity; to compare ourselves with Him in our fervor; to re-
unite very intimately our physical and moral natures, by which
we are to be able to gain possession of the natural and super-
natural philosophies. (4)
Q.—But before we continue or talk, I will require that you give
me a proof and a sign which will serve to convince me that
you are really one of the children of the great founder of our
sublime lodge.
A.—I agree, but I will never give you my sign unless you first have
given me yours.
(Gives sign. It is bowing of the body, raising of the head,
opening the eyes wide, and in a strong voice, pronouncing the
word "Heloym". To respond to this sign, one stands with the
point of the left foot on floor and the right foot to the rear and
raised, having the body bowed, the head raised majestically and
the two arms extended, the left toward the floor and the right
170
 CAGLIOSTRO'S EGYPTIAN RITE

raised with the right hand pointed toward oneself, with the five
fingers spread and well opened.
When the two have been mutually recognized, they must then
embrace each other and continue the catechism.')
Q.—Begin, then, I pray you my brother, to give me the instruction
in natural philosophy.
A.—Willingly, but on condition that you cast out from your soul
all mundane and profane ideas, which you might at any time
have for any author, be he living or dead, and that you be con-
vinced, like me, that all those men who deny the divinity and
immortality of the soul, are to our eyes, not only profanes, but
villains.
Q.—Having always intended to inquire about the philosophers
stone, I desire eagerly to know whether its existence is real or
imaginary.
A.—Then you did not understand me when I spoke to you of the
marriage of the sun and the moon?
Q.—I swear it, and as my mind is not sufficiently dear to recog-
nize, through my meditations alone, the significance of the mar-
riage I am in need of your help and your knowledge.
A.—Listen to me attentively and try to understand. Through the
knowledge, which was given to me by the Founder of our Order,
I know that the first Mother was created by God, before the
creation of man and that he did not create man to be immortal,
but because man had abused the bounty of the Creator, God de-
termined not to accord that gift except to a very small number;
"pauci sunt electi." ( B )
In effect, as we all are aware, Moses, Enoch, Elias, David, Solo-
mon and the King of Tyre and various other well known people
much loved by the Divine One have learned to know and enjoy
the primal matter, as well as the supernatural philosophy.
Q.—But, enlighten me, I implore you, as quickly as you can, of that
primal and most precious material, and of its effects.
A.—Know then, that that primal matter exists always in the hands
171
 COLLECTANEA

of the elected of God, and it is not necessary in order to attain

and retain it, to be great, rich or powerful; but as I have already
informed you it will be ever absolutely necessary to be one who
is loved and protected by God. Be assured by all that you hold
to be most sacred, that by means of the knowledge communicated
to me by my master, I can positively assert that a single grain
of that precious material projects itself to infinity. May your
eyes and ears be opened.
Seven are the passages to perfect the primal matter; Seven are its
colors. Seven are the effects required to complete the philosophi-
cal operations:
1st—Ad sanitem et ad hominis amnes morbos ( 6 ).
2nd—Ad metallorum ( 7 ).
3rd—To rejuvenate and to repair the lost forces and to augment
the basic warmth and humidity.
4th—To soften and liquify the solid part.
5th—To congeal and harden the liquid part.
6th—To make the possible impossible, and the impossible possi-
ble.
7th—To procure for oneself all the means to fare well; being
ever careful to take the greatest precaution to the end that all
work, speech or action may be conducted in the most reserved
and secret manner.
Q.—The confidence which you inspire in me, will not permit me
the slightest doubt concerning the truth of all your opinions;
however, take in good faith some of my observations. Your
language is so different from that of all the authors who have
written about the philosophers stone, that I am greatly embar-
rassed to reconcile your discourse with theirs. I have no doubt
that the recommendations you have given me, give no credence
to those authors, but it occurs to me that I can take exception in
favor of those who are enjoying the best reputations and who
have always been considered by moderns to be the clearest and
the best instructed, like the true philosophers such as Hermes
172
 CAGLIOSTRO'S E G Y P T I A N RITE

Trismegistus, Basil Valetine, Trevisan, Arnold de Villeanova, Ray-

mund Lully, the Cosmopolites, the Philalethes.
A.—You are neither sufficiently instructed in the principles of our
master, nor sufficiently experienced in our art, for your uncer-
tainties to surprise me, but such reflections will suffice to disabuse
you and fix your sentiments forever on this subject. There never
has been, nor will anyone ever enjoy and possess that precious
matter until he has been admitted to and initiated in our society.
Since the most important and most stringent of these objections,
which you will have to learn entails the sacred duty of never
writing or divulging any of our mysteries; you must understand
that those writers whom you have cited, were not the true philoso-
phers, or if they were, all the books, be they manuscript or printed,
have been attributed to them are false, apocryphal, and are noth-
ing but the fruits of the cupidity of those by whom they were
invented, and food for the credulity of those who have faith
therein. Besides repeat with the greatest accuracy all the rites
which these books teach and see if anything comes of it.
Limit yourself then, to having pity and compassions for the simple
and obliging persons who believe and work according to these
authors, before they will positively finish all by ruining their
. credit and their fortune, by ruining their health and, what may
be worse, also to destroy you.
Q.—To arrive at the possession of the secrets of that philosophy,
will it then be necessary to have recourse to a true philosopher?
A.—Yes, but you will never obtain it from him unless he has been
favorably inclined toward you by Deity.
Q.—What means will it be necessary to employ to obtain that Grace
of God?
A.—Adoring him, respecting his sovereignty, and above all con-
secrating oneself to the happiness and welfare of his neighbor,
charity being the first duty of a philosopher and a work most
agreeable to the eternal, to that end it will be necessary to add
some fervent prayers to merit His favor that He move one of
His Elect to reveal to you the Arcana of Nature.
173
 C O L L E C T A N E A

Q.—What do you mean by the Arcana of Nature?

A.—The recognition of that beautiful philosophy, both natural and
supernatural, of which I have conversed previously and of which
you found the principles confirmed in the emblems which repre-
sent the Order of Masonry and the tableau which was placed be-
fore your view in all the lodges.
Q.—Is it possible for ordinary Masonry to furnish an idea of the
sublime mysteries? Although I have been a Mason for thirty-
three years and have passed through all the degrees during that
long space of time, I had not the least suspicion of what you do
me the favor to talk about. I have never considered that Masonry
was anything other than a society of people who did not assemble
to divert themselves and who for better unity have adopted some
signs and a particular language. Deign, by your brilliant inter-
pretations to uncover for me the solid and true end, which you
promised me.
A.—God inspire me and I will lift one of the corners of the veil
which hid the truth; I will start to instruct you in the origin of
Masonry; I will give you the philosophical explanation of the
Masonic view and I shall finish when you have learned all of
the meaning of the sublime and mystic aims of the true Masonry.
Q.—Your kindness has increased my knowledge and your brilliance
does you much justice. My respect requires that henceforth I
call you Master instead of Brother. I pray you then, my dear
Master, to follow your purpose and begin to instruct me in the
origin of the true Masonry.
A.—True Masonry has for founders Enoch and Elias. After having
been invested with the supreme power which had been accorded
them by the divinity they implored his goodness and his mercy
in favor of their neighbors, in order that permission be given
them to make known to other mortals His grandeur and the
power which He has accorded to man over all the creatures who
surround His throne. Having obtained this permission, he or-
ganized twelve subjects, whom he called elected of God. One of
174
 CAGLIOSTRO'S EGYPTIAN RITE

these, known to you, called himself Solomon. The philosopher

king sought to imitate them and following in the footsteps of
the two masters, formed an order of men fit to conserve and to
propagate the sublime knowledge which he had acquired. He
did this by consulting with the remainder of the Elect and they
convened to choose two persons each, making a total of 24 com-
panions. The chief of these was Boaz. These 24 companions
had the privilege of each immediately choosing 3. This made
2 supreme chiefs, 12 masters or elected of God, 24 companions
and 72 apprentices; from the last are descended the Templars,
and from one of the Templars, who were refugees in Scotland,
there descended Free Masons of whom there were at first 13,
then 33 etc. Such is the origin and the affiliation of Masonry.
Q.—That story leaves me nothing to desire except I pray you an
explanation of the ceremonies and of the Masonic ritual. On
entering the lodge for the first time why was I blind-folded?
A.—To make you perceive that every man, who does not enjoy
the great knowledge in which I instructed you, is a sightless and
blind man, but that in having for a master a true Mason, he will
leave the darkness and know the truth.
Q.—For what reason were my hands tied?
A.—To make you aware of the whole meaning of the submission
and the subordination, which it will be necessary for you to have
to the orders of your Master.
Q.—Why was I divested of part of my garments and all metals
which I might have?
A.—To inform you that every man who desires to become a good
Mason or true elected, must renounce all sorts of honors, wealth
and glory, and to obtain that privilege, it is not necessary to be
great, rich or powerful.
Q.—What end do the gloves serve?
A.—To make you aware that ever true Mason must always have
pure hands, which he must never soil with blood. Above all he
175
 C O L L E C T A N E A

is strictly forbidden ever to touch the primal matter with the

hands.
Q.—What does the apron signify?
A.—To teach you that it is the first clothing with which man pro-
vided himself to cover his nakedness when he had lost his inno-
cence.
Q.—When will we come, I pray you, to the explanation of the
ritual? What does the trowel signify?
A.—The two columns called Jachin and Boaz, are not at all col-
umns, but in reality men who searched in our philosophy. Solo-
mon not having found in the first the qualities and dispositions
required in a true Mason, he was rejected into an inferior class;
but on the contrary Boaz, having been much pleased to have
recognized what the acacia meant, with the agreement of God
and the help of Solomon, proceeded not only to purify the rough
stone of all its impurities, but also to make it cubical, and finally
to make it triangular, or more than perfect.
Q.—I implore you to explain clearly what all of these different
stones signify; I know of course that in the picture there is a
rough stone, a cubical stone and a triangular one; but all of
these are enigmatic. I will be much obliged, if you will give
me the key.
A.—Here it is; the acacia is the primal matter and the rough stone
the mercurial part; when that rough stone or mercurical part has
been purified of all its impurities it becomes cubical.
It will come to pass that at the time you assassinate the master
by means of primal matter, or by means of a dagger in your hand,
that the rough stone will become cubical, that is the father and
mother of all metals. That deed accomplished, and the body
being bound, it begins to decay, one observes the seven philoso-
phical passages, which are the allegory of the seven steps, placed
before the portal of the temple, the first five of which are the
primary colors, the sixth which is the color black, and lastly the
seventh is purple, or the color of fire or fresh blood. It is thus
176
 CAGLIOSTRO'S EGYPTIAN RITE

that you will arrive at the consummation of the marriage of the

sun and the moon, and that you will obtain the triangular stone,
as well as the perfect offspring. Quantuum safficit, et quantuum
appetet. ( 12 ).
Q.—But you have not spoken at all of Adoniram, who according
to ordinary Masonry was assassinated, and who is represented
by the black band and the dagger in the grade of Elect.
A.—That Masonry causes you to err in that point. It was not
Adoniram himself who had been assassinated, but rather the
liquid part which had to be slain with the dagger. That is ulti-
mately, as I am going to apprise you, the volatile, living and
mecurial part, which is absolutely impossible to confine. With
respect to Adoniram, and to convince you of my good faith, of
my open mind, and of my attachment for you, I will give you
his history. Adoniram was the son of Rabbin Raham, and was
called Jokim. Raham, who worked on the superstitious mind,
had given several kinds of knowledge to his son, but the latter,
protected and favored by God, having attained word of the
superior power possessed by Solomon in natural, as well as
supernatural philosophy, left the north to go to the south where
that great king lived. In the hope of finding an occasion for
seeing and talking to him, he placed himself at the door of the
temple. Solomon having seen him, asked him what he sought,
and he responded "Adonai". The king was inspired and greatly
touched by the respect and the veneration which that mortal
evidenced because he reverently used the term "Adonai", which
is the sacred name of the Most High. Solomon not only greeted
him with graciousness and benevolence, but bade him enter the
temple with him and knowing that he had been instructed in
the metallic part, Solomon confided in him the primal matter
and changed his name from Jokim to Adoniram, which signifies
equally, in the Aramic tongue, son of God, son of Raham or
worker of metals. Adoniram elated by that flattering distinction,
had insufficient self control to refrain from telling Jachin, with
whom he then shared his knowledge, using Jachin as part of his
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operators. Jachin having become jealous of the preference that

Solomon had shown toward Adoniram, became filled with much
malice and resentment. Solomon, fearing the consequences which
might affect his favorite Adoniram, determined, in order to make
an end of the harmful effects of envy, to initiate him in the
spiritual and supernatural sciences; in consequence he let Adoni-
ram penetrate the sanctuary of the Temple and divulged to him
all the hidden mysteries of the sacred and perfect triangle. It
was then that he gave him the name of Boaz, under which, as
you well know, he paid the salary of all the fellowcrafts and
apprentices. The Temple being completed, Solomon gave him
the kingdom of Tyre.
Q.—I am entranced by the sublime interpretations that you have
just given me concerning the ceremonies and the Masonic ritual
and nothing appears to me more evident or more magnifkient.
I see that it was not possible to have been deceived more com-
pletely about this most serious, and most respectable, institution
that has made true Masons of us pretenders. Of a purpose most
sacred and instructive, they have made a most ridiculous mum-
mery and of the most interesting truth an allusion, vain and
puerile. Permit me to make an observation that in the details
you have just given me, you have told me nothing of the blazing
star.
A.—That star is the emblem of the grand mysteries which include
the supernatural philosophy, and it is additional proof of the
blindness, and ignorance of modern masons, because it must be
terminated by seven points, or angles and you will never see
it represented in any lodge by 3, 5, or 7. Besides, these poor
children of the widow have never discovered in it any other
significance than that which is contained in its center, the letter
"G", which they explain symbolically by the word geometry.
Such is the fruit of a hundred years of reflection and the mar-
vellous interpretation suggested to them by their brilliant geniuses.
The seven points or angles are the representation of the seven
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angels which surround the throne of the Deity, and the letter
"G" is the initial of the great and sacred name of God, called
Gehova or Jehova, Adonia, etc.
Q.—Grant me, I implore you, a greater knowledge of these seven
primitive angels.
A.—These seven angels are the intermediaries between us and the
Divinity; they are the seven planets, or better, they direct and
govern the seven planets. As they are a particular and deter-
mined influence over each of the realms necessary to perfect the
primal matter, the existance of the seven superior angels is more
over truly that by which man has the power to dominate over
the same beings.
Q.—My astonishment only further increases my desire to be in-
structed, but how is it possible for man to command and to be
obeyed by these angelic creatures?
A.—God created man in His own image and in His own likeness.
He is the most perfect of His works, therefore so long as the
first man preserved his innocence and his purity, he was the
most powerful creature and the most superior after God; because
not only had God accorded him the knowledge of those inter-
imediate creatures, but He had also given man the power to direct
them and to rule over them immediately after Himself. Man
having degenerated by the manner in which he abused that great
power, God deprived him of that superiority, rendered him mor-
tal and deprived him even of communication with those celestial
beings.
Q.—Are the Elect (elus) of God excepted from that general pros-
cription ?
A.—Yes, and they are the only souls to whom God has given the
grace to enjoy this knowledge and all of the power with which
he had favored the first man.
Q.—Is it possible for every good and true Mason, such as I pride
myself in being, to flatter himself to be regenerated and to be-
come one of the elect of God?
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A.—Yes, without doubt; but in addition to the necessity of con-

stantly practicing all the virtues, such as charity and benevolence,
it is also necessary that God, being sensible of your adoration,
your respect, your submission and your fervent prayers, pick and
select one of his Elect to help you, to instruct you and to render
you fit to merit this supreme happiness; for when one of the
twelve Elect is called nearer to the Almighty, the most virtuous
of the 24 companions succeeds him just as the wisest of the
72 apprentices, takes the place vacated by that companion.
Q.—Will you, I pray, give me the best exposition of that natural
philosophy?
A.—An explanation of that philosophy requires division into three
classes:
The First, called the superior, primitive or direct.
The Second, acquired or communicated.
The Third, the low, the base or superstitious.
The first is exhibited by the man, who having purified the physi-
cal and moral part of himself, arrives at the recovery of his
primitive innocence and who after having obtained that perfec-
tion with the help of the glorious name of God and the attributes
in His right hand, has arrived at the point of showing the sub-
lime and original domination of man, the knowledge of all the
intentions of the power of God and the means of every innocent
child to enjoy the power which his state has given him.
The second is possessed by a man who, after having taken an
obligation to his master, has obtained the grace of knowing
himself and the sovereign power of God; but the power of that
man is always limited; he cannot operate except in the name
of his Master and by his power. He knows not, however, the
basis of this power.
Use of that power necessitates, however, self purification by
practicing the attributes of the right hand.
It is not without fear and extreme reserve that I will make men-
tion of the third; it is heart rendering for me to disclose to you
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the grasping spirit of the man, who after having degraded his
being, sought to satisfy his wish and vanity, by making use of
a sacrilegious power, horrible and forbidden.
Q.—Do me the honor of explaining most clearly what you mean
by the purification of man, and what are the means by which
it can be done.
A.—It will be necessary, to commence by learning the spiritual
signs, the invocations to God, the manner of clothing oneself
and the method by which it will be necessary to form and pre-
pare the instruments of the art of according to the planetary in-
fluences, because from henceforward, instead of speaking to you
of the seven superior angels, I will use the name of the planets,
in order that we will understand each other better. The first
instrument is the same trowel which you always see in the
hands of the Free Mason; the compasses; the knife; the sword
and all the other necessary tools. It will be necessary to know
which are the days of the month and the hours most propitious
in the proper planet. It will also be necessary to be equally in-
structed as to the day, the month and the hour most favorable
for the benediction of the ceremonial veil. It will be necessary
to know the form of the prayers which it is necessary to address
to God; of the form of the invocations to the angels, and the
manner of obtaining sufficient control over oneself to repel and
annihilate all the scruples, or subjects of distraction which would
be able to divert you, or sully you physically or morally. In con-
ducting yourself exactly according to these procedures you will
be able to strip yourself entirely of the physical part; you will be
purified according to the method of the Elect of God, and with
the attributes of the right hand, and the help of the Master whom
God will give us, you will obtain without doubt the grace of
penetrating into the sanctuary of truth.
Q.—Show me, I pray you, the manner of supplying these instru-
ments.
A.—To make each instrument, it will be necessary to watch the
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day and hour determined by the regulator. It will be necessary

that as soon as the instrument comes off the fire it be quenched
in the blood of a proper animal, while observing that each hour
of the twenty-four requires a different animal. Remember as
well that the days and nights according to our philosophy are
entirely distinct from those of profanes, because we divide each
day and each night into twelve equal parts, but we regulate them
by rising and setting of the sun. In whatever season it may be,
our first hour of the day begins with the rising of the sun, and
that of the night with its setting. The minutes vary accordingly.
You see by that calculation, the hours of our days are very much
longer in summer than winter, and that they are made up for
that reason of a greater or less number of minutes. Remember
also further, that the first hour is ruled and directed by the sun,
the second by the Moon, the third by Mars, the fourth by Saturn,
the fifth by the Sun and so on for the others.
It will also be necessary to know, and conform oneself to, the
configuration of the heavenly circles, which must always arrange
themselves according to the disposition of the four quarters of
the Moon and by the members three and three times three.
Thse mysteries, cabalistic and perfect numbers are the same in-
dispensible ones as the number of lights which are placed in the
sanctuary.

Q.—Why do Masons operate unceasingly by the numbers three and

three times three, and for what motive do you continually remind
me to conform to these same numbers as much for the centers as
for the candles in the sanctuary?

A.—It is to remember the greatest truth and that it is one of the

most important pieces of information that I have the power to
procure for you; it is for you to learn that man has been formed
in three times and that he is composed of three distinct parts,
moral, physical and mental. Finally, it is for you to understand
you must never err in the philosophical operations, and to perfect
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these. What you do once, it will be necessary always to repeat

thrice or thrice three times.
Q.—But, in order to conform strictly to all that you have deigned
to confide to me, will it suffice for me to work by myself accord-
ingly and succeed?
A.—No, because it will again be necessary that an enlightened
conductor, or a Master in the primitive art, instruct you completely
and perfectly about all those matters that I have not yet indicated
to you.
Q.—By what signs will I recognize a true Master in the primitive
art?
A.—By his candor, the realization of his acts and his patience.
By his candor in conducting himself in the past and in the present.
By the realization of his acts in his success and his manner of
working in which he implores only God and the command of
the seven original angels, without even having recourse to a
superstitious or idolatrous view. By his patience, because no
mortal ever attains to that which he wishes to have and to know
except by patience.
Q.—Give me now, I implore you, further instruction concerning
the part experienced or communicated.
A.—Know that all men elected of God can give you the power to
obtain the true mystery, which will then explain and confirm the
pentagon which it will trace on the paper of the art.
Q.—What do you mean by "paper of the art"?
A.—It is that which serves the Elect for all their works, innovations
etc. It is of three kinds, which the philosophers call virgin paper.
One is the skin of a still-born lamb, after it has been purified
by solemn ceremonies with the ceremonial veil, on the day and
hour of the sun. The second is the membrane or caul of a male
child produced by a Jewess and also purified by the ceremonial
veil and solemn ceremonies. The third is ordinary paper, but
blessed according to the intention of the Master on that day and
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hour of the sun which contains ever the masonic attributes of the
right hand.
Having obtained from that Elect of God, the marvelous pentagon
it will accomplish all that which is prescribed in the divine rite
and completes the obligation which you will render to God, in
the presence of your worshipful master.
Q.—Can I undertake that engagement without scruple?
A.—Assuredly, since the obligation consists only of the promise
te worship God, to respect your sovereign and to love your neigh-
bor. You will be obligated moreover, personally to promise your
Master that you will obey him. implicitly, never to pass those
boundaries which are forbidden to you; never to have the in-
descretion to demand knowledge of things purely out of curiosity;
and finally to do nothing except for the glory of God and the
benefit of your neighbor.
In furtherance of all these principles you will by means of in-
vocation on the day and hour determined, and with the power
which you will concede to your Master, arrive at the pinnacle
of your desires. Do not forget however that although you have
obtained the satisfaction which you long for, should you have
taken upon yourself, you will not only inevitably lose all of your
power, but instead of elevating yourself to a higher and more
perfect degree you will fall into inferiority, imperfection and
disgrace.
Q.—Will I be able then to aspire again to greater power?
A.—Yes, you will be able to become the equal of your Master.
Q.—How?
A.—With the pleasure, wisdom, better conduct and complete fidel-
ity of your engagements.
Q.—Complete my understanding and tell me of what the super-
stitious pact consists.
A.—My son, every man who has only evil principles, and at the
same time the desire for supernatural knowledge, falls from the
protection of God and the knowledge of his truth; will preci-
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 CAGLIOSTRO'S EGYPTIAN RITE

pitate himself into the abysmal; will degrade himself and will
end by bringing himself to the point of signing with his own
blood a base pact, which he will contract with intermediate in-
ferior spirits which will condemn him forever.
Q.—Will it always be indiscreet to ask you for the details of the
initial operation which you have seen performed by the Grand
Master founder?
A.—This is all which you will be able to learn concerning that
which has taken place in my presence.
I have seen the preparation and purification of men in the dif-
ferent stages, commencing with the invocation to God; while
they were in the Masonic sanctuary and finally in the clothing
of the candidate in the "talare" vestment. Then taking the at-
tributes of the right hand, he arrives at the end of the work in
the representation of the persons of whom. I have spoken to you
before. I am also able to help you, in another thing desired by
you, with as much satisfaction as it proved to me, as well as to
the brothers, who are witnesses like myself to these great things.
I charge you in the name of the Eternal God that all which I
have just communicated to you in this present catechism the
absolute truth.
NOTES:
1. consists of a robe of ankle length, white in color with blue rib-
bon trimming, white shoes should be worn.
2. "Grand Coptic" or "G. Cagliastro."
3. "Who knows death, knows art".
4. Meditation.
5. "Few are selected".
6. Concerning health and all ills (or ills of man).
7. "Concerning (virtues) of metals".
8. Vestments after the fall of man in Eden.
9. Creative function.
10. Prudence.
n. "Every triangle is perfect".
12. "What is sufficient is no longer desired."

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EGYPTIAN MASONRY
RECEPTION OF A COMPANION
PREPARATION OF THE LODGE
The lodge should be decorated with draperies of white, sky
blue and gold.
The throne of the Venerable should be raised five steps above
a dais of white, blue and gold.
The Altar is before the throne; upon it there should be two
covered crystal vases, one containing gold colored leaves, the other
red wine; beside these there should be a crystal spoon.
Above the throne a blazing star of seven points; in the star the
name of God and in each of the points the name of one of the
first seven angels, in Hebrew characters, embroidered in gold.
In the center of the lodge, facing the throne, there is drawn
on the floor a circle six feet in diameter.
The candidate should be prepared with gloves trimmed with
blue ribbon and wear a sash of sky blue moire of the width of
a stole, and of sufficient length.
This sash should be placed under the arm pits, and the two
gold fringed ends should hang on the left side.
TABLEAU OF THE LODGE
A large heart should occupy the center of the tableau; in the
heart there should be represented a temple; above the heart, on
either side the sun and the moon shedding their rays on the heart.
In the lower part of the tableau, there should be painted a
Master wrestling with Mercury, into whose heart he has plunged
his sword.
To the right of the Master appears the rough cubic and tri-
angular stones and a trowel. To the left, on the ground, near Mer-
cury, the caduceus, a poniard and a crushed serpent.
The tableau should be lighted by twelve candles, disposed
three and three along the four sides.
REGALIA OF THE VENERABLE
In addition to the Venerable of the Lodge, there is always a
186
 CAGLIOSTRO S EGYPTIAN RITE
t
Deputy Venerable, or substitute for the Venerable in the middle
M chamber, who should be clothed in a talare with stole worn like
that of a priest, with his cordon, his plate, his white shoes, his
sword, etc.
The Masters have the privilege of not assisting in the middle
chamber, but it will always be necessary that there be at least two
present to accompany and do honor to the Deputy Chief and they
are obliged to be in uniform, with sword in hand.
THE CHAMBER OF REFLECTION
The furniture and decoration of this room should be black
and very somber. The tableau or backdrop should represent Wisdom
in the figure of Minerva, accompanied by a young man garbed as
apprentice. She shows him on one side the riches which are to be
abandoned and on the other the Temple, consecrated to the Eternal,
which is in the distance. The road which leads to the Temple is
filled with chains and implements of punishment, and one sees
here the three furies menacing the candidate and giving the ap-
pearance of repulsing him.
At the bottom of that tableau are written these words: "The
brave are always happy."
The candidate having completed his three years of apprentice-
ship, he will be announced to the Venerable, bearing a certificate
provided by the Venerable of the apprentice lodge. He will be
clothed in a talare.
He will be placed in the Chamber of Reflections, where he
will be left to himself for a half hour to meditate in silence con-
cerning the objects he sees before him. The Orator will then join
him to assist and aid him to come to the true knowledge of God,
of himself and of the intermediaries between God and Man. He
* will tell him that except for the wisdom given him as a guide, man
will not know enough to take the road which leads to eternity, but
will abandon it and find himself exposed to his doom and be re-
pulsed by the furies, which shunning the good and truth, will
plunge him into the shades and misery.
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The Orator will plead with and exhort the candidate by all
manner of means to reflect well before entering upon the labors of
a companion and to think of the past, present, and future and will
call his attention to the words at the bottom of the tableau and will
give him a detailed explanation of all the objects depicted in the
tableau.
The Orator will then return to the Temple, make his report
and assure himself that it is approved by the Venerable and the
rest of the Lodge.
When the candidate is ready to enter, his hair should be dis-
heveled and he should be deprived of all metallic substances. In
that condition, the Inspector and the Orator will accompany him
to the door of the lodge, and the Inspector will knock five times.
The Venerable will ask "Who knocks?"
The Inspector will enter and answer, that it is an apprentice
who has completed three years, and who bearing a certificate from
his master, prays the Venerable for admission to the degree of
Companion.
During this time, the candidate and Orator wait without the
Temple.
OPENING OF THE LODGE
The Venerable having taken his place, absolute silence is to
be observed, it is forbidden to blow one's nose, and even more, to
talk.
When the Venerable rises, all his assistants do likewise. He
will have his sword in his right hand and say, "To order, my broth-
ers ; In the name of the great God, let us open the Lodge according
to the ritual and the constitutions of our founder!"
The remainder of the brothers bow their heads in profound
silence.
The Venerable will descend from his throne and place himself
before the altar, on his knees, and fixing his eyes on the name of
God written in the blazing star, will bow deeply, as will all the
brothers, to adore Deity.
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 CAGLJOSTRO'S EGYPTIAN RITE

The Venerable will particularly pray for wisdom, strength and

power.
Each, in his heart, will recite the hymn "Veni Creator."
The Venerable will then rise, the brothers likewise, all in deep
silence and each takes his place.
Then the inspector will open the door, take the candidate by
the left hand and, placing a lighted candle in his right, will con-
duct him before the Venerable and place him in the center of the
circle near the throne.
The Venerable will say to the candidate, "My son, after three
years of proof and labor you are without doubt ready to be deprived
of human curiosity. I think, and I believe with certainty, that you
approach us with no profance motive, but that you cannot hide
from us the zeal with which you desire to know the nature and
virtue of the power which is confided to us.
"Without doubt, you have observed yourself, that you were
elevated to Divinity, and that you were drawn near to it. You are
a newcomer to the recognition of your own individuality, of its
moral part, of the physical portion and you have searched to find
the intermediaries, which God has placed between Himself and
you. Answer?"
The candidate lowers his head, and two brothers, placed one
on each side, have each a censer which wafts a perfume and puri-
fies him with its fumes, while the Venerable explains to the candi-
date in these words:
"I would thus purify your physical and moral parts. The per-
fume is emblematical of that purification.
After the purification the Venerable will continue to question
the candidate:
"My son, are you well determined to pursue the course you
have under taken; is your moral sense sufficiently strengthened and
is it your true, sincere and good intention to approach closer and
closer to Divinity and arrive at a perfect knowledge of yourself
and of the sanctity to the power which is confided to us? Answer."
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The candidate nods again; the Venerable rises and causes him
to kneel, to receive his obligation, which is never to reveal the
mysteries which were confided and disclosed to him, and to obey
his superiors blindly.
After the obligation, the Venerable will strike him three times
on the right shoulder with his sword and will say:
"By the power which I hold from the great Founder of our
Order, and by the grace of God, I confer on you the degree of
Companion, and will make you a guardian of the new knowledge
which you will share with us through the sacred names, Helios,
Melios and the Tetragrammaton."
When the Venerable pronounces these names his assistants
will kneel and deeply bow their heads; at each of the names the
Venerable will strike the candidate once on the right shoulder;
that done the assistants rise and surround the candidate, who re-
mains on his knees in preparation for receiving the several matters.
Then the Venerable, taking in the crystal spoon a spoonful of
the red liquid contained in one of the vases, carries it to the mouth
of the candidate who drinks the wine and elevates his spirits in
order to understand the following discourse, which is being de-
livered at the same time by the Venerable:
"My son, you are receiving the first matter; understand the
blindness and dejection of your first state; now then, you should
forget yourself; all will be well for you both within and without.
Now that you have taken some steps in the recognition of your
individuality, learn that the great God created that primary matter
before man, and later created man to possess that matter and be
immortal; that man abused it and so destroyed it, but that it remains
forever in the hand of the elected of God and that a single grain
of this precious matter can project itself to infinity.
"The acacia, which was given us in the ordinary Master Mason
degree, is nothing else but that precious matter and the slain Adoni-
ram is the liquid part which it was necessary to slay with that
poniard. It is with the knowledge and assistance of the great God,
that you will attain to that wealth."
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 CAGLIOSTRO'S EGYPTIAN RITE

The Venerable lifts the vase with the leaves of gold, which he
disperses with his breath and adds: ". . . and there is nothing more
than that wealth."
The assistants respond "Sic transit gloria mundi".
The candidate rises and the Venerable, holding the blue cinc-
ture, restates the words in these terms:
"The degree to which we have just elevated you presents new
labors, of which the color of this cincture is an emblem, and which
will serve to remind constantly that you should hereafter renounce
all earthly things that you may attain the celestial."
He will then present the gloves and say:
"You are already acquainted with their use, and their border is
the distinctive mark of your progress in our order."
The Venerable will continue:
"My son, we have words, signs and grips which serve in meet-
ing one another, and these were established by our great founder.
"Your degree is characterized by the response 'I am', which
you will give to a person who asks 'Who are you?"
"The grip consists of taking the right hand of him who asks
you, while placing your left hand on your heart and inclining the
head.
"The sign is to open the mouth while inhaling and exhaling
loudly at the same time looking skyward."
While demonstrating the sign to the candidate the Venerable
inhales and exhales loudly three times and says: "and I, by my
breath, consecrate you a new man, a man totally different from
what you were previously and which you will be from hence for-
ward."
The Venerable will finish with a short lecture at his discretion,
and deliver the new companion into the care of the orator, to-
gether with an order to explain the tableau by means of the cate-
chism.
After the discourse by the orator, the candidate will be placed
at the foot of the Lodge facing the Venerable, and his brothers
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will chant the "Te Deum". That hymn being conclude^, the Ven-
erable will rehearse the motto to confirm the discourse of the orator,
and after the adoration of the Eternal One, will close the Lodge.
CATECHISM OF COMPANION OF THE EGYPTIAN LODGE
Q.—Are you a Companion?
A.—I am, with the proof in my spirit.
Q.—What is that proof?
A.—My belief in God, in his intermediary, in the sacred rose and
the knowledge of myself.
Q.—How have you penetrated into the Temple of Companion,
and what did you observe?
A.-—It is not without trembling that I dare answer such a matter;
it is so sublime, so superior to the ordinary knowledge of mortals,
that I cannot speak of it, except with reserve and apprehension.
Increase my courage and my strength by your confidence, as I
have need for power to enter with you into the grand mysteries,
that you require that I unfold for you.
Q.—Since you have faith in the sacred rose, do you then recognize
the primary matter?
A.—I will never doubt its existence, but I am as yet not aware of
all the implications of its miraculous effects.
Q.—What is your age?
A.—Thirty-three years, with the hope of returning to youth and
to reach it spiritually in the year 5557.
Q.—Did you find much happiness in your forty days of meditation
and prayer?
A.—No, but I know of the reason for it and its purpose.
Q.—What are they?
A—Every man who wishes to travel with profit in natural and super-
natural philosophy, must build in his heart a temple to the Eter-
nal and search to regenerate himself not only physically but also
morally. It is necessary that he employ all his efforts to discover
the apostle and the celebrant of the grandeur and the Omni-
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 CAGLIOSTRO'S EGYPTIAN RITE

potence of God; he is obliged in the highest degree to hide and

render his individuality impenetrable to all profanes.
The Eternal, in creating the primary matter, has endowed it
with such perfection, that it alone can serve and prolong the
years of mortals, that which it accomplishes through the redemp-
tion and the conduct of the forty days with a love for the natural
and spiritual being.
For the spiritual or natural operation, forty days is the time
both determined and necessary to perfect our morality and bring
us to the desired age.
This spiritual regeneration consummated and perfected, we
have no further need for protection or security from any mortal
and one will be principal and master, and with the continuance
of the grace of the Eternal one can conserve that power, so long
as one conforms scrupulously to that which I will show you.
Q.—You have such obligations. I find myself unable to assure
you have mercy. You will be able to count on my discretion and
my obedience. May the sword of the destroying angel punish me,
if I should fail my promise.
A.—I command you anew to execute, word for word, what I pre-
scribe, because in following literally the method and the rules
of our Founder, you will never err.
Here are the seven commandments:
1st. Outside the temple; one never explains or interprets any-
thing except physically; while in the temple, one explains every-
thing morally and not physically.
2nd. Never, under any pretext whatever, does one raise any
question about any childish, vain or curious object, even should
it be to the advantage of the moral or the physical.
3rd. It is expressly forbidden to question or ask questions about
persons mortal or passed on to immortality, on any point which
might injure the reputation or harm the fraternity.
4th. Being an active Master, one must never, no matter what the
motive, answer any question raised either by himself or another,
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concerning the society. The great Founder having ordered for-

mally that any given question should be clearly stated, and ex-
plained, without any reservations whatever after the manner that
the assistants intend and understand.
5th. The labors of the Order being consecrated to the Eternal,
each individual, out of respect, should guard his celibacy on the
day of the lodge meeting.
6th. If through prejudice or rumor a brother finds himself af-
fected or tormented by a scruple, he will be obliged to resort at
once to the head of his group to receive explanation and tran-
quillity.
7th. Since not all that is carried to the Temple is moral, it is
necessary upon entering it, to leave behind all mundane things and
to bend all his efforts and his soul to the eternal.
That is the condition which will be able to render us fit to
profit by the language and lessons of the immortals.
Q.—Will the practice of these commandments suffice me?
A.—If you continue to conduct yourself properly, and wait patient-
ly the time fixed for the degree; if after you have broken the
chains and penetrated into the interior of our sacred sanctuary,
you attain a place among the elect, you will then be able to hope
to merit the grace of becoming an active Master, and to see the
crowning of your desire.
Q.—What must I retain of these charges and what labors must I
undertake?
A.—You must obey patiently and with zeal the orders of your
chief, and give him constant proof of your respect and your
faith in God; of your attachment to our Order and of your love
for your neighbor.
Redouble your efforts to cleanse yourself, not by austerity,
privation or outward penitence; it is not the body which is to be
mortified and be made to suffer; it is the spirit and the heart
which will render us good and pure. It is these which will rid
you inwardly of all vices and fill you with love of virtue.
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Apply yourself to develop the great mysteries found in the

circle of the four cardinal points, because without that knowledge,
you will never be admitted to that which is indispensable; to
learn the names and signs which are found on the angles of the
sacred star, and which are the chiefs in each hierarchy.
Remember always, that those notables and powers who will
be the spiritual creatures, are those men who have become im-
mortal, or passed to immortality and remember also that you will
become idolatrous and guilty 'before God, if you should ever give
to any of these any sign of adoration. There is no other supreme
being, save only God, Eternal; He is all, He is the one unique,
who will both love and serve all beings, be they spirits; im-
mortals who have lived, now live, or will live; although they are
his subjects, his servitors and his inferiors.
Observe with care the movements, the positions and the words
of the acting master during the conferring of this degree. Note
the stroke of the right foot as he taps the floor, the perfect sign
which he gives, the noble and majestic mien with which the same
is presented, the force and energy with which they are expressed.
Q.—Why that position of the acting Master? Is it necessary?
A.—Because man having been created by God, in his own image,
he is superior to all other creatures; because while he works it
is the expression of the power God has granted him and which,
while never done with hauteur, should nevertheless demon-
strate the grandeur and nobility of his actions; his persuasion,
his triumph and his glory. There is no sign of pride or arro-
gance, but of nobleness, strength, and dignity which inspire con-
fidence. Do not even imitate or injure yourself, like those hypo-
crites who always on their knees, their eyes lowered, and the
body bent, never speak except with exclamation while doing
nothing except with baseness. Although respect and sweetness
are on their lips, insolence, envy and arrogance are in their
hearts.
Q.—What is the significance of the rap on the floor with the right
foot?
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A.—That the acting Master at that moment raises his spirit to

God, and that he is shedding the physical part, that he may be
occupied by nothing but his moral part.
Q.—Why does he raise his right hand with the fingers extended,
and hold the left to the rear?
A.—To let his assistants know that while the Supreme Being is
overcoming chaos, it calls for that attitude.
Q.—Why does he whimper and pronounce the word Heloym?
A.—To teach you that the Eternal, through a perfect sign and with
that single word, grants the eternal life to the primal matter,
through his intermediaries, and to man.
Heloym signifies, I wish and I order that my will be done,
and that all shall be done accordingly.
Q.—In the tableau, what is the significance of the temple placed in
the middle of the heart?
A.—That there is no place but in the heart, that one must erect a
temple to the Eternal.
Q.—Why do the sun and moon shine on the heart?
A.—That you may learn that you can never be perfect, until your
body shall have been purified by the celestial fire contained in
the primal matter.
Q.—What is the significance of the assasination of Mercury by a
Master?
A.—It is the emblem of the first physical operation absolutely
necessary and indispensible.
Q.—What do the three stones signify?
A.—It means that in order that primal matter may become perfect,
it is necessary that it be proved by three different changes.
Q.—What is the purpose of, and why must I always wear, the
vestment known as "talare"?
A.—Man having regenerated morally and physically, regains the
great power which was destroyed by the loss of his innocence.
That power gains for him spiritual vision and primarily it recalls
that the physical vestment of every man who is consecrated to
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the Eternal must wear the "talare". It is that which in all re-
ligious and at all times and places was worn by the sacrificients,
the priests and those men devoted to God.
Although the ordinary clothing is sufficient for the profane, it
is not enough for us. Since ours should be perfect and sacred,
it is necessary that it had been blessed and consecrated by the
spiritual beings and the intermediaries who are between God and
us.
Q.—How is it possible for our vestments to become consecrated the
same as the vestments we are wearing?
A.—By making yourself fit to wear it and by being witness to the
communication between man and the intermediaries.
Q.—Where is the place of this celestial traffic between the spiritual
beings and man?
A.—Inside the temple where you acquired the greatest knowledge.
Q.—Can I receive this as well in my own apartment?
A.—No, but here is something which it is permissable for me to
give you for your consolation. When the period of your labors
as companion terminate and your good conduct proven, you will
be admitted inside that temple. There you will find a chief vested
with the authority and supreme power to purify you according to
the laws of the Founder, and give the consecration of all those
things which are necessary.
RECEPTION OF MASTER OF THE INTERIOR
OF THE EGYPTIAN LODGE
PREPARATION OF THE LODGE
The Lodge should be decorated in sky blue and gold; it
should be decorous, well arranged and well lighted. The throne is
elevated three steps and should be occupied by two persons repre-
senting Solomon and the King of Tyre. At their feet should be a
blue cushion, embroidered in gold, with four loops also of gold,
and on the cushion is an epee or sword, having the guard on hilt
in silver gilt and the blade also in silver gilt with the seven planets
engraved on each side.
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The covering of the throne should be blue, fringed with gold;

behind and above the head of the Venerable, on a piece of blue
silk, there should be a star of seven points bearing in the center
the name, Jehovah. This star and the name should be embroidered
in gold, the star surrounded by rays embroidered in spangles of
gold.
There should be for the recipient of this degree a large red
cord; gloves trimmed in the same color and an apron of white lamb
skin, doubled and bordered with flame-colored satin, with rosettes
of the same color in the four corners, and in the center a globe of
gold, traversed by the zodiac, with the signs of the seven planets
embroidered in silk. This globe is suspended in the blazing star
of the seven angels by means of a loop of silver.
TABERNACLE
The Tabernacle should be over the throne, facing the lodge.
Its exterior should be hidden by a great glory whose rays are of
gilded wood. On the right side is a small window closed by a slide,
and on the left side is a door with a small stairway, opening into
the room. In its arrangement, dimensions and proportions it should
conform to the tabernacle of the mother lodge.
TABLEAU
In the upper part of the tableau, there should be represented
a phoenix in the center of a burning pyre. Under the phoenix, a
sword with a cross of St. Andrew, together with the caduceus of
Mercury. Below the sword and caduceus, at one side, Time in the
guise of a fine, robust, old man having large wings at his shoulders;
and on the other, facing Time, a Mason dressed as a Master in a
green frock coat; hussar type boots and a red cordon; and in his
right hand a sword prepared to strike off the wings of Time. At
the right of the Mason is an overturned hour glass and broken
scythe of Time.
VESTMENTS OF THE VENERABLE
The two principals, or Venerables, should each be clothed in
a white talare with sky blue stole bordered with fine gold lace and
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having embroidered in gold along its length the names of the

seven angels. At its ends each stole should have embroidered in
the same manner the sacred name of God. A fringe of gold finishes
each end.
The great red cordon supports by its two ends a plaque which
should be embroidered with stitches of silver, showing a rose in
the center, bearing the inscription "Primal Matter" and below the
mottos "I believe in the rose".
They also wear their hair short, and their feet are dad in
slippers or sandals, white in color, embroidered and tied with a
blue ribbon or rosette. These are without buckles.
The two Venerables should be clothed in their vestments by
the Masters who during this time chant the "Te Deum". The Grand
Inspector is the one who directs and presides over this ceremony,
since it is numbered among his duties. The vesting is done in a
place immediately adjoining the lodge room where there is a closet
for this sole purpose.
DISCIPLINE FOR THE MASTER
The lodge or inner chamber should consist of at least twelve
persons, not including the two Venerables. The acting Venerable
Masters bear the names Alexander I, II or III according to their
seniority of consecration.
Each of the twelve Masters should bear the name of one of
the twelve prophets below and should be clothed in the vestments
shown in the tableau.
Samuel Zachariah Daniel
Solomon Isaiah Hosea
Elias Jeremiah Jonah
Elijah Ezekiel Amos
The Venerable assigns to the candidate the name of a prophet
unassigned, and imposes on him the obligation of bearing it all
his life and never to take or sign another name so long as he writes
or works in a lodge of our rite. To his name, Samuel, for example,
he will add "of the first lodge" should he be from the mother
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lodge of Tryon, or "of the second lodge", should he be from that

of Paris.
No Master should ever enter the inner chamber with hat or
cane; he should always be bare headed and with sword in hand.
After all are assembled in the lodge room, the Venerables must
choose two companions, or if there be none, two apprentices, to
guard and act as sentinels, drawn sword in hand, outside the lodge.
CHAMBER OF REFLECTION
The furniture and the decoration of that chamber should be
very gay. The tableau represents a young man clothed as compan-
ion, seated on a stone in the middle of a forest, having the air of
a man fatigued and deep in meditation and profound reflection.
About him are some broken chains and some broken instruments
of punishments.
Some Furies prepare to leave and retire. There is a rainbow
above; and over that a pyramid, before which should be a Master
in uniform with his cordon. He should have an attitude noble and
determined, bearing his sword in his right hand and the caduceus
in the other. With his sword he gives a sign of encouragement
for the companion to enter the pyramid, and with his caduceus he
points to the rainbow composed of the seven primary colors. The
sky should be pure and serene.
At the base of the tableau should be written these words "Con-
quer or die; reflect before you undertake!"
In the four corners, there are circles formed by a serpent biting
his tail. In the middle of each circle the initial of the four cardinal
points. The candidate should be left to his meditation and remain
in this chamber at least an hour.
One of the two Masters, who should be sent to the Chamber,
will give him a proper and appropriate discourse to explain the
emblems in the tableau. During this discourse the companion
should be on his knees. The companion should be clothed in a
talare, his hair disheveled and tending to hide part of his face.
Before he leaves the chamber of reflection, the two elected who are
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 CAGLIOSTRO'S EGYPTIAN RITE

designated to prepare him, should try, by means of discourse and

adroit questions to discover if the candidate is patient and obedient.
They should try to make him understand that despite the time that
has passed during his companionage, the Masters feel that there
is need of several more years before he can be admitted among them.
If in spite of these misleading statements, the candidate shows by
his responses, a complete submission and obedience to his super-
iors, the two elected give him hope of being accepted, and one of
them returns to the lodge to inform the Venerables of the condi-
tion in which they left the candidate.
OPENING OF THE LODGE
The vesting of the Venerables having been completed, the
lodge properly guarded and well-tested by the Grand Inspector,
they take their place standing before the throne.
The Acting Venerable will say:
"To order, my brothers, in the name of the Great Founder of
our Order. Let us seek to act and work for the Glory of God, from
whom we obtain the wisdom, the power and the ability. Let us try
to obtain his protection and his mercy for us, for our sovereigns
and for our neighbors. Join your prayers with mine to implore for
me his help and his light which are so necessary."
That being said, the two Venerables go to the middle of the
room, and turning to face the name of Jehovah, they kneel as do
also all the assistants, and the acting Venerable will commence the
invocation in these terms:
"Oh, Thou Great God, Thou art supreme and sovereign, we
pray Thee from the depths of our hearts, by reason of the power
which Thou has showered upon us according to our founders, that
Thou permit us to make use of and enjoy' that portion of Thy
grace, which came to us on the invocation of the seven angels who
surround Thy throne. Thus we operate and work without violating
Thy orders or destroying our innocence."
The prayer over, the two chiefs together with assistants, pros-
trate themselves on the floor and remain there until the Venerable
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raps on the floor with his hand, which serves as a sign to rise and
take their places. All being seated, the acting Venerable will give
a discourse fitting the occasion and states that the term of five years
companionage of the candidate has expired and that he begs the
privilege of being received as Master. He then demands that all
give their opinions, truthfully and conscientiously, concerning the
morals and conduct of the candidate. Should one of the brothers
allege any motive, grievance or complaint against him, he should
announce it at once to the entire lodge, and the Venerables should
then decide by vote whether to admit or reject him. If the lodge
consent by unanimous vote in his favor, the acting Venerable will
chose two of the elected to go to the Chamber of Reflection where
the candidate should be found. When the Venerable has been in-
formed, by the return of one of his deputies, of the good character
of the candidate, he will address the Grand Inspector and order
him to go search for and introduce the Dove, (1) who ought to be
found ready, and properly vested in the adjoining room or cabinet.
The Grand Inspector should lead the Dove to the feet of the first
Venerable, who should himself, or his deputy and no other, clothe
the Dove according to the prescribed form, which is a white talare,
shoes equally white, trimmed and tied with a sky blue ribbon; a
cincture of blue silk and the red cordon from right to left.
Thus clothed, the Venerable will say to him: "By the power
the great God has granted to our founder, and by the same which
I hold from him, I invest you with this heavenly vestment."
He then will give a discourse concerning the sanctity and the
grandeur of the mystery which will follow. After the Dove is com-
pletely clothed, the Venerable will cause him to kneel, then holding
his sword in his hand and striking the right shoulder of the Dove,
will cause him to repeat word for word these words, "Oh God,
I humbly ask Thy pardon for all my past faults, and beg that Thou
give me the grace, according to the power which Thou gavest our
founder and which he gave to my Master, of a promise of acting,
and permitting .TIC to labor, according to his commandment and
his intention."
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 CAGLIOSTRO'S EGYPTIAN RITE

After this the Venerable will create the Dove, by blowing his
breath over him three times; he will then give her unto the hands
of the Grand Inspector who will conduct her into the Tabernacle.
The interior of this is entirely white; in it should be a small table
upon which should be placed three candles and a small stand; the
Grand Inspector after having accompanied the Dove and having
shut her in the Tabernacle, will take from it the key which should
be attached to a long white ribbon, and will present it to the Ven-
erable, who will hang the ribbon around the Inspector's neck and
order him to place himself, sword in hand, at the foot of the stairs
by which the Dove had climbed.
The acting Venerable will rise, and will Say again: "To order,
my brothers." They will all rise, and the Venerable, going to the
middle of the room, will turn and face the tabernacle.
The circles having been formed and the sacred words pro-
nounced, he will help himself to the power which the Grand C..
has given him to obligate the angels "AN.." and the six other
appearing before the eyes of the Dove, and when he has given
notice to all in his presence, the Venerable will charge her, by
virtue of the power which God had conferred to the Great Founder,
and which he had accorded him, to demand of the angel "AN. ."
if the subject proposed for Master according to his merits and other
qualifications should be received, yes or no.
On affirmative response of the angel to the Dove, the twelve
elected will bow their heads to thank the Divine one for the grace
which had been granted her, which was manifested to them, through
the appearance of the seven angels to the Dove. The Venerable
will order the Dove to be seated, as well as the rest of the members
of the lodge, and he will proceed to the reception of the candidate.
The Venerable, beginning again, will with his sword describe
four circles toward the four cardinal points, commencing with the
North, then South, East and West, then he will describe another,
over the head of each of his assistants and will end with one last
facing the door. Finally he will take a tack which he will place
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in the center of the lodge, and with the aid of a. golden string and
a piece of white chalk draw a circle six feet in diameter, in which
the candidate will be placed.
In the four sections of the circle, he will have braziers for burn-
ing the following:
In the North—Incense
In the South—Myrrh
In the East—Benzoin
In the West—Balsam Peru
Under the braziers there will be traced the four characters-
known by the Venerables, one of whom will remain seated and the
other will remain standing before the throne, sword in hand. At
the right will be the Orator carrying the four perfumes. The act-
ing Venerable will order the assigned brother to return to the
chamber of reflections, to take the candidate and conduct him just
outside the door, placing him between himself and his assistant.
The three arriving at the door, one of them will knock once. The
Venerable having heard them, will cause the bolts which close the
doors, to be opened immediately, that the three persons may enter.
The two elected, who accompany the candidate will conduct him
directly to the middle of the circle drawn on the floor, where they
will leave him and retire to their places.
The Venerable will again give the discourse beginning "Man
.. etc." and having completed it and having told the candidate,
that if he sincerely desired to come to a knowledge of the Great
God, of himself and of the Universe, it will be necessary for him
to subject himself to a promise and take an oath to renounce his
past life and arrange his affairs in a manner fitting a free man.
The candidate will kneel and repeat word for word the obligation
which will be given by the Venerable.
The obligation over, the assistants will kneel and the candi-
date will prostrate himself and while he is thus extended at full
length within the circle, his face to the floor, the Venerable follow-
ing the Orator will throw a pinch of perfume into the brazier and
returning to the candidate, will recite this psalm (Psalm 51).
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 CAGLIOSTRO'S EGYPTIAN RITE

"Great God, have pity on this person M.N., according to Thy

great mercy and remove his iniquity, according to the multitude of
Thy good works; cleanse him more and more of his sins and purify
him of his offenses, because he recognizes his iniquity, and his sin
is always against himself; he has sinned only against Thee, he has
committed error in thy presence, to the end that Thou wilt be justi-
fied in Thy promises, and victorious in Thy judgment. Thou seest
that he was born in iniquity; that his mother conceived him in
sin. Thou hast loved the truth; Thou hast unfolded to him some
uncertain things, and the secrets of thy wisdom. Thou hast purified
him with hyssop and he will be clean; cleansed him and he will
become whiter than snow. Thou wilt make him understand the
word of consolation and joy and his bones which Thou hast hum-
bled, will tremble with happiness; turn thy face upon his sins and
pardon his offenses. Oh God, make his heart clean within him and
renew the spirit of justice in his bowels; turn not thy countenance
from him; grant him the joy of Thy healthful assistance and fortify
him with a spirit which he will freely work for Thee. He will
understand Thy ways with the unjust, and the impious will turn
to Thee. Oh God! Oh, God of our Salvation, deliver him from
evil, and his tongue shall sing with the joy of Thy justice, Oh Lord.
Open his lips and his mouth will give forth Thy praise. If Thou
wishest a sacrifice, he will offer it. Sufferings are not agreeable unto
Thee! The sacrifice which God demands is a chaste spirit. Oh God,
Thou dost not despise a contrite heart and humble. Oh Lord,
in Thy benevolence, spread Thy good and Thy grace on Zion, before
the walls of Jerusalem are destroyed. Thou wilt accept then the
just sacrifice, the offerings and the burnt offerings. These we desire
now to offer on Thy altar. We pray Thee, great God, to grant him
the grace which Thou gavest our Great Founder."
The Venerable will retire to a place near the throne, but, re-
maining standing, will indicate that the brothers rise and remain
so, while at the same time indicating that the Orator should assist
the candidate to arise, and to conduct him before the Venerable.
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The Orator will place the candidate before the first step of
the throne and cause him to kneel with his right knee on that step,
his left leg extended to the rear. At that instant the Venerable will
make him a Master by breathing three times in his face, at the same
time decorating him with the red cordon and presenting him the Ap-
ron and gloves after which he will be blessed and consecrated by the
angels, as by Enoch, Elias and Moses. The Venerable will then
give him a discourse on this subject, the same as the Great Founder
himself gave to all the Venerables under the same circumstances.
The ceremony over, the Venerable will approach the Orator and
cause him to conduct the new prophet to the place for which he
was destined, which should be at the right of the throne. Then all
will be seated and the Venerable will give a discourse which had
been communicated by the Great Founder and ordered to be given
at this time. He will end with this prayer:
"Oh Lord, remember Thou our Great Founder and Master
and all the goodness to which he was a witness. As he swore be-
fore the Lord and made a vow to the God of Jacob. If I enter,
said he, into the rooms of my palace; if I lie down on my bed or
couch; if I permit my eyes to sleep or eyelids to dose; if I lay down
my head, it is only when I have found a home for my Lord and
a Tabernacle for the God of Jacob. We have heard said that the
ark was in the land of the Ephraimites. We have found it in the
forest; we entered into his temple; we adore him the place which
serves him as resting place. May Thy priests be clothed with justice
and may your saints be joyful. In consideration of our Great
Founder, Thy servant, turn not thy face from those saints. The
Lord has sworn our Founder a great oath, and He will not violate
it; He spoke, 'I will establish on your throne, the fruit of your
loins, if your children guard my alliance and the precepts which
I will show you, they and their posterity will inherit your throne,
eternally, because the Lord has chosen Zion; He has chosen it as
His habitation. It is the place of my rest forever. I will live here,
because it is the place I have chosen. I will bless the widow with
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 CAGLIOSTRO'S EGYPTIAN RITE

my benedictions; I will provide bread for the poor. I will clothe

my priests with oiy saving grace, and their saints are rapt with joy.
It is thus, that I will demonstrate the force and power of your
founder. I have prepared my lamp for my saints. I will cover their
enemies with shame and confusion, and the glory of my sanctity
will live forever in their minds'."
The Venerables as well as the assistants rise, and the acting
Venerable going to the middle of the room, and turning to face
the Name of God, will order the Dove, by virtue of the power
which he holds from the Great Founder, to demand of the angels
if the reception which was given was perfect and agreeable to the
Divinity. The sign of approbation being given by the angels to
the Dove, the Venerables and assistants will prostrate themselves
and will in their hearts give thanks to the great God for all his
grace, with which they were favored.
The Venerable will dose the lodge, giving his benediction to
all his assistants in the name of the Eternal and of the Great Foun-
der.
CATECHISM OF MASTER OF THE EGYPTIAN LODGE
Q.—Whence came you?
A.—From the interior of the Temple.
Q.—What did you see in the Temple?
A.—A Dove, very beautiful and very favored of God; a sanctuary
blazing with light; a tableau revealing allegorically the greatest
secrets of Nature and a brilliant star over the heart of each of
the venerables.
Q.—What does that star show?
A.—A beautiful rose, around which there are two inscriptions, the
one consisting of these words "I believe in the rose" and the
other of these "Primal Matter."
Q.—What does that rose signify?
A.—That it is the emblem of that primary and precious matter, of
which there is constant mention in all the writings of our doc-
trine, and which is found in the hands of all the elected.
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Q.—What is the use and what are the duties of the Dove?
A.—They consist of serving as the intermediary between the angels
of the Lord and the elected; to give knowledge to these latter
of the divine will and finally to convince them of the obvious
existance and great power of God.
Q.—What does the sanctuary contain?
A.—The sacred name of God, placed in the middle of a blazing
star.
Q.—Give me, I pray you, an explanation of the tableau; what does
the phoenix signify?
A,—That a true Mason will be reborn from the ashes; that it will
be possible to renew and rejuvenate himself at will, like that
bird; so it is certain that it can be said et renovabitur plumas
meas. ( 2 )
Q.—What is the significance of Time and of the Master who clips
his wings?
A.—Since a good Mason has lately come to snip the wings of
Time, his life is endless.
Q.—What can be said about the broken and destroyed instruments
of torture?
A.—That a Mason having obtained that degree of power, death
no longer has any fear for him.
Q.—What is the significance of the overturned hour-glass?
A.—For the immortal man, the measure of time becomes useless.
Q.—What does a sight of the interior of the Temple mean to you ?
A.—The most sublime knowledge.
Q.—How do you know that?
A.—Because there was communicated to me a portion of the power
which God of his good will granted our Great Founder, and
through it, permitted me to regenerate a man who was lost.
Q.—How were you occupied in that interior?
A.—In glorifying God and accomplishing those duties laid down
by our Great Founder.
Q.—What are those duties?
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A.—They are entirely spiritual and are none other than those which
will gain admission into the temple of God, where one occupies
himself in the same manner that Solomon once did in presence
of all the people, while he consecrated the temple, which he
erected to the Eternal.
Q.—What do we find in the middle of the Temple of Solomon?
A.—The true tabernacle, the resting place of innocence. At the
sound of the invocation, the Eternal manifested his power in
favoring that place by the presence of all the angels, archangels,
Seraphims and Cherubims.
Q.—How did Solomon commence his duty?
A.—He descended from his throne, he laid his hand, with fingers
extended on the head of the Dove, and struck it with his sacred
sword and made it a true sacrifice which he offered to the Supreme
Being. He carried it into the tabernacle and offered up his
prayers and invocations in a manner so clear that all the people
understood. His duty and his confidence were so perfect, because
he showed evidence of those graces spread among all men.
Q.—Did our Grand Master always practice and follow the same
method?
A.—Always. However, all the duties were performed according to
his constitutions and ordinances, and were constantly crowned
with greatest success; but it is necessary to conform exactly and
scrupulously to the commandments which are prescribed in the
catechisms, because without that, one runs the risk of incurring
that which once came to the ministers of the Temple of Jerusalem
after the death of Solomon. These ministers combined their
ideas and built the tower of Babel. It resulted in errors without
number; schisms as well as idolatry, which the man filled with
pride sees again today in his dismal surroundings.
Q.—What is the significance of the sacred pentagon made of paper
according to the art?
A.—The pentagon is the fruit of the great work of moral regenera-
tion through the retreat of forty days, which all the truly elected
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of God have made. During that time one divides his twenty-four
hours as follows:
Six hours are employed in reflection and rest.
Three hours are consecrated to prayer and a sacrifice to the
Eternal.
Three times three, or nine, are intended for sacred matters.
The last six hours are reserved for conversing together and
recording the lost powers, both physical and moral.
Q.—What does the pentagon represent?
A.—Enoch, Elias and Moses, which we know; the last at the exodus
from Egypt and after he had made the journey with pain and
fatigue, carried with him a number of things chosen by the
. voices of the angel of the Lord, took them to the top of Mount
Sinai. There he made a retreat of forty days, and while there
he made and perfected the sacred pentagon, written and engraved
with the names and signs of the seven archangels; as well as the
sacred writing which God gave him; and as Moses retired to
that Mount; he ordered Aaron to remain at the foot and guard
against intrusion of the people of Israel either because of pride
or curiosity. He carried the sacred pentagon to confirm the power
of the Eternal, to afford knowledge of truth and give proof of
the great power accorded to man.
There were also, many other elected favored of God and
favored of Moses, of whom I would like to talk to you but I
am bound to tell you that after having accomplished that great
feat there was nothing more to be done, "Qui potest cttpere,
capteat". (*)
Q.—What do you mean by nothing more to be done?
A.—As soon as a man possesses the sacred pentagon, he has no
need to give up the triangular cubical stone, nor to change the
stones into bread.
Man aspires constantly to have perfect repose, to possibly
obtain immortality and say of himself, vgo sum, qui sum.(*)
Q.—How are the six hours for reflection and repose used?
A.—To permit each Elect to enjoy himself as may be; for medita-
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ting alone; for refreshing the physical self by sleep; or by a cessa-

-* tion of mental activity, all labor is suspended during these six
hours.
Q.—What happens during the three hours consecrated to the
sacrifice to the Eternal?
A.—One prays, one adores, and one entreats for the physical and
the moral to be cleansed of all impurities. The catechism of the
apprentice requires that prayer, as well as sacred invocation and
the commandment given to the archangels be used to obtain
knowledge of the true words and signs belonging to the art.
Q.—How are the three times three, or nine hours, allotted to the
sacred works occupied?
A.—These nine hours, divided into three parts, are used to pre-
pare the virgin paper as well as the other articles which are to be
consecrated during these days, that they may be used for pre-
sentation on the thirty-third day in the room newly built for
that great purpose.
Q.—For what are the last six hours employed?
A.—They are reserved for recreation; for conferences; for prepara-
tion, according to ancient methods, of the different colors which
are necessary each day and finally to dispose, fulfill and satisfy
our needs.
Q.—What sort of place is to be chosen for this important retreat?
A.—One prefers a very high place, and if possible a mountain
uninhabited and well hidden from the eyes of mortals, on which
is built the pavilion according to the proper and convenient
proportions; and one should tell no one of the day on which he
will leave. It will be necessary to assemble in advance all the
articles necessary, which are the instruments of the art according
to Moses; the furniture; the utensils; the vestments; etc.
> Q.—What do you mean by the instruments of the art?
A.—They are different objects, such as the ceremonial cloth and
* others. The ceremonial cloth is of yellow silk of which you
will recognize the importance and the necessity, when you are
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instructed in the manner in which it will be necessary to con-

secrate the pavilion and the instruments of the art.
Q.—What is the pavilion called?
A.—Zion; to teach that it was on the Mount of Zion that God
revealed himself to man.
Q.—I beg of you to give me the details of the pavilion, including
its dimensions.
A.—The pavilion must be built expressly for that purpose and
destroyed when that purpose has been fulfilled. It is three
stories high. The chamber on the third floor should be a perfect
square, eighteen feet in height as well as length and breadth.
The four windows placed in the middle of each side should be
oval, three feet high and four feet wide. There is but one door
for entrance to this room, and it should be built in such a
manner that each person alone may open or dose it at will. This
room should be entirely white, without any other color.
The second chamber or cell in the middle story has no win-
dows. It should be perfectly round and of a size to contain
thirteen beds, solely for the repose of the twelve Elects and of the
Chief. There should be a lamp in the middle; and there should
only be such furniture as is absolutely necessary. When the third
chamber is to be destroyed, the second chamber will be called
Ararat, to teach that the ark rested on the mountain and that
perfect repose is destined for the Elect of God.
The first or lower chamber should be of a size suitable to
serve as a refectory. It should be surrounded by three closets
of which two are to contain the provisions and other necessary
articles, while the third is to contain the instruments and utensils
which are required for the operations or purposes of the re-
treat.
It should be built in a place, if possible, where there is running
water, because once the pavilion is entered no one may leave
before forty days have passed.
Q.—What is the intention of that great operation?
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A.—That your soul may be exalted; that your heart may be filled
with love for the eternal; and double the knowledge which
our great founder received from the last mystery and which is
permitted to be revealed to you.
After the thirty-third day and also after the fortieth the Supreme
Being will accord to the assistants the ineffable favor of reveal-
ing through the seven archangels the seal and signs of those
immortal beings, which are engraved by each on the virgin paper.
The operation having been consummated and complete, the
man who had the pleasure of being numbered among the Elect,
attains the acme of glory and happiness. He becomes master
and chief worker without the help of any mortal. His spirit is
filled with divine fire; his body becomes also like that of a
most innocent child; his perception boundless; his power im-
mense; he will contribute to the propagation of truth in all
the world, and finally he will have a perfect knowledge of the
grand class, as well as the good and evil of the past, present
and future. The Elect who has made that retreat receiving for
himself the sacred and unusual pentagon, embellished by the
seven seals and by the seven signs of the seven primitive angels.
He receives in addition seven other pentagons which he should
present to those seven persons, men or women, whom he should
prefer and desire to interest further. Each of these seven penta-
gons should contain on the virgin paper the seal and sign of one
of the seven original angels. But whereas the Elect will be able
to correspond and communicate with all the seven original
angels, the possessor of one of the secondary pentagons will
not be able to see or communicate with any except the angel
whose seal and sign is shown on the pentagon which he has
been given.
Each of these seven persons should enjoy to the utmost the
perogative of being able to operate and work as master and
commander of the seven archangels and all of their hierarchies,
but under the restriction of which mention is made in the
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first catechism, and subject to the intent of the three philosophies. V

The perfect Elect enjoys that first power but does not command It
the immortal except in the name of God; but the person whom
he has favored by a secondary pentagon may make use only of
the second which is limited; and he cannot act and command
except in the name of his master and by his will of which he
is unaware, as well as that which is detailed in the apprentice
catechism.
Q.—Will you climax your kindness now by telling me how the
physical regeneration is accomplished?
A.—By a retreat similar to the forty days. One retires during this
time with a friend, one conforms to the regimen prescribed by
the founder, one takes three pinches or three grains of the
primary matter and one will find perfect regeneration.
Q.—What will be the result of this action.
A.—The old man will disappear and the new recommence his
course. That regeneration will renew him with the same success
for another fifty years, the same as that which it pleased the
eternal to give him originally.
Q.—Is there any example of a similar regeneration?
A.—Certainly, the scripture gives you one about Moses. It tells
you how Moses after the retreat of forty days and forty nights on
Mount Sinai to form the sacred pentagon, returned a second
time to that mountain and remained there again for forty more
days and forty more nights.
The scriptures in like manner inform that after that second
absence, Moses returned with a force so brilliant and reflugent
with light, that the people could not bear the sight and he
covered his head with a veil. The mystery of that enigma is
that in the second retreat, Moses secluded himself with his V
friend Hur for physical regeneration and because at his return /-
his face was so rejuvenated and so changed, he had to hide <
that phenomenon from the people; he would not speak or com-
municate to them again without covering his head with a veil.
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NOTES

1. It is not dear whether the dove is a man or a woman, who is

a member of the Adoptive Rite. It appears to be of no impor-
tance, as Cagliostro mentioned in several places, as the dove is
purified according to the ritual, and made such by the acting
Master.
2. And my feathers will be renewed.
*. Who can comprehend, comprehends.
4. I am that I am.
* * * *
This ritual translated from the French by Herbert Keppicus,
Fellow of the Grand College of Rites, during the years 1952-53.

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