Rob Morris' The Poetry Of Freemasonry has been divided into the following parts:






The first is a coin of John Zimisces I, Emperor of the Byzantine Dominions, A.D. 969 to 975.
Upon the obverse is the portrait of Christ in the style of the Middle Ages, with the
inscription in Greek, EMMANUEL. The reverse presents a Passion Cross bent to the
left, with Greek letters and words cantoned in the spaces. These are read
"Jesus Christ, the King of Kings." This fine specimen was procured by
Dr. Morris at Gebal, on the Phienician coast. The coin is copper.
The Seal is that of the Militia Templi, founded at Jerusalem
by King Baldwin, A.D. 1118.Two chevaliers upon one horse
signify the extreme poverty of the Order. The
inscription, in Mediaeval characters, is
Paperes Commilitones Christi et Templi
. "The Poor Fellow-soldiers
of Christ and of the Temple of
Solomon." Procured at Malta.




One is your Master, Christ, the Lord,
And we are Brethren, true and strong,
Sincere in heart, exact in word,
Abhorring vice and wrong.

Sir Knights, flash out the Cross-hilt Sword!
One is your Master, Christ, the Lord,

One word inspires the valiant Knight, —
It is the cruel Golgotha;
One star leads on with steady light,
The bright, the Orient star.

Sir Knights, flash out the Cross-hilt Sword
One is your Master, Christ, the Lord,

Where lines of Knightly legends flow,
From Bethlehem to Olivet,
There do our warrior-longings go,
There is our Master yet.

Sir Knights, flash out the Cross-hilt Sword!
One is your Master, Christ, the Lord,

And when is won this earthly strife,
Laid by the Spear, assumed the Crown,
We trust to share that peaceful life
Which our Great Captain won.

Sir Knights, flash out the Cross-hilt Sword!
One is your Master, Christ, the Lord.

The term Master, which occurs so often in this volume, is of good lineage. Here are some inspired uses of this word: "Meet for the Master's use"; "Your Master is in Heaven"; "Ye call Master and say well, for so I am"; "Master, we know that thou art true"; "One is your Master, even Christ." In the symbolical Lodge, with the respectful adjunct "Worshipful," the term Master denotes the ruler and law dispenser of the Lodge. "Sovereign Master" is a synonymous use of the word in the Commandery. This piece has been set to music.




We meet upon the naked blade, we cross the glittering steel,
Opposing foot to foot we stand, our Knightly vows to seal;
Erect as men, with watchword high, of truth and victory,
The Templar Knight brings forth his blade to conquer or to die.
We are the Knights of Jesus,
Our word — EMMANUEL.

We meet before the Sepulcher, and sheathe the blood-stained sword;
In awe-struck silence gaze we on the Rising of the Lord!
No earthly victory this, and yet the greatest battle's won, —
The Father triumphs over death through Jesus Christ, the Son!
We are the Knights of Jesus,
Our watchword — GOLGOTHA.

We meet around the tri form, Sir Knights, can we forget
The hour, the place, the scene? Ah, no, they haunt our memory yet;
And while one spark of honor kindles in the Knightly heart,
We vow that in eternal scorn we'll hold the traitor's part.
We are the Knights of Jesus,
Our line of labor — TRUTH

The widow and the orphan hail the flashing of our steel;
The maid forlorn and innocent cloth Knightly aid appeal;
Pilgrims, who seek Jerusalem, our timely succor greet,
And this is Christian work for which the Templar Masons meet.
We are the Knights of Jesus,

And when the bitter cup is quaffed, which flesh and sense abhor,
And banner cased and good swords sheathed, and words of parting o'er,
Then, by the Throne, beside the LAMP, whose service is so sweet,
We hope, Sir Knights, in endless rest, in endless bliss to meet,
We are the Knights of Jesus,


O Crown of Thorn, by Jesus worn,
Bedewed with heavenly gore;
If mine the pain be mine the gain
To wear as Jesus wore.

O Crown of thorn, by Jesus worn,
The badge divine, 'tis given;
And may it prove by Jesus' love
A Crown of life in Heaven.

O Crown of thorn, His flesh was torn,
His blood suffused for me;
The sin was mine, the grace divine,
For oh, it sets me free.

O Crown of thorn, when breaks the morn
That Christ shall come again,
Above the host that love him most
This token will be seen.

O Crown of thorn, imposed in scorn
And cruel mock and jeer,
Upon my brow I lay it now,
And while I live, will wear.


To the far-distant shore, the utter past,
He was our link; he brought us all the good
There is in old-time things, and made them good
By his example. Now our bark has slipped
Its moorings, and we try the unknown sea,
Assured that when the Haven of Peace is found,
Where'er it be, we shall regain our lost!

O uest man, one in a thousand men!
O Generous heart! O trusty, faithful heart!
How in our hearts indelibly is drawn
The record of thy virtues, many and pure,
Twin record with the register in Heaven,
Whose penman is, O joy, the Omniscient God
He made our Brother, made him of the clay,
So sacred hence to virtue and to us!

This token of "a fixed and fragrant memory" is to the honor of Salem Town, LL.D., a century Grand Chaplain of the State Grand Bodies of New York. His name appears in literature as a prolific author. Deceased 1864.




Precious in the sight of Heaven
Is the place where Christians die;
Souls with every sin forgiven,
To the courts of glory fly;
Every sorrow, every burden,
Every Cross they lay it down;
Jesus gives them richest guerdon
In His own immortal Crown.

Here, above our Brother weeping,
Through our tears we seize the hope, —
Lie in Jesus sweetly sleeping,
Shall awake in glory up;
He has borne his Cross in sorrow,
Weary pilgrim, all forlorn —
With the new light of to-morrow,
He will have the sparkling Crown.

Knights of Christ, your ranks are broken;
Close your front, the foe is nigh;
Shield to Shield, behold the Token
As he saw it in the sky!
By That Sign, so bright, so glorious,
You Shall Conquer, if you strive,
And like him, though dead, victorious,
In the courts of Jesus live!

Composed in 1857 to accompany the beautiful Ritual of Templars' Burial, by John L. Lewis, of New York. This song has entered into large use. The air to which it is written is Mozart's, ordinarily known as "Go, Forget Me."


Departed friend, by thy lone grave I stand,
Like thee, a pilgrim in this alien land;
And with a tribute tear, all mournfully,
I meditate, dear friend, in thoughts of thee.

I call the parted years, — they come no more
In fancy only can I tread that shore
Where mirth, and joy, and charming melody
Made up, dear friend, my intercourse with thee.

Thy home no more to know its master's tread;
Our genial comrades scattered, haply dead;
Youth, hopes all buoyant, genius bright and free, —
Gone, gone, forever gone, dear friend, with thee.

Midst London's dead I leave thee here to rest;
No mortal care can now distract thy breast;
But in a bright hereafter may I see
All earthly loss repaired, dear friend, with thee.

This sweet musician and genial brother, the author of the music commonly sung to "The Level and the Square," died in London, England, October 17, 1876. I spent a Sabbath day in August, 1878, searching for his grave. It is in one of those enormous Gilles of the Dead that form such prominent features in the periphery of the great circle occupied by London. The place is Paddington Cemetery, Willesden Lane, Kilburn, about six miles from St. Paul's Cathedral. The burying ground contains thirty-six acres, the same extent as Mount Moriah, Jerusalem, and embosoms more than half a million graves.


Composed and inscribed to the fragrant memory of Thomas J. Corson, by special request of M.E. Companion I. Layton Register, Grand High Priest.

No! though the grave hath claimed our best,
No! though the green sprigs mark his rest,
Weeping we cry with chastened faith,
Trust in the Lord, and conquer death.

No! though a seat is vacant here,
No! though his voice no more may cheer,
Upward we cast the eye of love,
Lost to the earth, but safe above.

How through long years of wasting pain
Bright burned his soul and fired his brain;
In this dear place he loved to be
Here keep his name eternally.

Brethren, be strong, for life's demand
Boldly endure and bravely stand;
From his bright life example take —
From his blest grave let hopes awake.




Why is his chariot so long in coming?
why tarry the wheels of his chariot?...
A holy one coming down from Heaven....
Who may abide the day of his coming?
and who shall stand when he appeareth?...
They shall see the Son Of Man coming into His kingdom....
The coming of the Just One....
The coming of the Lord draweth nigh....
The Master of the house cometh.

This metrical composition first given to the world in Philadelphia, Pa., at a convention of the four city commanderies, 1873, is a paraphrase of St. John xi, 28, which contains the words of Martha addressed to her sister Mary, “The Master is come and calleth for thee." The Templars' Master, as suggested on page 12, is Jesus Christ, King of Kings and Lord of Lords. "When He had led his disciples out as far as to Bethany, He was taken up and a cloud received Him out of their sight. And while they looked steadfastly toward Heaven as He went up, behold two men stood by them in white apparel, which also said, Ye men of Galilee, why stand ye gazing up into Heaven? this same Jesus, which is taken up from you into Heaven, shall so come, in like manner as ye have seen Him go into Heaven." It has been the steadfast belief of pious Templars in all ages that this Master will come again!

When that illustrious day shall rise, and the Great Captain of our Salvation demands of each of us, "What hast thou done, Sir Knight, for me?" the intelligent Frater will have ready his response. In the following poem I have suggested four different forms of reply. While one may humbly submit to the divine Inquirer that he has cared for the widow and orphan, another may claim that his sword has been drawn in defense of injured innocence and yet another that he has pointed the contrite and broken-hearted sinner to the Lamb of God that taketh away the sins of the world. These three classes of Christian performances, almsgiving, courageous all and religious instruction occupy the field of our duty as applied to others. What, then, is left to the fourth? Why, that he has performed the duty to himself; by giving himself to Jesus Christ to work in Him, to will and to do of His good pleasure.

Such is the line of thought that pervades this poem. Delivered by a group of five Templars, the first speaker recites the two opening stanzas, and makes the solemn demand,

Servant of Jesus, bold and free,
What hast thou done, Sir Knight, for me?

The second Knight in his response declares that he has labored zealously in the field of Christian Benevolence.

Then the demand is repeated by the first speaker, and addressed in turn to the respondants. Successive replies come from the third, fourth and fifth Sir Knights, as will appear in the stanzas severally apportioned to him. The poem then concludes by the first speaker reciting the last four stanzas.

The effect of this dramatic composition has been most enc. uraging. It has entered into the repertoire of those Knights who prepare themselves to give interest to banquetry occasions, both in the red and black. It has been quoted in orations and addresses, and it may be supposel that but few who see these pages are not in some degree familiar with it.



The following lines, whose authorship is to us unknown, afford a proper colophon to this preface:

The lance is rusting on the wall,
No laurel crowns are wove:
And every Knightly strain is hushed
In castle, camp and grove.

No manly breast now fronts the spear,
No strong arm waves the brand,
To vindicate the rightful cause,
Or stay oppression's hand.

The minstrel pilgrimage has ceased;
Chivalric days are o'er,
And fiery steeds bear noble men
To Palestine no more.

Rejoice in beauty more than gain;
Guard well the dreams of youth,
And with devoted firmness true
Crusaders for the truth!


Oh gallant Knights, in fitting garb arrayed,
With crested helm and Cross and trenchant blade,
Brave Warriors in a warfare not to cease,
Till wearied hearts shall find eternal peace.

While in this broad Asylum meet,
Where wisdom, beauty, strength rejoice,
Let's gather at the Master's feet,
And listen to the Master's voice:
The Master, Prince Emmanuel,
The voice His Word we love so well.

If to this Conclave our dear Lord would come,
If here and now, Jesus would grace this room,
If face to face, we aright behold that head,
Once scarred with thorns, once humbled with the dead,
If in our hands those hands were laid, once torn
With spikes, alas! on cruel Cross tree borne,
What startling question, gallant Templars, might
The Grand Commander make to us to-night.


"Servant of Jesus, bold and free,
What hast thou done, Sir Knight, for Me?

I saw the Widow's tears, I heard the cry,
Her little ones in rags and misery,
Her household lamp gone out, her firelight sped,
In utter loneliness and lack of bread;
Then Master, in Thy place I stood! My hand
Was opened wide to that unhappy band.

I fed them, clothed them, and the Widow's prayer
Named my poor name who saved her from despair.
This, oh Lord, I did for Thee,
Thou hadst done so much for me.


"Servant of Jesus, bold and free,
What has thou done, Sir Knight, for Me?"

I found a good man compassed round with foes,
On every side reproaches, threats and blows.
In innocence he bravely strove, and well
And many a foeman to his good sword fell;
But, nature fainting, soon his arm were numb
Had not my cross-hilt sword, relieving, come.

Then, Master, in Thy place I stood! My blade
Flew swiftly from its scabbard to his aid!
I shielded him; I smote till close of day,
And drove them all, discomfited, away.
This, O Lord, I did for Thee!
Thou hadst done so much for me.


“Servant of Jesus, bold and free,
What hast thou done, Sir Knight, for Me?"

I saw a stricken Knight — his youth had fled;
Friends of his manhood, age, were with the dead; —
Leaning upon a monumental stone,
A mourner, broken-hearted and alone;

Then, Master, in Thy place I stood! I showed,
In all Thy life divine, the love of God;
Pointed Thee out upon Thy radiant throne,
And lo, he made Thy promises his own!
This, O Lord, I did for Thee!
Thou hadst done so much for me.



"Servant of Jesus, bold and free,
What hast thou done, Sir Knight, for Me?"

Master Devine, in all life's weary round
Naught so unhappy as myself I found;
Blind, naked, sin-polluted, wholly lost,
A wreck upon the ocean, tempest-tost;
Naught could I do to win Thy gracious smile,
For all env doings, like myself, were vile;

Then, Master, to Thyself I flew! I plead
That righteousness that triumphed o'er the dead;
Placed my eternal trust within Thy hand,
And evermore will bow at Thy command.
This, O Lord, I did for Thee!
Thou hadst done so much for me.


Sir Knights, well done! The high award is given.
Yon open book assures you of His praise!
It is not far from grateful heart to Heaven,
Almost we see Him by faith's earnest gaze;
Sir Knights, well done! In golden letters see,
"Ye did it unto them and unto Me!"

It is but little any man can do,
So insignificant is human power,
But as on earthly pilgrimage we go,
There are occasions, every day and hour,
When sorrow's voice is heard. and be our care
To do as Jesus would were Jesus there!

The Widow's tears are His, for Jesus wept;
The imperiled Knight is His, — leap forth, ye blade!
The broken heart is His, — while others slept
How, in Gethsemane, He wept and prayed!
Sir Knights, He left this sin-struck world to us,
To teach its comfort and remove its curse.

Leap forth, good Swords! Stand, Templars, on your feet!
In serried ranks bear one another up!
By This Sign Conquer, — it is full, complete, —
You need no other faith, no other hope;
And when from dying hands the sword shall fall,
Fear not, the Master will redeem us all!


The following is sung in full chorus at the conclusion of the Recitation:


Now Hosanna, Son of David,
Blessed be Thy name to-day!
Shout Hosanna in the highest,
Born to everlasting sway!

Lift your head, ye golden gate,
Jesus comes in royal state;
Shout Hosanna, shout and sing,
Jesus Christ, the Lord is King!

Blessed be the King of Judah,
Peace and glory in the sky!
In the name of God he cometh,
Here to rule eternally.

Mighty doors, your bolts unbrace,
Let the Lord of Glory pass;
Shout Hosanna, shout and sing,
Jesus Christ, the Lord is King!

Glory to the Conquering Hero;
Not with strength of warrior swords,
His the might of earth and Heaven,
King of Kings and Lord of Lords.

Hearts of stone your hinges move,
Open to the Lord of love;
Shout Hosanna, shout and sing,
Jesus Christ, the Lord is King!

Praise to God, the Glorious Father,
Praise to God, the Gracious Son,
Praise to God, the Loving Spirit,
God Eternal, three in one.

Powers of sin no more restrain,
God is come on earth to reign;
Shout Hosanna, shout and sing,
Jesus Christ, the Lord is King!

And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying ALLELUIA! for the Lord God Omnipotent reigneth. — Revelation xix, 6.




In your own bright California, along this golden slope,
Is set by bounteous Providence each emblem of our hope;
The giant trees, the placid sea, the pure and virgin snow,
And golden fruits unrivaled that in your gardens grow.

Yes, this is like the Palestine upon whose soil I've trod,
Where man first learned his brother - man, first learned his father - God;
The same bright fruits, the seasons, and the same pacific sea,
Bring back from Judah's storied hills best memories to me.

Your mountains call from history that grand, heroic time
When David's son, the Mason king, reared up a wall sublime;
When gold in countless measure by the willing hand was spent,
And Ophir to Jerusalem her wealth of treasure lent.

Your sea recalls that "utmost sea" of which the Prophet wrote,
That bore upon its billows such a cedar-laden flote,
And Pariah stone and porphyry that by the skillful hand,
Assumed exquisite symmetry to answer God's command.

But most of all, most admirable, most memorable to me,
These cross-hilt swords and banners high of Knightly imagery;
The soldiers of Emmanuel, the Templars strong and rare,
Yes, these recall the holiest thoughts that stirred my spirit there.

Sir Knights, I've stood within the cave where first He saw the light
Whose Name inspires, in Heaven and earth, the gallant Templar Knight;
I've bowed with head uncovered, bowed with bent and willing knee,
Beside the spot that drank His blood, the hateful Calvary.

I've followed Jesus, step by step, all through the Holy Land,
And here, said I, He healed the sick, and here the withered hand,
Here brought the clamorous blind to sight, here cursed the barren tree,
Here fed the starving multitude along the stormy sea.

I've sat where the great Preacher sat when breathing words of love,
And read, in solemn silence, what He said of things above.
Never in all my life, Sir Knights, stood Jesus Christ so nigh,
As in that land where Hiram taught Freemasons how to die.

Therefore, though in this withered arm is spent the manly force,
Nor spear nor falchion can I wield, nor guide the fiery horse,
Yet with an unchanged soul I gaze upon this Blazonry,
And lend a gladsome voice to yours, and join your battle cry.

Beauseant, Beauseant, 'twas uttered on that dark, ensanguined field
Of Hattin, where the Knights went down with shivered spear and shield;
"God wills it," Dieu le z'eut, and this, Sir Knights, shall be our cry
When in His own good time it is appointed us to die.

Then hail, dear Templar Knights, all hail! Your warfare is of God,
And naught but what's celestial has the service of your sword;
If Charity, and Gentleness, and Chastity inspire
The warfare of the Templar Knight, — this is the Christian fire.

And when you sheathe the cross-hilt sword, and lay the helmet down,
May the Commander wreathe your brows with the immortal crown,
In the Asylum where He waits, may each the Master view,
And in eternal peace enjoy the wages that are due!

This poem was composed and read at a Lecture delivered by the writer before California Cornmandery, No. 1, at San Francisco, Cal., April, 1876. The similarity of soil, climate and productions between this state and the "Holy Land" is too striking to escape the notice of a traveler familiar with both.


Resting in calm repose,
The fiercest blast that blows
And bows yon sturdy oaks on Bashan's height,
Can yield no influence here;
For many and many a year
Hath "slept in Jesus" this our stalwart Knight.
While rust corrodes his great cross-hilted sword,
The toil-spent Templar rests before the Lord.

He heard an inward call, —
"Leave home, leave country, all
That love you or are loved, — leave wealth and fame,
And with this ruddy Cross,
Count other things but dross,
To go and battle in your Master's name!
There, where I walked in early clays with men,
Go, I will meet you, striving there, again!"

Meekly he rose and went;
His hard-earned fortune spent
In the high cause for which he took the sword
He chose the lowliest place;
For nothing can abase
The servant when he imitates his Lord.


Yet where the strokes fell thickest midst the din
He listened, yearning for that voice again.

And here the Templar fell; Battling full long and well;
He fell beneath the point of Paynim spear;
But to his dying eye The Master's form drew nigh,
The Master's whisper blest his dying ear; —
"Well done, true Knight, inherit thy reward!
The servant is not greater than his Lord!"

In a cave near Jericho there was found, in 1867, a skeleton distinguished as the relic of a Knight Templar by the armor, sword, spurs, and silver badge of the "valiant and magnanimous Order."


At last — all things come round at last;
Long years and strange events have past,
And some are dead we hoped to greet,
Since first these friends proposed to meet.
Blow, stormy winds, your utmost blast,
For here kind Fraters meet, at last.

Tyled closely from the world without, —
Inspired by faith unmixed with doubt, —
We bare our hearts to friendship's eye,
And every mortal care defy.
Drop, murky clouds, the sky o'ercast,
For here good Fraters meet, at last!

With glowing precepts old and dear; —
With songs to move fraternal tear, —
And story quaint, and witty flow,
Our night shall sweetly, swiftly go:
Roar, angry stream, thou volume vast,
For here brave Templars meet, at last!

And when the parting prayer is given,
Which scales the inner walls of Heaven, —
When silent hand-grasps speak the grace
No language ever can express,
We'll hope, though happy night be past,
Within the veil to meet, at last!



O Lamb of God, O, Lamb that once wast slain,
We walk among the pastures of Thy land,
Thy meads and founts spread out on every hand,
And long to see Thee feeding here again.

Thou art our Shepherd — Thou the expert, the bold —
Thy mighty rod defends the gentle flock;
The erring Thou restrainest with Thy crook;
At eventide Thou leadest them to the fold.

At noon, Thou guidest unto cooling springs;
Sultry the blazing sun may heat the hills;
In quiet meadows, by the singing rills,
We lie refreshed, while our sweet Shepherd sings.

And 0, beloved Pastor, lest the harms
Of the rude rocks should wound their tender feet,
Thou, strong to save, and in Thy mercies sweet,
Dost take our little Lambs within Thine arms.

Thou art the door, the entrance to the fold;
Through Thee we joyful pass: we know Thy voice;
Yet call us, Lord! O, how we will rejoice!
There is no hunger there, no pinching cold.

Where Thou art, all is safety, all is rest;
Harmless the ravening wolf may seek his prey;
The robber vainly haunts the midnight way,
While we repose in safety on Thy breast.

O, tender One! and did our Shepherd bleed -
Bleed for our sorrows? when, midst galling storm,
And blows, and sweat, and scourge, and poisonous thorn,
Thou, Jesus, died — was it for us, indeed?

Yes, yes, for us: then let us follow on;
No more to lag, unwilling, on the way;
No more from thy dear person, Lord, to stray;
But close and loving, till life's day is done.

The image of the Lamb, as a suggestion of Jesus, is common on the coins of the Knights of Malta, successors of the Templars. The Paschal lamb, or lamb of sacrifice, is a type of the sufferings and death, the expiation and atonement taught in the Easter Services of the Templar Commanderies of the present day. This was in the writer's mind when he penned the above, amidst pastoral scenes of Bethlehem and Galilee.




Lord, why can I not follow now?
Where'er Thou goest let me go;
Of Thy dark cup, oh, grant a share,
And of Thy burdens let me bear;
Only do Thou acknowledge me,
Then, with full heart, I'll follow Thee!

Death — no, I do not fear his name;
Cross — yes, I covet all its shame;
Friends go and leave disconsolate;
Foes crush me down with cruel hate;
Only do Thou acknowledge me,
Then, with full heart, I'll follow Thee!

Jesus, I've found in Thine employ,
Still some new source of holy joy;
Pilgrim, and sad, when shall I come
Glad unto Thine eternal home!
Only do Thou acknowledge me,
Then with full heart, I'll follow Thee!


Palm Leaves to strew o'er our dead,
Trump notes to grace his last way.
Gems to bedeck the fair head,
Crowned for death's glory to-day;
Weep not midst triumphs like these,
Give him with joy to the tomb;
Wages of promise are his,
Soon shall he rise from its gloom.

Green live the deeds of our friend;
Sweet is his virtue's perfume;
Prayers from his soul did ascend,
Pure as the dewy-washed bloom;
Open his heart as the day,
Prompt to yield Heaven its due;
Strong to give virtue the sway,
Heart-warm his pity, and true.

Used, as set to music by various composers, at the Templar demonstrations associated with the obsequies of Sir James A. Garfield, President of the United States.





The Orient gleams with starry beams, the Star of Christ is up;
It guides us on our pilgrimage, it points the Nation's Hope;
It points the flowery way of life, there's joy in every beam,
And we shall surely find at last the Babe Of Bethlehem.

The generations of the dead have gone this way before;
The Star to them, as unto us, immortal tidings bore;
They bade farewell to earthly things, they counted all things dross,
And found immortal glory in the burden of the Cross.

And we have seen the Eastern Star break through the shadows dim;
And, led by this, have hastened here to serve and worship Him, —
The Lamb Of God, th' Eternal Word, the Lily and the Sun,
And the strong Lion, that shall raise the dead when all is done.

We follow fast, we follow far, we follow while we live,
We never cease, through weariness, the Worship that we give.
We only crave to find at last, beyond the shadows dim,
Our Rest and our Salvation in the Babe Of Bethlehem.

Then gleam, O Star, forever,
And lead us on to God!


Hark to the din of drums!
List to the bugles' blare!
And lo, the cross-hilt column comes, —
Was ever sight so fair?
See on the arched sky,
Hear in the murmuring wave,
How nature joins us joyously
To meet the Templar brave!
The North sends forth her legion long,
The East her tide compact and strong,
The West her best of warrior throng,
The South her Templars rare;
Was ever sight so fair?

Christ rules the earth to-day, —
Light of the Cross illumes.
His Beauseant on high display,
And stir the rolling drums!


Host of the martyred Lord,
Knights of the Orient Star,
O spread His name, His praise abroad, —
Was ever sight so fair?
The North sends forth her legion long,
The East her tide compact and strong,
The West her best of warrior throng,
The South her Templars rare;
Was ever sight so fair?

The coming of the Commanderies to Chicago, Illinois, in the summer of 1880 was an event never to be forgotten by an eye witness. It demonstrated the strength and zeal of Templar Masonry with a force that has put to silence the cavilings of our opponents. The above lines were set to martial music by Frederic W. Root.


For Jesus' sake, — for O, a weary road
O'er hill and valley Jesus trod for me;
My gentle Shepherd, with the love of God,
In mercy sought and found and set me free.
I was a prisoner in the thrall of sin,
I was a wanderer on the mountain bleak,
And since my Saviour now hath brought me in,
I'll guide and pity such for Jesus' sake.

For Jesus' sake, — for O, He died for me!
It was nay sin that drove him to the tomb;
In ghastly horror, on the accursed tree
He bore them all while Heaven was draped with gloom;
I cannot keep my tears — they fall like rain
While thinking how that loving heart did break;
And since he has removed sin's galling chain
I'll consecrate my life for Jesus' sake.

For Jesus' sake, — for O, in whisperings low
His Holy Spirit tells me — I am His!
My spirit bounds to meet Him, and we go
In sweet communion to the Land of Bliss!
Come weal, come woe — it matters not to me;
Fast speeds the hour when angel wings I'll take.
One with the saints in glory I shall be
Lift high your gates, ye Heavens, for Jesus' sake.



O early search the Scriptures; 'tis the dew
On tender leaves; 'tis the young rose's bloom;
'Tis the bright tinge of morning; 'tis the hue
That cloth on cheek of conscious virtue come;
'Tis all that gratifies the sight.
To see this precious Book aright.

O fondly search the Scriptures; 'tis the voice
Of loved ones gone forever; 'tis the song
That calls to memory childhood's perished joys;
'Tis the blest accents of the angelic throng;
'Tis all that gratifies the ear,
This holy Book aright to hear.

O deeply search the Scriptures; 'tis the mine
Of purest gold, and gems of richest sort;
'Tis life's full sustenance of corn and wine;
'Tis raiment, clean and white, from Heaven brought;
'Tis wealth beyond all we can crave,
This Heavenly Book aright to have.

For here, O here, the fond departed,
The Man Of Sorrows, slain for us,
Speaks to the worn and broken-hearted,
And tells us, "I have borne the curse!
Redeemed thee from the power of death,
And sanctified thy parting breath!"

That in bright lands depictured here,
Are many mansions, ample room,
Where parted ones, of all most dear,
Will bid us welcome from the tomb;
Where many a friend we counted lost
Is singing with the heavenly host.

This is the one appointed way
Through which the Holy Ghost doth speak;
O search the Scriptures through life's day,
And treasures of salvation seek;
Assured there is no other ford
Through Jordan's billows save the Word.



"Not where the Saviour bore
Thorns on His brow;
Not where my King upon
Cross tree did bow;
Not where the Prince of Life
Sorrowed and groaned,
Godfrey shall ever be
Homaged and crowned.

"Mine be the humbler name,
Fitter by far,
Warder of Tomb Divine,
Christ's Sepulcher
Mine at its portal
In armor to lie!
Mine in death's ministry
When I shall die."

Knight of Christ's Sepulcher,
Christ's Chevalier,
Good Sword of Jesus,
Oh, live grandly here!
Ashes of Godfrey, there's
No place like this,
Crowned in Christ's glory
And reigning in bliss!

This redoubtable hero, Godfrey de Bouillon, when crowned as the first King of Jerusalem, August, 1099, refused to wear the emblem of gold and jewels, averring that "King Jesus had worn a crown of thorns." The writer visiting the site of his tomb in 1868, laid upon it a wreath of the spina-christi from the Jordan Valley, in commemoration of the story.


He calleth us to words and deeds of love,
As spring calls forth from wintry crust the flowers;
He breathes within us spirit from above
As zephyrs breathe within the sunny bowers;
He saith, Arise, shake off the dust, and go
Where duty calls, where sorrow hath its sway;
He points our feet the proper path, and lo,
He promiseth to be with us alway!



I SERVE, and my wages are ample,
I watch by the gate of my Lord;
The innermost joy of his Temple
Not yet does the Master afford.

But I SERVE at His will
And all patiently still,
At the Mystery gate I wait, I wait.

I SERVE, and my service is holy,
Though raiment be scanty and torn;
The crumbs of the feast to the lowly,
The rags to the watcher forlorn.

I SERVE, and if sometimes o'er weary,
Impatient at moments so slow,
My Master sends messages cheery,
"Be vigilant, gallant and true!"

I SERVE, but the long watch is ending,
The waning stars hint of the morn,
My Lord from His palace is bending,
Oh, joy to the watcher forlorn!

For I SERVE at His will
And all patiently still,
At the Mystery gate I wait, I wait.

The motto for the Prince of Wales, Ich Dien ("I Serve"), is peculiarly applicable to the relations borne by the Templar Knight to his Heavenly Master. As expressed in the Templar's Rituals and shadowed in the armorials of the Order, the position of a Templar is that of a servant, the servant of Christ. His time of service is marked out in the mind of his Master, and his wages are "laid up in store for him," to be paid over at the proper time.

Inscribed, under brotherly memories of many years, to Sir Theodore S. Parvin, Grand Recorder of the Grand Encampment of the United States.


Come then, dear followers of Christ, your hand;
Together, Pilgrims, to the Holy Land!
Climb nimbly now, along the sacred hills;
Drink joyously the cool, refreshing rills;
Tread the same pathway in this later age
That Jesus trod in early pilgrimage.


All well known things are there; from flowers that bloom
And trees that soar, down to His empty tomb;
And all things speak in nature's chorus true,
Of Him who lived, and loved, and died for you.

Come, and when Holier Land, where Christ hath gone,
Breaks on your sight, — when breaks the expectant
Morn o'er heavenly hills, and faith and hope shall die,
The deepest secrets of the upper sky
Shall be revealed; the humblest emblem here
Shall have its archtype celestial there,
And earth, with all its imagery be given
A school to fit us for the perfect Heaven.


Never forget, dear Comrade, while you live,
The ties of which the Templar's vow is wound;
Never forget a Templar to forgive,
If in his breast a kindred heart is found;

Never forget, though rust and sin may soil,
And lewd desires your bosom's tablet stain,
There is full pardon after life's turmoil,
If we but trust in Him who rose again.

Never forget the sad, sad story told
This hour, of treason in Gethsemane;
Never forget the good Cyrenian bold
Who bore the Sufferer's cross so manfully;

Never forget the taper quenched in night,
The darkened room, the silent group around;
Never forget the jubilant delight
When in his place a worthier was found.

Never forget to live the Templar's life,
Though hard it may be, rough, and fraught with care;
Our work, we told you, is a constant strife, —
We promised you but coarse and scanty fare;

Not long the weary arm, the moldy crust,
See on Celestial plains our camps are set!
Strike and press on, brave Comrade, as you must,
"By this sign conquer!" do thou ne'er forget.

This piece is extensively used in the American Commanderies as an exhortation to the newly created, immediately following the accolade. For this use it admits of esoteric changes and interpolations ad libitum. It has been set to music.


A suite of poems, collectively entitled Thinking Of Jesus, comprising pages 36-40, has been moved from here to Part III, Memories Of The Holy Land.




Eat and be filled, no scarceness here;
Welcome, brave Knights, to ample cheer!
The hand divine hath blessed our bread,
Freely partake — for you 'tis spread!

Eat and be filled, come thickly now,
"The more the merrier," we vow!
This night to us is blest and bright —
Praise God for such a goodly sight!

Eat and be filled, let merry jest
Betray the joy of every guest;
Let mirth abound, and lightsome song
Our glad festivities prolong.

Eat and be filled, may He who fed
Ten thousand with His fish and bread
Enlarge our Knightly store to feed
Earth's starving millions in their need.

"And they did all eat and were filled." — Mark vi, 42.




Faithful to the trust imposed,
Holding in an honest heart,
Secrets to the true disclosed,
Laws from which we ne'er depart —
Be thou faithful unto death,
And thou shalt have a Crown of Life.

Active as the Master was
In all deeds of charity;
Sowing as the farmer sows,
Freely o'er the fruitful lea —
Be thou faithful unto death,
And thou shalt have a Crown of Life.

Chaste and pure in virtue's way,
Spotless as the lambskin worn
By the mystical array,
Pure as dewdrops of the morn —
Be thou faithful unto death,
And thou shalt have a Crown of Life.

Honest with a neighbor's store;
Wronging none, o'erreaching none;
Timely warning him before
Danger falls and hope is gone —
Be thou faithful unto death,
And thou shalt have a Crown of Life.

Bearing up an earthly Cross,
Patient, humble, meek and true;
Taking cheerfully the loss,
Gratefully the wages due —
Be thou faithful unto death,
And thou shalt have a Crown of Life.

Soon the Sabbath will appear,
End of sorrow, pain and wrong;
Only six days' labor here;
Can ye not endure so long?
Be thou faithful unto death,
And thou shalt have a Crown of Life.



Shame not the Cross, dear Templars! word and deed
Be holy while you bear the mystic sign!
The Master's wounds, alas! too freshly bleed
Whene'er His votaries unto sin incline.
The All-seeing Eye is ever bent to catch
Each deviation from the Templar's vow,
In constant vigil, therefore, wait and watch,
Nor shame the Cross which marks the Templar now.
Shame not the Cross — Shame not the Cross.

Shame not the Cross! a host of witnesses
Eager to slander, waiting to decry,
Is gathered round, and shall we pleasure these
To be their byword and a mockery?
Ah, no; be true, brave Templars! By the sword
Which speaks of Calvary from its very hilt,
Resolve to honor Jesus as the Lord,
Nor foul His emblem with a stain of guilt.
Shame not the Cross — Shame not the Cross.

For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins. — Hebrews x,26.


To that far land, far beyond storm and cloud,
To that bright land, where sun doth never set, —
To that life land which has nor tomb nor shroud,
And Brothers meet again who oft have met.
Joyful we go! Why should we not be glad?
Joys that had lost their joy await us there,
And nobler mansions than our Craft have made,
And all is permanent, and all is fair.

There we shall see the Master; here, indeed,
Sometimes we see Him, dimly, doubtfully,
But O, His lineaments we scarcely heed,
So clouded is the soul, so weak the eye!
But there, in Heaven's Orient displayed,
His faithful all around Him we shall meet,
Shall hear, shall see, shall evermore be glad.
Thronging and singing at the Master's feet.

Thine eyes shall see the King in His beauty; they shall behold the land that is very far off. — Isaiah xxxiii,17.




Flaunting our Banners on the breeze,
Flashing the mystic steel above,
The Knights of Golgotha are these,
And linked in holy links of love.

Stained with the dust of many a clime,
Weary and travel-worn we are,
But see how gleams the Cross sublime!
In Christ we make the Holy War.

Ah, who can speak our warrior bliss,
Bound in a blood-cemented chain!
Our life has had no scene like this,
And few will see the like again.

Hands, in a mighty union grasp,
Voice, take the courteous Knightly tone, —
Let hearts in love of Christ enclasp,
For soon this happy time is gone!

Thou, who on cruel cross tree died,
Thou, who from rocky tomb arose,
O be in life the Templar's Guise,
In death his crown and sweet Repose!

The links of love, the links of love,
The Knights of Golgotha are these,
Linked in the holy links of love.

The music to this was composed by Brother H. S. Perkins. The song is inscribed to Sir Theodore T. Gurney, of Chicago, Illinois.


Off gauntlets, Boys! Show naked palms!
Left foot in front! Come nearer still!
The Order takes you to her arms
And holds you with a will.

Off gauntlets! Hand in hand combine!
Left foot in front! You know the sign!
Low breath — no cowan must divine,
The word we give you!



The writer begs to include in the military department of the volume a few pieces suggested by the awful scenes of the civil war of 1861-5. Among the dead upon every battle field were men whose feet had hastened upon the loving errand, whose knees had knelt in the availing prayer, whose breasts had pressed kindred breasts in the interchange of holy secrets, whose hands had sustained the falling brother, whose instructive tongues had whispered the generous counsel to attentive ears. Out of his own band of Masonic acquaintance the dead were reckoned by hundreds, perhaps thousands, and it is not strange that, without venturing to intrude any political views upon the reader, he should ask to insert a few of the poetic suggestions of that darksome period, when death reigned supreme over the land.


Dear Friends of the Square, let us cherish the faith,
Though broken and torn every other!
Remember the vow; — we swore unto death
We would cling, hand and heart, to a Brother!
Then raise up to God, up to God the left hand!
With mine join, with mine join the other!
Though war blow the blast, and with death strew the land,
We Swear To Be True To A Brother!

The East lends its light, though the world is at war;
The South shines in glory and beauty;
The West gently smiles o'er fields drenched in gore, —
They teach to the Mason his duty!
The Badge of the Craft is unsullied as yet —
From war's dust and blood let us fold it!
The Page of our History, brilliant with light;
Let's swear thus in honor to hold it!
Great God! from Thy Throne view the nation at strife!
Thy Gavel must heal this disorder!
Send Peace o'er the land! Give Refuge and Life!
Be Thou, Lord, our Saviour and Warder!

Through all the strife which deluged our land in blood, while other bonds and covenants were nullified, the Bond Of Freemasonry remained intact. Composed at the opening of the war and set to the music of Bradbury, this song was scattered by tens of thousands through the knapsacks both of the gray and the blue, and sung in every variety of voice. May we not believe that the animosities of war were in some degree softened by the influence of these sentiments?




Now, while the thunder peal of battle is heard,
Earth with the tramping of legions is stirred,
Turn from the battle, Brothers, take from above,
Words Of Peace And Love!

Hearts of consolation, bide ye the vow!
Hands, never weary in charity now!
Tongues rich in sympathy, oh, take from above
Words Of Peace And Love!

Blood like a river flowing, smokes o'er the plain;
Tears, bitter weeping, — oh, who can refrain!
Stay, stay the slaughter, Brothers, stay this distress,
Speak the Words Of Peace!

Thus speaks the Trowel, Brothers, thus speaks the Line,
Thus speaks the Compass and the Symbol Devine;
Each bears its message on the white wings of Peace,
Bids all warring cease.

Composed at an early period of the war, when hopes (alas, how illusory!) were entertained that compromises might be effected and the strife closed.


Never slight a hailing brother —
Be it Blue or Gray he wear;
Never ask his creed or country,
So he's faithful to the Square;
Only know he's true and faithful
To the solemn vow he swore,
And then a generous hand extend him
As in peaceful days of yore.

Sad the strife, and fearful, Brother,
Almost hopeless seems the end;
Some have felt its utmost horror,
In the loss of home and friend;
Yet the fire and shot have left us
Even stronger than we were
And oh! this day Freemasons conquer,
Faithful, faithful to the Square.


When sweet peace shall bless us, Brother,
And the fire and shot have ceased,
Then we'll strive not to remember
All the cruel things that passed;
But there's one thing we'll forget not,
While a memory we bear;
It is the sacred tie so cherished
By the Brothers of the Square.

Composed and sung at an assembly of Masons held at Memphis, Tennessee, in 1863, in which both Federal and Confederate soldiers were present. The air is Mr. Root’s "Just Before the Battle, Mother."


How many a strong right hand that grappled ours
In truest faith;
How many a generous heart, with mercy filled,
Lies low in death!
How many a beaming eye, that caught the light
From the better shore;
How many a tongue that thrilled our inmost chords
Will speak no more!
How many a seat where sat the good and true
Is vacant now!
How many a foot in mercy's quest that flew
No more shall go!
How many a knee that bent with ours in prayer,
Or prayed alone,
Has vanished from our mystic brotherhood,
And gone — and gone
To the Celestial Lodge, the Land of Peace,
And Light, and Song,
Where war and bloodshed have no entering,
Nor vice, nor wrong!
Where the Supreme Grand Master wise presides,
No blight, nor curse,
And keeps, in holy welcome, crowned and blest,
A place for us!


The will of God is done —
Their mortal race is run —
Beneath the circling sun
They're seen no more;
Their bright and genial word
Can never more be heard
On earthly shore.

Remains there naught of them except the dust
Wherewith is mingled Masons' dearest trust.

Oh, brave and true, farewell!
Though south winds make your knell,
And sprigs of cypress fell
Upon your grave. In memory shall abide
The gallant ones who died
Our land to save;
No better place to die beneath the sun,
No better time than where our duty's done.

In reply to a copy of this sent to President Lincoln, a most complimentary letter was received.


The war-worn soldier leaves
The camp where comrades lie;
Alas, his cheeks, how deathly pale!
Alas, his limbs, they bend and fail!
He's coming home to die!

The last tattoo yet lingers on his ear,
The last command the dying brave shall hear.

The heavy, mournful look,
The melancholy eye;
He's thinking of his comrades now
Who went with him a year ago,
Who went with him to die.

Their joyful shouts yet linger on his ear,
Their songs and revelings he seems to hear.

Meet him with cheering words
Hands full of sympathy;
Throw wide your doors in welcoming;
Let woman's love her graces fling
Around him ere he die.

He dies for woman's love and woman's faith;
Her honor lives in that brave patriot's death.


Now go with trumpets forth,
Let drum and fife reply;
Join, oh, ye patriots, round the grave
Of him, the generous and the brave,
Who homeward came to die.

The last tattoo has beat upon his ear,
The last command the fallen brave shall hear.

Set to music, and largely used in the funeral services of the heroes whose returned bodies were made occasions of public honors.


Brothers, met from many a nation
Far away from home,
Men of every rank and station,
Round this altar come.

Bring your hearts, so full of feeling;
Join your hands, so true;
Swear, ye sons of truth and honor,
Naught shall sever you.

War's dark cloud will vanish, —
Oh, Brothers! Joy to East and West,
Though the land is full of weeping,
Masons, Masons still are blest.

Come, forgetting every sorrow,
Level bring, and Square;
Leave all trouble to to-morrow;
Each the Compass bear;
Pass a Trowel o'er the discord;
Wear the Lambskin white;
Brothers, one more happy meeting
In our Lodge to-night.

In the circle here extended,
Shadowy forms appear;
With our loving spirits blended,
Dead ones, ah, how dear!


Dead on many a field of battle
Lost to friends and home,
Yet in Mason's love surviving,
Round this altar come.

When to distant homes returning,
We shall say farewell,
And shall cease the tender yearning,
Now our bosoms feel.

Prattling lips and sweet caresses,
All the joys of home,
Will bring back the loving circle,
Round this altar come.

In camp, hospital, and on the march, the "Friends of the Square " in both armies, were wont during their campaigns, to enliven the sad hours by singing this " Hymn of the Mason Soldiers” as arranged to Brother Henry Tucker's melody, "When this Cruel War is Over."


War's hand has sorely tried our Brotherhood;
They sleep on every hard-fought battle plain,
They who around our Altars loving stood,
Shall never stand at Mason's side again.
The sinewy grip's relaxed, the tongue is mute,
Death's heavy fetters clog the willing foot.

The Chain is shortening, where they once were found;
Close in, close up! the Gavel calls in vain;
The song has lost, ah, many a well known sound —
Brothers, the louder sing the mystic strain!
Though we and all our works shall pass away,
Freemasonry must never know decay!

Thank God, and yet again thank God, a few
Of the old love-warmed Brotherhood abide!
A few whose charitable hands will do
Whate'er their hearts may prompt of generous deed.
For such as I have found on life's hard road,
I humbly, and yet gratefully, thank God!

Written in 1863.




Hurrah, the noble color guard,
How grandly they are led!
Though many fall by steel and ball,
Right gallantly they tread!

Hurrah, the eagle points the way,
And never be it said,
That living soldier fought to-day,
Less bravely than the dead.

Hurrah, through storms of shot and shell
The colors proudly fly,
The patriot marks their progress well,
And follows, though he die;

The dead behind, the foe before.
Above, the pitying sky,
And hark, o'er all the cannon's roar,
Hurrah, — 'tis victory!

The colors that so proudly flew
Are blackened now, and torn;
The color guard, alas, how few
Of all who hailed the morn!

But yet, hurrah, the foemen fly,
The bloody day is won,
And other gallant forms supply
Their place whose deeds are done!


Pining in the prison cell,
Those we cherished long and well;
Brothers of the mystic light
In the dungeon's gloom to-night;
Brothers of the perfect square,
On the damp ground, cold and bare,
Far from home and hope removed,
Brothers fondly, truly loved.

Prisoners, as they sadly muse,
Do they ever think of us?
Do the memories of the tie
Woven strong by Masonry,
Enter in the dungeon's gloom
Bearing thoughts of Masons' home,
Masons' song, and Masons' light?
Is it so with them to-night?


We can almost hear the sigh
And the groan of the reply;
Listen to the dungeon's voice:
"Memories of mystic joys,
Sweet illusions of my cell,
Emblems prized and pondered well,
Words of sweetest, sunniest cheer,
Signs expressing truth so dear!"

While we pray, then be our prayer
Fervent for the prisoner;
While we sing, let every note
Name the absent, not forgot;
While refreshment hours we join,
To their memory drink the wine;
And the toast of all the best
Be, "Our captives, soon released!"

This effusion was a marked favorite of Brother General Stephen A. Hurlburt, of Illinois.



The following 16 pages are a fully-detailed manual for a Knights Templar Sword Drill. We also have available just the poetic text, without the frequent footnotes and directions.

There were numerous photographs illustrating these moves in the book, but we apologise for not having those available to us here.




And the king said, Bring me a sword. — I Kings iii,24. Nation shall not lift up sword against nation, neither shall they learn war any more. — Isaiah ii,4. Take the sword of the Spirit which is the word of God. — Ephesians vi,17. Galeatum sero duelli pœnitet. — Juvenal.

The Tactical works authorizing these movements are those most in favor among American Knights Templar, such as the Manuals of Grant. Meyer, Welch, Loder, Ruckels, Garfield, Eddy, Robinson, etc.


1. It is well to have some officer (the Eminent Commander, for instance) to give the word of command, but if it is not convenient the Demonstrator himself may do so.

2. The word "Sword" (not "Swords") is used in the words of command.

3. The time necessary for the full recital of the poem is from twelve to fifteen minutes.

4. A slight delay is necessary after the word of command, to give proper effect to the lines.

5. In several instances two or three movements described in the Tactics are embodied here in one motion, that greater effect may be given to the words.




The favor with which my poem The Master Cometh (1873) was received, awakened in me the ambition to do something better. I longed to produce a work worthier the Fellowship Of The Sword, whose white tents are dotting the Masonic arena in every jurisdiction of our country. I thought to compose something nearer the exalted theory of "The Freemasonry of Christ the Lord," — a poem, to be elaborately wrought, and demonstrated in nineteen parts by those picturesque movements of the Sword which are the chief attractions of the Templar's Exercise. Leisure was afforded me in the summer of 1882, and here is the result.

My concept will appear upon perusal of the composition. Before me I set an image of a healthy, sober, soldierly figure, standing squarely before an audience of Templar Knights, and so expanding the lessons of the cross-hilt Sword, so intimating, by tone and gesture, the esotery of the Templar rituals, that the initiate will gain more light and the uninitiate more desire for light in the magnanimous branch of Freemasonry. The test has been applied in the delivery of the piece in Boston, New York, Chicago and elsewhere, also before the Grand Commandery of Kentucky, which courteously accepted the Dedication. I only add that in using the word "Demonstration," at the head of each of the nineteen parts, I refer to the definition of the term, "an expression of feeling by outward signs."

The finest historical figure of a Sword is that of Arthur's Excalibur, and I cannot more worthily close this page than to copy Mr. Tennyson's lines describing it. The passage is from "The Idyls of the King," "The Passing of Arthur," where the dying warrior directs Sir Bedivere to restore the noble weapon to the waters whence it came:

. . . . "Take my brand Excalibur,
Which was my pride.... take Excalibur
And fling him far into the middle mere;
Watch what thou seest, and lightly bring me word."
Then quickly rose Sir Bedivere, and ran,
And leaping down the ridges lightly, plunged
Among the bulrush beds, and clutched the Sword,
And strongly wheeled and threw it. The great brand
Made lightnings in the splendor of the moon,
And flashing round and round, and whirl'd in an arch,
Shot like a streamer of the northern morn,
Seen where the moving isles of winter shock
By night, with noises of the northern sea;
So flashed and fell the brand Excalibur.
But ere he dipt the surface, rose an arm
Clothed in white samite, mystic, wonderful,
And caught him by the hilt and brandished him
Three times, and drew him under in the mere.

The sword exercise of itself is an elegant and manly accomplishment, developing gracefulness and activity, while it imparts suppleness to the limbs, strength to the muscles and quickness to the eye; and it is a source of surprise to many, as well to Masons as non-Masons, that while the marches and evolutions of the Templar Commanderies are so thoroughly taught that no further improvement seems possible, the use of the sword is comparatively little regarded. In earlier days the manner of a skillful swordsman was grave, graceful and decorous. The most undaunted and energetic courage was marked by the greatest modesty, and never until the moment of trial arrived was the full man made manifest.



(in eight motions) DRAW SWORD

Come out,1 come out,2 thou glittering brand!3
Obey a Christian Knight's command! 4
Inspire a Templar's hand!
Celestial signs, thou sword, reveal5
In cut6 and flash7 of sacred steel,
As in the ancient Band! 8
As when, before the Saviour's shrine,
Each Templar breathed his countersign!

Sorry, figure 1 is not available Sorry, figure 2 is not available

Explanatory Notes — 1 With the left hand seize the scabbard near the top, and press it against the thigh; with the right grasp the hilt and bring it a little forward. Draw the sword until the right forearm is horizontal, as in Figure 1. (In some Manuals it is directed to begin with the Hand Salute, which is made by extending the right hand its full length, palm upward, finger forward, and then grasping the hilt as above; a graceful performance.)

2 Complete the sword drawing with a quick motion, raising the right arm to its full extent, at an angle of forty-five degrees, with the body ever square to the front.

3 Turn the sword and bring it to the Present, as in Figure 3, explained in Demonstration II.

4 Come to the Carry, as in Figure 2, the sword being vertical against the right shoulder, edge in front the grip inclosed with thumb and forefinger the left side of the grip and the thumb against the thigh; left arm nearly extended; the other fingers extended and joined in rear of the grip, the elbow near the body. This is the most natural and manly of all military positions. (The English method of drawing the foil, which is much like the Templar's Sword, is to advance the right foot slightly to the front, take the scabbard with the left hand, raise the right elbow as high as the shoulder, seize the hilt with right hand, nails turned inward, and having drawn the foil, pass it with vivacity over the head in a semicircle, and bring it down to the guard.)

5 Raise the sword vertically above the head, executing the movement with spirit.

6 Flourish the sword to the left.

7 Flourish the sword to the right.

8 Return to the Carry as in Figure 2.

(in three motions)

Oh, Prince Emmanuel, Son of God, 1
From this far-off and humble sod,
Once by thy gentle footsteps trod,
Thee, Jesus, we salute! 2
Omniscient King, behold our Band
As with this emblematic brand,
Our work we execute!
Each movement of the Knightly Sword
Shall tell of Thee, thou Templar's Lord! 3

Sorry, figure 3 is not available Sorry, figure 4 is not available

Explanatory Notes — 1 Come from the Carry to the Present, as in Figure 3. This brings the sword to the front, the hand so high that the cross hilt is opposite the chin and six inches in front of it; the back of the hand to front; right forearm resting along the side and breast; elbow against the body; end of hilt nearly against the breast; thumb on the back of the grip to the right; the blade inclined to the front at an angle of twenty-five or thirty degrees from the perpendicular.

2 Make the Officer's Salute as Figure 4, by dropping the point of the sword near the ground (not touching it), and on a line with the right foot, the arm extended so that the right hand is near the right thigh with the back to the rear; arm extended; flat of the sword to the front; body plumb and square to front.

3 Come to the Carry. Demonstration II should be made with a subdued and reverential voice and manner. If any Christian Knight objects, upon Unitarian principles, to the expressions "Son of God" and "Omniscient Christ," he is at liberty to substitute others more in harmony with his views.



(in three motions)

Embattled hosts are pressing
Along the serried line,
Their venomed darts distressing
The Guardians of the Shrine.
Support, brave Knights, 1 with dauntless mind!2
What though the foemen's banner flaunt!
Little we reck, upon the wind,
Blasphemous word and taunt! 3

Sorry, figure 5 is not available

Explanatory Notes — 1 First motion from the Carry: Bring the sword vertically to the front of the center of the body, the cross six inches from the breast.

2 Second motion: Bear the sword to the left side, the cross opposite the hollow of the elbow; with the left hand grasp the right elbow, the thumb over and resting on the forearm of the right; the blade perpendicular (Figure 5). (Some Monitors give Port Sword, as in Figure 6, for the Support.)

3 Seize the blade without deranging its position, with the thumb and forefinger of the left hand, the left elbow remaining close to the body as a pivot. Carry the sword vertically, with both hands, to its place at a Carry, fingers extended, pressing the sword gently against the hollow of the shoulder, hand at the height of the shoulder, its back to the front, elbow near the body. Then drop the left hand to the side.

Guardians of the.Shrine. The Templars were appropriately styled Guardians of the Shrine, for they sentineled the highways that led to it, they stood as watchmen at every gate opening to it and day and night kept guard upon the Sepulcher of their Lord.

Upon the wind. The word wind in the seventh line, is made, by poetic license, to rhyme with mind.

As remarked before, the exercise of the sword is an elegant and manly accomplishment, developing gracefulness and activity, while it imparts suppleness to the limbs, strength to the muscles, and quickness to the eye. There are few sights in Disciplina, ancient or modern, more attractive than a line of Knights upon the position indicated in Figure 5. They seem to be waiting in the calmness and strength of Christian faith, whatever fate has marked out for them. In the early allusions to the Order of Rhodes and Malta, this figure was often used. Upon this isolated rock at Rhodes, cut off from all the Christian world, a position thrust, as it were, into the very face of their implacable enemy, the Moslem, the little group of "Chevaliers of Jesus " held their lines steadily. All true hearts must honor a lofty and fearless spirit that seeks no selfish end, but braves all opposition from the noblest impulse.

With force of arms we nothing can;
Full soon were we downridden;
But for us fights the proper Man,
Whom God Himself hath bidden.
Ask ye who is this same?
Christ Jesus is His name,
The Lord Sabbaoth's Son;
He, and no other one,
Shall conquer in the battle.


(in three motions)

To the ardent Pilgrims journeying from afar, 1
Warriors enlisted in Jesus' Holy War,
'Neath the Cross the sacred Word, 2
Speaks the one effulgent Lord.
Purged from slavery and sin,
In Hoc Signo, we come in;
Open, Warder, at the gate,
Wide to admit this conquering Band!
Thou, the King of earthly state,
Thou, the King of Heavenly Land! 3

Sorry, figure 6 is not available

Explanatory Notes — 1 Seize the blade by the thumb and forefinger of the left hand, the left elbow remaining as a pivot, close to the body.

2 Bring the sword diagonally across the front of the body, flat of blade to the front and resting in the hand at the height of the breast, thumb extended in rear along the blade toward the point, the right hand grasping the hilt and nearly in front of the right hip, the edge of the sword down (Figure 6).

3 Return to Carry by bringing back the sword with both hands, the left coming as high as the right armpit, and pressing the blade to its place; the fingers extended at the height of the shoulder; the elbow near the body, the back of the hand to the front. Drop the left hand to the side.

Neath the Cross the sacred Word. The Cross and Word here refer to objects on the Baldric. In declaiming, the speaker should give point to this passage by casting his eye upon the Cross and the inscription, In Hoc Signo Vinces, below it.

How far we may put faith in the legend of Constantine concerning "the Cross in the sky" will not be argued here. It is certain, however, that this emblem, the Cross, was seldom found in use before his time, and whatever motive may have actuated that astute monarch, he placed it in the form of the Greek XI upon the legendary standards in place of the eagle. The motto In Hoc Signo Vinces, both in its Latin and Greek forms, is seen upon the coins of the immediate successors of Constantine, as early as A.D. 340. The history of the Cross itself is full of interest to the Templar. Thousands died to rescue it from the infidel. Kings and Knights fought side by side to rescue it, and dying, were buried at its foot.



(in four motions)

But who is this, 1 in humble weeds, with Cross and Cord and Scrip,
This man impetuous, resolved to share our fellowship?
With "pure ablutions" thoroughly washed, with "patience sorely tried,"
Waiting to have instructions from the one unerring Guide!
Welcome the stranger, — give him bread, — his water cruse supply;
Cheer him with comfortable words; his tears of weakness dry;
'Tis written in Heaven's Chancery2 that they who help the poor
Shall find their deeds remembered when they knock at Heaven's door. 3
Then cover ye their nakedness, who, poor and friendless, come!
Fling wide your Asylums, Noble Knights, and give the homeless home!
Strike manfully, Brave Heroes, when the defenseless call,
And with your comrades conquering stand, or with your comrades fall. 4

Sorry, figure 7 is not available

Explanatory Notes — 1 Take position of Order Sword, viz.: bring the sword point to the ground, one inch from the point of the right toe and on a line with it; the sword vertical, the right hand resting on the top, back of the hand up, first three fingers in front touching the grip, the thumb and little finger partially embracing it (Figure 7),

2 Raise the sword impressively, and point as if to some object in the sky above, following the movement with the eye.

3 Return to Order Sword, as in Figure 7,

4 Carry Sword, as in Figure 2.

(In some tactical Manuals the movement called "Order Sword" is omitted.)

Tis written in Heaven's Chancery, etc. The reference is to the sublime description of the Final Judgment, divulged in Matthew xxv:

"Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world;

"For I was an hungered and ye gave me meat; I was thirsty and ye gave me drink; I was a stranger and ye took me in;

"Naked and ye clothed me; I was sick and ye visited me; I was in prison and ye came unto


"Then shall the righteous answer him, saying, Lord, when saw we thee an hungered and fed thee? or thirsty and gave thee drink?

"When saw we thee a stranger and took thee in? or naked and clothed thee? . . . And the King shall answer and say unto them, . . . Inasmuch as ye have done it unto one of the least of these my brethren ye have done it unto me."



(in four motions)

Speed the spoil, the booty hasten,
Templars charge1 along the lines!
See the opposing forces shaken,
Victory to us inclines! 2
Innocent maidens, helpless orphans,
Widows destitute, forlorn,
Will you leave them all to scorn?
By the power of Christ's religion,
Templars charge, 3 nor be forsworn. 4

Sorry, figure 8 is not available

Explanatory Notes — 1 Take position of Charge Sword. This is to bring the right heel in rear of left; bend the left knee slightly; incline the body forward, supported principally by the Left foot; at the same time drop the point of the sword forward to the height of the belt, the right hand firmly grasping the handle, the thumb against the hip (Figure 8). This Demonstration, with necessary modifications, can also be taken on the march.

2 Return to position of Carry Sword, as in Figure 2.

3 Charge Sword, as in Figure 8.

4 Carry Sword, as in Figure 2.

Speed the spoil, the booty hasten. This is a close translation of one of the most suggestive expressions in the Templars' Ritual.

The declarations in the Templars' Monitor concerning the three classes of bereaved ladies named above are among the finest portions of our Service. "To wield the sword in the defense of innocent maidens, destitute widows and helpless orphans" comes near to St. James' definition of "pure religion and undefiled before God and the Father." The reader cannot fail to notice the application, "To visit the fatherless and the widows in their affliction, and keep... unspotted from the world." It recalls the nervous injunctions of the Hebrew moralist six centuries earlier: "Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widows."

Oh pity, Lord, the widow, hear her cry!
Lonely her household lamp burns through the night;
He who possessed her heart's young sympathy
No longer lives, her portion and delight.
She looks from earth, raises her heart on high, —
Pity, oh Lord, the widow, hear her cry!
Pity, oh Lord, the orphan, hapless child!
Father and mother mourning, — view her tears,
Abandoned, lost upon earth's dreary wild;
What can relieve her anguish, what her tears?
Walking with Thee, the just, the undefiled;
Pity, oh Lord, the orphan, hapless child!


(in four motions)

Here let us muse awhile on far-off scenes,
Where Templars won their earliest renown;
This very dust of Palestine was once
Bone, sinew, heart of Christian chivalry,
That fell to win Christ's Holy Sepulcher;
O'erborne by arrogant infidels they fought, 1
All through that summer day, on Hattin's plain,
But when the night came down they slept in death;
Never God's glittering stars looked on such men!
At Acre's siege2 how strove their matchless Band!
How flew their Beauseant on the morning breeze,
When wall and tower surmounted, in her streets
They sung their hymn, Non Nobis Domine,
And worshiped God, to whom the victory is!
Banished from Palestine, 3 the centuries flew,
And lo, at Rhodes and Malta, in the might
Of the Invincible they held their lines,
And in their island forts kept back the foe,
While nations at their prowess stood amazed!
Honor, infinite honor, to each Knight,
Upon whose lance head gleamed such grand heroic light! 4

Sorry, figure 9 is not available

Explanatory Notes — 1 Make the Right-Shoulder Sword by bringing the flat of the sword to the right shoulder, the cross as high as the armpit, the thumb nearly touching the side of the right breast, the point of the sword up to the left and rear, so as to clear the chapeau (Figure 9).

2 Change to Support Sword, first by returning to the Carry, as in Figure 2; then by two motions to the Support, as described in Demonstration III.

3 Return to the Carry, as described in Demonstration III; and then to Right Shoulder, as above.

4 Carry Sword, as in Figure 2.

All through that summer day. This commemorates that awful scene, the battle of Hattin, July 3, 1187, when Saladin and his Saracens exterminated the Christian forces, making a second Golgotha of the beautiful plain. At Acre' s siege recalls the capture of that strong city by the Crusaders, July 12, 1191. They held it to May 20, 1291. At Rhodes and Malta. The Knights Hospitaller settled Rhodes, A.D. 1309, after their banishment from Holy Land, and held it until 1522. They occupied Malta from A.D. 1530 to 1798, when the Order was finally destroyed. During those 489 years they were indeed a bulwark against the Mohammedan powers which otherwise threatened to overthrow the Christian world. The Templars' Chronology, on later pages, gives the proper dates.



(in two motions)

Eloi1 'twas said on Cavalry,
Eloi, lama sabachthani,
Why hast thou, Lord, forsaken me?
Oh, when these Templar Knights shall die,
Not this their last despairing cry,
But rather, midst death's thickening gloom,
Exultant at the very tomb,
"Hail, Christ, Emmanuel, we come!” 2

Sorry, figure 10 is not available

Explanatory Notes — 1 Make the Rear Rest Sword by taking, first, the position of Right Shoulder, as in Demonstration VII; then drop the sword point to the left and rear, letting the fiat of the blade rest upon the shoulders, in the rear of the neck, at the same time raising the left hand, palm in front, and grasping the blade near the left shoulder with the fingers and thumb, holding the grip in like manner with the fingers and thumb of the right hand, elbows close to the body. Be cautious to preserve the head and shoulders square to the front (Figure 10).

2 Return to the Carry.

The voice in this Demonstration should be held slow, deep and impressive. The speaker may bear in mind some image of that awful scene on Calvary, when "there was darkness over all the land unto the ninth hour. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?... And Jesus cried with a loud voice, and gave up the ghost.... And the sun was darkened, and the veil of the temple was rent in the midst."

In contrast with this death, most terrible when viewed in its relations to the illustrious Sufferer, the declaimer may cast his thoughts upon another scene, which occurred near the same spot, in which the protomartyr was stoned to death, "calling upon God, and saying, Lord Jesus receive my spirit! and he kneeled down and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this he fell asleep."

(in three motions)

By the deep booming of the Templar's knell, 1
By the slow march that endeth with the grave, 2
By funeral badge, and sign, and sorrowful brow,
We mark a Templar fallen; swords reversed,
And trumpets sounding, let the dead go on!
He that hath fallen is Conqueror, while we,
The battle heat must challenge, and the strife,
Until the Master calls to everlasting life. 3

Sorry, figure 11 is not available

Explanatory Notes — 1 Take position of Reverse Sword by two motions. First, raise and carry the sword vertically to the front, the elbow advanced and forming an obtuse angle (Figure 11). Then bring the point down to the front and rear, turning the Sword by a wrist movement

completely round, so that the edge will be down and the blade inclined to the rear at an angle of forty-five degrees; the hilt at the height of the shoulder, and the sword held across at the right side.

2 Take two or three steps forward slowly, as if in deep meditation.

3 Carry Sword, as in Figure 2, by reversing the motions first described.

The effort of turning the sword gracefully and securely, as in Note 1, is the most difficult of those described in these Demonstrations. The hilt must play smoothly between the thumb and two fingers, yet with a grip strong enough to preserve the sword from falling to the ground; a thing mortifying to a sensitive Knight. The second engraving required to complete the study of this movement was not at hand when this page was made up. (In some Manuals, it is required to carry the left forearm horizontally behind the back, the left palm out, clasping the blade.)

Hush, the Dead March wails in the people's ears;
The dark crowd moves, and there are sobs and tears;
The black earth yawns, the mortal disappears;
Ashes to ashes, dust to dust.


(in five motions)

When Jesus doth marshal1
His ranks in accord,
He blesses each sword
With justice impartial, 2
With Valor undaunted, 3
With Mercy adored; —4
What Templar can falter
When Christ is his Lord? 5

Sorry, figure 12 is not available

Explanatory Notes — 1 Take the Sword-Arm Rest by bringing the right hand in front of the body, the arm extended, the blade resting along the right forearm and diagonally across the body, the palm of the left hand embracing the back of the right, as in Figure 12. (In some Monitors it is required to leave the left hand at the side.)

2 Glance at the hilt of the Sword.

3 Glance at the blade of the Sword.

4 Glance at the point of the Sword.

5 Return to the Carry, as in Figure 2, by reversing the first motion.

With Justice impartial, etc. These three qualities of the Christian's blade are familiar to all Templars. Not only is the Sword endowed with Faith, Hope and Charity, obvious principles, and suggesting only common thoughts, but in the hand of a valiant and magnanimous Knight it is endowed with three most excellent qualities. Its hilt is associated in the Templar's respect with Justice impartial; its blade with Fortitude undaunted; its point with Mercy unrestrained.

Upon another page reference is made to that most renowned Sword of all history, the blade Excalibur of King Arthur. In Tennyson's poem one is saying:

"There likewise I beheld Excalibur,
Before him at his crowning borne, the Sword
That rose from out the bosom of the lake,
And Arthur rowed across and took it; rich
With jewels, elfin Urim, on the hilt,
Bewildering heart and eye: the blade so bright
That men are blinded by it; on one side
Graven in the oldest tongue of all this world
Take me: but turn the blade and ye shall see
And written in the speech ye speak yourself,
Cast me away.”. . .


(in two motions)

Lift up your golden heads, ye gates, 1
Lift up, ye everlasting doors,
And let the King of Glory pass,
King of the upper world and ours!
How strong and mighty He in war!
The victory He will surely win, —
Lift up your golden heads, ye gates,
And let the King of Glory in! 2

Sorry, figure 13 is not available

Explanatory Notes — 1 Take position of Cross Sword, by first coming to the Present, as in Figure 3; then plant the right foot sixteen inches straight to the front, the right knee slightly bent, at the same time raising the right hand, the arm extended, the wrist as high as the head, the Sword in prolongation of the arm, the thumb extended along the left of the grip, the hack of the Sword up. Cross the Sword, as if with an opponent's, six inches from its point, at the same instant planting the foot with a very light shock (Figure 13).

2 Return to the Present, as in Figure 3, bringing back the foot to its former place, and then to the Carry, as in Figure 2.

Lift up your heads, etc. This is suggested by these passages in the Twenty-fourth Psalm: " Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors, and the King of glory shall come in. Who is this King of glory? The Lord, strong and mighty; the Lord mighty in battle. Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord of hosts, He. is the King of glory."

The style of speech in this Demonstration should be spirited, cheerful and triumphant. The eyes may be cast above, as with an exultant expression.

(in two motions)

Our Master, journeying o'er the hill,
Rested in noonday heat, 1
So we, the servants of His will,
Rest at our Master's feet.
How gracious bends His loving gaze
Upon the faithful Band,
Whose strength and joy and hopes are His,
The expectancy of future bliss,
When we exchange the toils of this,
For rest in heavenly land. 2

Sorry, figure 14 is not available

Explanatory Notes — 1 Carry the right foot three inches to the rear, the left knee slightly bent, resting the weight of the body principally on the right foot. Second, drop the sword point to the ground to the right, and on a line with the great toe of the left foot, parallel to the front; the sword vertical in front of the body; the fingers and thumb holding the end of the hilt, which rests in the palm of the right hand, the back of the hand up and covered by the left hand, as in Figure 14.

2 Return to the Carry, as in Figure 2, bringing the right foot to its former position. The references in the first line is to John iv, 6: "Jesus, being wearied with his journey, sat.".. "And it was about the sixth hour."



(in one motion)

Kneel, in worship at the throne
Where Emmanuel rules alone;1
And the service of the /cirque,
By celestial chorus sung,
"Glory in the highest be,
Peace, good will eternally!"

Explanatory Notes — 1 Kneeling is done by three motions. First, come from the Carry to the Parade Rest, as in Figure 14. Second, draw back the right foot about twenty-eight inches to the rear. Third, kneel on the right knee so that the front of the knee and the rear of the left heel will be on a line parallel with the front, the head erect Figure 15 gives this position, save that the head in that engraving is bowed, where in the present Demonstration it should be erect.

The reference in the lines is to Philippians ii, 10, 11. "At the name of Jesus every knee should bow, of things in Heaven and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."

(in one motion)

Rejected, 1 — He who came to save,
Despised, — the Lord of all,
Embittered in His very grave
With wormwood and with gall:
A man of sorrows, and acquaint
With grief's most agonizing plaint.

Sorry, figure 15 is not available

Explanatory Notes — 1 Incline the head forward as in Figure 15.

In place of the lines given above a solo singer may introduce Handel's music from The Messiah to the words of Isaiah: "He was despised and rejected of men; a man of sorrows and acquainted with grief." The effect of this is beautiful.



(in three motions)

Would we, Sir Knights, be freed from care, — 1
The storm cloud vanishes in prayer: 2
One true petition, fervent, deep,
Is, to the soul, refreshing sleep;
Prayer animates the arm and heart;
Prayer points anew the Templar's dart;
And binds his powers in sweet accord
To do the bidding of the Lord. 3

Explanatory Notes — 1 Raise the head,and assume the position indicated in Demonstration XIII.

2 Rise up with a dignified movement, and bring the right foot to the side of the left, as in figure 14.

3 Take the Carry, as in Demonstration XII.

(in six motions)

Perish every sword in rust, 1
Crumble, emblems, into dust,
Be our very flag accursed,
And our names forgot,
Ere we draw in evil strife, — 2
Ere we use in evil life,
Ere we haunt where sin is rife, 3
And the Lord is not!
Templars, thorny was the road
That the Man Of Sorrows trod, 4
But, returning back to God,
Peace He left, and love: 5
Follow peace! the way is short,
Cherish love! this life is naught,
And the last great battle fought,
Find The Lord above! 6

Sorry, figure 16 is not available

Explanatory Notes — 1 Seize the scabbard as in Figure 16, near the top with the left hand, dining it a little forward, as in Figure 1. Then bring the sword, with the blade vertical, to a int six inches in front of the left shoulder, the lower part of the hand to the height of the chin. ewer the blade across and along the left arm, the point to the rear. Turn the head slightly to the left, fixing the eyes upon the opening of the scabbard, and insert the blade, assisted by the thumb and forefinger of the left hand, until the right forearm is horizontal (Figure 16). Finally, return the blade, turn the head to the front and drop the hands to the sides. (In some Manuals it is ordered that the eyes be not cast down.

2 Draw Sword, as directed in Demonstration I, and come to the Carry.

3 Raise the sword vertically, and wave it right and left as in Demonstration I.

4 Reverse Sword, as instructed in Demonstration IX.

5 Carry Sword, as in Figure 2.

6 Return Sword, as above.

The manner of recitation of this part should be bold and forcible as possible.



(in one motion)


Groaning in Gethsemane, — 1
Crowned from Jordan's thorny tree, —
Scourged, alas! with Roman lash,
Gory streams from every gash, —
Mocked with purple robe and reed, —
Nailed, and dying, — Master, heed,
And hear the Templars' Prayer!

Now on high-exalted throne,
See Thy Templars marching on!
May we feel Thy presence near,
May we never, never fear!
Though we linger, though we bleed,
Though we falter, Master, heed,
And hear the Templars' Prayer.

While Thy Templars faithful live,
Shield, and arms, and courage give!
When Thy toil-spent Templars die,
Crowned with glorious victory,
In Thy presence, by Thy side,
Us eternal rest provide!
Then, thou omnipresent Lord,
By the utterances of the sword
Grant the Templars' Prayer!

Sorry, figure 17 is not available

Explanatory Notes — 1 The sword being in the scabbard, as at the close of Demonstration XVI, seize the scabbard with the left hand, palm in front, thumb to the left, arm extended, and raise it, bringing the left hand in front, nearly as high as the belt, and a little to the left of the buckle, as in Figure 17. The scabbard rests along the left forearm, the back of the hand down, the cross at the hollow of the elbow.

The recitation of the Templars' Prayer should be deliberate, reverential, and intoned in the manner of cathedral service. Solemn music would give effect to this Demonstration. Fie. 17.



(in one motion)

No more the trenchant blade to wield, 1
No more the helmet and the shield,
The Templar's strife is o'er;
The sepulcher where Christ hath lain,
That holiest place is ours again,
To be bereft no more.
In peace we lay our weapons by,
And chant the hymns of victory.

Explanatory Notes — 1 Drop the scabbard to the side and place the left hand upon it, as before advised.

The allusion in the fourth line is to the nominal purpose of the Crusades, viz.: to rescue the Holy Sepulcher from the hands of the enemy. This attempt cost the Christian world millions of human lives, and the impoverishment of all the business interests of Europe.

(in one motion)

The earth may reel from trembling pole to pole,
The fiery billows in their fury roll,
But, fixed on Christ, the Templar Host will stand,
And brave the terrors of the burning land: —
Hail and Salute! 1

Winter may bind the earth in icy chain,
Spring may unloose the laughing streams again;
Summer may heat, and autumn heap the land,
While fixed on Christ the Templar Host will stand: —
Hail and Salute! 1

The enemies of law may rouse their ire,
And threaten us again with rack and fire,
We laugh to scorn the persecuting hand,
And, fixed on Christ, the Templar Host will stand. —
Hail and Salute! 1

God speed you, Brothers of Golgotha's Cross!
God keep you from all detriment and loss!
Ever, by gates Celestial be ye fanned,
And, fixed on Christ, your Templar Host shall stand: —
Hail and Salute! 1

Explanatory Notes — 1 Take the chapeau (or cap) by the front piece with the left hand; raise it from the head and place it on the right shoulder, slightly inclined to the front; then replace it on the head and drop the hand to the side.



This completes the Poem. It is courteously offered the devotees of Masonic chivalry as a combination of declamation and military exercise, uniting the glorious hopes of Christian Knight-hood with the graceful, heathful and suggestive movements of the cross-hilt Sword. To render it with due effect demands much practice, considerable suppleness of tongue and limbs, and a knowledge of the ritualistic allusions pervading every line. Its preparation has cost much labor, both at midnight and at noon, but in the conclusion the writer feels a glow of satisfaction in the hope that Templars, after he has left the field, will find in it a reference to the adage: Placeat homini quidquid Deo placuit.


(From an Address delivered at Washington, D. C., March 28, 1860, on the reception of the Honorarium of a Templar's Sword from the Grand Encampment of the United States.)

There is a romance, if I may so express it, in all past time attending the Sword. Scarcely do we enter upon the Mosaic account of the Creation ere we find that "the Lord God placed at the east of the garden of Eden cherubim, and a flaming sword which turned every way to keep the way of the tree of life"; showing that as an implement of war or defense, the Sword was the earliest weapon known.

Throughout the Old Testament, the Sword is conspicuous as a weapon. We find mention of that most mythic of all mythical Swords, inasmuch as it cloth not appear at all, and is only known in the interpretation of a dream as the Sword of Gideon the son of Joash, and is afterward proclaimed as the Sword of the Lord and of Gideon.

As an evidence of the careful manner in which that weapon, when the property of any noted individual, was preserved, we see that the Sword of Goliath was wrapped up in cloth, and kept behind the ephod by the priest of the Most High. In modern times the Swords of Frederick, of Charlemagne, of Napoleon, etc., have been carefully preserved. Even among the disciples of Jesus one was armed with a Swoxv which he used most valorously in defense of his Master.

In the history, real and fanciful, of past heroes, the Sword hears no insignificant part. That chivalrous leader of the olden Knighthood, King Arthur, bore a Swoxv, whose miraculous reception is told in many ways, the Sword Excalibur.

From the days of the patriarchs, through the whole range of history both ancient and profane, we see standing out in bold relief the Hero and his Sword. We have all seen the Sword of Washington as preserved in our national archives by the care of his grateful countrymen.

Every true Templar holds his Sword under certain solemn conditions; no true patriot can receive one without attaching to it duties sacredly to be regarded.

The word Sword in its original signifies to lay waste, and this meaning is forcibly shown in the account of the assassination of Abner, disemboweled by one stroke of the Jewish sword. "To gird on the sword" implies the declaration of war; "to smite with the edge of the sword" signified a passage of arms to the hilt.




These tables have been condensed at great labor by the writer, and are offered as a useful digest of Templar Chronology:




Rob Morris' The Poetry Of Freemasonry has been divided into the following parts: