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Jews who returned from the captivity at Babylon to rebuild the city of Jerusalem and the temple of the Lord. He sits on the right hand of the High Priest, clothed in a scarlet robe, with a crown on his head and a sceptre in his hand. His jewel is a level surmounted by a crown.

The Scribe represents Haggai the prophet, who returned with Joshua and Zerubbabel to Jerusalem at the liberation of the Jews by Cyrus from their Babylonish captivity. He sits on the left hand of the High Priest clothed in a purple robe and wearing a turban of the same color. His jewel is a plumb-line surmounted by a turban. The Sophar or Scribe among the Jews at the period to which the Royal Arch degree refers, was a learned man whose duty it was to expound the law, and to take care of the records. He may be con sidered as in some measure a minister of state. Dr. Beard, in Kitto's Biblical Cyclopædia, thus describes the functions of the Scribes: "The Scribes had the care of the law; it was their duty to make transcripts of it; they also expounded its difficulties and taught its doctrines, and so performed several functions which are now distributed among different professions, being keepers of the records, consulting lawyers, authorized expounders of holy writ, and, finally, schoolmasters-thus blending together in one character the several elements of intellectual, moral, social, and religious influence. It scarcely needs to be added that their power was very great." These three officers constitute the Grand Council.

The Captain of the Host represents the general or leader of the Jewish troops who returned from Babylon and who was called "Sar el hatzaba,” and was equivalent to a modern general. He sits on the fight of the council in front, and wears a white robe, and cap or helmet with a red sash, and is armed with a sword. His jewel is a triangular plate, on which an armed soldier is engraved.

The Principal Sojourner represents the spokesman and leader of a small party of Israelites who had sojourned in Babylon for a short time after the departure of the main

body of exiles, and subsequently came up to Jerusalem. He sits on the left of the council, in front, and wears a dark robe with a rose colored tesselated border, and a slouched hat and pilgrim's rod or staff. His jewel is a triangular plate, on which a pilgrim is engraved.

The Royal Arch Captain represents the "sar hatabahim” or Captain of the King's guards. He sits in front of the council and at the entrance of the fourth veil. He wears a white robe and cap, and is armed with a sword, and bears a white pennon or banner. His jewel is a sword.

The Grand Masters of the three veils represent the attendants on the tabernacle. They sit at the entrance of their respective veils, and wear robes and caps of different colors. The Master of the third veil wears a scarlet robe and cap, the Master of the second a purple robe and cap, and the Master of the first a blue robe and cap. Each is armed with a sword, and bears a flag or pennon of the same color as his robe and the veil which he guards. Their jewel is the same as that of the Royal Arch Captain.

The Treasurer, Secretary and Sentinel have no historical reference nor peculiar dress. The Treasurer wears as a jewel the cross keys, the Secretary the cross pens, and the Sentinel the cross swords.

The Jewels of a Chapter are of gold, and each is suspended within a triangle. Those of a Grand Chapter are suspended within a circle.

CLOTHING.

The symbolic color of this degree is scarlet.

The collar and sash of a Royal Arch Mason are scarlet, edged with gold. The sash passes from the left shoulder to the right hip; and on that part of it which crosses the breast, the words "HOLINESS TO THE LORD” should be painted or embroidered in gilt letters.

The apron is of white lamb-skin, edged with scarlet ribbon.

THE ROYAL ARCH EMBLEM.

The emblem of Royal Arch Masonry is the triple tau which is a figure of three tau crosses, conjoined after the following form:

I

The signification of this emblem has been variously interpreted. Some have supposed it to be the initials H. T. which may stand for Hiram of Tyre, or for Templum Hierosolymæ, the Temple of Jerusalem; and others, that it was intended to typify the sacred name of God. The following explanation is offered as the most probable one of the true meaning of this important emblem.

The tau-cross, T so called from its resemblance to the Greek letter tau, was among the ancients the hieroglyphic of eternal life. Among the Brahmins it was marked upon the bodies of candidates as a sign that they were set apart for initiation. It was also familiarly known to the Hebrews, and is thus alluded to in the vision of Ezekiel, (ix. 4,) "Go through the midst of the city and set a tau upon the foreheads of the men that sigh, and that cry for all the abominations that be done in the midst thereof." And this mark, or tau, was intended to distinguish those upon whom it was placed, as persons to be saved on account of their sorrow for sin, from those who as idolators were to be slain. The tau was therefore a symbol of those who were consecrated or set apart for some holy purpose. The triple tau may, with the same symbolic allusion, be supposed to be used in the Royal Arch degree, as designating and separating those who have been taught the true name of God, from those who are ignorant of that august mystery.

In English masonry, this emblem is so highly esteemed as to be styled the "emblem of all emblems," and the "grand

emblem of Royal Arch Masonry." Within a triangle and circle it constitutes the Royal Arch jewel.* In America, this symbol has not been generally adopted; but at the triennial session of the General Grand Chapter of the United States, held at Chicago, in 1859, a Royal Arch apron was prescribed, consisting of a lamb-skin, (silk or satin being strictly prohibited,) to be lined and bound with scarlet; on the flap of which should be placed a triple tau, within a triangle and all within a circle.

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Chapters of Royal Arch Masons are "dedicated to Prince Zerubbabel."

Candidates receiving this degree are said to be "exalted to the august degree of the Holy Royal Arch."

Documents connected with Royal Arch Masonry are dated from the era of the building of the second temple and the time of that important discovery which gave origin to the degree. Hence such documents are dated as A.. I... that

The English Royal Arch lectures thus define it. "The Triple Tau forms two right angles on each of the exterior lines, and another at the centre by their union; for the three angles of each triangle are equal to two right angles. This being triplified, illustrates the jewel worn by the companions of the Royal Arch; which by its intersection forms a given number of angles, that may be taken in five several combinations; and reduced, their amount in right angles will be found equal to the five Platonic bodies which represent the four elements and the sphere of the Universe."

is, Anno Inventionis, or, in the Year of the discovery, and as the second temple was begun to be built 530 before Christ, the Royal Arch date is found by adding 530 to the date of the Christian era. Thus the year 1858 would in Royal Arch documents be marked as A.. I... 2388.

The following charge is read at the opening of a chapter:

II THESSALONIANS, iii, 6–16.

Now we command you, brethren, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. For yourselves know how ye ought to follow us; for we behaved ourselves not disor derly among you. Neither did we eat any man's bread for nought, but wrought with labor and travail day and night that we might not be chargeable to any of you. Not because we have not power, but to make ourselves an ensample unto you to follow us. For even when we were with you, this we commanded you, that if any would not work, neither should he eat; for we hear there are some who walk among you disorderly, working not at all, but are busy-bodies. Now them that are such, we command and exhort, that with quietness they work, and eat their own bread. But ye, brethren, be not weary in well doing. And if any man obey not our word, note that man, and have no company with him, that he may be ashamed. Yet count him not as an

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