XV. KNIGHT OF THE EAST OR OF THE SWORD
[Knight of
the East, of the Sword, or of the Eagle.]
This Degree, like all others in Masonry, is symbolical.
Based
upon historical truth and authentic tradition, it is still
an alle-
gory. The leading lesson of this Degree is Fidelity to
obligation,
and Constancy and Perseverance under difficulties and
discour-
agement.
Masonry is engaged in her crusade,--against
ignorance, intoler-
ance, fanaticism, superstition,
uncharitableness, and error. She
does not sail with the
trade-winds, upon a smooth sea, with a
steady free breeze, fair
for a welcoming harbor; but meets and
must overcome many opposing
currents, baffling winds, and dead
calms.
The chief obstacles
to her success are the apathy and faithless-
ness of her own
selfish children, and the supine indifference of
the world. In
the roar and crush and hurry of life and business,
and the tumult
and uproar of politics, the quiet voice of Masonry
is unheard and
unheeded. The first lesson which one learns, who
engages in any
great work of reform or beneficence, is, that men
are essentially
careless, lukewarm, and indifferent as to every-
thing that does
not concern their own personal and immediate
welfare. It is to
single men, and not to the united efforts of
many, that all the
great works of man, struggling toward perfec-
tion, are owing.
The enthusiast, who imagines that he can in-
spire with his own
enthusiasm the multitude that eddies around
him, or even the few
who have associated themselves with him as
co-workers, is
grievously mistaken; and most often the conviction
of his own
mistake is followed by discouragement and disgust.
To do all, to
pay all, and to suffer all, and then, when despite all
obstacles
and hindrances, success is accomplished, and a great
work done,
to see those who opposed or looked coldly on it, claim
and reap
all the praise and reward, is the common and almost uni-
versal
lot of the benefactor of his kind.
He who endeavors to serve, to
benefit, and improve the world,
is like a swimmer, who struggles
against a rapid current, in a river
lashed into angry waves by
the winds. Often they roar over his
head, often they beat him
back and baffle him. Most men yield
to the stress of the current,
and float with it to the shore, or are
swept over the rapids; and
only here and there the stout, strong
heart and vigorous arms
struggle on toward ultimate success.
It is the motionless and
stationary that most frets and impedes
the current of progress;
the solid rock or stupid dead tree, rested
firmly on the bottom,
and around which the river whirls and
eddies: the Masons that
doubt and hesitate and are discouraged;
that disbelieve in the
capability of man to improve; that are not
disposed to toil and
labor for the interest and well-being of gen-
eral humanity; that
expect others to do all, even of that which
they do not oppose or
ridicule; while they sit, applauding and
doing nothing, or
perhaps prognosticating failure.
There were many such at the
rebuilding of the Temple. There
were prophets of evil and
misfortune--the lukewarm and the in-
different and the apathetic;
those who stood by and sneered; and
those who thought they did
God service enough if they now and
then faintly applauded. There
were ravens croaking ill omen,
and murmurers who preached the
folly and futility of the attempt.
The world is made up of such;
and they were as abundant then
as they are now.
But gloomy and
discouraging as was the prospect, with luke-
warmness within and
bitter opposition without, our ancient breth-
ren persevered. Let
us leave them engaged in the good work,
and whenever to us, as to
them, success is uncertain, remote, and
contingent, let us still
remember that the only question for us to
ask, as true men and
Masons, is, what does duty require; and not
what will be the
result and our reward if we do our duty. Work
on, the Sword in
one hand, and the Trowel in the other!
Masonry teaches that God
is a Paternal Being, and has an in-
terest in his creatures, such
as is expressed in the title Father; an
interest unknown to all
the systems of Paganism, untaught in all
the theories of
philosophy; an interest not only in the glorious
beings of other
spheres, the Sons of Light, the dwellers in Heav-
enly worlds,
but in us, poor, ignorant, and unworthy; that He
has pity for the
erring, pardon for the guilty, love for the pure,
knowledge for
the humble, and promises of immortal life for
those who trust in
and obey Him.
Without a belief in Him, life is miserable, the
world is dark, the
Universe disrobed of its splendors, the
intellectual tie to nature
broken, the charm of existence
dissolved, the great hope of being
lost; and the mind, like a
star struck from its sphere, wanders
through the infinite desert
of its conceptions, without attraction,
tendency, destiny, or
end.
Masonry teaches, that, of all the events and actions, that
take
place in the universe of worlds and the eternal succession
of ages,
there is not one, even the minutest, which God did not
forever
forsee with all the distinctness of immediate vision,
combining
all, so that man's free will should be His instrument,
like all the
other forces of nature.
It teaches that the soul
of man is formed by Him for a pur-
pose; that, built up in its
proportions, and fashioned in every
part, by infinite skill, an
emanation from His spirit, its nature,
necessity, and design are
virtue. It is so formed, so moulded, so
fashioned, so exactly
balanced, so exquisitely proportioned in every
part, that sin
introduced into it is misery; that vicious thoughts
fall upon it
like drops of poison; and guilty desires, breathing on
its
delicate fibres, make plague-spots there, deadly as those of
pes-
tilence upon the body. It is made for virtue, and not for
vice;
for purity, as its end, rest, and happiness. Not more
vainly would
we attempt to make the mountain sink to the level of
the valley,
the waves of the angry sea turn back from its shores
and cease to
thunder upon the beach, the stars to halt in their
swift courses,
than to change any one law of our own nature. And
one of those
laws, uttered by God's voice, and speaking through
every nerve
and fibre, every force and element, of the moral
constitution He
has given us, is that we must be upright and
virtuous; that if
tempted we must resist; that we must govern our
unruly pas-
sions, and hold in hand our sensual appetites. And
this is not the
dictate of an arbitrary will, nor of some stern
and impracticable
law; but it is part of the great firm law of
harmony that binds
the Universe together: not the mere enactment
of arbitrary will;
but the dictate of Infinite Wisdom.
We know
that God is good, and that what He does is right.
This known, the
works of creation, the changes of life, the desti-
nies of
eternity, are all spread before us, as the dispensations
and
counsels of infinite love. This known, we then know that
the
love of God is working to issues, like itself, beyond all
thought
and imagination good and glorious; and that the only
reason
why we do not understand it, is that it is too glorious
for us to un-
derstand. God's love takes care for all, and
nothing is neglected.
It watches over all, provides for all,
makes wise adaptations for
all; for age, for infancy, for
maturity, for childhood; in every
scene of this or another world;
for want, weakness, joy, sorrow,
and even for sin. All is good
and well and right; and shall be so
forever. Through the eternal
ages the light of God's beneficence
shall shine hereafter,
disclosing all, consummating all, rewarding
all that deserve
reward. Then we shall see, what now we can only
believe. The
cloud will be lifted up, the gate of mystery be
passed, and the
full light shine forever; the light of which that
of the Lodge is
a symbol. Then that which caused us trial shall
yield us triumph;
and that which made our heart ache shall fill
us with gladness;
and we shall then feel that there, as here, the
only true
happiness is to learn, to advance, and to improve; which
could
not happen unless we had commenced with error, ignorance,
and
imperfection. We must pass through the darkness, to reach
the
light.
XVI. PRINCE OF JERUSALEM.
We no longer expect to rebuild the Temple at Jerusalem.
To
us it has become but a symbol. To us the whole world is
God's
Temple, as is every upright heart. To establish all over
the world
the New Law and Reign of Love, Peace, Charity, and
Toleration,
is to build that Temple, most acceptable to God, in
erecting which
Masonry is now engaged. No longer needing to
repair to Jerusa-
lem to worship, nor to offer up sacrifices and
shed blood to propi-
tiate the Deity, man may make the woods and
mountains his
Churches and Temples, and worship God with a devout
gratitude,
and with works of charity and beneficence to his
fellow-men.
Wherever the humble and contrite heart silently
offers up its
adoration, under the overarching trees, in the
open, level meadows,
on the hill-side, in the glen, or in the
city's swarming streets; there
is God's House and the New
Jerusalem.
The Princes of Jerusalem no longer sit as magistrates
to judge
between the people; nor is their number limited to five.
But
their duties still remain substantially the same, and their
insignia
and symbols retain their old significance. Justice and
Equity
are still their characteristics. To reconcile disputes and
heal dis-
sensions, to restore amity and peace, to soothe
dislikes and soften,
prejudices, are their peculiar duties; and
they know that the
peacemakers are blessed.
Their emblems have
been already explained. They are part of
language of Masonry; the
same now as it was when Moses
learned it from the Egyptian
Hierophants. .
Still we observe the spirit of the Divine law, as
thus enunciated
to our ancient brethren, when the Temple was
rebuilt, and the
book of the law again opened:
"Execute true
judgment; and show mercy and compassion
every man to his brother.
Oppress not the widow nor the father-
less, the stranger nor the
poor; and let none of you imagine evil
against his brother in his
heart. Speak ye every man the truth
to his neighbor; execute the
judgment of Truth and Peace in
your gates; and love no false
oath; for all these I hate, saith the
Lord.
"Let those who
have power rule in righteousness, and Princes
in judgment. And
let him that is a judge be as an hiding-place
from the wind, and
a covert from the tempest; as rivers of water
in a dry place; as
the shadow of a great rock in a weary land.
Then the vile person
shall no more be called liberal; nor the
churl bountiful; and the
work of justice shall be peace; and the
effect of justice, quiet
and security; and wisdom and knowledge
shall be the stability of
the times. Walk ye righteously and speak
uprightly; despise the
gains of oppression, shake from your hands
the contamination of
bribes; stop not your ears against the cries
of the oppressed,
nor shut your eyes that you may not see the
crimes of the great;
and you shall dwell on high, and your place
of defence be like
munitions of rocks."
Forget not these precepts of the old Law;
and especially do
not forget, as you advance, that every Mason,
however humble, is
your brother, and the laboring man your peer!
Remember always
that all Masonry is work, and that the trowel is
an emblem of the
Degrees in this Council. Labor, when rightly
understood, is both
noble and ennobling, and intended to develop
man's moral and
spiritual nature, and not to be deemed a disgrace
or a misfortune.
Everything around us is, in its bearings and
influences, moral.
The serene and bright morning, when we recover
our conscious
existence from the embraces of sleep; when, from
that image of
Death God calls us to a new life, and again gives
us existence, and
His mercies visit us in every bright ray and
glad thought, and
call for gratitude and content; the silence of
that early dawn, the
hushed silence, as it were, of expectation;
the holy eventide, its
cooling breeze, its lengthening shadows,
its falling shades, its still
and sober hour; the sultry noontide
and the stern and solemn
midnight; and Spring-time, and
chastening Autumn; and Sum-
mer, that unbars our gates, and
carries us forth amidst the ever-
renewed wonders of the world;
and Winter, that gathers us
around the evening hearth :--all
these, as they pass, touch by turns
the springs of the spiritual
life in us, and are conducting that life
to good or evil. The
idle watch-hand often points to something
within us; and the
shadow of the gnomon on the dial often falls
upon the
conscience.
A life of labor is not a state of inferiority or
degradation. The
Almighty has not cast man's lot beneath the
quiet shades, and
amid glad groves and lovely hills, with no task
to perform; with
nothing to do but to rise up and eat, and to lie
down and rest.
He has ordained that Work shall be done, in all
the dwellings of
life, in every productive field, in every busy
city, and on every
wave of every ocean. And this He has done,
because it has
plrased Him to give man a nature destined to
higher ends than
indolent repose and irresponsible profitless
indulgence; and be-
cause, for developing the energies of such a
nature, work was the
necessary and proper element. We might as
well ask why He
could not make two and two be six, as why He
could not develop
these energies without the instrumentality of
work. They are
equally impossibilities.
This Masonry teaches,
as a great Truth; a great moral land-
mark, that ought to guide
the course of all mankind. It teaches
its toiling children that
the scene of their daily life is all spiritual,
that the very
implements of their toil, the fabrics they weave, the
merchandise
they barter, are designed for spiritual ends; that so
believing,
their daily lot may be to them a sphere for the
noblest
improvement. That which we do in our intervals of
relaxation,
our church-going, and our book-reading, are
especially designed to
prepare our minds for the action of Life.
We are to hear and read
and meditate, that we may act well; and
the action of Life is itself
the great field for spiritual
improvement. There is no task of in-
dustry or business, in field
or forest, on the wharf or the ship's
deck, in the office or the
exchange, but has spiritual ends. There
is no care or cross of
our daily labor, but was especially ordained
to nurture in us
patience, calmness, resolution, perseverance, gen-
tleness,
disinterestedness, magnanimity. Nor is there any tool
or
implement of toil, but is a part of the great spiritual
instrumen-
tality.
All the relations of life, those of parent,
child, brother, sister,
friend, associate, lover and beloved,
husband, wife, are moral,
throughout every living tie and
thrilling nerve that blnd them
together. They cannot subsist a
day nor an hour without putting
the mind to a trial of its truth,
fidelity, forbearance, and disinter-
estedness.
A great city
is one extended scene of moral action. There is
blow struck in it
but has a purpose, ultimately good or bad,
and therefore moral.
There is no action performed, but has a
motive; and motives are
the special jurisdiction of morality.
Equipages, houses, and
furniture are symbols of what is moral,
and they in a thousand
ways minister to right or wrong feeling.
Everything that belongs
to us, ministering to our comfort or lux-
ury, awakens in us
emotions of pride or gratitude, of selfishness
or vanity;
thoughts of self-indulgence, or merciful remembrances
of the
needy and the destitute.
Everything acts upon and influences us.
God's great law of
sympathy and harmony is potent and inflexible
as His law of
gravitation. A sentence embodying a noble thought
stirs our
blood; a noise made by a child frets and exasperates
us, and influ-
ences our actions.
A world of spiritual
objects, influences, and relations lies around
us all. We all
vaguely deem it to be so; but he only lives a
charmed life, like
that of genius and poetic inspiration, who com-
munes with the
spiritual scene around him, hears the voice of the
spirit in
every sound, sees its signs in every passing form of
things, and
feels its impulse in all action, passion, and being.
Very near to
us lies the mines of wisdom; unsuspected they lie all
around us.
There is a secret in the simplest things, a wonder in
the
plainest, a charm in the dullest.
We are all naturally seekers of
wonders. We travel far to see
the majesty of old ruins, the
venerable forms of the hoary moun-
tains, great water-falls, and
galleries of art. And yet the world-
wonder is all around us; the
wonder of setting suns, and evening
stars, of the magic
spring-time, the blossoming of the trees, the
strange
transformations of the moth; the wonder of the Infinite
Divinity
and of His boundless revelation. There is no splendor
beyond that
which sets its morning throne in the golden East; no,
dome
sublime as that of Heaven; no beauty so fair as that of
the
verdant, blossoming earth; no place, however invested with
the
sanctities of old time, like that home which is hushed and
folded
within the embrace of the humblest wall and roof.
And
all these are but the symbols of things far greater and
higher.
All is but the clothing of the spirit. In this vesture of
time is
wrapped the immortal nature: in this show of circum-
stance and
form stands revealed the stupendous reality. Let man
but be, as
he is, a living soul, communing with himself and with
God, and
his vision becomes eternity; his abode, infinity; his
home, the
bosom of all-embracing love.
The great problem of Humanity is
wrought out in the humblest
abodes; no more than this is done in
the highest. A human heart
throbs beneath the beggar's gabardine;
and that and no more stirs
with its beating the Prince's mantle.
The beauty of Love, the
charm of Friendship, the sacredness of
Sorrow, the heroism of
Patience, the noble Self-sacrifice, these
and their like, alone, make
life to be life indeed, and are its
grandeur and its power. They
are the priceless treasures and
glory of humanity; and they are
not things of condition. All
places and all scenes are alike clothed
with the grandeur and
charm of virtues such as these.
The million occasions will come
to us all, in the ordinary paths
of our life, in our homes, and
by our firesides, wherein we may
act as nobly, as if, all our
life long, we led armies, sat in senates,
or visited beds of
sickness and pain. Varying every hour, the
million occasions will
come in which we may restrain our pas-
sions, subdue our hearts
to gentleness and patience, resign our
own interst for another's
advantage, speak words of kindness and
wisdom, raise the fallen,
cheer the fainting and sick in spirit, and
soften and assuage the
weariness and bitterness of their mortal lot.
To every Mason
there will be opportunity enough for these. They
cannot be
written on his tomb;but they will be written deep in
the hearts
of men, of friends, of children, of kindred all around
him, in
the book of the great account, and, in their eternal
influ-
ences, on the great pages of the Universe.
To such a
destiny, at least, my Brethren, let us all aspire ! These
laws of
Masonry let us all strive to obey! And so may our hearts
become
true temples of the Living God! And may He encourage
our zeal,
sustain our hopes, and assure us of success!
XVII. KNIGHT OF THE EAST AND WEST.
This is the first of the Philosophical Degrees of the
Ancient
and Accepted Scottish Rite; and the beginning of a course
of in-
struction which will fully unveil to you the heart and
inner mys-
teries of Masonry. Do not despair because you have
often seemed
on the point of attaining the inmost light, and have
as often been
disappointed. In all time, truth has been hidden
under symbols,
and often under a succession of allegories: where
veil after veil
had to be penetrated before the true Light was
reached, and the
essential truth stood revealed. The Human Light
is but an im-
perfect reflection of a ray of the Infinite and
Divine.
We are about to approach those ancient Religions which
once
ruled the minds of men, and whose ruins encumber the plains
of
the great Past, as the broken columns of Palmyra and Tadmor
lie
bleaching on the sands of the desert. They rise before us,
those
old, strange, mysterious creeds and faiths, shrouded in the
mists
of antiquity, and stalk dimly and undefined along the line
which
divides Time from Eternity; and forms of strange, wild,
startling
beauty mingled in the vast throngs of figures with
shapes mon-
strous, grotesque, and hideous.
The religion
taught by Moses, which, like the laws of Egypt,
enuciated the
principle of exclusion, borrowed, at every period
of its
existence, from all the creeds with which it came in
contact.
While, by the studies of the learned and wise, it
enriched itself
with the most admirable principles of the
religions of Egypt and
Asia, it was changed, in the wanderings of
the People, by every-
thing that was most impure or seductive in
the pagan manners
and superstitions. It was one thing in the
times of Moses and
Aaron, another in those of David and Solomon,
and still another
in those of Daniel and Philo.
At the time
when John the Baptist made his appearance in the
desert, near the
shores of the Dead Sea, all the old philosophical
and religious
systems were approximating toward each other. A
general lassitude
inclined the minds of all toward the quietude of
that
amalgamation of doctrines for which the expeditions of
Alex-
ander and the more peaceful occurrences that followed, with
the
establishment in Asia and Africa of many Grecian dynasties
and
a great number of Grecian colonies, had prepared the way.
After
the intermingling of different nations, which resulted from
the
wars of Alexander in three-quarters of the globe, the
doctrines of
Greece, of Egypt, of Persia, and of India, met and
intermingled
everywhere. All the barriers that had formerly kept
the nations
apart, were thrown down; and while the People of the
West
readily connected their faith with those of the East, those
of the
Orient hastened to learn the traditions of Rome and the
legends
of Athens. While the Philosophers of Greece, all (except
the dis-
ciples of Epicurus) more or less Platonists, seized
eargerly upon
the beliefs and doctrines of the East,--the Jews
and Egyptians, be-
fore then the most exclusive of all peoples,
yielded to that eclecti-
cism which prevailed among their
masters, the Greeks and Romans.
Under the same influences of
toleration, even those who em-
braced Christianity, mingled
together the old and the new, Chris-
tianity and Philosophy, the
Apostolic teachings and the traditions
of Mythology The man of
intellect, devotee of one system,
rarely displaces it with
another in all its purity. The people take
such a creed as is
offered them. Accordingly, the distinction be-
tween the esoteric
and the exoteric doctrine, immemorial in other
creeds, easily
gained a foothold among many of the Christians;
and it was held
by a vast number, even during the preaching of
Paul, that the
writings of the Apostles were incomplete; that they
contained
only the germs of another doctrine, which must receive
from the
hands of philosophy, not only the systematic arrange-
ment which
was wanting, but all the development which lay con-
cealed
therein. The writings of the Apostles, they said, in address-
ing
themselves to mankind in general, enunciated only the articles
of
the vulgar faith; but transmitted the mysteries of knowledge
to
superior minds, to the Elect,--mysteries handed down from
gen-
eration to generation in esoteric traditions; and to this
science of
the mysteries they gave the name of Gnosis.
The
Gnostics derived their leading doctrines and ideas from
Plato and
Philo, the Zend-avesta and the Kabalah, and the Sacred
books of
India and Egypt; and thus introduced into the bosom
of
Christianity the cosmological and theosophical
speculations,
which had formed the larger portion of the ancient
religions of
the Orient, joined to those of the Egyptian, Greek,
and Jewish
doctrines, which the Neo-Platonists had equally
adopted in the
Occident.
Emanation from the Deity of all
spiritual beings, progressive
degeneration of these beings from
emanation to emanation, re-
demption and return of all to the
purity of the Creator; and,
after the re-establishment of the
primitive harmony of all, a for-
tunate and truly divine
condition of all, in the bosom of God;
such were the fundamental
teachings of Gnosticism. The genius
of the Orient, with its
contemplations, irradiations, and intuitions,
dictated its
doctrines. Its language corresponded to its origin.
Full of
imagery, it had all the magnificence, the inconsistencies,
and
the mobility of the figurative style.
Behold, it said, the light,
which emanates from an immense
centre of Light, that spreads
everywhere its benevolent rays; so
do the spirits of Light
emanate from the Divine Light. Behold,
all the springs which
nourish, embellish, fertilize, and purify the
Earth; they emanate
from one and the same ocean; so from the
bosom of the Divinity
emanate so many streams, which form and
fill the universe of
intelligences. Behold numbers, which all
emanate from one
primitive number, all resemble it, all are com-
posed of its
essence, and still vary infinitely; and utterances,
de-
composable into so many syllables and elements, all contained
in
the primitive Word, and still infinitely various; so the world
of
Intelligences emanated from a Primary Intelligence, and they
all
resemble it, and yet display an infinite variety of
existences.
It revived and combined the old doctrines of the
Orient and the
Occident; and it found in many passages of the
Gospels and the
Pastoral letters, a warrant for doing so. Christ
himself spoke in
parables and allegories, John borrowed the
enigmatical language
of the Platonists, and Paul often indulged
in incomprehensible
rhapsodies, the meaning of which could have
been clear to the
Initiates alone.
It is admitted that the
cradle of Gnosticism is probably to be
looked for in Syria, and
even in Palestine. Most of its expound-
ers wrote in that
corrupted form of the Greek used by the Hellen-
istic Jews, and
in the Septuagint and the New Testament; and
there is a striking
analogy between their doctrines and those of
the Judaeo-Egyptian
Philo, of Alexandria; itself the seat of three
schools, at once
philosophic and religious--the Greek, the Egyp-
tian, and the
Jewish.
Pythagoras and Plato, the most mystical of the Grecian
Philos-
ophers (the latter heir to the doctrines of the former),
and who
had travelled, the latter in Egypt, and the former in
Phoenicia,
India, and Persia, also taught the esoteric doctrine
and the distinc-
tion between the initiated and the profane. The
dominant doc-
trines of Platonism were found in Gnosticism.
Emanation of
Intelligences from the bosom of the Deity; the going
astray in
error and the sufferings of spirits, so long as they
are remote from
God, and imprisoned in matter; vain and
long-continued efforts
to arrive at the knowledge of the Truth,
and re-enter into their
primitive union with the Supreme Being;
alliance of a pure and
divine soul with an irrational soul, the
seat of evil desires; angels
or demons who dwell in and govern
the planets, having but an
imperfect knowledge of the ideas that
presided at the creation;
regeneration of all beings by their
return to the kosmos
noetos, the world of Intelligences, and its
Chief, the
Supreme Being; sole possible mode of re-establishing
that primi-
tive harmony of the creation, of which the music of
the spheres
of Pythagoras was the image; these were the analogies
of the two
systems; and we discover in them some of the ideas
that form a
part of Masonry; in which, in the present mutilated
condition of
the symbolic Degrees, they are disguised and
overlaid with fiction
and absurdity, or present themselves as
casual hints that are pass-
ed by wholly unnoticed.
The
distinction between the esoteric and exoteric doctrines
(a
distinction purely Masonic), was always and from the very
earliest
times preserved among the Greeks. It remounted to the
fabulous
times of Orpheus; and the mysteries of Theosophy were
found in
all their traditions and myths. And after the time of
Alexander,
they resorted for instruction, dogmas, and mysteries,
to all the
schools, to those of Egypt and Asia, as well as those
of Ancient
Thrace, Sicily, Etruria, and Attica.
The
Jewish-Greek School of Alexandria is known only by two
of its
Chiefs, Aristobulus and Philo, both Jews of Alexandria in
Egypt.
Belonging to Asia by its origin, to Egypt by its residence,
to
Greece by its language and studies, it strove to show that
all
truths embedded in the philosophies of other countries were
trans-
planted thither from Palestine. Aristobulus declared that
all the
facts and details of the Jewish Scriptures were so many
allegories,
concealing the most profound meanings, and that Plato
had bor-
rowed from them all his finest ideas. Philo, who lived a
century
after him, following the same theory, endeavored to show
that the
Hebrew writings, by their system of allegories, were the
true
source of all religious and philosophical doctrines.
According to
him, the literal meaning is for the vulgar alone.
Whoever has
meditated on philosophy, purified himself by virtue,
and raised
himself by contemplation, to God and the intellectual
world, and
received their inspiration, pierces the gross envelope
of the letter,
discovers a wholly different order of things, and
is initiated into
mysteries, of which the elementary or literal
instruction offers but
an imperfect image. A historical fact, a
figure, a word, a letter, a
number, a rite, a custom, the parable
or vision of a prophet, veils
the most profound truths; and he
who has the key of science will
interpret all according to the
light he possesses.
Again we see the symbolism of Masonry, and
the search of the
Candidate for light. "Let men of narrow minds
withdraw," he
says, "with closed ears. We transmit the divine
mysteries to
those who have received the sacred initiation, to
those who prac-
tise true piety and who are not enslaved by the
empty trappings
of words or the preconceived opinions of the
pagans."
To Philo, the Supreme Being was the Primitive Light, or
the
Archetype of Light, Source whence the rays emanate that
illumi-
nate Souls. He was also the Soul of the Universe, and as
such
acted in all its parts. He Himself fills and limits His
whole Being.
His Powers and Virtues fill and penetrate all. These
Powers
(dunameis) are Spirits distinct from God, the
"Ideas"
of Plato personified. He is without beginning, and lives
in the
prototype of Time (aion).
His image is THE WORD, a form
more brilliant than
fire; that not being the pure light. This
LOGOS dwells in God;
for the Supreme Being makes to Himself
within His Intelligence
the types or ideas of everything that is
to become reality in this
World. The LOGOS is the vehicle by
which God acts on the Uni-
verse, and may be compared to the
speech of man.
The LOGOS being the World of Ideas, by
means
whereof God has created visible things, He is the most
ancient
God, in comparison with the World, which is the youngest
pro-
duction. The LOGOS, Chief of Intelligence, of which He is
the
general representative, is named Archangel, type and
representa-
tive of all spirits, even those of mortals. He is
also styled the
man-type and primitive man, Adam Kadmon.
God
only is Wise. The wisdom of man is but the reflection and
image
of that of God. He is the Father, and His WISDOM the
mother of
creation: for He united Himself with WISDOM (Sophia),
and
communicated to it the germ of creation, and it
brought forth the
material world. He created the ideal world
only, and caused the
material world to be made real after its type,
by His LOGOS,
which is His speech, and at the same time the Idea
of Ideas, the
Intellectual World. The Intellectual City was but
the Thought of
the Architect, who meditated the creation, accord-
ing to that
plan of the Material City.
The Word is not only the Creator, but
occupies the place of the
Supreme Being. Through Him all the
Powers and Attributes of
God act. On the other side, as first
representative of the Human
Family, He is the Protector of men
and their Shepherd.
God gives to man the Soul or Intelligence,
which exists before
the body, and which he unites with the body.
The reasoning
Principle comes from God through the Word, and
communes with
God and with the Word; but there is also in man an
irrational
Principle, that of the inclinations and passions which
produce
disorder, emanating from inferior spirits who fill the
air as
ministers of God. The body, taken from the Earth, and
the
irrational Principle that animates it concurrently with the
rational
Principle, are hated by God, while the rational soul
which He
has given it, is, as it were, captive in this prison,
this coffin, that
encompasses it. The present condition of man is
not his primi-
tive condition, when he was the image of the
Logos. He has
fallen from his first estate. But he may raise
himself again, by
following the directions of WISDOM and of the
Angels
which God has commissioned to aid him in freeing himself
from
the bonds of the body, and combating Evil, the existence
whereof
God has permitted, to furnish him the means of exercising
his
liberty. The souls that are purified, not by the Law but by
light,
rise to the Heavenly regions, to enjoy there a perfect
felicity.
Those that persevere in evil go from body to body, the
seats of
passions and evil desires. The familiar lineaments of
these doc-
trines will be recognized by all who read the Epistles
of St. Paul,
who wrote after Philo, the latter living till the
reign of Caligula,
and being the contemporary of Christ.
And
the Mason is familiar with these doctrines of Philo: that
the
Supreme Being is a centre of Light whose rays or
emanations
pervade the Universe; for that is the Light for which
all Masonic
journeys are a search, and of which the sun and moon
in our
Lodges are only emblems: that Light and Darkness, chief
enemies
from the beginning of Time, dispute with each other the
empire
of the world; which we symbolize by the candidate
wandering in
darkness and being brought to light: that the world
was created,
not by the Supreme Being, but by a secondary agent,
who is but
His WORD, and by types which are but his
ideas,
aided by an INTELLIGENCE, or WISDOM, which gives one
of
His Attributes; in which we see the occult meaning of the
ne-
cessity of recovering "the Word"; and of our two columns
of
STRENGTH and WISDOM, which are also the two parallel lines
that
bound the circle representing the Universe: that the visible
world
is the image of the invisible world; that the essence of
the Human
Soul is the image of God, and it existed before the
body; that the
object of its terrestrial life is to disengage
itself of its body or its
sepulchre; and that it will ascend to
the Heavenly regions when-
ever it shall be purified; in which we
see the meaning, now almost
forgotten in our Lodges, of the mode
of preparation of the candi-
date for apprenticeship, and his
tests and purifications in the first
Degree, according to the
Ancient and Accepted Scottish Rite.
Philo incorporated in his
eclecticism neither Egyptian nor
Oriental elements. But there
were other Jewish Teachers in Alex-
andria who did both. The Jews
of Egypt were slightly jealous of,
and a little hostile to, those
of Palestine, particularly after the
erection of the sanctuary at
Leontopolis by the High-Priest Onias;
and therefore they admired
and magnified those sages, who, like
Jeremiah, had resided in
Egypt. "The wisdom of Solomon" was
written at Alexandria, and, in
the time of St. Jerome, was attrib-
uted to Philo; but it
contains principles at variance with his.
It personifies Wisdom,
and draws between its children and the
Profane, the same line of
demarcation that Egypt had long before
taught to the Jews. That
distinction existed at the beginning of
the Mosaic creed. Moshah
himself was an Initiate in the mysteries
of Egypt, as he was
compelled to be, as the adopted son of the
daughter of Pharaoh,
Thouoris, daughter of Sesostris-Ramses;
who, as her tomb and
monuments show, was, in the right of her
infant husband, Regent
of Lower Egypt or the Delta at the time
of the Hebrew Prophet's
birth, reigning at Heliopolis. She was
also, as the reliefs on
her tomb show, a Priestess of HATHOR and
NEITH, the two great
primeval goddesses. As her adopted son,
living in her Palace and
presence forty years, and during that
time scarcely acquainted
with his brethren the Jews, the law of
Egypt compelled his
initiation: and we find in many of his enact-
ments the intention
of preserving, between the common people
and the Initiates, the
line of separation which he found in Egypt.
Moshah and Aharun his
brother, the whole series of High-Priests,
the Council of the 70
Elders, Salomoh and the entire succession
of Prophets, were in
possession of a higher science; and of that
science Masonry is,
at least, the lineal descendant. It was famili-
arly known as THE
KNOWLEDGE OF THE WORD.
AMUN, at first the God of Lower Egypt
only, where Moshah
was reared (a word that in Hebrew means
Truth), was the Su-
preme God. He was styled "the Celestial Lord,
who sheds Light
on hidden things." He was the source of that
divine life, of which
the crux ansata is the symbol; and the
source of all power. He
united all the attributes that the
Ancient Oriental Theosophy
assigned to the Supreme Being. He was
the Pleroma,
or "Fullness of things," for He comprehended in
Himself every-
thing; and the LIGHT; for he was the Sun-God. He
was un-
changeable in the midst of everything phenomenal in his
worlds.
He created nothing; but everything emanated from Him; and
of
Him all the other Gods were but manifestations.
The Ram was
His living symbol; which you see reproduced in
this Degree, lying
on the book with seven seals on the tracing-
board. He caused the
creation of the world by the Primitive
Thought (Ennoia), or
Spirit (Pneuma), that
issued from him by means of his Voice or
the WORD; and which
Thought or Spirit was personified as the
Goddess NEITH. She,
too, was a divinity of Light, and mother of
the Sun; and the Feast
of Lamps was celebrated in her honor at
Sais. The Creative
Power, another manifestation of Deity,
proceeding to the creation
conceived of in her, the Divine
Intelligence, produced with its
Word the Universe, symbolized by
an egg issuing from the mouth
of KNEPH; from which egg came
PHTHA, image of the Supreme
Intelligence as realized in the
world, and the type of that mani-
fested in man; the principal
agent, also, of Nature, or the creative
and productive Fire. PHRE
or RS, the Sun, or Celestial Light,
whose symbol was the point
within a circle, was the son of
PHTHA; and TIPHE, his wife, or
the celestial firmament, with the
seven celestial bodies,
animated by spirits of genii that govern
them, was represented on
many of the monuments, clad in blue
or yellow, her garments
sprinkled with stars, and accompanied by
the sun, moon, and five
planets; and she was the type of Wisdom,
and they of the Seven
Planetary Spirits of the Gnostics, that with
her presided over
and governed the sublunary world.
In this Degree, unknown for a
hundred years to those who have
practised it, these emblems
reproduced refer to these old doctrines.
The lamb, the yellow
hangings strewed with stars, the seven
columns, candlesticks, and
seals all recall them to us.
The Lion was the symbol of ATHOM-RE,
the Great God of
Upper Egypt; the Hawk, of RA or PHRE; the Eagle,
of MENDES;
the Bull, of APIS; and three of these are seen under
the platform
on which our altar stands.
The first HERMES was
the INTELLIGENCE, or WORD of God.
Moved with compassion for a
race living without law, and wishing
to teach them that they
sprang from His bosom, and to point out
to them the way that they
should go (the books which the first
Hermes, the same with Enoch,
had written on the mysteries of
divine science, in the sacred
characters, being unknown to those
who lived after the flood),
God sent to man OSIRIS and ISIS, ac-
accompanied by THOTH, the
incarnation or terrestrial repetition of
the first Hermes; who
taught men the arts, science, and the cer-
emonies of religion;
and then ascended to Heaven or the Moon.
OSIRIS was the Principle
of Good. TYPHON, like AHRIMAN, was
the principle and source of
all that is evil in the moral and physi-
cal order. Like the
Satan of Gnosticism, he was confounded
with Matter.
From Egypt
or Persia the new Platonists borrowed the idea,
and the Gnostics
received it from them, that man, in his terres-
trial career, is
successively under the influence of the Moon, of
Mercury, of
Venus, of the Sun, of Mars, of Jupiter, and of
Saturn, until he
finally reaches the Elysian Fields; an idea again
symbolized in
the Seven Seals.
The Jews of Syria and Judea were the direct
precursors of
Gnosticism; and in their doctrines were ample
oriental elements.
These Jews had had with the Orient, at two
different periods, inti-
mate relations, familiarizing them with
the doctrines of Asia, and
especially of Chaldea and
Persia;--their forced residence in Cen-
tral Asia under the
Assyrians and Persians; and their voluntary
dispersion over the
whole East, when subjects of the Seleucidae
and the Romans.
Living near two-thirds of a century, and many
of them long
afterward, in Mesopotamia, the cradle of their race;
speaking the
same language, and their children reared with those
of the
Chaldeans, Assyrians, Medes, and Persians, and receiving
from
them their names (as the case of Danayal, who was
called
Baeltasatsar, proves), they necessarily adopted many of
the doc-
trines of their conquerors. Their descendants, as Azra
and Na-
hamaiah show us, hardly desired to leave Persia, when
they were
allowed to do so. They had a special jurisdiction, and
governors
and judges taken from their own people; many of them
held high
office, and their children were educated with those of
the highest
nobles. Danayal was the friend and minister of the
King, and
the Chief of the College of the Magi at Babylon; if we
may be-
lieve the book which bears his name, and trust to the
incidents
related in its highly figurative and imaginative style.
Mordecai,
too, occupied a high station, no less than that of
Prime Minister,
and Esther or Astar, his cousin, was the
Monarch's wife.
The Magi of Babylon were expounders of figurative
writings,
interpreters of nature, and of dreams,--astronomers and
divines;
and from their influences arose among the Jews, after
their rescue
from captivity, a number of sects, and a new
exposition, the mys-
tical interpretation, with all its wild
fancies and infinite caprices.
The Aions of the Gnostics, the
Ideas of Plato, the Angels of the
Jews, and the Demons of the
Greeks, all correspond to the
Ferouers of Zoroaster.
A great
number of Jewish families remained permanently in
their new
country; and one of the most celebrated of their schools
was at
Babylon. They were soon familiarized with the doctrine
of
Zoroaster, which itself was more ancient than Kuros. From
the
system of the Zend-Avesta they borrowed, and subsequently
gave
large development to, everything that could be reconciled
with
their own faith; and these additions to the old doctrine
were
soon spread, by the constant intercourse of commerce, into
Syria
and Palestine.
In the Zend-Avesta, God is Illimitable
Time. No origin can be
assigned to Him: He is so entirely
enveloped in His glory, His
nature and attributes are so
inaccessible to human Intelligence,
that He can be only the
object of a silent Veneration. Creation
took place by emanation
from Him. The first emanation was the
primitive Light, and from
that the King of Light, ORMUZD. By
the "WORD," Ormuzd created the
world pure. He is its pre-
server and Judge; a Being Holy and
Heavenly; Intelligence and
Knowledge; the First-born of Time
without limits; and invested
with all the Powers of the Supreme
Being.
Still he is, strictly speaking, the Fourth Being. He had
a
Ferouer, a pre-existing Soul (in the language of Plato, a type
or
ideal); and it is said of Him, that He existed from the
beginning,
in the primitive Light. But, that Light being but an
element,
and His Ferouer a type, he is, in ordinary language, the
First-born
of ZEROUANE-AKHERENE. Behold again "THE WORD"
of
Masonry; the Man, on the Tracing-Board of this Degree; the
LIGHT
toward which all Masons travel.
He created after his own image,
six Genii called Amshaspands,
who surround his Throne, are his
organs of communication with
inferior spirits and men, transmit
to Him their prayers, solicit for
them His favors, and serve them
as models of purity and perfec-
tion. Thus we have the Demiourgos
of Gnosticism, and the six
Genii that assist him. These are the
Hebrew Archangels of the
Planets.
The names of these
Amshaspands are Bahman, Ardibehest,
Schariver, Sapandomad,
Khordad, and Amerdad.
The fourth, the Holy SAPANDOMAD, created
the first man and
woman.
Then ORMUZD created 28 Iseds, of whom
MITHERAS is the chief.
They watch, with Ormuzd and the
Amshaspands, over the happi-
ness, purity, and preservation of
the world, which is under their
government; and they are also
models for mankind and interpre-
ters of men's prayers. With
Mithras and Ormuzd, they make a
pleroma (or complete number) of
30, corresponding to the thirty
Aions of the Gnostics, and to the
ogdoade, dodecade, and decade
of the Egyptians. Mithras was the
Sun-God, invoked with, and
soon confounded with him, becoming the
object of a special wor-
ship, and eclipsing Ormuzd
himself.
The third order of pure spirits is more numerous. They
are
the Ferouers, the THOUGHTS of Ormuzd, or the IDEAS which
he
conceived before proceeding to the creation of things. They
too
are superior to men. They protect them during their life on
earth;
they will purify them from evil at their resurrection.
They are
their tutelary genii, from the fall to the complete
regeneration.
AHRIMAN, second-born of the Primitive Light,
emanated from
it, pure like ORMUZD; but, proud and ambitious,
yielded to jeal-
ousy of the First-born. For his hatred and
pride, the Eternal
condemned him to dwell, for 12,000 years, in
that part of space
where no ray of light reaches; the black
empire of darkness. In
that period the struggle between Light and
Darkness, Good and
Evil will be terminated.
AHRIMAN scorned to
submit, and took the field against OR-
MUZD. To the good spirits
created by his Brother, he opposed an
innumerable army of Evil
Ones. To the seven Amshaspands he
opposed seven Archdevs,
attached to the seven Planets; to the
Izeds and Ferouers an equal
number of Devs, which brought
upon the world all moral and
physical evils. Hence Poverty,
Maladies, Impurity, Envy, Chagrin,
Drunkenness, Falsehood,
Calumny, and their horrible array.
The
image of Ahriman was the Dragon, confounded by the
Jews with
Satan and the Serpent-Tempter. After a reign of 3000
years,
Ormuzd had created the Material World, in six periods,
calling
successively into existence the Light, Water, Earth,
plants,
animals, and Man. But Ahriman concurred in creatmg the
earth
and water; for darkness was already an element, and
Ormuzd
could not exclude its Master. So also the two concurred in
pro-
ducing Man. Ormuzd produced, by his Will and Word, a
Being
that was the type and source of universal life for
everything that
exists under Heaven. He placed in man a pure
principle, or Life,
proceeding from the Supreme Being. But
Ahriman destroyed
that pure principle, in the form wherewith it
was clothed; and
when Ormuzd had made, of its recovered and
purified essence, the
first man and woman, Ahriman seduced and
tempted them with
wine and fruits; the woman yielding
first.
Often, during the three latter periods of 3000 years each,
Ahri-
man and Darkness are, and are to be, triumphant. But the
pure
souls are assisted by the Good Spirits; the Triumph of Good
is
decreed by the Supreme Being, and the period of that
triumph
will infallibly arrive. When the world shall be most
afflicted with
the evils poured out upon it by the spirits of
perdition, three
Prophets will come to bring relief to mortals.
SOSIOSCH, the
principal of the Three, will regenerate the earth,
and restore to it
its primitive beauty, strength, and purity. He
will judge the good
and the wicked. After the universal
resurrection of the good, he
will conduct them to a home of
everlasting happiness. Ahriman,
his evil demons, and all wicked
men, will also be purified in a tor-
rent of melted metal. The
law of Ormuzd will reign everywhere;
all men will be happy; all,
enjoying unalterable bliss, will sing
with Sosiosch the praises
of the Supreme Being.
These doctrines, the details of which were
sparingly borrowed
by the Pharisaic Jews, were much more fully
adopted by the
Gnostics; who taught the restoration of all
things, their return to
their original pure condition, the
happiness of those to be saved,
and their admission to the feast
of Heavenly Wisdom.
The doctrines of Zoroaster came originally
from Bactria, an
Indian Province of Persia. Naturally, therefore,
it would include
Hindu or Buddhist elements, as it did. The
fundamental idea of
Buddhism was, matter subjugating the
intelligence, and intelli-
gence freeing itself from that
slavery. Perhaps something came
to Gnosticism from China. "Before
the chaos which preceded
the birth of Heaven and Earth," says
Lao-Tseu, "a single Being
existed, immense and silent, immovable
and ever active--the
mother of the Universe. I know not its name:
but I designate it
by the word Reason. Man has his type and model
in the Earth;
Earth in Heaven; Heaven in Reason; and Reason in
Itself."
Here again are the Ferouers, the Ideas, the Aions--the
REASON
or INTELLIGENCE, SILENCE, WORD, and
WISDOM of the
Gnostics.
The dominant system among the Jews after their
captivity was
that of the Pharoschim or Pharisees. Whether their
name was
derived from that of the Parsees, or followers of
Zoroaster, or
from some other source, it is certain that they had
borrowed much
of their doctrine from the Persians. Like them they
claimed to
have the exclusive and mysterious knowledge, unknown
to the
mass. Like them they taught that a constant war was waged
be-
tween the Empire of Good and that of Evil. Like them they
at-
tributed the sin and fall of man to the demons and their
chief; and
like them they admitted a special protection of the
righteous by
inferior beings, agents of Jehovah. All their
doctrines on these
subjects were at bottom those of the Holy
Books; but singularly
developed and the Orient was evidently the
source from which
those developments came.
They styled
themselves Interpreters; a name indicating their
claim to the
exclusive possession of the true meaning of the Holy
Writings, by
virtue of the oral tradition which Moses had re-
ceived on Mount
Sinai, and which successive generations of Ini-
tiates had
transmitted, as they claimed, unaltered, unto them.
Their very
costume, their belief in the influences of the stars, and
in the
immortality and transmigration of souls, their system of
angels
and their astronomy, were all foreign.
Sadduceeism arose merely
from an opposition essentially Jewish,
to these foreign
teachings, and that mixture of doctrines, adopted
by the
Pharisees, and which constituted the popular creed.
We come at
last to the Essenes and Therapeuts, with whom
this Degree is
particularly concerned. That intermingling of
oriental and
occidental rites, of Persian and Pythagorean opinions,
which we
have pointed out in the doctrines of Philo, is unmistak-
able in
the creeds of these two sects.
They were less distinguished by
metaphysical speculations than
by simple meditations and moral
practices. But the latter always
partook of the Zoroastrian
principle, that it was necessary to free
the soul from the
trammels and influences of matter; which led
to a system of
abstinence and maceration entirely opposed to the
ancient Hebrai
cideas, favorable as they were to physical pleasures.
In general,
the life and manners of these mystical associa-
tions, as Philo
and Josephus describe them, and particularly their
prayers at
sunrise, seem the image of what the Zend-Avesta pre-
scribes to
the faithful adorer or Ormuzd; and some of their
observances
cannot otherwise be explained.
The Therapeuts resided in Egypt,
in the neighborhood of Alex-
andria; and the Essenes in
Palestine, in the vicinity of the Dead
Sea. But there was
nevertheless a striking coincidence in their
ideas, readily
explained by attributing it to a foreign influence.
The Jews of
Egypt, under the influence of the School of Alexan-
dria,
endeavored in general to make their doctrines harmonize
with the
traditions of Greece; and thence came, in the doctrines
of the
Therapeuts, as stated by Philo, the many analogies between
the
Pythagorean and Orphic ideas, on one side, and those of Ju-
daism
on the other: while the Jews of Palestine, having less
com-
munication with Greece, or contemning its teachings, rather
im-
bibed the Oriental doctrines, which they drank in at the
source
and with which their relations with Persia made them
familiar.
This attachment was particularly shown in the Kabalah,
which
belonged rather to Palestine than to Egypt, though
extensively
known in the latter; and furnished the Gnostics with
some of
their most striking theories.
It is a significant
fact, that while Christ spoke often of the
Pharisees and
Sadducees, He never once mentioned the Essenes,
between whose
doctrines and His there was so great a resem-
blance, and, in
many points, so perfect an identity. Indeed, they
are not named,
nor even distinctly alluded to, anywhere in the
New
Testament.
John, the son of a Priest who ministered in the Temple
at
Jerusalem, and whose mother was of the family of Aharun,
was
in the deserts until the day of his showing unto Israel. He
drank
neither wine nor strong drink. Clad in hair-cloth, and with
a
girdle of leather, and feeding upon such food as the desert
afford-
ed, he preached, in the country about Jordan, the baptism
of re-
pentance, for the remission of sins; that is, the
necessity of repent-
ance proven by reformation. He taught the
people charity and
liberality; the publicans, justice, equity,
and fair dealing; the
soldiery peace, truth, and contentment; to
do violence to none,
accuse none falsely, and be content with
their pay. He incul-
cated necessity of a virtuous life, and the
folly of trusting to
their descent from Abraham.
He denounced
both Pharisees and Sadducees as a generation of
vipers threatened
with the anger of God. He baptized those who
confessed their
sins. He preached in the desert; and therefore in
the country
where the Essenes lived, professing the same doctrines.
He was
imprisoned before Christ began to preach. Matthew men-
tions him
without preface or explanation; as if, apparently, his
history
was too well known to need any. "In those days," he
says, "came
John the Baptist, preaching in the wilderness of
Judea." His
disciples frequently fasted; for we find them with
the Pharisees
coming to Jesus to inquire why His Disciples did
not fast as
often as they; and He did not denounce them, as His
habit was to
denounce the Pharisees; but answered them kindly
and
gently.
From his prison, John sent two of his disciples to
inquire of
Christ: "Art thou he that is to come, or do we look
for another ?"
Christ referred them to his miracles as an answer;
and declared
to the people that John was a prophet, and more than
a prophet,
and that no greater man had ever been born; but that
the hum-
blest Christian was his superior. He declared him to be
Elias,
who was to come.
John had denounced to Herod his
marriage with his brother's
wife as unlawful; and for this he was
imprisoned, and finally exe-
cuted to gratify her. His disciples
buried him; and Herod and
others thought he had risen from the
dead and appeared again in
the person of Christ. The people all
regarded John as a prophet;
and Christ silenced the Priests and
Elders by asking them whether
he was inspired. They feared to
excite the anger of the people by
saying that he was not. Christ
declared that he came "in the way
of righteousness"; and that the
lower classes believed him, though
the Priests and Pharisees did
not.
Thus John, who was often consulted by Herod, and to
whom
that monarch showed great deference and was often governed
by
his advice; whose doctrine prevailed very extensively among
the
people and the publicans, taught some creed older than
Chris-
tianity. That is plain: and it is equally plain, that the
very large
body of the Jews that adopted his doctrines, were
neither Phari-
sees nor Sadducees, but the humble, common people.
They must,
therefore, have been Essenes. It is plain, too, that
Christ applied
for baptism as a sacred rite, well known and long
practiced. It
was becoming to him, he said, to fulfill all
righteousness.
In the 18th chapter of the Acts of the Apostles we
read thus:
"And a certain Jew, named Apollos, born at Alexandria,
an elo-
quent man, and mighty in the Scriptures, came to Ephesus.
This
man was instructed in the way of the Lord, and, being
fervent in
spirit, he spake and taught diligently the things of
the Lord, know-
ing only the baptism of John; and he began to
speak boldly in
the synagogue; whom, when Aquilla and Priscilla
had heard, they
took him unto them, and expounded unto him the
way of God
more perfectly."
Translating this from the symbolic
and figurative language
into the true ordinary sense of the Greek
text, it reads thus: "And
a certain Jew, named Apollos, an
Alexandrian by birth, an eloquent
man, and of extensive learning,
came to Ephesus. He had learned
in the mysteries the true
doctrine in regard to God; and, being a
zealous enthusiast, he
spoke and taught diligently the truths in
regard to the Deity,
having received no other baptism than that
of John." He knew
nothing in regard to Christianity; for he
had resided in
Alexandria, and had just then come to Ephesus;
being, probably, a
disciple of Philo, and a Therapeut.
"That, in all times," says
St. Augustine, "is the Christian re-
ligion, which to know and
follow is the most sure and certain
health, called according to
that name, but not according to the
thing itself, of which it is
the name; for the thing itself, which
is now called the Christian
religion, really was known to the An-
cients, nor was wanting at
any time from the beginning of the
human race, until the time
when Christ came in the flesh; from
whence the true religion,
which had previously existed, began to
be called Christian; and
this in our days is the Christian religion,
not as having been
wanting in former times, but as having, in
later times, received
this name." The disciples were first called
"Christians," at
Antioch, when Barnabas and Paul began to
preach there.
The
Wandering or Itinerant Jews or Exorcists, who assumed
to employ
the Sacred Name in exorcising evil spirits, were no
doubt
Therapeutae or Essenes.
"And it it came to pass," we read in the
19th chapter of the Acts,
verses 1 to 4, "that while Apollos was
at Corinth, Paul, having
passed through the upper parts of Asia
Minor, came to Ephesus;
and finding certain disciples, he said to
them, 'Have ye received
the Holy Ghost since ye became Believers
?' And they said unto
him, 'We have not so much as heard that
there is any Holy
Ghost.' And he said to them, 'In what, then,
were you baptized ?'
And they said 'In John's baptism.' Then said
Paul, 'John in-
deed baptized with the baptism of repentance,
saying to the people
that they should believe in Him who was to
come after him, that
is, in Jesus Christ. When they heard this,
they were baptized in
the name of the Lord Jesus."
This faith,
taught by John, and so nearly Christianity, could
have been
nothing but the doctrine of the Essenes; and there can
be no
doubt that John belonged to that sect. The place where
he
preached, his macerations and frugal diet, the doctrines he
taught,
all prove it conclusively. There was no other sect to
which he
could have belonged; certainly none so numerous as his,
except
the Essenes.
We find, from the two letters written by
Paul to the brethren at
Corinth, that City of Luxury and
Corruption, that there were
contentions among them. Rival sects
had already, about the 57th
year of our era, reared their banners
there, as followers, some of
Paul, some of Apollos, and some of
Cephas. Some of them de-
nied the resurrection. Paul urged them
to adhere to the doctrines
taught by himself, and had sent
Timothy to them to bring them
afresh to their
recollection.
According to Paul, Christ was to come again. He was
to put
an end to all other Principalities and Powers, and finally
to Death,
and then be Himself once more merged in God; who should
then
be all in all.
The forms and ceremonies of the Essenes
were symbolical.
They had, according to Philo the Jew, four
Degrees; the members
being divided into two Orders, the Practici
and Therapeutici;
the latter being the contemplative and medical
Brethren; and the
former the active, practical, business men.
They were Jews by
birth; and had a greater affection for each
other than the mem-
bers of any other sect. Their brotherly love
was intense. They
fulfilled the Christian law, "Love one
another." They despised
riches. No one was to be found among
them, having more than
another. The possessions of one were
intermingled with those of
the others; so that they all had but
one patrimony, and were
brethren. Their piety toward God was
extraordinary. Before
sunrise they never spake a word about
profane matters; but put
up certain prayers which they had
received from their forefathers.
At dawn of day, and before it
was light, their prayers and hymns
ascended to Heaven. They were
eminently faithful and true, and
the Ministers of Peace. They had
mysterious ceremonies, and
initiations into their mysteries; and
the Candidate promised that
he would ever practise fidelity to
all men, and especially to those
in authority, "because no one
obtains the government without
God's assistance."
Whatever
they said, was firmer than an oath; but they avoided
swearing,
and esteemed it worse than perjury. They were simple
in their
diet and mode of living, bore torture with fortitude,
and
despised death. They cultivated the science of medicine and
were
very skillful. They deemed it a good omen to dress in white
robes.
They had their own courts, and passed righteous judgments.
They
kept the Sabbath more rigorously than the Jews.
Their
chief towns were Engaddi, near the Dead Sea, and
Hebron. Engaddi
was about 30 miles southeast from Jerusalem,
and Hebron about 20
miles south of that city. Josephus and
Eusebius speak of them as
an ancient sect; and they were no
doubt the first among the Jews
to embrace Christianity: with
whose faith and doctrine their own
tenets had so many points of
resemblance, and were indeed in a
great measure the same. Pliny
regarded them as a very ancient
people.
In their devotions they turned toward the rising sun; as
the
Jews generally did toward the Temple. But they were no
idola-
ters; for they observed the law of Moses with scrupulous
fidelity.
They held all things in common, and despised riches,
their wants
being supplied by the administration of Curators or
Stewards.
The Tetractys, composed of round dots instead of jods,
was re-
vered among them. This being a Pythagorean symbol,
evidently
shows their connection with the school of Pythagoras;
but their
peculiar tenets more resemble those of Confucius and
Zoroaster;
and probably were adopted while they were prisoners in
Persia;
which explains their turning toward the Sun in
prayer.
Their demeanor was sober and chaste. They submitted to
the
superintendence of governors whom they appointed over
them-
selves. The whole of their time was spent in labor,
meditation,
and prayer; and they were most sedulously attentive
to every call
of justice and humanity, and every moral duty. They
believed
in the unity of God. They supposed the souls of men to
have
fallen, by a disastrous fate, from the regions of purity and
light,
into the bodies which they occupy; during their
continuance in
which they considered them confined as in a
prison. Therefore
they did not believe in the resurrection of the
body; but in that
of the soul only. They believed in a future
state of rewards and
punishments; and they disregarded the
ceremonies or external
forms enjoined in the law of Moses to be
observed in the worship
og God; holding that the words of that
lawgiver were to be un-
derstood in a mysterious and recondite
sense, and not according to
their literal meaning. They offered
no sacrifices, except at home;
and by meditation they endeavored,
as far as possible, to isolate
the soul from the body, and carry
it back to God.
Eusebius broadly admits "that the ancient
Therapeutae were
Christians; and that their ancient writings were
our Gospels and
Epistles."
The ESSENES were of the Eclectic
Sect of Philosophers, and
held PLATo in the highest esteem; they
believed that true philos-
ophy, the greatest and most salutary
gift of God to mortals, was
scattered, in various portions,
through all the different Sects; and
that it was, consequently,
the duty of every wise man to gather it
from the several quarters
where it lay dispersed, and to employ
it, thus reunited, in
destroying the dominion of impiety and
vice.
The great
festivals of the Solstices were observed in a distin-
guished
manner by the Essenes; as would naturally be supposed,
from the
fact that they reverenced the Sun, not as a god, but as a
symbol
of light and fire; the fountain of which, the Orientals
supposed
God to be. They lived in continence and abstinence,
and had
establislments similar to the monasteries of the
early
Christians.
The writings of the Essenes were full of
mysticism, parables,
enigmas, and allegories. They believed in
the esoteric and exote-
ric meanings of the Scriptures; and, as
we have already said, they
had a warrant for that in the
Scriptures themselves. They found
it in the Old Testament, as the
Gnostics found it in the New.
The Christian writers, and even
Christ himself, recognized it as a
truth, that all Scripture had
an inner and an outer meaning. Thus
we find it said as follows,
in one of the Gospels:
"Unto you it is given to know the mystery
of the Kingdom of
God; but unto men that are without, all these
things are done in
parables; that seeing, they may see and not
perceive, and hearing
they may hear and not understand .... And
the disciples came
and said unto him, 'Why speakest Thou the
truth in parables ?'--
He answered and said unto them, 'Because
it is given unto you to
know the mysteries of the Kingdom of
Heaven, but to them it is
not given.'"
Paul, in the 4th
chapter of his Epistle to the Galatians, speak-
ing of the
simplest facts of the Old Testament, asserts that they
are an
allegory. In the 3d chapter of the second letter to
the
Corinthians, he declares himself a minister of the New
Testament,
appointed by God; "Not of the letter, but of the
spirit; for the
letter killeth." Origen and St. Gregory held that
the Gospels
were not to be taken in their literal sense; and
Athanasius ad-
monishes us that "Should we understand sacred writ
according to
the letter, we should fall into the most enormous
blasphemies."
Eusebius said, "Those who preside over the Holy
Scriptures,
philosophize over them, and expound their literal
sense by alle-
gory."
The sources of our knowledge of the
Kabalistic doctrines, are
the books of Jezirah and Sohar, the
former drawn up in the second
century, and the latter a little
later; but containing materials
much older than themselves. In
their most characteristic ele-
ments, they go back to the time of
the exile. In them, as in the
teachings of Zoroaster, everything
that exists emanated from a
source of infinite LiGHT. Before
everything, existed THE AN-
CIENT OF DAYS, the KING OF LIGHT; a
title often given to the
Creator in the Zend-Avesta and the code
of the Sabaeans. With
the idea so expressed is connected the
pantheism of India.
KING OF LIGHT, THE ANCIENT, is ALL THAT IS.
He is not only
the real cause of all Existences; he is Infinite
(AINSOPH). He is
HIMSELF: there is nothing in Him that We can
call Thou.
In the Indian doctrine, not only is the Supreme Being
the real
cause of all, but he is the only real Existence: all the
rest is illu-
sion. In the Kabalah, as in the Persian and Gnostic
doctrines,
He is the Supreme Being unknown to all, the "Unknown
Father."
The world is his revelation, and subsists only in Him.
His attri-
butes are reproduced there, with different
modifications, and in
different degrees, so that the Universe is
His Holy Splendor:it
is but His Mantle; but it must be revered in
silence. All beings
have emanated from the Supreme Being: The
nearer a being is
to Him, the more perfect it is; the more remote
in the scale, the
less its purity.
A ray of Light, shot from
the Deity, is the cause and principle
of all that exists. It is
at once Father and Mother of All, in the
sublimest sense. It
penetrates everything; and without it nothing
can exist an
instant. From this double FORCE, designated by the
two parts of
the word I.ù. H.ù. U.ù. H.ù. emanated the FIRST-BORN
of God, the
Universal Form, in which are contained all beings;
the Persian
and Platonic Archetype of things, united with the
Infinite by the
primitive ray of Light.
This First-Born is the Creative Agent,
Conservator, and ani-
mating Principle of the Universe. It is THE
LIGHT OF LIGHT. It
possesses the three Primitive Forces of the
Divinity, LIGHT,
SPIRIT and LIFE. As it has received
what it
gives, Light and Life, it is equally considered as the
gen-
erative and conceptive Principle, the Primitive Man,
ADAM
KADMON. As such, it has revealed itself in ten emanations
or
Sephiroth, which are not ten different beings, nor even beings
at
all; but sources of life, vessels of Omnipotence, and types of
Cre-
ation. They are Sovereignty or Will, Wisdom,
Intelligence,
Benignity, Severity, Beauty, Victory, Glory,
Permanency, and
Empire. These are attributes of God; and this
idea, that God re-
veals Himself by His attributes, and that the
human mind cannot
perceive or discern God Himself, in his works,
but only his mode
of manifesting Himself, is a profound Truth. We
know of the
Invisible only what the Visible reveals.
Wisdom
was called NOUS and LOGOS, lN-
TELLECT or the WORD. Intelligence,
source of the oil of anoint-
ing, responds to the Holy Ghost of
the Christian Faith.
Beauty is represented by green and yellow.
Victory is YA-
HOVAH-TSABAOTH, the column on the right hand, the
column
Jachin: Glory is the column Boaz, on the left hand. And
thus
our symbols appear again in the Kabalah. And again the
LIGHT,
the object of our labors, appears as the creative power of
Deity.
The circle, also, was the special symbol of the first
Sephirah,
Kether, or the Crown.
We do not further follow the
Kabalah in its four Worlds of
Spirits, Aziluth, Briah, Yezirah,
and Asiah, or of emanation, crea-
tion, formation, and
fabrication, one inferior to and one emerging
from the other, the
superior always enveloping the inferior;its
doctrine that, in all
that exists, there is nothing purely material;
that all comes
from God, and in all He proceeds by irradiation;
that everything
subsists by the Divine ray that penetrates crea-
tion; and all is
united by the Spirit of God, which is the life of
life; so that
all is God; the Existences that inhabit the four
worlds, inferior
to each other in proportion to their distance from
the Great King
of Light: the contest between the good and evil
Angels and
Principles, to endure until the Eternal Himself comes
to end it
and re-establish the primitive harmony; the four distinct
parts
of the Soul of Man; and the migrations of impure souls,
until
they are sufficiently purified to share with the Spirits of
Light
the contemplation of the Supreme Being whose Splendor
fills the
Universe.
The WORD was also found in the Phoenician Creed. As in
all
those of Asia, a WORD of God, written in starry characters,
by the
planetary Divinities, and communicated by the Demi-Gods,
as a
profound mystery, to the higher classes of the human race,
to be
communicated by them to mankind, created the world. The
faith
of the Phoenicians was an emanation from that ancient
worship of
the Stars, which in the creed of Zoroaster alone, is
connected with
a faith in one God. Light and Fire are the most
important agents
in the Phoenician faith. There is a race of
children of the Light.
They adored the Heaven with its Lights,
deeming it the Supreme
God.
Everything emanates from a Single
Principle, and a Primitive
Love, which is the Moving Power of All
and governs all. Light,
by its union with Spirit, whereof it is
but the vehicle or symbol,
is the Life of everything, and
penetrates everything. It should
therefore be respected and
honored everywhere; for everywhere
it governs and
controls.
The Chaldaic and Jerusalem Paraphrasts endeavored to
render
the phrase, DEBAR-YAHOVAH, the Word of God,
a
personalty, wherever they met with it. The phrase, "And
God
created man," is, in the Jerusalem Targum, "And the Word
of
IHUH created man."
So, in xxviii. Gen. 20,21, where Jacob
says: "If God
(IHIH ALHIM) will be with me... then shall IHUH be
my ALHIM;
UHIH IHUH LI LALHIM; and this stone
shall be God's
House (IHIH BITH ALHIM):
Onkelos paraphrases it, "If the word of
IHUH will be my help
. . . . then the word of IHUH shall be my
God."
So, in iii. Gen. 8, for "The Voice of the Lord
God"
(IHUH ALHIM), we have, "The Voice of the Word of
IHUH."
In ix. Wisdom, 1, "O God of my Fathers and Lord of
Mercy!
who has made all things with thy word."
And in xviii.
Wisdom, 15, "Thine Almighty Word leap-
ed down from
Heaven."
Philo speaks of the Word as being the same with God. So
in
several places he calls it the Second Di-
vinity; the Image
of God: the Divine Word that
made all things: substitute, of God;
and the like.
Thus when John commenced to preach, had been for
ages
agitated, by the Priests and Philosophers of the East and
West,
the great questions concerning the eternity or creation of
matter:
immediate or intermediate creation of the Universe by the
Su-
preme God; the origin, object, and final extinction of evil;
the
relations between the intellectual and material worlds, and
be-
tween God and man; and the creation, fall, redemption,
and
restoration to his first estate, of man.
The Jewish
doctrine, differing in this from all the other Oriental
creeds,
and even from the Alohayistic legend with which the book
of
Genesis commences, attributed the creation to the
immediate
action of the Supreme Being. The Theosophists of the
other
Eastern Peoples interposed more than one intermediary
between
God and the world. To place between them but a single
Being,
to suppose for the production of the world but a single
inter-
mediary, was, in their eyes, to lower the Supreme Majesty.
The
interval between God, who is perfect Purity, and matter,
which is
base and foul, was too great for them to clear it at a
single step.
Even in the Occident, neither Plato nor Philo could
thus im-
poverish the Intellectual World.
Thus, Cerinthus of
Ephesus, with most of the Gnostics, Philo,
the Kabalah, the
Zend-Avesta, the Puranas, and all the Orient,
deemed the distance
and antipathy between the Supreme Being
and the material world
too great, to attribute to the former the
creation of the latter.
Below, and emanating from, or created
by, the Ancient of Days,
the Central Light, the Beginning, or
First Principle, one, two,
or more Principles, Existences,
or Intellectual Beings were
imagined, to some one or more of
whom (without any immediate
creative act on the part of the
Great Immovable, Silent Deity),
the immediate creation of the
material and mental universe was
due.
We have already spoken of many of the speculations on
this
point. To some, the world was created by the LOGOS or
WORD,
first manifestation of, or emanation from, the Deity. To
others,
the beginning of creation was by the emanation of a ray
of
Light, creating the principle of Light and Life. The
Primitive
THOUGHT, creating the inferior Deities, a succession of
INTELL-
GENCES, the Iynges of Zoroaster, his Amshaspands, Izeds,
and
Ferouers, the Ideas of Plato, the Aions of the Gnostics,
the
Angels of the Jews, the Nous, the Demiourgos, the DIVINE
REA-
SON, the Powers or Forces of Philo, and the Alohayim, Forces
or
Superior Gods of the ancient legend with which Genesis
begins,-
to these and other intermediaries the creation was
owing. No re-
straints were laid on the Fancy and the
Imagination. The veriest
Abstractions became Existences and
Realities. The attributes of
God, personified, became Powers,
Spirits, Intelligences.
God was the Light of Light, Divine Fire,
the Abstract Intellec-
tuality, the Root or Germ of the Universe.
Simon Magus, founder
of the Gnostic faith, and many of the early
Judaizing Christians,
admitted that the manifestations of the
Supreme Being, as
FATHER, or JEhOVAh, SON or CHRIST, and HOLY
SPIRIT, were only
so many different modes of Existence, or Forces
of the
same God. To others they were, as were the multitude of
Sub-
ordinate Intelligences, real and distinct beings.
The
Oriental imagination revelled in the creation of these In-
ferior
Intelligences, Powers of Good and Evil, and Angels. We
have
spoken of those imagined by the Persians and the Kabalists.
In
the Talmud, every star, every country, every town, and
almost
every tongue has a Prince of Heaven as its Protector.
JEHUEL, is
the guardian of fire, and MICHAEL of water. Seven
spirits assist
each; those of fire being Seraphiel, Gabriel,
Nitriel, Tammael,
Tchimschiel, Hadarniel, and Sarniel. These
seven are represented
by the square columns of this Degree, while
the columns JACHIN
and BOAZ represent the angels of fire and
water. But the col-
umns are not representatives of these
alone.
To Basilides, God was without name, uncreated, at first
contain-
ing and concealing in Himself the Plenitude of His
Perfections;
and when these are by Him displayed and nianifested,
there result
as many particular Existences, all analogous to Him,
and still and
always Him. To the Essenes and the Gnostics, the
East and the
West both devised this faith; that the Ideas,
Conceptions, or
Manifestations of the Deity were so many
Creations, so many Be-
ings, all God, nothing without Him, but
more than what we now
understand by the word ideas. They emanated
from and were
again merged in God. They had a kind of middle
existence be-
tween our modern ideas, and the intelligences or
ideas, elevated to
the rank of genii, of the Oriental
mythology.
These personified attributes of Deity, in the theory
of Basilides,
were the First-born, Nous or Mind: from
it
emanates Logos, or THE WORD from it :
Phronesis, Intellect :from
it Sophia, Wisdom :from it
Dunamis, Power: and from it
Dikaiosune,
Righteousness: to which latter the Jews gave the name
of
Eirene, Peace, or Calm, the essential characteristics of
Divinity,
and harmonious effect of all His perfections. The whole
number
of successive emanations was 365, expressed by the
Gnostics, in
Greek letters, by the mystic word Abraxas;
desig-
nating God as manifested, or the aggregate of his
manifestations;
but not the Supreme and Secret God Himself. These
three hun-
dred and sixty-five Intelligences compose altogether
the Fullness
or Plenitude of the Divine Emanations.
With the
Ophites, a sect of the Gnostics, there were seven infe-
rior
spirits (inferior to Ialdabaoth, the Demiourgos or Actual
Cre-
ator : Michael, Suriel, Raphael, Gabriel, Thauthabaoth,
Erataoth,
and Athaniel, the genii of the stars called the Bull;
the Dog, the
Lion, the Bear, the Serpent, the Eagle, and the Ass
that formerly
figured in the constellation Cancer, and symbolized
respectively
by those animals; as Ialdabaoth, Iao, Adonai, Eloi,
Orai, and As-
taphai were the genii of Saturn, the Moon, the Sun,
Jupiter,
Venus, and Mercury.
The WORD appears in all these
creeds. It is the Ormuzd of
Zoroaster, the Ainsoph of the
Kabalah, the Nous of Platonism
and Philonism, and the Sophia or
Demiourgos of the Gnostics.
And all these creeds, while admitting
these different manifesta-
tions of the Supreme Being, held that
His identity was immutable
and permanent. That was Plato's
distinction between the Being
always the same and the perpetual
flow of things inces-
santly changing, the Genesis.
The belief
in dualism in some shape, was universal. Those
who held that
everything emanated from God, aspired to God, and
re-entered into
God, believed that, among those emanations were
two adverse
Principles, of Light and Darkness, Good and Evil.
This prevailed
in Central Asia and in Syria; while in Egypt it
assumed the form
of Greek speculation. In the former, a second
Intellectual
Principle was admitted, active in its Empire of Dark-
ness,
audacious against the Empire of Light. So the Persians
and
Sabeans understood it. In Egypt, this second Principle was
Mat-
ter, as the word was used by the Platonic School, with its
sad at-
tributes, Vacuity, Darkness, and Death. In their theory,
matter
could be animated only by the low communication of a
principle
of divine life. It resists the influences that would
spiritualize it.
That resisting Power is Satan, the rebellious
Matter, Matter that
does not partake of God.
To many there
were two Principles; the Unknown Father, or
Supreme and Eternal
God, living in the centre of the Light,
happy in the perfect
purity of His being; the other, eternal Mat-
ter, that inert,
shapeless, darksome mass, which they considered as
the source of
all evils, the mother and dwelling-place of Satan.
To Philo and
the Platonists, there was a Soul of the world, cre-
ating visible
things, and active in them, as agent of the Supreme
Intelligence;
realizing therein the ideas communicated to Him by
that
Intelligence, and which sometimes excel His conceptions,
but
which He executes without comprehending them.
The
Apocalypse or Revelations, by whomever written, belongs
to the
Orient and to extreme antiquity. It reproduces what is far
older
than itself. It paints, with the strongest colors that the
Ori-
ental genius ever employed, the closing scenes of the great
strug-
gle of Light, and Truth, and Good, against Darkness,
Error, and
Evil; personified in that between the New Religion on
one side,
and Paganism and Judaism on the other. It is a
particular appli-
cation of the ancient myth of Ormuzd and his
Genii against Ahri-
man and his Devs; and it celebrates the final
triumph of Truth
against the combined powers of men and demons.
The ideas and
imagery are borrowed from every quarter; and
allusions are found
in it to the doctrines of all ages. We are
continually reminded
of the Zend-Avesta, the Jewish Codes, Philo,
and the Gnosis.
The Seven Spirits surrounding the Throne of the
Eternal, at the
opening of the Grand Drama, and acting so
important a part
throughout, everywhere the first instruments of
the Divine Will
and Vengence, are the Seven Amshaspands of
Parsism; as the
Twenty-four Ancients, offering to the Supreme
Being the first
supplications and the first homage, remind us of
the Mysterious
Chiefs of Judaism, foreshadow the Eons of
Gnosticism, and re-
produce the twenty-four Good Spirits created
by Ormuzd and in-
closed in an egg.
The Christ of the
Apocalypse, First-born of Creation and of the
Resurrection is
invested with the characteristics of the Ormuzd
and Sosiosch of
the Zend-Avesta, the Ainsoph of the Kabalah
and the Carpistes of
the Gnostics. The idea that the
true Initiates and Faithful
become Kings and Priests, is at once
Persian, Jewish, Christian,
and Gnostic. And the definition of
the Supreme Being, that He is
at once Alpha and Omega, the be-
ginning and the end--He that
was, and is, and is to come,
i.e., Time illimitable, is
Zoroaster's definition of Zerouane-Ak-
herene.
The depths of
Satan which no man can measure; his triumph
for a time by fraud
and violence; his being chained by an angel;
his reprobation and
his precipitation into a sea of metal; his
names of the Serpent
and the Dragon; the whole conflict of the
Good Spirits or
celestial armies against the bad; are so many
ideas and
designations found alike in the Zend-Avesta, the Ka-
balah, and
the Gnosis.
We even find in the Apocalypse that singular Persian
idea,
which regards some of the lower animals as so many Devs or
ve-
hicles of Devs.
The guardianship of the earth by a good
angel, the renewing of
the earth and heavens, and the final
triumph of pure and holy
men, are the same victory of Good over
Evil, for which the whole
Orient looked.
The gold, and white
raiments of the twenty-four Elders are, as
in the Persian faith,
the signs of a lofty perfection and divine
purity.
Thus the
Human mind labored and struggled and tortured itself
for ages, to
explain to itself what it felt, without confessing it, to
be
inexplicable. A vast crowd of indistinct abstractions,
hovering
in the imagination, a train of words embodying no
tangible mean-
ing, an inextricable labyrinth of subtleties, was
the result.
But one grand idea ever emerged and stood prominent
and un-
changeable over the weltering chaos of confusion. God is
great,
and good, and wise. Evil and pain and sorrow are
temporary,
and for wise and beneficent purposes. They must be
consistent
with God's goodness, purity, and infinite perfection;
and there
must be a mode of explaining them, if we could but find
it out;
as, in all ways we will endeavor to do. Ultimately, Good
will pre-
vail, and Evil be overthrown. God, alone can do this,
and He will
do it, by an Emanation from Himself, assuming the
Human form
and redeeming the world.
Behold the object, the
end, the result, of the great speculations
and logomachies of
antiquity; the ultimate annihilation of evil,
and restoration of
Man to his first estate, by a Redeemer, a Ma-
sayah, a Christos,
the incarnate Word, Reason, or Power of Deity.
This Redeemer is
the Word or Logos, the Ormuzd of Zoroaster,
the Ainsoph of the
Kabalah, the Nous of Platonism and Philon-
ism; He that was in
the Beginning with God, and was God, and
by Whom everything was
made. That He was looked for by all
the People of the East is
abundantly shown by the Gospel of John
and the Letters of Paul;
wherein scarcely anything seemed neces-
sary to be said in proof
that such a Redeemer was to come;but
all the energies of the
writers are devoted to showing that Jesus
was that Christos whom
all the nations were expecting; the
"Word," the Masayah, the
Anointed or Consecrated One.
In this Degree the great contest
between good and evil, in antici-
pation of the appearance and
advent of the Word or Redeemer is
symbolized; and the mysterious
esoteric teachings of the Essenes
and the Cabalists. Of the
practices of the former we gain but
glimpses in the ancient
writers; but we know that, as their doc-
trines were taught by
John the Baptist, they greatly resembled
those of greater purity
and more nearly perfect, taught by Jesus;
and that not only
Palestine was full of John's disciples, so that the
Priests and
Pharisees did not dare to deny John's inspiration; but
his
doctrine had extended to Asia Minor, and had made converts
in
luxurious Ephesus, as it also had in Alexandria in Egypt;
and
that they readily embraced the Christian faith, of which they
had
before not even heard.
These old controversies have died
away, and the old faiths have
faded into oblivion. But Masonry
still survives, vigorous and
strong, as when philosophy was
taught in the schools of Alexan-
dria and under the Portico;
teaching the same old truths as the
Essenes taught by the shores
of the Dead Sea, and as John the
Baptist preached in the Desert;
truths imperishable as the Deity,
and undeniable as Light. Those
truths were gathered by the
Essenes from the doctrines of the
Orient and the Occident, from
the Zend-Avesta and the Vedas, from
Plato and Pythagoras, from
India, Persia, Phoenicia, and Syria,
from Greece and Egypt, and
from the Holy Books of the Jews. Hence
we are called Knights
of the East and West, because their
doctrines came from both.
And these doctrines, the wheat sifted
from the chaff, the Truth
seperated from Error, Masonry has
garnered up in her heart of
hearts, and through the fires of
persecution, and the storms of
calamity, has brought them and
delivered them unto us. That
God is One, immutable, unchangeable,
infinitely just and good;
that Light will finally overcome
Darkness,--Good conquer Evil,
and Truth be victor over Error
;--these, rejecting all the wild and
useless speculations of the
Zend-Avesta, the Kabalah, the Gnostics,
and the Schools, are the
religion and Philosophy of Masonry.
Those speculations and
fancies it is useful to study; that know-
ing in what worthless
and unfruitful investigations the mind may
engage, you may the
more value and appreciate the plain, simple,
sublime,
universally-acknowledged truths, which have in all ages
been the
Light by which Masons have been guided on their way;
the Wisdom
and Strength that like imperishable columns have
sustained and
will continue to sustain its glorious and magnificent
Temple.
XVIII. KNIGHT ROSE CROIX.
[Prince Rose
Croix.]
Each of us makes such applications to his own faith and
creed,
of the symbols and ceremonies of this Degree, as seems to
him
proper. With these special interpretations we have here
nothing
to do. Like the legend of the Master Khurum, in which
some
see figured the condemnation and sufferings of Christ;
others
those of the unfortunate Grand Master of the Templars;
others
those of the first Charles, King of England; and others
still the
annual descent of the Sun at the winter Solstice to the
regions of
darkness, the basis of many an ancient legend; so the
ceremonies
of this Degree receive different explanations; each
interpreting
them for himself, and being offended at the
interpretation of no
other.
In no other way could Masonry
possess its character of Univer-
sality; that character which has
ever been peculiar to it from its
origin; and which enables two
Kings, worshippers of different
Deities, to sit together as
Masters, while the walls of the first tem-
ple arose; and the men
of Gebal, bowing down to the Phoenician
Gods, to work by the side
of the Hebrews to whom those Gods
were abomination; and to sit
with them in the same Lodge as
brethren.
You have already
learned that these ceremonies have one gen-
eral significance, to
every one, of every faith, who believes in God,
and the soul's
immortality.
The primitive men met in no Temples made with human
hands.
"God," said Sthe existence of a single uncreated
God,
in whose bosom everything grows, is developed and trans-
formed.
The worship of this God reposed upon the obedience of
all the
beings He created. His feasts were those of the Solstices.
The
doctrines of Buddha pervaded India, China, and Japan. The
Priests
of Brahma, professing a dark and bloody creed, brutalized
by
Superstition, united together against Buddhism, and with the
aid
of Despotism, exterminated its followers. But their
blood
fertilized the new docfirst falling themselves, and plunged
in misery and darkness,
tempted man to his fall, and brought sin
into the world. All be-
lieved in a future life, to be attained
by purification and trials; in
a state or successive states of
reward and punishment; and in a
Mediator or Redeemer, by whom the
Evil Principle was to be
overcome, and the Supreme Deity
reconciled to His creatures.
The belief was general, that He was
to be born of a Virgin, and
suffer a painful death. The Indians
called him Chrishna; the
Chinese, Kioun-tse;the Persians,
Sosiosch; the Chaldeans, Dhou-
vanai; the Egyptians, Har-Oeri;
Plato, Love; and the Scandina-
vians, Balder.
Chrishna,the
Hindoo Redeemer, was cradled and educated
among Shepherds. A
Tyrant, at the time of his birth, ordered
all male children to be
slain. He performed miracles, say his
legends, even raising the
dead. He washed the feet of the Brah-
mins, and was meek and
lowly of spirit. He was born of a Vir-
gin; descended to Hell,
rose again, ascended to Heaven, charged
his disciples to teach
his doctrines, and gave them the gift of mir-
acles.
The first
Masonic Legislator whose memory is preserved to us
by history,
was Buddha, who, about a thousand years before the
Christian era,
reformed the religion of Manous. He called to the
Priesthood all
men, without distinction of caste, who felt them-
selves inspired
by God to instruct men. Those who so associated
themselves formed
a Society of Prophets under the name of Sa-
maneans. They
recognized the existence of a single uncreated
God, in whose
bosom everything grows, is developed and trans-
formed. The
worship of this God reposed upon the obedience of
all the beings
He created. His feasts were those of the Solstices.
The doctrines
of Buddha pervaded India, China, and Japan. The
Priests of
Brahma, professing a dark and bloody creed, brutalized
by
Superstition, united together against Buddhism, and with the
aid
of Despotism, exterminated its followers. But their
blood
fertilized the new doctrine, which produced a new Society
under
the name of Gymnosophists; and a large number, fleeing
to
Ireland, planted their doctrines there, and there erected the
round
towers, some of which still stand, solid and unshaken as at
first,
visible monuments of the remotest ages.
The Phoenician
Cosmogony, like all others in Asia, was the
Word of God, written
in astral characters, by the planetary Divin-
ities, and
communicated by the Demi-gods, as a profound mystery,
to the
brighter intelligences of Humanity, to be propagated by
them
among men. Their doctrines resembled the Ancient Sabe-
ism, and
being the faith of Hiram the King and his namesake the
Artist,
are of interest to all Masons. With them, the First Prin-
ciple
was half material, half spiritual, a dark air, animated
and
impregnated by the spirit; and a disordered chaos, covered
with
thick darkness. From this came the Word, and thence
creation
and generation; and thence a race of men, children of
light, who
adored Heaven and its Stars as the Supreme Being; and
whose
different gods were but incarnations of the Sun, the Moon,
the
Stars, and the Ether. Chrysor was the great igneous power
of
Nature, and Baal and Malakarth representations of the Sun
and
Moon, the latter word, in Hebrew, meaning Queen.
Man had
fallen, but not by the tempting of the serpent. For,
with the
Phoenicians, the serpent was deemed to partake of the
Divine
Nature, and was sacred, as he was in Egypt. He was
deemed to be
immortal, unless slain by violence, becoming young
again in his
old age, by entering into and consuming himself.
Hence the
Serpent in a circle, holding his tail in his mouth, was
an emblem
of eternity. With the head of a hawk he was of a
Divine Nature,
and a symbol of the sun. Hence one Sect of the
Gnostics took him
for their good genius, and hence the brazen ser-
pent reared by
Moses in the Desert, on which the Israelites looked
and
lived.
"Before the chaos, that preceded the birth of Heaven
and
Earth," said the Chinese Lao-Tseu, "a single Being existed,
im-
mense and silent, immutable and always acting;the mother
of
the Universe. I know not the name of that Being, but I
designate
it by the word Reason. Man has his model in the earth,
the
earth in Heaven, Heaven in Reason, and Reason in
itself."
"I am," says Isis, "Nature;parent of all things, the
sovereign
of the Elements, the primitive progeny of Time, the
most exalted
of the Deities, the first of the Heavenly Gods and
Goddesses, the
Queen of the Shades, the uniform countenance; who
dispose
with my rod the numerous lights of Heaven, the salubrious
breezes
of the sea, and the mournful silence of the dead; whose
single
Divinity the whole world venerates in many forms, with
various
rites and by many names. The Egyptians, skilled in
ancient lore,
worship me with proper ceremonies, and call me by
my true name,
Isis the Queen."
The Hindu Vedas thus define the
Deity:
"He who surpasses speech, and through whose power speech
is
expressed, know thou that He is Brahma; and not these
perish-
able things that man adores.
"He whom Intelligence
cannot comprehend, and He alone, say
the sages, through whose
Power the nature of Intelligence can be
understood, know thou
that He is Brahma; and not these perish-
able things that man
adores.
"He who cannot be seen by the organ of sight, and
through
whose power the organ of seeing sees, know thou that He
is
Brahma; and not these perishable things that man
adores.
"He who cannot be heard by the organ of hearing, and
through
whose power the organ of hearing hears, know thou that He
is
Brahma; and not these perishable things that man
adores.
"He who cannot be perceived by the organ of smelling,
and
through whose power the organ of smelling smells, know thou
that
He is Brahma; and not these perishable things that man
adores."
"When God resolved to create the human race," said
Arius,
"He made a Being that He called The WORD, The Son,
Wisdom,
to the end that this Being might give existence to men."
This
WORD is the Ormuzd of Zoroaster, the Ainsoph of the
Kabalah,
the Nous of Plato and Philo, the Wisdom or Demiourgos of
the
Gnostics.
That is the True Word, the knowledge of which
our ancient
brethren sought as the priceless reward of their
labors on the
Holy Temple: the Word of Life, the Divine Reason,
"in whom
was Life, and that Life the Light of men";"which long
shone in
darkness, and the darkness comprehended it not;" the
Infinite
Reason that is the Soul of Nature, immortal, of which
the Word
of this Degree reminds us; and to believe wherein and
revere it, is
the peculiar duty of every Mason.
"In the
beginning," says the extract from some older work,
with which
John commences his Gospel, "was the Word, and the
Word was near
to God, and the Word was God. All things were
made by Him, and
without Him was not anything made that was
made. In Him was Life,
and the life was the Light of man; and
the light shineth in
darkness, and the darkness did not contain it."
It is an old
tradition that this passage was from an older work.
And
Philostorgius and Nicephorus state, that when the Emperor
Julian
undertook to rebuild the Temple, a stone was taken up,
that
covered the mouth of a deep square cave, into which one of
the
laborers, being let down by a rope, found in the centre of
the
floor a cubical pillar, on which lay a roll or book, wrapped in
a
fine linen cloth, in which, in capital letters, was the
foregoing
passage.
However this may have been, it is plain
that John's Gospel is a
polemic against the Gnostics; and,
stating at the outset the current
doctrine in regard to the
creation by the Word, he then addresses
himself to show and urge
that this Word was Jesus Christ.
And the first sentence, fully
rendered into our language, would
read thus:"When the process of
emanation, of creation or evolu-
tion of existences inferior to
the Supreme God began, the Word
came into existence and was: and
this word was
near to God; i.e. the immediate or first emanation
from God:and
it was God Himself, developed or manifested in that
particular
mode, and in action. And by that Word everything that
is was
created."-And thus Tertullian says that God made the World
out
of nothing, by means of His Word, Wisdom, or Power.
To
Philo the Jew, as to the Gnostics, the Supreme Being was
the
Primitive Light, or Archetype of Light,-Source whence the
rays
emanate that illuminate Souls. He is the Soul of the World,
and
as such acts everywhere. He himself fills and bounds his
whole
existence, and his forces fill and penetrate everything.
His
Image is the WORD [LOGOS], a form more brilliant than fire,
which
is not pure light. This WORD dwells in God; for it is
within His
Intelligence that the Supreme Being frames for Himself
the
Types of Ideas of all that is to assume reality in the
Universe.
The WORD is the Vehicle by which God acts on the
Universe; the
World of Ideas by means whereof God has created
visible things;
the more Ancient God, as compared with the
Material World;
Chief and General Representative of all
Intelligences; the Arch-
angel and representative of all spirits,
even those of Mortals;
the type of Man; the primitive man
himself. These ideas are
borrowed from Plato. And this Word is
not only the Creator ["by
Him was everything made that was
made"], but acts in the place
of God and through him act all the
Powers and Attributes of
God. And also, as first representative
of the human race, he is
the protector of Men and their Shepherd,
the "Ben H'Adam," or
Son of Man.
The actual condition of Man
is not his primitive condition, that
in which he was the image of
the Word. His unruly passions
have caused him to fall from his
original lofty estate. But he may
rise again, by following the
teachings of Heavenly Wisdom, and
the Angels whom God commissions
to aid him in escaping from
the entanglements of the body; and by
fighting bravely against
Evil, the existence of which God has
allowed solely to furnish him
with the means of exercising his
free will.
The Supreme Being of the Egyptians was Amun, a secret
and
concealed God, the Unknown Father of the Gnostics, the
Source
of Divine Life, and of all force, the Plenitude of all,
comprehend-
ing all things in Himself, the original Light. He
creates nothing;
but everything emanates from Him: and all other
Gods are but
his manifestations. From Him, by the utterance of a
Word, ema-
nated Neith, the Divine Mother of all things, the
Primitive
THOUGHT, the FORCE that puts everything in movement,
the
SPIRIT everywhere extended, the Deity of Light and Mother
of
the Sun.
Of this Supreme Being, Osiris was the image,
Source of all
Good in the moral and physical world, and constant
foe of
Typhon, the Genius of Evil, the Satan of Gnosticism, brute
mat-
ter, deemed to be always at feud with the spirit that flowed
from
the Deity; and over whom Har-Oeri, the Redeemer, Son of
Isis
and Osiris, is finally to prevail.
In the Zend-Avesta of
the Persians the Supreme Being is
Time without limit, ZERUANE
AKHERENE.--No origin could be
assigned to Him; for He was
enveloped in His own Glory, and
His Nature and Attributes were so
inaccessible to human Intelli-
gence, that He was but the object
of a silent veneration. The com-
mencement of Creation was by
emanation from Him. The first
emanation was the Primitive Light,
and from this Light emerged
Ormuzd, the King o[ Light, who, by
the WORD, created the World
in its purity, is its Preserver and
Judge, a Holy and Sacred Be-
ing, Intelligence and Knowledge,
Himself Time without limit,
and wielding all the powers of the
Supreme Being.
In this Persian faith, as taught many centuries
before our era,
and embodied in the Zend-Avesta, there was in man
a pure Prin-
ciple, proceeding from the Supreme Being, produced
by the Will
and Word of Ormuzd. To that was united an impure
principle,
proceeding from a foreign influence, that of Ahriman,
the Dragon,
or principle of Evil. Tempted by Ahriman, the first
man and
woman had fallen; and for twelve thousand years there was
to be
war between Ormuzd and the Good Spirits created by him,
and
Ahrirnan and the Evil ones whom he had called into
existence.
But pure souls are assisted by the Good Spirits, the
Triumph of
the Good Principle is determined upon in the decrees
of the Su-
preme Being, and the period of that triumph will
infallibly arrive.
At the moment when the earth shall be most
afflicted with the
evils brought upon it by the Spirits of
perdition, three Prophets
will appear to bring assistance to
mortals. Sosiosch, Chief of the
Three, will regenerate the world,
and restore to it its primitive
Beauty, Strength, and Purity. He
will judge the good and the
wicked. After the universal
resurrection of the Good, the pure
Spirits will conduct them to
an abode of eternal happiness. Ahri-
man, his evil Demons, and
all the world, will be purified in a tor-
rent of liquid burning
metal. The Law of Ormuzd will rule
everywhere: all men will be
happy: all, enjoying an unalterable
bliss, will unite with
Sosiosch in singing the praises of the Su-
preme Being.
These
doctrines, with some modifications, were adopted by the
Kabalists
and afterward by the Gnostics.
Apollonius of Tyana says:"We shall
render the most appropri-
ate worship to the Deity, when to that
God whom we call the
First, who is One, and separate from all,
and after whom we recog-
nize the others, we present no offerings
whatever, kindle to Him
no fire, dedicate to Him no sensible
thing; for he needs nothing,
even of all that natures more
exalted than ours could give. The
earth produces no plant, the
air nourishes no animal, there is in
short nothing, which would
not be impure in his sight. In ad-
dressing ourselves to Him, we
must use only the higher word, that,
I mean, which is not
expressed by the mouth,--the silent inner
word of the spirit
..... From the most Glorious of all Beings, we
must seek for
blessings, by that which is most glorious in our-
selves; and
that is the spirit, which needs no organ."
Strabo says: "This one
Supreme Essence is that which embraces
us all, the water and the
land, that which we call the Heavens,
the World, the Nature of
things. This Highest Being should be
worshipped, without any
visible image, in sacred groves. In such
retreats the devout
should lay themselves down to sleep, and
expect signs from God in
dreams."
Aristolte says:"It has been handed down in a mythical
form,
from the earliest times to posterity, that there are Gods,
and that
The Divine compasses entire nature. All besides this has
been
added, after the mythical style, for the purpose of
persuading the
multitude, and for the interest of the laws and
the advantage of
the State. Thus men have given to the Gods human
forms, and
have even represented them under the figure of other
beings, in
the train of which fictions followed many more of the
same sort.
But if, from all this, we separate the original
principle, and con-
sider it alone, namely, that the first
Essences are Gods, we shall
find that this has been divinely
said; and since it is probable that
philosophy and the arts have
been several times, so far as that is
possible, found and lost,
such doctrines may have been preserved
to our times as the
remains of ancient wisdom."
Porphyry says: "By images addressed
to sense, the ancients
represented God and his powers--by the
visible they typified the
invisible for those who had learned to
read, in these types, as in
a book, a treatise on the Gods. We
need not wonder if the igno-
rant consider the images to be
nothing more than wood or stone;
for just so, they who are
ignorant of writing see nothing in monu-
ments but stone, nothing
in tablets but wood, and in books but a
tissue of
papyrus."
Apollonius of Tyana held, that birth and death are only
in ap-
pearance; that which separates itself from the one
substance (the
one Divine essence), and is caught up by matter,
seems to be born;
that, again, which releases itself from the
bonds of matter, and is
reunited with the one Divine Essence,
seems to die. There is, at
most, an alteration between becoming
visible and becoming in-
visible. In all there is, properly
speaking, but the one essence,
which alone acts and suffers, by
becoming all things to all;the
Eternal God, whom men wrong, when
they deprive Him of what
properly can be attributed to Him only,
and transfer it to other
names and persons.
The New Platonists
substituted the idea of the Absolute, for
the Supreme Essence
itself;--as the first, simplest principle, ante-
rior to all
existence; of which nothing determinate can be predi-
cated; to
which no consciousness, no self-contemplation can be
ascribed;
inasmuch as to do so, would immediately imply a qual-
ity, a
distinction of subject and object. This Supreme Entity can
be
known only by an intellectual intuition of the Spirit,
trans-
scending itself, and emancipating itself from its own
limits.
This mere logical tendency, by means of which men thought
to
arrive at the conception of such an absolute, the ov, was
united
with a certain mysticism, which, by a transcendent state
of feel-
ing, communicated, as it were, to this abstraction what
the mind
would receive as a reality. The absorption of the Spirit
into that
superexistence, so as to be entirely
identified with
it, or such a revelation of the latter to the spirit
raised above
itself, was regarded as the highest end which the
spiritual life
could reach.
The New Platonists' idea of God, was that of One
Simple Origi-
nal Essence, exalted akes a distinction between
those who are in the
proper sense Sons of God, having by means of
contemplation
raised themselves to the highest Being, or attained
to a knowledge
of Him, in His immediate self-manifestation, and
those who know
God only in his mediate revelation through his
operation--such as
He declares Himself in creation--in the
revelation still veiled in
the letter of Scripture--those, in
short, who attach themselves
simply to the Logos, and consider
this to be the Supreme God;
who aren; and after it has rid
itself
from all that pertains to sense-from all manifoldness.
They are
the mediators between man (amazed and stupefied by
manifold-
ness) and the Supreme Unity.
Philo says:"He who
disbelieves the miraculous, simply as the
miraculous, neither
knows God, nor has he ever sought after Him;
for otherwise he
would have understood, by looking at that truly
great and
awe-inspiring sight, the miracle of the Universe, that
these
miracles (in God's providential guidance of His people) are
but
child's play for the Divine Power. But the truly miraculous
has
become despised through familiarity. The universal, on
the
contrary, although in itself insignificant, yet, through our
love of
novelty, transports us with amazement."
In opposition
to the anthropopathism of the Jewish Scriptures,
the Alexandrian
Jews endeavored to purify the idea of God from
all admixture of
the Human. By the exclusion of every human
passion, it was
sublimated to a something devoid of all attributes,
and wholly
transcendental; and the mere Being, the Good,
in and by itself,
the Absolute of Platonism, was substituted for
the personal Deity
of the Old Testament. By soaring up-
ward, beyond all created
existence, the mind, disengaging itself
from the Sensible,
attains to the intellectual intuition of this Ab-
solute Being;
of whom, however, it can predicate nothing but
existence, and
sets aside all other determinations as not answering
to the
exalted nature of the Supreme Essence.
Thus Philo makes a
distinction between those who are in the
proper sense Sons of
God, having by means of contemplation
raised themselves to the
highest Being, or attained to a knowledge
of Him, in His
immediate self-manifestation, and those who know
God only in his
mediate revelation through his operation--such as
He declares
Himself in creation--in the revelation still veiled in
the letter
of Scripture--those, in short, who attach themselves
simply to
the Logos, and consider this to be the Supreme God;
who are the
sons of the Logos, rather than of the True Being.
"God," says
Pythagoras, "is neither the object of sense, nor
subject to
passion, but invisible, only intelligible, and
supremely
intelligent. In His body He is like the light, and in
His soul He re-
sembles truth. He is the universal spirit that
pervades and dif-
fuseth itself over all nature. All beings
receive their life from
Him. There is but one only God, who is
not, as some are apt to
imagine, seated above the world, beyond
the orb of the Universe;
but being Himself all in all, He sees
all the beings that fill His
immensity; the only Principle, the
Light of Heaven, the Father
of all. He produces everything; He
orders and disposes every-
thing; He is the REASON, the LIFE, and
the MOTION of all being."
"I am the LIGHT of the world;he that
followeth Me shall not
walk in DARKNESS, but shall have the LIGHT
of LIFE." So said
the Founder of the Christian Religion, as His
words are reported
by John the Apostle.
God, say the sacred
writings of the Jews, appeared to Moses in
a FLAME OF FIRE, in
the midst of a bush, which was not consumed.
He descended upon
Mount Sinai, as the smoke of a furnace; He
went before the
children of Israel, by day, in a pillar of cloud,
and, by night,
in a pillar of fire, to give them light. "Call you on
the name of
your Gods," said Elijah the Prophet to the Priests
of Baal, "and
I will call upon the name of ADONAI; and the God
that answereth
by fire, let him be God."
According to the Kabalah, as according
to the doctrines of
Zoroaster, everything that exists has
emanated from a source of
infinite light. Before all things,
existed the Primitive Being, THE
ANCIENT OF DAYS, the Ancient
King of Light; a title the more
remarkable, because it is
frequently given to the Creator in the
Zend-Avesta, and in the
Code of the Sabeans, and occurs in the
Jewish Scriptures.
The
world was His Revelation, God revealed; and subsisted
only in
Him. His attributes were there reproduced with
various
modifications and in different degrees; so that the
Universe was
His Holy Splendor, His Mantle. He was to be adored
in silence;
and perfection consisted in a nearer approach to
Him.
Before the creation of worlds, the PRIMITIVE LIGHT filled
all
space, so that there was no void. When the Supreme Being,
ex-
isting in this Light, resolved to display His perfections, or
mani-
fest them in worlds, He withdrew within Himself, formed
around
Him a void space, and shot forth His first emanation, a
ray of
light; the cause and principle of everything that exists,
uniting
both the generative and conceptive power, which
penetrates every-
thing, and without which nothing could subsist
for an instant.
Man fell, seduced by the Evil Spirits most remote
from the
Great King of Light; those of the fourth world of
spirits, Asiah,
whose chief was Belial. They wage incessant war
against the
pure Intelligences of the other worlds, who, like the
Amshaspands,
Izeds, and Ferouers of the Persians are the tutelary
guardians of
man. In the beginning, all was unison and harmony;
full of the
same divine light and perfect purity. The Seven Kings
of Evil
fell, and the Universe was troubled. Then the Creator
took from
the Seven Kings the principles of Good and of Light,
and divided
them among the four worlds of Spirits, giving to the
first three
the Pure Intelligences, united in love and harmony,
while to the
fourth were vouchsafed only some feeble glimmerings
of light.
When the strife between these and the good angels shall
have
continued the appointed time, and these Spirits enveloped in
dark-
ness shall long and in vain have endeavored to absorb the
Divine
light and life, then will the Eternal Himself come to
correct them.
He will deliver them from the gross envelopes of
matter that hold
them captive, will re-animate and strengthen the
ray of light or
spiritual nature which they have preserved, and
re-establish
throughout the Universe that primitive Harmony which
was its
bliss.
Marcion, the Gnostic, said, "The Soul of the
True Christian,
adopted as a child by the Supreme Being, to whom
it has long
been a stranger, receives from Him the Spirit and
Divine life. It
is led and confirmed, by this gift, in a pure and
holy life, like that
of God; and if it so completes its earthly
career, in charity,
chastity, and sanctity, it will one day be
disengaged from its ma-
terial envelope, as the ripe grain is
detached from the straw, and
as the young bird escapes from its
shell. Like the angels, it will
share in the bliss of the Good
and Perfect Father, re-clothed in an
aerial body or organ, and
made like unto the Angels in Heaven."
You see, my brother, what
is the meaning of Masonic "Light."
You see why the EAST of the
Lodge, where the initial letter of the
Name of the Deity
overhangs the Master, is the place of Light.
Light, as
contradistinguished from darkness, is Good, as
contradis-
tinguished from Evil: and it is that Light, the true
knowledge of
Deity, the Eternal Good, for which Masons in all
ages have sought.
Still Masonry marches steadily onward toward
that Light that
shines in the great distance, the Light of that
day when Evil,
overcome and vanquished, shall fade away and
disappear forever,
and Life and Light be the one law of the
Universe, and its eternal
Harmony.
The Degree of Rose Croix
teaches three things;--the unity, im-
mutability and goodness of
God; the immortality of the Soul;
and the ultimate defeat and
extinction of evil and wrong and sor-
row, by a Redeemer or
Messiah, yet to come, if he has not already
appeared.
It
replaces the three pillars of the old Temple, with three
that
have already been explained to you,--Faith [in God, mankind,
and
man's self], Hope [in the victory over evil, the advancement
of
Humanity, and a hereafter], and Charity [relieving the
wants,
and tolerant of the errors and faults of others]. To be
trustful,
to be hopeful, to be indulgent; these, in an age of
selfishness, of ill
opinion of human nature, of harsh and bitter
judgment, are the
most important Masonic Virtues, and the true
supports of every
Masonic Temple. And they are the old pillars of
the Temple
under different names. For he only is wise who judges
others
charitably; he only is strong who is hopeful; and there is
no
beauty like a firm faith in God, our fellows and
ourself.
The second apartment, clothed in mourning, the columns
of
the Temple shattered and prostrate, and the brethren bowed
down
in the deepest dejection, represents the world under the
tyranny of
the Principle of Evil; where virtue is persecuted and
vice reward-
ed; where the righteous starve for bread, and the
wicked live
sumptuously and dress in purple and fine linen; where
insolent
ignorance rules, and learning and genius serve; where
King and
Priest trample on liberty and the rights of conscience;
where free-
dom hides in caves and mountains, and sycophancy and
servility
fawn and thrive; where the cry of the widow and the
orphan
starving for want of food, and shivering with cold, rises
ever to
Heaven, from a million miserable hovels; where men,
willing to
labor, and starving, they and their children and the
wives of their
bosoms, beg plaintively for work, when the
pampered capitalist
stops his mills; where the law punishes her
who, starving, steals a
loaf, and lets the seducer go free; where
the success of a party
justifies murder, and violence and rapine
go unpunished; and
where he who with many years' cheating and
grinding the faces of
the poor grows rich, receives office and
honor in life, and after
death brave funeral and a splendid
mausoleum:--this world,
where, since its making, war has never
ceased, nor man paused in
the sad task of torturing and murdering
his brother; and of which
ambition, avarice, envy, hatred, lust,
and the rest of Ahriman's
and Typhon's army make a Pandemonium:
this world, sunk in
sin, reeking with baseness, clamorous with
sorrow and misery. If
any see in it also a type of the sorrow of
the Craft for the death
of Hiram, the grief of the Jews at the
fall of Jerusalem, the misery
of the Templars at the ruin of
their order and the death of De
Molay, or the world's agony and
pangs of woe at the death of the
Redeemer, it is the right of
each to do so.
The third apartment represents the consequences of
sin and
vice, and the hell made of the human heart, by its fiery
passions.
If any see in it also a type of the Hades of the
Greeks, the
Gehenna of the Hebrews, the Tartarus of the Romans,
or the Hell
of the Christians, or only of the agonies of remorse
and the tor-
tures of an upbraiding conscience, it is the right
of each to do so.
The fourth apartment represents the Universe,
freed from the
insolent dominion and tyranny of the Principle of
Evil, and bril-
liant with the true Light that flows from the
Supreme Deity;
when sin and wrong, and pain and sorrow, remorse
and misery
shall be no more forever; when the great plans of
Infinite Eternal
Wisdom shall be fully developed; and all God's
creatures, seeing
that all apparent evil and individual suffering
and wrong were
but the drops that went to swell the great river
of infinite good-
ness, shall know that vast as is the power of
Deity, His goodness
and beneficence are infinite as His power. If
any see in it a type
of the peculiar mysteries of any faith or
creed, or an allusion to
any past occurrences, it is their right
to do so. Let each apply its
symbols as he pleases. To all of us
they typify the universal rule
of Masonry,-- of its three chief
virtues, Faith, Hope and Charity;
of brotherly love and universal
benevolence. We labor here to
no other end. These symbols need no
other interpretation.
The obligations of our Ancient Brethren of
the Rose Croix were to
fulfill all the duties of friendship,
cheerfulness, charity, peace, lib-
erality, temperance and
chastity: and scrupulously to avoid im-
purity, haughtiness,
hatred, anger, and every other kind of vice.
They took their
philosophy from the old Theology of the Egyp-
tians, as Moses and
Solomon had done, and borrowed its hiero-
glyphics and the
ciphers of the Hebrews. Their principal rules
were to exercise
the profession of medicine charitably and with-
out fee, to
advance the cause of virtue, enlarge the sciences, and
induce men
to live as in the primitive times of the world.
When this Degree
had its origin, it is not important to inquire;
nor with what
different rites it has been practised in different
countries and
at various times. It is of very high antiquity. Its
ceremonies
differ with the degrees of latitude and longitude, and
it
receives variant interpretations. If we were to examine all
the
different ceremonials, their emblems, and their formulas, we
should
see that all that belongs to the primitive and essential
elements
of the order, is respected in every sanctuary. All alike
practise
virtue, that it may produce fruit. All labor, like us,
for the ex-
tirpation of vice, the purification of man, the
development of the
arts and sciences, and the relief of
humanity.
None admit an adept to their lofty philosophical
knowledge, and
mysterious sciences, until he has been purified at
the altar of the
symbolic Degrees. Of what importance are
differences of opinion
as to the age and genealogy of the Degree,
or variance in the prac-
tice, ceremonial and liturgy, or the
shade of color of the banner
under which each tribe of Israel
marched, if all revere 'the Holy
Arch of the symbolic Degrees,
first and unalterable source of Free-
Masonry; if all revere our
conservative principles, and are with us
in the great purposes of
our organization ?
If, anywhere, brethren of a particular
religious belief have been
excluded from this Degree, it merely
shows how gravely the pur-
poses and plan of Masonry may be
misunderstood. For whenever
the door of any Degree is closed
against him who believes in one
God and the soul's immortality,
on account of the other tenets of
his faith, that Degree is
Masonry no longer. No Mason has the
right to interpret the
symbols of this Degree for another, or to re-
fuse him its
mysteries, if he will not take them with the explana-
tion and
commentary superadded.
Listen, my brother, to our explanation of
the symbols of the
Degree, and then give them such further
interpretation as you
think fit.
The Cross has been a sacred
symbol from the earliest Antiquity.
It is found upon all the
enduring monuments of the world, in
Egypt, in Assyria, in
Hindostan, in Persia, and on the Buddhist
towers of Ireland.
Buddha was said to have died upon it. The
Druids cut an oak into
its shape and held it sacred, and built their
temples in that
form. Pointing to the four quarters of the world,
it was the
symbol of universal nature. It was on a cruciform tree,
that
Chrishna was said to have expired, pierced with arrows. It
was
revered in Mexico.
But its peculiar meaning in this Degree, is
that given to it by
the Ancient Egyptians. Tltoth or Phika is
represented on the old-
est monuments carrying in his hand the
Crux Ansata, or Ankh,
[a Tau cross, with a ring or circle over
it]. He is so seen on the
double tablet of Shufu and Nob Shufu,
builders of the greatest of
the Pyramids, at Wady Meghara, in the
peninsula of Sinai. It was
the hieroglyphic for life, and with a
triangle prefixed meant life-
giving. To us therefore it is the
symbol of Life--of that life
that emanated from the Deity, and of
that Eternal Life for which
we all hope; through our faith in
God's infinite goodness.
The ROSE was anciently sacred to Aurora
and the Sun. It is
a symbol of Dawn, of the resurrection of Light
and the renewal
of life, and therefore of the dawn of the first
day, and more par-
ticularly of the resurrection: and the Cross
and Rose together
are therefore hieroglyphically to be read, the
Dawn of Eternal
Life which all Nations have hoped for by the
advent of a Re-
deemer.
The Pelican feeding her young is an
emblem of the large and
bountiful beneficence of Nature, of the
Redeemer of fallen man,
and of that humanity and charity that
ought to distinguish a
Knight of this Degree.
The Eagle was
the living Symbol of the Egyptian God Mendes
or Menthra, whom
Sesostris-Ramses made one with Amun-Re,
the God of Thebes and
Upper Egypt, and the representative of
the Sun, the word RE
meaning Sun or King.
The Compass surmounted with a crown
signifies that notwith-
standing the high rank attained in
Masonry by a Knight of the
Rose Croix, equity and impartiality
are invariably to govern his
conduct.
To the word INRI,
inscribed on the Crux Ansata over the
Master's Seat, many
meanings have been assigned. The Christian
Initiate reverentially
sees in it the initials of the inscription upon
the cross on
which Christ suffered---Iesus Nazarenus Rex ludce-
orum. The
sages of Antiquity connected it with one of the great-
est
secrets of Nature, that of universal regeneration. They
inter-
preted it thus, Igne Natura renovatur integra; [entire
nature is
renovated by fire]: The Alchemical or Hermetic Masons
framed
for it this aphorism, Igne nitrum roris invenitur. And the
Jes-
uits are charged with having applied to it this odious
axiom,
Justum necare reges impios. The four letters are the
initials of
the Hebrew words that represent the four
elements--lammim,
the seas or water; Nour, fire; Rouach, the air,
and Iebeschah, the
dry earth. How we read it, I need not repeat
to you.
The CROSS, X, was the Sign of the Creative Wisdom or
Logos,
the Son of God. Plato says, "He expressed him upon the
Uni-
verse in the figure of the letter X. The next Power to the
Su-
preme God was decussated or figured in the shape of a Cross
on
the Universe." Mithras signed his soldiers on the forehead
with a
Cross. X is the mark of 600, the mysterious cycle of
the Incar-
nations.
We constantly see the Tau and the Resh
united thus P . These
-|-
|
two letters, in the old
Samaritan, as found in Arius, stand, the
first for 400, the
second for 200=600. This is the Staff of Osiris,
also, and
his monogram, and was adopted by the Christians as a
Sign. On a
medal P of Constanius is this inscription, "In
hoc
X
|
signo victor eris." An inscription in the Duomo at
Milan
reads, "X. et P. Christi. Nomina. Sancta. Tenei."
The
Egyptians used as a Sign of their God Canobus, a T or a
-l-
indifferently. The Vaishnavas of India have also the same
Sacred
Tau, which they also mark with crosses, and with triangles.
The
vestments of the ptiests of Horus were covered with these
crosses.
So was the dress of the Lama of Thibet. The Sectarian
marks of the Jains
are similar. The distinctive badge of
the Sect of Xac Jaonicus is the
swastica. It is the Sign of Fo,
identical with the Cross of Christ.
On the ruins of
Mandore, in India, among other mystic emblems, are
the
mystic triangle, and the interlaced triangle. This is also
found
on ancient coins and medals, excavated from the ruins
of Oojein and
other ancient cities of India.
You entered
here amid gloom and into shadow, and are clad in
the apparel of
sorrow. Lament, with us, the sad condition of the
Human race, in
this vale of tears! the calamities of men and the
agonies of
nations! the darkness of the bewildered soul, oppressed
by doubt
and apprehension!
There is no human soul that is not sad at
times. There is no
thoughtful soul that does not at times
despair. There is perhaps
none, of all that think at all of
anything beyond the needs and in-
terests of the body, that is
not at times startled and terrified by the
awful questions which,
feeling as though it were a guilty thing for
doing so, it
whispers to itself in its inmost depths. Some Demon
seems to
torture it with doubts, and to crush it with despair, ask-
ing
whether, after all, it is certain that its convictions are
true,
and its faith well rounded: whether it is indeed sure that
a God of
Infinite Love and Beneficence rules the Universe, or
only some
great remorseless Fate and iron Necessity, hid in
impenetrable
gloom, and to which men and their sufferings and
sorrows. their
hopes and joys, their ambitions and deeds, are of
no more interest
or importance than the motes that dance in the
sunshine; or a
Being that amuses Himself with the incredible
vanity and folly,
the writings and contortions of the
insignificant insects that
compose Humanity, and idly imagine
that they resemble the Om-
nipotent. "What are we," the Tempter
asks, "but puppets in a
show-box ? O Omnipotent destiny, pull our
strings gently ! Dance
us mercifully off our miserable little
stage !"
"Is it not," the Demon whispers, "merely the inordinate
vanity
of man that causes him now to pretend to himself that he
is like
unto God in intellect, sympathies and passions, as it was
that
which, at the beginning, made him believe that he was, in
his bodily
shape and organs, the very image of the Deity ? Is not
his God
merely his own shadow, projected in gigantic outlines
upon the
clouds? Does he not create for himself a God out of
himself, by
merely adding indefinite extension to his own
faculties, powers,
and passions?"
"Who," the Voice that will
not be always silent whispers, "has
ever thoroughly satisfied
himself with his own arguments in re-
spect to his own nature ?
Who ever demonstrated to himself, with
a conclusiveness that
elevated the belief to certainty, that he was
an immortal spirit,
dwelling only temporarily in the house and
envelope of the body,
and to live on forever after that shall have
decayed? Who ever
has demonstrated or ever can demonstrate
that the intellect of
Man differs from that of the wiser animals,
otherwise than in
degree ? Who has ever done more than to utter
nonsense and
incoherencies in regard to the difference between
the instincts
of the dog and the reason of Man ? The horse, the
dog, the
elephant, are as conscious of their identity as we are.
They
think, dream, remember, argue with themselves, devise,
plan, and
reason. What is the intellect and intelligence of the man
but the
intellect of the animal in a higher degree or larger quan-
tity
?" In the real explanation of a single thought of a dog,
all
metaphysics will be condensed.
And with still more
terrible significance, the Voice asks, in what
respect the masses
of men, the vast swarms of the human race,
have proven themselves
either wiser or better than the animals in
whose eyes a higher
intelligence shines than in their dull, unintel-
lectural orbs;
in what respect they have proven themselves worthy
of or suited
for an immortal life. Would that be a prize of any
value to the
vast majority? Do they show, here upon earth, any
capacity to
improve, any fitness for a state of existence in which
they could
not crouch to power, like hounds dreading the lash, or
tyrannize
over defenceless weakness;in which they could not hate,
and
persecute, and torture, and exterminate; in which they could
not
trade, and speculate, and over-reach, and entrap the-unwary
and
cheat the confiding and gamble and thrive, and sniff with
self-
righteousness at the short-comings of others, and thank God
that
they were not like other men? What, to immense numbers
of
men, would be the value of a Heaven where they could not lie
and
libel, and ply base avocations for profitable returns
?
Sadly we look around us, and read the gloomy and dreary
rec-
ords of the old dead and rotten ages. More than eighteen
centuries
have staggered away into the spectral realm of the
Past, since
Christ, teaching the Religion of Love, was crucified,
that it might
become a Religion of Hate; and His Doctrines are
not yet even
nominally accepted as true by a fourth of mankind.
Since His
death, what incalculable swarms of human beings have
lived and
died in total unbelief of all that we deem essential to
Salvation!
What multitudinous myriads of souls, since the
darkness of idola-
trous superstition settled down, thick and
impenetrable, upon the
earth, have flocked up toward the eternal
Throne of God, to
receive His judgment ?
The Religion of Love
proved to be, for seventeen long cen-
turies, as much the
Religion of Hate, and infinitely more the Re-
ligion of
Persecution, than Mahometanism, its unconquerable rival.
Heresies
grew up before the Apostles died; and God hated the
Nicolaitans,
while John, at Patmos, proclaimed His coming wrath.
Sects
wrangled, and each, as it gained the power, persecuted
the other,
until the soil of the whole Christian world was watered
with the
blood, and fattened on the flesh, and whitened with the
bones, of
martyrs, and human ingenuity was taxed to its utmost
to invent
new modes by which tortures and agonies could be pro-
longed and
made more exquisite.
"By what right," whispers the Voice, "does
this savage, merci-
less, persecuting animal, to which the
sufferings and writhings of
others of its wretched kind furnish
the most pleasurable sensa-
tions, and the mass of which care
only to eat, sleep, be clothed, and
wallow in sensual pleasures,
and the best of which wrangle, hate,
envy, and, with few
exceptions, regard their own interests alone,-
with what right
does it endeavor to delude itself into the convic-
tion that it
is not an animal, as the wolf, the hyena, and the tiger
are but a
somewhat nobler, a spirit destined to be immortal, a
spark of the
essential Light, Fire and Reason, which are God?
What other
immortality than one of selfishness could this creature
enjoy? Of
what other is it capable? Must not immortality com-
mence here
and is not life a part of it? How shall death change
the base
nature of the base soul ? Why have not those other ani-
mals that
only faintly imitate the wanton, savage, human cruelty
and thirst
for blood, the same right as man has, to expect a resur-
rection
and an Eternity of existence, or a Heaven of Love?
The world
improves. Man ceases to persecute,--when the per-
secuted become
too numerous and strong, longer to submit to it.
That source of
pleasure closed, men exercise the ingenuities of
their cruelty on
the animals and other living things below them.
To deprive other
creatures of the life which God gave them, and
this not only that
we may eat their flesh for food, but out of mere
savage
wantonness, is the agreeable employment and amusement
of man, who
prides himself on being the Lord of Creation, and a
little lower
than the Angels. If he can no longer use the rack, the
gibbet,
the pincers, and the stake, he can hate, and slander,
and delight
in the thought that he will, hereafter, luxuriously
enjoying the
sensual beatitudes of Heaven, see with pleasure the
writhing
agonies of those justly damned for daring to hold opin-
ions
contrary to his own, upon subjects totally beyond the
compre-
hension both of them and him.
Where the armies of the
despots cease to slay and ravage, the
armies of "Freedom" take
their place, and, the black and white
commingled, slaughter and
burn and ravish. Each age re-enacts
the crimes as well as the
follies of its predecessors, and still war
licenses outrage and
turns fruitful lands into deserts, and God is
thanked in the
Churches for bloody hutcheries, and the remorse-
less
devastators, even when swollen by plunder, are crowned
with
laurels and receive ovations.
Of the whole of mankind,
not one in ten thousand has any aspi-
rations beyond the daily
needs of the gross animal life. In this
age and in all others,
all men except a few, in most countries, are
born to be mere
beasts of burden, co-laborers with the horse and
the ox.
Profoundly ignorant, even in "civilized" lands, they think
and
reason like the animals by the side of which they toil. For
them,
God, Soul, Spirit, Immortality, are mere words, without any
real
meaning. The God of nineteen-twentieths of the Christian
world is
only Bel, Moloch, Zeus, or at best Osiris, Mithras, or
Adonai,
under another name, worshipped with the old Pagan cere-
monies
and ritualistic formulas. It is the Statue of Olympian
Jove,
worshipped as the Father, in the Christian Church that was
a
Pagan Temple;it is the Statue of Venus, become the Virgin
Mary.
For the most part, men do not in their hearts believe that
God is
either just or merciful. They fear and shrink from His
lightnings
and dread His wrath. For the most part, they only
think they
believe that there is another life, a judgment, and a
punishment
for sin. Yet they will none the less persecute as
Infidels and Athe-
ists those who do not believe what they
themselves imagine they
believe, and which yet they do not
believe, because it is incompre-
hensible to them in their
ignorance and want of intellect. To the
vast majority of mankind,
God is but the reflected image, in infi-
nite space, of the
earthly Tyrant on his Throne, only more power-
ful, more
inscrutable, and more implacable. To curse Humanity,
the Despot
need only be, what the popular mind has, in every age,
imagined
God.
In the great cities, the lower strata of the populace are
equally
without faith and without hope. The others have, for the
most
part, a mere blind faith, imposed by education and
circumstances,
and not as productive of moral excellence or even
common honesty
as Mohammedanism. "Your property will be safe
here," said the
Moslem; "There are no Christians here." The
philosophical
and scientific world becomes daily more and more
unbelieving.
Faith and Reason are not opposites, in equilibrium;
but antago-
nistic and hostile to each other; the result being
the darkness and
despair of scepticism, avowed, or half-veiled as
rationalism.
Over more than three-fourths of the habitable globe,
humanity
still kneels, like the camels, to take upon itself the
burthens to be
tamely borne for its tyrants. If a Republic
occasionally rises like a
Star, it hastens with all speed to set
in blood. The kings need not
make war upon it, to crush it out of
their way. It is only neces-
sary to let it alone, and it soon
lays violent hands upon itself. And
when a people long enslaved
shake off its fetters, it may well be
incredulously
asked,
Shall the braggart shout
For some blind glimpse of
Freedom, link itself,
Through madness, hated by the wise, to
law,
System and Empire?
Everywhere in the world labor is,
in some shape, the slave of
capital; generally, a slave to be fed
only so long as he can work;
or, rather, only so long as his work
is profitable to the owner of
the human chattel. There are
famines in Ireland, strikes and
starvation in England, pauperism
and tenement-dens in New
York, misery, squalor, ignorance,
destitution, the brutality of vice
and the insensibility to
shame, of despairing beggary, in all the
human cesspools and
sewers everywhere. Here, a sewing-woman
famishes and freezes;
there, mothers murder their children, that
those spared may live
upon the bread purchased with the burial
allowances of the dead
starveling; and at the next door young
girls prostitute
themselves for food.
Moreover, the Voice says, this besotted race
is not satisfied with
seeing its multitudes swept away by the
great epidemics whose
causes are unknown, and of the justice or
wisdom of which the
human mind cannot conceive. It must also be
ever at war. There
has not been a moment since men divided into
Tribes, when all
the world was at peace. Always men have been
engaged in mur-
dering each other somewhere. Always the armies
have lived by
the toil of the husbandman, and war has exhausted
the resources,
wasted the energies, and ended the prosperity of
Nations. Now it
loads unborn posterity with crushing debt,
mortgages all estates,
and brings upon States the shame and
infamy of dishonest re-
pudiation.
At times, the baleful fires
of war light up half a Continent at
once; as when all the Thrones
unite to compel a people to receive
again a hated and detestable
dynasty, or States deny States the
right to dissolve an irksome
union and create for themselves a
seperate government. Then again
the flames flicker and die away,
and the fire smoulders in its
ashes, to break out again, after a
time, with renewed and a more
concentrated fury. At times, the
storm, revolving, howls over
small areas only; at times its lights
are seen, like the old
beacon-fires on the hills, belting the whole
globe. No sea, but
hears the roar of cannon; no river, but runs
red with blood; no
plain, but shakes, trampled by the hoofs of
charging squadrons;
no field, but is fertilized by the blood of the
dead; and
everywhere man slays, the vulture gorges, and the wolf
howls in
the ear of the dying soldier. No city is not tortured
by shot and
shell; and no people fail to enact the horrid blas-
phemy of
thanking a God of Love for victories and carnage. Te
Deums are
still sung for the Eve of St. Bartholomew and the
Sicilian
Vespers. Man's ingenuity is racked, and all his inventive
powers
are tasked, to fabricate the infernal enginery of destruc-
tion,
by which human bodies may be the more expeditiously
and
effectually crushed, shattered, torn, and mangled; and yet
hypo-
critical Humanity, drunk with blood and drenched with
gore,
shrieks to Heaven at a single murder, perpetrated to
gratify a re-
venge not more unchristian, or to satisfy a
cupidity not more
ignoble, than those which are the promptings of
the Devil in the
souls of Nations.
When we have fondly dreamed
of Utopia and the Millennium,
when we have begun almost to
believe that man is not, after all, a
tiger half tamed, and that
the smell of blood will not wake the sav-
age within him, we are
of a sudden startled from the delusive
dream, to find the thin
mask of civilization rent in twain and
thrown contemptuously
away. We lie down to sleep, like the peas-
ant on the lava-slopes
of Vesuvius. The mountain has been so
long inert, that we believe
its fires extinguished. Round us hang
the clustering grapes, and
the green leaves of the olive tremble in
the soft night-air over
us. Above us shine the peaceful, patient
stars. The crash of a
new eruption wakes us, the roar of the sub-
terranean thunders,
the stabs of the volcanic lightning into the
shrouded bosom of
the sky; and we see, aghast, the tortured Titan
hurling up its
fires among the pale stars, its great tree of smoke
and cloud,
the red torrents pouring down its sides. The roar and
the
shriekings of Civil War are all around us: the land is a
pande-
monium: man is again a Savage. The great armies roll along
their
hideous waves, and leave behind them smoking and
depopulated
deserts. The pillager is in every house, plucking
even the morsel
of bread from the lips of the starving child.
Gray hairs are
dabbled in blood, and innocent girlhood shrieks in
vain to Lust for
mercy. Laws, Courts, Constitutions,
Christianity, Mercy, Pity,
disappear. God seems to have
abdicated, and Moloch to reign in
His stead; while Press and
Pulpit alike exult at universal murder,
and urge the
extermination of the Conquered, by the sword and
the flaming
torch; and to plunder and murder entitles the human
beasts of
prey to the thanks of Christian Senates.
Commercial greed deadens
the nerves of sympathy of Nations,
and makes them deaf to the
demands of honor, the impulses of
generosity, the appeals of
those who suffer under injustice. Else-
where, the universal
pursuit of wealth dethrones God and pays
divine honors to Mammon
and Baalzebub. Selfishness rules su-
preme: to win wealth becomes
the whole business of life. The
villanies of legalized gaming and
speculation become epidemic;
treacery is but evidence of
shrewdness; office becomes the prey
of successful faction; the
Country, like Actaeon, is torn by its own
hounds, and the
villains it has carefully educated to their trade,
most greedily
plunder it, when it is in extremis.
By what right, the Voice
demands, does a creature always
engaged in the work of mutual
robbery and slaughter, and who
makes his own interest his God,
claim to be of a nature superior
to the savage beasts of which he
is the prototype?
Then the shadows of a horrible doubt fall upon
the soul that
would fain love, trust and believe; a darkness, of
which this that
surrounded you was a symbol. It doubts the truth
of Revelation,
its own spirituality, the very existence of a
beneficent God. It
asks itself if it is not idle to hope for any
great progress of
Humanity toward perfection, and whether, when
it advances in
one respect, it does not retrogress in some other,
by way of com-
pensation: whether advance in civilization is not
increase of self-
ishness: whether freedom does not necessarily
lead to license and
anarchy: whether the destitution and
debasement of the masses
does not inevitably follow increase of
population and commercial
and manufacturing prosperity. It asks
itself whether man is not
the sport of blind, merciless Fate:
whether all philosophies are
not delusions, and all religions the
fantastic creations of human
vanity and self-conceit; and above
all, whether, when Reason is
abandoned as a guide, the faith of
Buddhist and Brahmin has not
the same claims to sovereignty and
implicit, unreasoning credence,
as any other.
He asks himself
whether it is not, after all, the evident and pal-
pable
injustices of this life, the success and prosperity of the
Bad,
the calamities, oppressions, and miseries of the Good, that
are the
bases of all beliefs in a future state of existence?
Doubting man's
capacity for indefinite progress here, he doubts
the possibility of it
anywher; and if he does not doubt whether
God exists, and is
just and beneficent, he at least cannot
silence the constantly recur-
ring whisper, that the miseries and
calamities of men, their lives
and deaths, their pains and
sorrows, their extermination by war
and epidemics, are phenomena
of no higher dignity, significance,
and importance, in the eye of
God, than what things of the same
nature occur to other organisms
of matter; and that the fish of
the ancient seas, destroyed by
myriads to make room for other
species, the contorted shapes in
which they are found as fossils
testifying to their agonies; the
coral insects, the animals and
birds and vermin slain by man,
have as much right as he to clamor
at the injustice of the
dispensations of God, and to demand an
immortality of life in a
new universe, as compensation for their
pains and sufferings and
untimely death in this world.
This is not a picture painted by
the imagination. Many a
thoughtful mind has so doubted and
despaired. How many of us
can say that our own faith is so well
grounded and complete that
we never hear those painful
whisperings within the soul? Thrice
blessed are they who never
doubt, who ruminate in patient con-
tentment like the kine, or
doze under the opiate of a blind faith;
on whose souls never
rests that Awful Shadow which is the ab-
sence of the Divine
Light.
To explain to themselves the existence of Evil and
Suffering,
the Ancient Persians imagined that there were two
Principles or
Deities in the Universe, the one of Good and the
other of Evil,
constantly in conflict with each other in struggle
for the mastery,
and alternately overcoming and overcome. Over
both, for the
SAGES, was the One Supreme; and for them Light was
in the end
to prevail over Darkness, the Good over the Evil, and
even Ahri-
man and his Demons to part with their wicked and
vicious natures
and share the universal Salvation. It did not
occur to them that
the existence of the Evil Principle, by the
consent of the Omnipo-
tent Supreme, presented the same
difficulty, and left the existence
of Evil as unexplained as
before. The human mind is always
content, if it can remove a
difficulty a step further off. It cannot
believe that the world
rests on nothing, but is devoutly content
when taught that it is
borne on the back of an immense elephant,
who himself stands on
the back of a tortoise. Given the tortoise,
Faith is always
satisfied; and it has been a great source of happi-
ness to
multitudes that they could believe in a Devil who could
relieve
God of the odium of being the Author of Sin.
But not to all is
Faith sufficient to overcome this great diffi-
culty. They say,
with the Suppliant, "Lord! I believe!"--but like
him they are
constrained to add, "Help Thou my unbelief!"--Rea-
son must, for
these, co-operate and coincide with Faith, or they
remain still
in the darkness of doubt,--most miserable of all con-
ditions of
the human mind.
Those only, who care for nothing beyond the
interests and pur-
suits of this life, are uninterested in these
great Problems. The
animals, also, do not consider them. It is
the characteristic of an
immortal Soul, that it should seek to
satisfy itself of its immor-
tality, and to understand this great
enigma, the Universe. If the
Hottentot and the Papuan are not
troubled and tortured by these
doubts and speculations, they are
not, for that, to be regarded as
either wise or fortunate. The
swine, also, are indifferent to the
great riddles of the
Universe, and are happy in being wholly un-
aware that it is the
vast Revelation and Manifestation, in Time
and Space, of a Single
Thought of the Infinite God.
Exalt and magnify Faith as we will,
and say that it begins
where Reason ends, it must, after all,
have a foundation, either in
Reason, Analogy, the Consciousness,
or human testimony. The
worshipper of Brahma also has implicit
Faith in what seems to
us palpably false and absurd. His faith
rests neither in Reason,
Analogy, or the Consciousness, but on
the testimony of his Spirit-
ual teachers, and of the Holy Books.
The Moslem also believes,
on the positive testimony of the
Prophet; and the Mormon also
can say, "I believe this, because it
is impossible." No faith, how-
ever absurd or degrading, has ever
wanted these foundations,
testimony, and the books. Miracles,
proven by unimpeachable
testimony have been used as a foundation
for Faith, in every age;
and the modern miracles are better
authenticated, a hundred
times, than the ancient ones.
So
that, after all, Faith must flow out from some source within
us,
when the evidence of that which we are to believe is not
pre-
sented to our senses, or it will in no case be the assurance
of the
truth of what is believed.
The Consciousness, or
inhering and innate conviction, or the
instinct divinely
implanted, of the verity of things, is the highest
possible
evidence, if not the only real proof, of the verity of cer-
tain
things, but only of truths of a limited class.
What we call the
Reason, that is, our imperfect human reason,
not only may, but
assuredly will, lead us away from the Truth in
regard to things
invisible and especially those of the Infinite, if
we determine
to believe nothing but that which it can demonstrate
or not to
believe that which it can by its processes of logic prove
to be
contradictory, unreasonable, or absurd. Its tape-line
cannot
measure the arcs of Infinity. For example, to the Human
reason,
an Infinite Justice and an Infinite Mercy or Love, in the
same
Being, are inconsistent and impossible. One, it can
demonstrate,
necessarily excludes the other. So it can
demonstrate that as the
Creation had a beginning, it necessarily
follows that an Eternity
had elapsed before the Deity began to
create, during which He
was inactive.
When we gaze, of a
moonless clear night, on the Heavens glit-
tering with stars, and
know that each fixed star of all the myriads
is a Sun, and each
probably possessing its retinue of worlds, all
peopled with
living beings, we sensibly feel our own unimportance
in the scale
of Creation, and at once reflect that much of what has
in
different ages been religious faith, could never have been
be-
lieved, if the nature, size, and distance of those Suns, and
of our
own Sun, Moon, and Planets, had been known to the Ancients
as
they are to us.
To them, all the lights of the firmament
were created only to
give light to the earth, as its lamps or
candles hung above it. The
earth was supposed to be the only
inhabited portion of the Uni-
verse. The world and the Universe
were synonymous terms. Of
the immense size and distance of the
heavenly bodies, men had
no conception. The Sages had, in
Chaldaea, Egypt, India, China,
and in Persia, and therefore the
sages always had, an esoteric
creed, taught only in the mysteries
and unknown to the vulgar.
No Sage, in either country, or in
Greece or Rome, believed the
popular creed. To them the Gods and
the Idols of the Gods were
symbols, and symbols of great and
mysterious truths.
The Vulgar imagined the attention of the Gods
to be continu-
ally centred upon the earth and man. The Grecian
Divinities in-
habited Olympus, an insignificant mountain of the
Earth. There
was the Court of Zeus, to which Neptune came from
the Sea, and
Pluto and Persephone from the glooms of Tartarus in
the un-
fathomable depths of the Earth's bosom. God came down
from
Heaven and on Sinai dictated laws for the Hebrews to His
servant
Moses. The Stars were the guardians of mortals whose
fates and
fortunes were to be read in their movements,
conjunctions, and
oppositions. The Moon was the Bride and Sister
of the Sun, at
the same distance above the Earth, and, like the
Sun, made for
the service of mankind alone.
If, with the great
telescope of Lord Rosse, we examine the vast
nebulae of Hercules,
Orion, and Andromeda, and find them re-
solvable into Stars more
numerous than the sands on the sea-
shore; if we reflect that
each of these Stars is a Sun, like and
even many times larger
than ours,--each, beyond a doubt, with its
retinue of worlds
swarming with life; --if we go further in imagi-
nation and
endeavor to conceive of all the infinities of space,
filled with
similar suns and worlds, we seem at once to shrink into
an
incredible insignificance.
The Universe, which is the uttered
Word of God, is infinite in
extent. There is no empty space
beyond creation on any side.
The Universe, which is the Thought
of God pronounced, never
was not, since God never was inert; nor
WAS, without thinking
and creating. The forms of creation change,
the suns and worlds
live and die like the leaves and the insects,
but the Universe itself
is infinite and eternal, because God Is,
Was, and Will forever Be,
and never did not think and
create.
Reason is fain to admit that a Supreme Intelligence,
infinitely
powerful and wise, must have created this boundless
Universe;
but it also tells us that we are as unimportant in it
as the zoophytes
and entozoa, or as the invisible particles of
animated life that
float upon the air or swarm in the
water-drop.
The foundations of our faith, resting upon the
imagined inter-
est of God in our race, an interest easily
supposable when man
believed himself the only intelligent created
being, and therefore
eminently worthy the especial care and
watchful anxiety of a God
who had only this earth to look after,
and its house-keeping alone
to superintend, and who was content
to create, in all the infinite
Universe, only one single being,
possessing a soul, and not a mere
animal, are rudely shaken as
the Universe broadens and expands
for us; and the darkness of
doubt and distrust settles heavy upon
Soul.
The modes in which
it is ordinarily endeavored to satisfy our
doubts, only increase
them. To demonstrate the necessity for a
cause of the creation,
is equally to demonstrate the necessity of a
cause for that
cause. The argument from plan and design only
removes the
difficulty a step further off. We rest the world on
the elephant,
and the elephant on the tortoise, and the tortoise
on
---nothing.
To tell us that the animals possess instinct
only and that Rea-
son belongs to us alone, in no way tends to
satisfy us of the radi-
cal difference between us and them. For
if the mental phenomena
exhibited by animals that think, dream,
remember, argue from
cause to effect, plan, devise, combine, and
communicate their
thoughts to each other, so as to act rationally
in concert,--if their
love, hate, and revenge, can be conceived
of as results of the
organization of matter, like color and
perfume, the resort to the
hypothesis of an immaterial Soul to
explain phenomena of the
same kind, only more perfect, manifested
by the human being, is
supremely absurd. That organized matter
can think or even feel,
at all, is the great insoluble mystery.
"Instinct" is but a word
without a meaning, or else it means
inspiration. It is either the
animal itself, or God in the
animal, that thinks, remembers, and
reasons; and instinct,
according to the common acceptation of the
term, would be the
greatest and most wonderful of mysteries,-
no less a thing than
the direct, immediate, and continual prompt-
ings of the
Deity,--for the animals are not machines, or automata
moved by
springs, and the ape is but a dumb Australian.
Must we always
remain in this darkness of uncertainty, of
doubt? Is there no
mode of escaping from the labyrinth except
by means of a blind
faith, which explains nothing, and in many
creeds, ancient and
modern, sets Reason at defiance, and leads to
the belief either
in a God without a Universe, a Universe without
a God, or a
Universe which is itself a God ?
We read in the Hebrew Chronicles
that Schlomoh the wise
King caused to be placed in front of the
entrance to the Temple
two huge columns of bronze, one of which
was called YAKAYIN
and the other BAHAZ; and these words are
rendered in our ver-
sion Strength and Establishment. The Masonry
of the Blue
Lodges gives no explanation of these symbolic
columns; nor do
the Hebrew Books advise us that they were
symbolic. If not so
intended as symbols, they were subsequently
understood to be
such.
But as we are certain that everything
within the Temple was
symbolic, and that the whole structure was
intended to represent
the Universe, we may reasonably conclude
that the columns of the
portico also had a symbolic
signification. It would be tedious to
repeat all the
interpretations which fancy or dullness has found
for
them.
The key to their true meaning is not undiscoverable. The
per-
fect and eternal distinction of the two primitive terms of
the cre-
ative syllogism, in order to attain to the demonstration
of their
harmony by the analogy of contraries, is the second
grand prin-
ciple of that occult philosophy veiled under the name
"Kabalah,"
and indicated by all the sacred hieroglyphs of the
Ancient Sanctu-
aries, and of the rites, so little understood by
the mass of the
Initiates, of the Ancient and Modern
Free-Masonry.
The Sohar declares that everything in the Universe
proceeds by
the mystery of "the Balance," that is, of
Equilibrium. Of the
Sephiroth, or Divine Emanations, Wisdom and
Understanding,
Severity and Benignity, or Justice and Mercy, and
Victory and
Glory, constitute pairs.
Wisdom, or the
Intellectual Generative Energy, and Under-
standing, or the
Capacity to be impregnated by the Active Energy
and produce
intellection or thought, are represented symbolically
in the
Kabalah as male and female. So also are Justice and
Mercy.
Strength is the intellectual Energy or Activity; Estab-
lishment
or Stability is the intellectual Capacity to produce,
a
Tpassivity. They are the POWER of generation and the
CAPACITY
of production. By WISDOM, it is said, God creates, and
by UN-
DERSTANDING establishes. These are the two Columns of
the
Temple, contraries like the Man and Woman, like Reason
and
Faith, Omnipotence and Liberty, Infinite Justice and
Infinite
Mercy, Absolute Power or Strength to do even what is
most un-
just and unwise, and Absolute Wisdom that makes it
impossible to
do it; Right and Duty. They were the columns of the
intellectual
and moral world, the monumental hieroglyph of the
antinomy
necessary to the grand law of creation.
There must be
for every Force a Resistance to support it, to
every light a
shadow, for every Royalty a Realm to govern, for
every
affirmative a negative.
For the Kabalists, Light represents the
Active Principle, and
Darkness or Shadow is analogous to the
Passive Principle. There-
fore it was that they made of the Sun
and Moon emblems of the
two Divine Sexes and the two creative
forces; therefore, that they
ascribed to woman the Temptation and
the first sin, and then the
first labor, the maternal labor of
the redemption, because it is
from the bosom of the darkness
itself that we see the Light born
again. The Void attracts the
Full; and so it is that the abyss of
poverty and misery, the
Seeming Evil, the seeming empty noth-
ingness of life, the
temporary rebellion of the creatures, eternally
attracts the
overflowing ocean of being, of riches, of pity, and of
love.
Christ completed the Atonement on the Cross by descend-
ing into
Hell.
Justice and Mercy are contraries. If each be infinite,
their co-
existence seems impossible, and being equal, one cannot
even
annihilate the other and reign alone. The mysteries of the
Divine
Nature are beyond our finite comprehension; but so indeed
are
the mysteries of our own finite nature; and it is certain
that in
all nature harmony and movement are the result of the
equilibrium
of opposing or contrary forces.
The analogy of
contraries gives the solution of the most inter-
esting and most
difficult problem of modern philosophy,--the
definite and
permanent accord of Reason and Faith, of Author-
ity and Liberty
of examination, of Science and Belief, of Perfec-
tion in God and
Imperfection in Man. If science or knowledge
is the Sun, Belief
is the Man; it is a reflection of the day in the
night. Faith is
the veiled Isis, the Supplement of Reason, in the
shadows which
precede or follow Reason. It emanates from the
Reason, but can
never confound it nor be confounded with it. The
encroachments of
Reason upon Faith, or of Faith on Reason, are
eclipses of the Sun
or Moon; when they occur, they make useless
both the Source of
Light and its reflection, at once.
Science perishes by systems
that are nothing but beliefs; and
Faith succumbs to reasoning.
For the two Columns of the Tem-
ple to uphold the edifice, they
must remain separated and be
parallel to each other. As soon as
it is attempted by violence to
bring them together, as Samson
did, they are overturned, and the
whole edifice falls upon the
head of the rash blind man or the
revolutionist whom personal or
national resentments have in ad-
vance devoted to
death.
Harmony is the result of an alternating preponderance
of
forces. Whenever this is wanting in government, government
is
a failure, because it is either Despotism or Anarchy. All
theoret-
ical governments, however plausible the theory, end in
one or the
other. Governments that are to endure are not made in
the closet
of Locke or Shaftesbury, or in a Congress or a
Convention. In a
Republic, forces that seem contraries, that
indeed are contraries,
alone give movement and life. The Spheres
are field in their
orbits and made to revolve harmoniously and
unerringly, by the
concurrence, which seems to be the opposition,
of two contrary
forces. If the centripetal force should overcome
the centrifugal,
the equilibrium of forces cease, the rush of the
Spheres to the
central Sun would annihilate the system. Instead
of consolida-
tion, the whole would be shattered into
fragments.
Man is a free agent, though Omnipotence is above and
all
around him. To be free to do good, he must be free to do
evil.
The Light necessitates the Shadow. A State is free like an
indi-
vidual in any government worthy of the name. The State is
less
potent than the Deity, and therefore the freedom of the
individual
citizen is consistent with its Sovereignty. These are
opposites,
but not antagonistic. So, in a union of States, the
freedom of the
states is consistent with the Supremacy of the
Nation. When
either obtains the permanent mastery over the other,
and they
cease to be in equilibrio, the encroachment continues
with a ve-
locity that is accelerated like that of a falling
body, until the
feebler is annihilated, and then, there being no
resistance to sup-
port the stronger, it rushes into
ruin.
So, when the equipoise of Reason and Faith, in the
individual
or the Nation, and the alternating preponderance
cease, the result
is, according as one or the other is permanent
victor, Atheism or
Superstition, disbelief or blind credulity;
and the Priests either
of Unfaith or of Faith become
despotic.
"Whomsoever God loveth, him he chasteneth," is an
expression
that formulates a whole dogma. The trials of life are
the bless-
ings of life, to the individual or the Nation, if
either has a Soul
that is truly worthy of salvation. "Light and
darkness," said
ZOROASTER, "are the world's eternal ways." The
Light and the
Shadow are everywhere and always in proportion; the
Light being
the reason of being of the Shadow. It is by trials
only, by the
agonies of sorrow and the sharp discipline of
adversities, that men
and Nations attain initiation. The agonies
of the garden of Geth-
semane and those of the Cross on Calvary
preceded the Resurrec-
tion and were the means of Redemption. It
is with prosperity
that God afflicts Humanity.
The Degree of
Rose is devoted to and symbolizes tne final
triumph of truth over
falsehood, of liberty over slavery, of light
over darkness, of
life over death, and of good over evil. The
great truth it
inculcates is, that notwithstanding the existence of
Evil, God is
infinitely wise, just, and good: that though the affairs
of the
world proceed by no rule of right and wrong known to us
in the
narrowness of our views, yet all is right, for it is the work
of
God; and all evils, all miseries, all misfortunes, are but as
drops in
the vast current that is sweeping onward, guided by Him,
to a
great and magnificent result: that, at the appointed time,
He will
redeem and regenerate the world, and the Principle, the
Power,
and the existence of Evil will then cease; that this will
be brought
about by such means and instruments as He chooses to
employ;
whether by the merits of a Redeemer that has already
appeared,
or a Messiah that is yet waited for, by an incarnation
of Himself,
or by an inspired prophet, it does not belong to us
as Masons to
decide. Let each judge and believe for
himself.
In the mean time, we labor to hasten the coming of that
day.
The morals of antiquity, of the law of Moses and of
Christianity,
are ours. We recognize every teacher of Morality,
every Reform-
er, as a brother in this great work. The Eagle is
to us the symbol
of Liberty, the Compasses of Equality, the
Pelican of Humanity.,
and our order of Fraternity. Laboring for
these, with Faith,
Hope, and Charity as our armor, we will wait
with patience for
the final triumph of Good and the complete
manifestation of the
Word of God.
No one Mason has the right
to measure for another, within the
walls of a Masonic Temple, the
degree of veneration which he
shall feel for any Reformer, or the
Founder of any Religion. We
teach a belief in no particular
creed, as we teach unbelief in none.
Whatever higher attributes
the Founder of the Christian Faith
may, in our belief, have had
or not have had, none can deny that
He taught and practised a
pure and elevated morality, even at the
risk and to the ultimate
loss of His life. He was not only the
benefactor of a
disinherited people, but a model for mankind. De-
votedly He
loved the children of Israel. To them He came, and
to them alone
He preached that Gospel which His disciples after-
ward carried
among foreigners. He would fain have freed the
chosen People from
their spiritual bondage of ignorance and deg-
radation. As a
lover of all mankind, laying down His life for the
emancipation
of His Brethren, He should be to all, to Christian, to
Jew, and
to Mahometan, an object of gratitude and veneration.
The Roman
world felt the pangs of approaching dissolution.
Paganism, its
Temples shattered by Socrates and Cicero, had
spoken its last
word. The God of the Hebrews was unknown be-
yond the limits of
Palestine. The old religions had failed to give
happiness and
peace to the world. The babbling and wrangling
philosophers had
confounded all men's ideas, until they doubted of
everything and
had faith in nothing: neither in God nor in his
goodness and
mercy, nor in the virtue of man, nor in themselves.
Mankind was
divided into two great classes,-- the master and the
slave; the
powerful and the abject, the high and the low, the
tyrants and
the mob; and even the former were satiated with the
servility of
the latter, sunken by lassitude and despair to the low-
est
depths of degradation.
When, lo, a voice, in the inconsiderable
Roman Province of
Judea proclaims a new Gospel--a new "God's
Word," to crushed,
suffering, bleeding humanity. Liberty of
Thought, Equality of all
men in the eye of God, universal
Fraternity! a new doctrine, a
new religion; the old Primitive
Truth uttered once again!
Man is once more taught to look upward
to his God. No longer
to a God hid in impenetrable mystery, and
infinitely remote from
human sympathy, emerging only at intervals
from the darkness to
smite and crush humanity: but a God, good,
kind, beneficent, and
merciful; a Father, loving the creatures He
has made, with a love
immeasurable and exhaustless; Who feels for
us, and sympa-
thizes with us, and sends us pain and want and
disaster only that
they may serve to develop in us the virtues
and excellences that
befit us to live with Him
hereafter.
Jesus of Nazareth, the "Son of man," is the expounder
of the
new Law of Love. He calls to Him the humble, the poor,
the
Paraihs of the world. The first sentence that He
pronounces
blesses the world, and announces the new
gospel:"Blessed are
they that mourn for they shall be comforted."
He pours the oil
of consolation and peace upon every crushed and
bleeding heart.
Every sufferer is His proselyte. He shares their
sorrows, and
sypathizes with all their afflictions.
He raises
up the sinner and the Samaritan woman, and teaches
them to hope
for forgiveness. He pardons the woman taken in
adultery. He
selects his disciples not among the Pharisees or
the
Philosophers, but among the low and humble, even of the
fisher-
men of Galilee. He heals the sick and feeds the poor. He
lives
among the destitute and the friendless. "Suffer little
children,"
He said, "to come unto me; for of such is the kingdom
of Heaven !
Blessed are the humble-minded, for theirs is the
kingdom of
Heaven; the meek, for they shall inherit the Earth;
the merciful,
for they shall obtain mercy; the pure in heart, for
they shall see
God; the peace-makers, for they shall be called
the children of
God! First be reconciled to they brother, and
then come and offer
thy gift at the altar. Give to him that
asketh thee, and from him
that would borrow of thee turn not
away! Love your enemies;
bless them that curse you; do good to
them that hate you; and
pray for them which despitefully use you
and persecute you! All
things whatsoever ye would that men should
do to you, do ye also
unto them; for this is the law and the
Prophets! He that taketh
not his cross, and followeth after Me,
is not worthy of Me. A
new commandment I give unto you, that ye
love one another: as
I have loved you, that ye also love one
another: by this shall all
know that ye are My disciples. Greater
love hath no man than
this, that a man lay down his life for his
friend."
The Gospel of Love He sealed with His life. The cruelty
of
the Jewish Priesthood, the ignorant ferocity of the mob, and
the
Roman indifference to barbarian blood, nailed Him to the
cross,
and He expired uttering blessings upon humanity.
Dying
thus, He bequeathed His teachings to man as an ines-
timable
inheritance. Perverted and corrupted, they have served as
a basis
for many creeds, and been even made the warrant for in-
tolerance
and persecution. We here teach them in their purity.
They are our
Masonry; for to them good men of all creeds
can
subscribe.
That God is good and merciful, and loves and
sympathizes with
the creatures He has made; that His finger is
visible in all the
movements of the moral, intellectual, and
material universe; that
we are His children, the objects of His
paternal care and regard;
that all men are our brothers, whose
wants we are to supply, their
errors to pardon, their opinions to
tolerate, their injuries to for-
give; that man has an immortal
soul, a free will, a right to free-
dom of thought and action;
that all men are equal in God's sight;
that we best serve God by
humility, meekness, gentleness, kind-
ness, and the other virtues
which the lowly can practise as well as
the lofty; this is "the
new Law," the "WORD," for which the
world had waited and pined so
long; and every true Knight of
the Rose + will revere the memory
of Him who taught it, and
look indulgently even on those who
assign to Him a character far
above his own conceptions or
belief, even to the extent of deem-
ing Him Divine.
Hear
Philo, the Greek Jew. "The contemplative soul, un-
equally
guided, sometimes toward abundance and sometimes to-
ward
barrenness, though ever advancing, is illuminated by
the
primitive ideas, the rays that emanate from the Divine
Intelli-
gence, whenever it ascends toward the Sublime Treasures.
When,
on the contrary, it descends, and is barren, it falls
within the do-
main of those Intelligences that are termed
Angels... for, when
the soul is deprived of the light of God,
which leads it to the
knowledge of things, it no longer enjoys
more than a feeble and
secondary light, which gives it, not the
understanding of things,
but that of words only, as in this baser
world. "
". . Let the narrow-souled withdraw, having their ears
sealed
up! We communicate the divine mysteries to those only
who
have received the sacred initiation, to those who practise
true
piety, and who are not enslaved by the empty pomp of words,
or
the doctrines of the pagans. ."
"... O, ye Initiates, ye
whose ears are purified, receive this in
your souls, as a mystery
never to be lost! Reveal it to no Profane !
Keep and contain it
within yourselves, as an incorruptible treas-
ure, not like gold
or silver, but more precious than everything
besides; for it is
the knowledge of the Great Cause, of Nature, and
of that which is
born of both. And if you meet an Initiate, be-
siege him with
your prayers, that he conceal from you no new
mysteries that he
may know, and rest not until you have obtained
them! For me,
although I was initiated in the Great Mysteries
by Moses, the
Friend of God, yet, having seen Jeremiah, I recog-
nized him not
only as an Initiate, but as a Hierophant; and I fol-
low his
school."
We, like him, recognize all Initiates as our Brothers.
We be-
long to no one creed or school. In all religions there is
a basis of
Truth; in all there is pure Morality. All that teach
the cardinal
tenets of Masonry we respect; all teachers and
reformers of man-
kind we admire and revere.
Masonry also has
her mission to perform. With her traditions
reaching back to the
earliest times, and her symbols dating further
back than even the
monumental history of Egypt extends, she in-
vites all men of all
religions to enlist under her banners and to
war against evil,
ignorance and wrong. You are now her knight,
and to her service
your sword is consecrated. May you prove a
worthy soldier in a
worthy cause!
Back To Menu