XXIX. GRAND
SCOTTISH KNIGHT OF ST. ANDREW.
A MIRACULOUS tradition, something like that connected
with the labarum of Constantine, hallows the Ancient Cross of St. Andrew.
Hungus, who in the ninth century reigned over the Picts in Scotland, is
said to have seen in a vision, on the night before a battle, the Apostle
Saint Andrew, who promised him the victory; and for an assured token thereof,
he told him that there should appear over the Pictish host, in the air,
such a fashioned cross as he had suffered upon. Hungus, awakened, looking
up at the sky, saw the promised cross, as did all of both armies; and Hungus
and the Picts, after rendering thanks to the Apostle for their victory,
and making their offerings with humble devotion, vowed that from thenceforth,
as well they as their posterity, in time of war, would wear a cross of
St. Andrew for their badge and cognizance.
John Leslie, Bishop of Ross, says that this cross
appeared to Achaius, King of the Scots, and Hungus, King of the Picts,
the night before the battle was fought betwixt them and Athelstane, King
of England, as they were on their knees at prayer.
Every cross of Knighthood is a symbol of the nine
qualities of a Knight of St. Andrew of Scotland; for every order of chivalry
required of its votaries the same virtues and the same excellencies.
Humility, Patience, and Self-denial are the three
essential qualities of a Knight of St. Andrew of Scotland. The Cross, sancti
fied by the blood of the holy ones who have died upon it; the Cross, which
Jesus of Nazareth bore, fainting, along the streets of Jerusalem and up
to Calvary, upon which He cried, "Not My will, O Father! but Thine be done,"
is an unmistakable and eloquent symbol of these three virtues. He suffered
upon it, because He consorted with and taught the poor and lowly, and found
His disciples among the fishermen of Galilee and the despised publicans.
His life was one of Humility, Patience, and Self-denial.
The Hospitallers and Templars took upon themselves
vows oi obedience, poverty, and chastity. The Lamb, which became the device
of the Seal of the Order of the Poor Fellow Soldiery oi the Temple of Solomon,
conveyed the same lessons of humility and self-denial as the original device
of two Knights riding a single horse. The Grand Commander warned every
candidate not to be induced to enter the Order by a vain hope of enjoying
earthly pomp and splendor. He told him that he would have to endure many
things, sorely against his inclinations; and that he would be compelled
to give up his own will, and submit entirely to that of his superiors.
The religious Houses of the Hospitallers, despoiled
by Henry the Eighth's worthy daughter, Elizabeth, because they would not
take the oath to maintain her supremacy, had been Alms-houses, and Dispensaries,
and Foundling-asyla, relieving the State of many orphan and outcast children,
and ministering to their necessities, God's ravens in the wilderness, bread
and flesh in the morning, bread and flesh in the evening. They had been
Inns to the wayfaring man, who heard from afar the sound of the Vesperbell,
inviting him to repose and devotion at once, and who might sing his matins
with the Morning Star, and go on his way rejoicing. And the Knights were
no less distinguished by bravery in battle, than by tenderness and zeal
in their ministrations to the sick and dying.
The Knights of St. Andrew vowed to defend all orphans,
maidens, and widows of good family, and wherever they heard of murderers,
robbers, or masterful thieves who oppressed the people, to bring them to
the laws, to the best of their power.
"If fortune fail you," so ran the vows of Rouge-Croix,
"in divers lands or countries wherever you go or ride that you find any
gentleman of name and arms, which hath lost goods, in worship and Knighthood,
in the King's service, or in any other place of worship, and is fallen
into poverty, you shall aid, and support, and succor him, in that you may;
and he ask of you your goods to his sustenance, you shall give him part
of such goods as God hath sent you to your power, and as you may bear."
Thus CHARITY and GENEROSITY are even more essential
qualities of a true and gentle Knight, and have been so in all ages; and
so also hath CLEMENCY. It is a mark of a noble nature to spare the conquered.
Valor is then best tempered, when it can turn out a stern fortitude into
the mild strains of pity, which never shines more brightly than when she
is clad in steel. A martial man, compassionate, shall conquer both in peace
and war; and by a twofold way, get victory with honor. The most famed men
in the world have had in them both courage and compassion. An enemy reconciled
hath a greater value than the long train of captives of a Roman triumph.
VIRTUE, TRUTH, and HONOR are the three MOST essential
qualities of a Knight of St. Andrew. "Ye shall love God above all things,
and be steadfast in the Faith," it was said to the Knights, in their charge,
"and ye shall be true unto your Sovereign Lord, and true to your word and
promise. Also, ye shall sit in no place where that any judgment should
be given wrongfully against any body, to your knowledge."
The law hath not power to strike the virtuous, nor
can fortune subvert the wise. Virtue and Wisdom, only, perfect and defend
man. Virtue's garment is a sanctuary so sacred, that even Princes dare
not strike the man that is thus robed. It is the livery of the King of
Heaven. It protects us when we are unarmed; and is an armor that we cannot
lose, unless we be false to ourselves. It is the tenure by which we hold
of Heaven, without which we are but outlaws, that cannot claim protection.
Nor is there wisdom without virtue, but only a cunning way of procuring
our own undoing.
Peace is nigh
Where Wisdom's voice has found a listening heart.
Amid the howl of more than winter storms,
The halcyon hears the voice of vernal hours,
Already on the wing.
Sir Launcelot thought no chivalry equal to that of
Virtue. This word means not continence only, but chiefly manliness, and
so includes what in the old English was called souffrance, that patient
endurance which is like the emerald, ever green and flow ering; and also
that other virtue, droicture, uprightness, a virtueso strong and so puissant,
that by means of it all earthly things almost attain to be unchangeable.
Even our swords are formed to remind us of the Cross, and you and any other
of us may live to show how much men bear and do not die; for this world
is a place of sorrow and tears, of great evils and a constant calamity,
and if we would win true honor in it, we must permit no virtue of a Knight
to become unfamiliar to us, as men's friends, coldly entreated and not
greatly valued, become mere ordinary acquaintances.
We must not view with impatience or anger those who
injure us; for it is very inconsistent with philosophy, and particularly
with the Divine Wisdom that should govern every Prince Adept, to betray
any great concern about the evils which the world, which the vulgar, whether
in robes or tatters, can inflict upon the brave. The favor of God and the
love of our Brethren rest upon a basis which the strength of malice cannot
overthrow; and with these and a generous temper and noble equanimity, we
have everything. To be consistent with our professions as Masons, to retain
the dignity of our nature, the consciousness of our own honor, the spirit
of the high chivalry that is our boast, we must disdain the evils that
are only material and bodily, and therefore can be no bigger than a blow
or a cozenage, than a wound or a dream.
Look to the ancient days, Sir E.., for excellent
examples of VIRTUE, TRUTH, and HONOR, and imitate with a noble emulation
the Ancient Knights, the first Hospitallers and Templars, and Bayard, and
Sydney, and Saint Louis; in the words of Pliny to his friend Maximus, Revere
the ancient glory, and that old age which in man is venerable, in cities
sacred. Honor antiquity and great deeds, and detract nothing from the dignity
and liberty of any one. If those who now pretend to be the great and mighty,
the learned and wise of the world, shall agree in condemning the memory
of the heroic Knights of former ages, and in charging with folly us who
think that they should be held in eternal remembrance, and that we should
defend them from an evil hearing, do you remember that if these who now
claim to rule and teach the world should condemn or scorn your poor tribute
of fidelity, still it is for you to bear therewith modestly, and yet not
to be ashamed, since a day will come when these who now scorn those who
were of infinitely higher and finer natures than they are, will be pronounced
to have lived poor and pitiful lives, and the world will make haste to
forget them.
But neither must you believe that, even in this very
different age, of commerce and trade, of the vast riches of many, and the
poverty of thousands, of thriving towns and tenement houses swarming with
paupers, of churches with rented pews, and theatres, opera-houses, custom-houses,
and banks, of steam and telegraph, of shops and commercial palaces, of
manufactories and trades-unions, the Gold-room and the Stock Exchange,
of newspapers, elections, Congresses, and Legislatures, of the frightful
struggle for wealth and the constant wrangle for place and power, of the
worship paid to the children of mammon, and covetousness of official station,
there are no men of the antique stamp for you to revere, no heroic and
knightly souls, that preserve their nobleness and equanimity in the chaos
of conflicting passions, of ambition and baseness that welters around them.
It is quite true that Government tends always to
become a conspiracy against liberty; or, where votes give place, to fall
habitually into such hands that little which is noble or chivalric is found
among those who rule and lead the people. It is true that men, in this
present age, become distinguished for other things, and may have name and
fame, and flatterers and lacqueys, and the oblation of flattery, who would,
in a knightly age, have been despised for the want in them of all true
gentility and courage; and that such men are as likely as any to be voted
for by the multitude, who rarely love or discern or receive truth; who
run after fortune, hating what is oppressed, and ready to worship the prosperous;
who love accusation and hate apologies; and who are always glad to hear
and ready to believe evil of those who care not for their favor and seek
not their applause.
But no country can ever be wholly without men of
the old heroic strain and stamp, whose word no man will dare to doubt,
whose virtue shines resplendent in all calamities and reverses and amid
all temptations, and whose honor scintillates and glitters as purely and
perfectly as the diamond--men who are not wholly ,he slaves of the material
occupations and pleasures of life, wholly engrossed in trade, in the breeding
of cattle, in the framing and enforcing of revenue regulations, in the
chicanery of the law, the objects of political envy, in the base trade
of the lower literature, or in the heartless, hollow vanities of an eternal
dissipation. Every generation, in every country, will bequeath to those
who succeed it splendid examples and great images of the dead, to be admired
and imitated; there were such among the Romans, under the basest Emperors;
such in England when the Long Parliament ruled; such in France during its
Saturnalia of irreligion and murder, and some such have made the annals
of America illustrious.
When things tend to that state and condition in which,
in any country under the sun, the management of its affairs and the customs
of its people shall require men to entertain a disbelief in the virtue
and honor of those who make and those who are charged to execute the laws;
when there shall be everywhere a spirit of suspicion and scorn of all who
hold or seek office, or have amassed wealth; when falsehood shall no longer
dishonor a man, and oaths give no assurance of true testimony, and one
man hardly expect another to keep faith with him, or to utter his real
sentiments, or to be true to any party or to any cause when another approaches
him with a bribe; when no one shall expect what he says to be printed without
additions, perversions, and misrepresentations; when public misfortunes
shall be turned to private profit, the press pander to licentiousness,
the pulpit ring with political harangues, long prayers to God, eloquently
delivered to admiring auditors, be written out for publication, like poems
and political speeches; when the uprightness of judges shall be doubted,
and the honesty of legislators be a standing jest; then men may come to
doubt whether the old days were not better than the new, the Monastery
than the Opera Bouffe, the little chapel than the drinking-saloon, the
Convents than the buildings as large as they, without their antiquity,
without their beauty, without their holiness, true Acherusian Temples,
where the passer-by hears from within the never-ceasing din and clang and
clashing of machinery, and where, when the bell rings, it is to call wretches
to their work and not to their prayers; where, says an animated writer,
they keep up a perennial laudation of the Devil, before furnaces which
are never suffered to cool.
It has been well said, that whatever withdraws us
from the power of our senses, whatever makes the Past, the Distant, or
the Future, predominate over the Present, advances us in the dignity of
thinking beings. The modern rivals of the German Spa, with their flaunting
pretences and cheap finery, their follies and frivolities, their chronicles
of dances and inelegant feasts, and their bulletins of women's names and
dresses, are poor substitutes for the Monastery and Church which our ancestors
would have built in the deep sequestered valleys, shut up between rugged
mountains and forests of sombre pine; and a man of meditative temper, learned,
and of poetic feeling, would be glad if he could exchange the showy hotel,
amid the roar and tumult of the city, or the pretentious tavern of the
country-town, for one old humble Monastery by the wayside, where he could
refresh himself and his horse without having to fear either pride, impertinence,
or knavery to pay for pomp, glitter, and gaudy ornamentation; then where
he could make his orisons in a church which resounded with divine harmony,
and there were no pews for wealth to isolate itself within; where he could
behold the poor happy and edified and strengthened with the thoughts of
Heaven; where he could then converse with learned and holy and gentle men,
and before he took his departure could exalt and calm his spirits by hearing
the evening song.
Even Free-Masonry has so multiplied its members that
its obligations are less regarded than the simple promises which men make
to one another upon the streets and in the markets. It clamors for public
notice and courts notoriety by scores of injudicious journals; it wrangles
in these, or, incorporated by law, carries its controversies into the Courts.
Its elections are, in some Orients, conducted with all the heat and eagerness,
the office-seeking and management of political struggles for place. And
an empty pomp, with semi-military dress and drill, of peaceful citizens,
glittering with painted banners, plumes, and jewels, gaudy and ostentatious,
commends to the public favor and female admiration an Order that challenges
comparison with the noble Knights, the heroic soldiery encased in steel
and mail, stern despisers of danger and death, who made themselves immortal
memories, and won Jerusalem from the infidels and fought at Acre and Ascalon,
and were the bulwark of Christendom against the Saracenic legions that
swarmed after the green banner of the Prophet Mohammed.
If you, Sir E......, would be respectable as a Knight,
and not a mere tinselled pretender and Knight of straw, you must practise,
and be diligent and ardent in the practice of, the virtues you have professed
in this Degree. How can a Mason vow to be tolerant, and straightway denounce
another for his political opinions? How vow to be zealous and constant
in the service of the Order and be as useless to it as if he were dead
and buried? What does the symbolism of the Compass and Square profit him,
if his sensual appetites and baser passions are not governed by, but domineer
over his moral sense and reason, the animal over the divine, the earthly
over the spiritual, both points of the compass remaining below the Square
? What a hideous mockery to call one "Brother," whom he maligns to the
Profane, lends money unto at usury, defrauds in trade, or plunders at law
by chicanery?
VIRTUE, TRUTH, HONOR !--possessing these and never
proving false to your vows, you will be worthy to call yourself a Knight,
to whom Sir John Chandos might, if living, give his hand, and whom St.
Louis and Falkland, Tancred and Baldassar Castiglione would recognize as
worthy of their friendship.
Chivalry, a noble Spaniard said, is a religious Order,
and there are Knights in the fraternity of Saints in Heaven. Therefore
do you here, and for all time to come, lay aside all uncharitable and repining
feeling; be proof henceforward against the suggestions of undisciplined
passion and inhuman zeal; learn to hate the vices and not the vicious;
be content with the discharge of the duties which your Masonic and Knightly
professions require; be governed by the old principles of honor and chivalry,
and reverence with constancy that Truth which is as sacred and immutable
as God Himself. And above all, remember always, that jealousy is not our
life, nor disputation our end, nor disunion our health, nor revenge our
happiness; but loving-kindness is all these, greater than Hope, greater
than Faith, which can remove mountains, properly the only thing which God
requires of us, and in the possession of which lies the fulfillment of
all our duties.
[By Ill .'. Bro .'. Rev .'. W.W. Lord, 32d.]
We are constrained to confess it to be true, that
men, in this Age of Iron, worship gods of wood and iron and brass, the
work of their own hands. The Steam-Engine is the pre-eminent god of the
nineteenth century, whose idolaters are everywhere, and those, who wield
its tremendous power securely account themselves gods, everywhere in the
civilized world.
Others confess it everywhere, and we must confess
here, how reluctantly soever, that the age which we represent is narrowed
and not enlarged by its discoveries, and has lost a larger world than it
has gained. If we cannot go as far as the satirist who says that our self-adored
century
- its broad clown's back turns broadly on the glory
of the stars,
we can go with him when he adds,
We are gods by our own reckoning, and may as well
shut up our temples
And wield on amidst the incense-steam, the thunder
of our cars:
For we throw out acclamations of self-thanking,
self-admiring
With, at every step, "Run faster, O the wondrous,
wondrous age!"
Little heeding if our souls are wrought as nobly
as our iron,
Or if angels will commend us at the goal of pilgrimage.
Deceived by their increased but still very imperfect
knowledge and limited mastery of the brute forces of nature, men imagine
that they have discovered the secrets of Divine Wisdom, and do not hesitate,
in their own thoughts, to put human prudence in the place of the Divine.
Destruction was denounced by the Prophets against Tyre and Sidon, Babylon,
and Damascus, and Jerusalem, as a consequence of the sins of their people;
but if fire now consumes or earthquake shatters or the tornado crushes
a great city, those are scoffed at as fanatics and sneered at for indulging
in cant, or rebuked for Pharisaic uncharitableness, who venture to believe
and say that there are divine retributions and God's judgment in the ruin
wrought by His mighty agencies.
Science, wandering in error, struggles to remove
God's Providence to a distance from us and the material Universe, and to
substitute for its supervision and care and constant overseeing, what it
calls Forces-- Forces of Nature--Forces of Matter. It will not see that
the Forces of Nature are the varied actions of God. Hence it becomes antagonistic
to all Religion, and to all the old Faith that has from the beginning illuminated
human souls and constituted their consciousness of their own dignity, their
divine origin, and their immortality; that Faith which is the Light by
which the human soul is enabled, as it were, to see itself.
It is not one religion only, but the basis of all
religions, the Truth that is in all religions, even the religious creed
of Masonry, that is in danger. For all religions have owed all of life
that they have had, and their very being, to the foundation on which they
were reared; the proposition, deemed undeniable and an axiom, that the
Providence of God rules directly in all the affairs and changes of material
things. The Science of the age has its hands upon the pillars of the Temple,
and rocks it to its foundation. As yet its destructive efforts have but
torn from the ancient structure the worm-eaten fret-work of superstition,
and shaken down some incoherent additions--owl-inhabited turrets of ignorance,
and massive props that supported nothing. The structure itself will be
overthrown, when, in the vivid language of a living writer, "Human reason
leaps into the throne of God and waves her torch over the ruins of the
Universe."
Science deals only with phenomena, and is but charlatanism
when it babbles about the powers or causes that produce these, or what
the things are, in essence, of which it gives us merely the names. It no
more knows what Light or Sound or Perfume is, than the Aryan cattle-herders
did, when they counted the Dawn and Fire, Flame and Light and Heat as gods.
And that Atheistic Science is not even half-science, which ascribes the
Universe and its powers and forces to a system of natural laws or to an
inherent energy of Nature, or to causes unknown, existing and operating
independently of a Divine and Supra-natural power.
That theory would be greatly fortified, if science
were always capable of protecting life and property, and, with anything
like the certainty of which it boasts, securing human interests even against
the destructive agencies that man himself develops in his endeavors to
subserve them. Fire, the fourth element, as the old philosophers deemed
it, is his most useful and abject servant. Why cannot man prevent his ever
breaking that ancient indenture, old as Prometheus, old as Adam? Why can
he not be certain that at any moment his terrible subject may not break
forth and tower up into his master, tyrant, destroyer? It is because it
also is a power of nature; which, in ultimate trial of forces, is always
superior to man. It is also because, in a different sense from that in
which it is the servant of man, it is the servant of Him Who makes His
ministers a flame of fire, and Who is over nature, as nature is over man.
There are powers of nature which man does not even
attempt to check or control. Naples does nothing against Vesuvius. Valparaiso
only trembles with the trembling earth before the coming earthquake. The
sixty thousand people who went down alive into the grave when Lisbon buried
her population under both earth and sea had no knowledge of the causes,
and no possible contro1 over the power, that effected their destruction.
But here the servant, and, in a sense, the creature
of man, the drudge of kitchen and factory, the humble slave of the lamp,
engaged in his most servile employment, appearing as a little point of
flame, or perhaps a feeble spark, suddenly snaps his brittle chain, breaks
from his prison, and leaps with destructive fury, as if from the very bosom
of Hell, upon the doomed dwellings of fifty thousand human beings, each
of whom, but a moment before, conceived himself his master. And those daring
fire-brigades, with their water-artillery, his conquerors, it seemed, upon
so many midnight fields, stand paralyzed in the presence of their conqueror.
In other matters relative to human safety and interests
we have observed how confident science becomes upon the strength of some
slight success in the war of man with nature, and how much inclined to
put itself in the place of Providence, which, by the very force of the
ter;n, is the only absolute science. Near the beginning of this century,
for instance, medical and sanitary science had made, in the course of a
few years, great and wonderful progress. The great plague which wasted
Europe in the fourteenth and fifteenth centuries, and reappeared in the
seventeenth, had been identified with a disease which yields to enlightened
treatment, and its ancient virulence was attributed to ignorance of hygiene,
and the filthy habits of a former age. Another fatal and disfiguring scourge
had to a great extent been checked by the discovery of vaccination. From
Sangrado to Sydenham, from Paracelsus to Jenner, the healing art had indeed
taken a long stride. The Faculty might be excused had it then said, "Man
is mortal, disease will be often fatal; but there shall be no more unresisted
and unnecessary slaughter by infectious disease, no more general carnage,
no more carnivals of terror and high festivals of death."
The conceited boast would hardly have died upon the
lip, when, from the mysterious depths of remotest India a spectre stalked
forth, or rather a monster crept, more fearful than human eye had ever
yet beheld. And not with surer instinct does the tiger of the jungles,
where this terrible pestilence was born, catch the scent of blood upon
the air, than did this invisible Destroyer, this fearful agent of Almighty
Power, this tremendous Consequence of some Sufficient Cause, scent the
tainted atmosphere of Europe and turn Westward his devastating march. The
millions of dead left in his path through Asia proved nothing. They were
unarmed, ignorant, defenceless, unaided by science, undefended by art.
The cholera was to them inscrutable and irresistible as Azrael, the Angel
of Death.
But it came to Europe and swept the halls of science
as it had swept the Indian village and the Persian khan. It leaped as noise
lessly and descended as destructively upon the population of many a high-towered,
wide-paved, purified, and disinfected city of the West as upon the Pariahs
of Tanjore and the filthy streets of Stamboul. In Vienna, Paris, London,
the scenes of the great plague were re-enacted.
The sick man started in his bed
The watcher leaped upon the floor
At the cry, Bring out your dead,
The cart is at the door!
Was this the judgment of Almighty God? He would be
bold who should say that it was; he would be bolder who should say it was
not. To Paris, at least, that European Babylon, how often have the further
words of the prophet to the daughter of the Chaldaeans, the lady of kingdoms,
been fulfilled? "Thy wisdom and thy knowledge have perverted thee, and
thou hast said in thy heart I am and none else beside me. Therefore shall
evil come upon thee; thou shalt not know whence it riseth; and mischief
shall fall upon thee; thou shalt not be able to put it off; desolation
shall come upon thee suddenly."
And as to London--it looked like judgment, if it
be true that the Asiatic cholera had its origin in English avarice and
cruelty, as they suppose who trace it to the tax which Warren Hastings,
when Governor-General of India, imposed on salt, thus cutting off its use
from millions of the vegetable-eating races of the East: just as that disease
whose spectral shadow lies always upon America's threshold, originated
in the avarice and cruelty of the slave-trade, translating the African
coast fever to the congenial climate of the West Indies and Southern America--the
yellow fever of the former, and the vomito negro of the latter.
But we should be slow to make inferences from our
petty human logic to the ethics of the Almighty. Whatever the cruelty of
the slave-trade, or the severity of slavery on the continents or islands
of America, we should still, in regard to its supposed consequences, be
wiser, perhaps, to say with that great and simple Casuist Who gave the
world the Christian religion: "Suppose ye that these Galileans were sinners
above all the Galileans because they suffered such things ? or those eighteen
upon whom the tower of Siloam fell and slew them, think ye that they were
sinners above all the men that dwelt in Jerusalem?"
Retribution bars retaliation, even in words. A city
shattered, burned, destroyed, desolate, a land wasted, humiliated, made
a desert and a wilderness, or wearing the thorny crown of humiliation and
subjugation, is invested with the sacred prerogatives and immunities of
the dead. The base human revenge of exultation at its fall and ruin should
shrink back abashed in the presence of the infinite Divine chastisement.
"Forgiveness is wiser than revenge," our Freemasonry teaches us, "and it
is better to love than to hate." Let him who sees in great calamities the
hand of God, be silent, and fear His judgments.
Men are great or small in stature as it pleases God.
But their nature is great or small as it pleases themselves. Men are not
born, some with great souls and some with little souls. One by taking thought
cannot add to his stature, but he can enlarge his soul. By an act of the
will he can make himself a moral giant, or dwarf himself to a pigmy.
There are two natures in man, the higher and the
lower, the great and the mean, the noble and the ignoble; and he can and
must, by his own voluntary act, identify himself with the one or with the
other. Freemasonry is continual effort to exalt the nobler nature over
the ignoble, the spiritual over the material, the divine in man over the
human. In this great effort and purpose the chivalric Degrees concur and
co-operate with those that teach the magnificent lessons of morality and
philosophy. Magnanimity, mercy, clemency, a forgiving temper, are virtues
indispensable to the character of a perfect Knight. When the low and evil
principle in our nature says, "Do not give; reserve your beneficence for
impoverished friends, or at least unobjectionable strangers, Do not bestow
it on successful enemies,-- friends only in virtue, of our misfortunes,"
the diviner principle whose voice spake by the despised Galilean says,
"Do good to them that hate you, for if ye love them (only) who love you,
what reward have you? Do not publicans and sinners the same"--that is,
the tax-gathers and wicked oppressors, armed Romans and renegade Jews,
whom ye count your enemies?,
XXX KNIGHT KADOSH.
We often profit more by our enemies than by our friends.
" We support
ourselves only on that which resists," and owe our
success to opposition.
The best friends of Masonry in America were the
Anti-Masons of 1826,
and at the same time they were its worst enemies.
Men are but the
automata of Providence, and it uses the demagogue,
the fanatic, and the
knave, a common trinity in Republics, as its tools
and instruments to effect
that of which they do not dream, and which they
imagine themselves
commissioned to prevent.
The Anti-Masons, traitors and perjurors some, and
some mere political
knaves, purified Masonry by persecution, and so
proved to be its
benefactors; for that which is persecuted, grows.
To them its present
popularity is due, the cheapening of its Degrees,
the invasion of its
Lodges, that are no longer Sanctuaries, by the multitude;
its pomp and
pageantry and overdone display.
An hundred years ago it had become known that the
were the
Templars under a veil, and therefore the Degree
was proscribed, and,
ceasing to be worked, became a mere brief and formal
ceremony, under
another name. Now, from the tomb in which after
his murders he rotted,
Clement the Fifth howls against the successors of
his victims, in the
Allocution of Pio Nono against the Free-Masons.
The ghosts of the dead
Templars
haunt the Vatican and disturb the slumbers of the
paralyzed Papacy,
which, dreading the dead, shrieks out its excommunications
and impotent
anathemas against the living. It is a declaration
of war, and was needed to
arouse apathy and inertness to action.
An enemy of the Templars shall tell us the secret
of this Papal hostility
against an Order that has existed for centuries
in despite of its anathemas,
and has its Sanctuaries and Asyla even in Rome.
It will be easy, as we read, to separate the false
from the true, the
audacious conjectures from the simple facts.
"A power that ruled without antagonism and without
concurrence, and
consequently without control, proved fatal to the
Sacerdotal Royalties;
while the Republics, on the other hand, had perished
by the conflict of
liberties and franchises, which, in the absence
of all duty hierarchically
sanctioned and enforced, had soon become mere tyrannies,
rivals one of
the other. To find a stable medium between these
two abysses, the idea of
the Christian Hierophants was to create a society
devoted to abnegation
by solemn vows, protected by severe regulations;
which should be
recruited by initiation, and which, sole depositary
of the great religious and
social secrets, should make Kings and Pontiffs,
without exposing it to the
corruptions of Power. In that was the secret of
that kingdom of Jesus
Christ, which, without being of this world, would
govern all its grandeurs.
"This idea presided at the foundation of the great
religious orders, so often
at war with the secular authorities, ecclesiastical
or civil. Its realization was
also the dream of the dissident sects of Gnostics
or Illuminati who
pretended to connect their faith with the primitive
tradition of the
Christianity of Saint John. It at length became
a menace for the Church
and Society, when a rich and dissolute Order, initiated
in the mysterious
doctrines of the Kabalah, seemed disposed to turn
against legitimate
authority the conservative principle of Hierarchy,
and threatened the entire
world with an immense revolution.
The Templars, whose history is so imperfectly known,
were those terrible
conspirators. In 1118, nine Knights Crusaders in
the East, among whom
were Geoffroi de Saint-Omer and Hugues de Payens,
consecrated
themselves to religion, and took an oath between
the hands of the
Patriarch of Constantinople, a See always secretly
or openly hostile to that
of Rome from the time of Photius. The avowed object
of the Templars was
to protect
the Christians who came to visit the Holy Places:
their secret object was
the re-building of the Temple of Solomon on the
model prophesied by
Ezekiel.
"This re-building, formally predicted by the Judaizing
Mystics of the earlier
ages, had become the secret dream of the Patriarchs
of the Orient. The
Temple of Solomon, re-built and consecrated to the
Catholic worship
would become, in effect, the Metropolis of the Universe;
the East would
prevail over the West, and the Patriarchs of Constantinople
would possess
themselves of the Papal power.
"The Templars, or Poor Fellow-Soldiery of the Holy
House of the Temple
intended to be re-built, took as their models, in
the Bible, the Warrior-
Masons of Zorobabel, who worked, holding the sword
in one hand and the
trowel in the other. Therefore it was that the Sword
and the Trowel were
the insignia of the Templars, who subsequently,
as will be seen,
concealed themselves under the name of Brethren
Masons. [This name,
Frères Maçons in the French, adopted
by way of secret reference to the
Builders of the Second Temple, was corrupted in
English into Free-
Masons, as Pythagore de Crotone was into Peter Gower
of Groton in
England. Khairüm or Khür-üm, (a name
mis-rendered into Hiram) from an
artificer in brass and other metals, became the
Chief Builder of the Haikal
Kadosh, the Holy House, of the Temple, the ; and
the words
Bonai and Banaim yet appear in the Masonic Degrees,
meaning Builder
and Builders.]
"The trowel of the Templars is quadruple, and the
triangular plates of it are
arranged in the form of a cross, making the Kabalistic
pantacle known by
the name of the Cross of the East. The Knight of
the East, and the Knight
of the East and West, have in their titles secret
allusions to the Templars
of whom they were at first the successors.
"The secret thought of Hugues de Payens, in founding
his Order, was not
exactly to serve the ambition of the Patriarchs
of Constantinople. There
existed at that period in the East a Sect of Johannite
Christians, who
claimed to be the only true Initiates into the real
mysteries of the religion of
the Saviour. They pretended to know the real history
of Yesus the
ANOINTED, and, adopting in part the Jewish traditions
and the tales of the
Talmud, they held that the facts recounted in the
Evangels are but
allegories, the key of which Saint John gives, in
saying that the
world might be filled with the books that could
be written upon the words
and deeds of Jesus Christ; words which, they thought,
would be only a
ridiculous exaggeration, if he were not speaking
of an allegory and a
legend, that might be varied and prolonged to infinity.
"The Johannites ascribed to Saint John the foundation
of their Secret
Church, and the Grand Pontiffs of the Sect assumed
the title of Christos,
Anointed, or Consecrated, and claimed to have succeeded
one another
from Saint John by an uninterrupted succession of
pontifical powers. He
who, at the period of the foundation of the Order
of the Temple, claimed
these imaginary prerogatives, was named THEOCLET;
he knew HUGUES
DE PAYENS, he initiated him into the Mysteries and
hopes of his
pretended church, he seduced him by the notions
of Sovereign Priesthood
and Supreme royalty, and finally designated him
as his successor
"Thus the Order of Knights of the Temple was at
its very origin devoted to
the cause of opposition to the tiara of Rome and
the crowns of Kings, and
the Apostolate of Kabalistic Gnosticism was vested
in its chiefs. For Saint
John himself was the Father of the Gnostics, and
the current translation of
his polemic against the heretical of his Sect and
the pagans who denied
that Christ was the Word, is throughout a misrepresentation,
or
misunderstanding at least, of the whole Spirit of
that Evangel.
"The tendencies and tenets of the Order were enveloped
in profound
mystery, and it externally professed the most perfect
orthodoxy. The
Chiefs alone knew the aim of the Order: the Subalterns
followed them
without distrust.
"To acquire influence and wealth, then to intrigue,
and at need to fight, to
establish the Johannite or Gnostic and Kabalistic
dogma, were the object
and means proposed to the initiated Brethren. The
Papacy and the rival
monarchies, they said to them, are sold and bought
in these days,
become corrupt, and to-morrow, perhaps, will destroy
each other. All that
will become the heritage of the Temple: the World
will soon come to us for
its Sovereigns and Pontiffs. We shall constitute
the equilibrium of the
Universe, and be rulers over the Masters of the
World.
"The Templars, like all other Secret Orders and
Associations had two
doctrines, one concealed and reserved for the Masters,
which was
Johannism; the other public, which was the Roman
Catholic. Thus they
deceived the adversaries whom they sought
to supplant. Hence Free-Masonry, vulgarly imagined
to have begun with
the Dionysian Architects or the German Stone-workers,
adopted Saint
John the Evangelist as one of its patrons, associating
with him, in order
not to arouse the suspicions of Rome, Saint John
the Baptist, and thus
covertly proclaiming itself the child of the Kabalah
and Essenism
together."
[For the Johannism of the Adepts was the Kabalah
of the earlier Gnostics,
degenerating afterward into those heretical forms
which Gnosticism
developed, so that even Manes had his followers
among them. Many
adopted his doctrines of the two Principles, the
recollection of which is
perpetuated by the handle of the dagger and the
tesselated pavement or
floor of the Lodge, stupidly called " the Indented
Tessel," and represented
by great hanging tassels, when it really means a
tesserated floor (from the
Latin tessera) of white and black lozenges, with
a necessarily denticulated
or indented border or edging. And wherever, in the
higher Degrees, the
two colors white and black, are in juxtaposition,
the two Principles of
Zoroaster and Manes are alluded to. With others
the doctrine became a
mystic Pantheism, descended from that of the Brahmins,
and even
pushed to an idolatry of Nature and hatred of every
revealed dogma.
[To all this the absurd reading of the established
Church, taking literally
the figurative, allegorical, and mythical language
of a collection of Oriental
books of different ages, directly and inevitably
led. The same result long
after followed the folly of regarding the Hebrew
books as if they had been
written by the unimaginative, hard, practical intellect
of the England of
James the First and the bigoted stolidity of Scottish
Presbyterianism.]
"The better to succeed and win partisans, the Templars
sympathized with
regrets for dethroned creeds and encouraged the
hopes of new worships,
promising to all liberty of conscience and a new
orthodoxy that should be
the synthesis of all the persecuted creeds."
[It is absurd to suppose that men of intellect adored
a monstrous idol
called Baphomet, or recognized Mahomet as an inspired
prophet. Their
symbolism, invented ages before, to conceal what
it was dangerous to
avow, was of course misunderstood by those who were
not adepts, and to
their enemies seemed to be pantheistic. The calf
of gold, made by Aaron
for the Israelites, was but one of the oxen under
the layer of bronze, and
the Karobim on the Propitiatory, misunderstood.
The symbols of the wise
always become
the idols of the ignorant multitude. What the Chiefs
of the Order really
believed and taught, is indicated to the Adepts
by the hints contained in
the high Degrees of Free-Masonry, and by the symbols
which only the
Adepts understand.
[The Blue Degrees are but the outer court or portico
of the Temple. Part of
the symbols are displayed there to the Initiate,
but he is intentionally
misled by false interpretations. It is not intended
that he shall understand
them; but it is intended that he shall imagine he
understands them. Their
true explication is reserved for the Adepts, the
Princes of Masonry. The
whole body of the Royal and Sacerdotal Art was hidden
so carefully,
centuries since, in the High Degrees, as that it
is even yet impossible to
solve many of the enigmas which they contain. It
is well enough for the
mass of those called Masons, to imagine that all
is contained in the Blue
Degrees; and whoso attempts to undeceive them will
labor in vain, and
without any true reward violate his obligations
as an Adept. Masonry is the
veritable Sphinx, buried to the head in the sands
heaped round it by the
ages.]
"The seeds of decay were sown in the Order of the
Temple at its origin.
Hypocrisy is a mortal disease. It had conceived
a great work which it was
incapable of executing, because it knew neither
humility nor personal
abnegation, because Rome was then invincible, and
because the later
Chiefs of the Order did not comprehend its mission.
Moreover, the
Templars were in general uneducated, and capable
only of wielding the
sword, with no qualifications for governing, and
at need enchaining, that
queen of the world called Opinion." [The doctrines
of the Chiefs would, if
expounded to the masses, have seemed to them the
babblings of folly.
The symbols of the wise are the idols of the vulgar,
or else as
meaningless as the hieroglyphics of Egypt to the
nomadic Arabs. There
must always be a common-place interpretation for
the mass of Initiates, of
the symbols that are eloquent to the Adepts.]
"Hugues de Payens himself had not that keen and
far-sighted intellect nor
that grandeur of purpose which afterward distinguished
the military
founder of another soldiery that became formidable
to kings. The
Templars were unintelligent and therefore unsuccessful
Jesuits.
"Their watchword was, to become wealthy, in order
to buy the world. They
became so, and in 1312 they possessed in Europe
alone more than nine thousand seignories. Riches
were the shoal on
which they were wrecked. They became insolent, and
unwisely showed
their contempt for the religious and social institutions
which they aimed to
overthrow. Their ambition was fatal to them. Their
projects were divined
and prevented. [Rome, more intolerant of heresy
than of vice and crime,
came to fear the Order, and fear is always cruel.
It has always deemed
philosophical truth the most dangerous of heresies,
and has never been at
a loss for a false accusation, by means of which
to crush free thought.]
Pope Clement V. and King Philip le Bel gave the
signal to Europe, and the
Templars, taken as it were in an immense net, were
arrested, disarmed,
and cast into prison. Never was a Coup d' Etat accomplished
with a more
formidable concert of action. The whole world was
struck with stupor, and
eagerly waited for the strange revelations of a
process that was to echo
through so many ages.
"It was impossible to unfold to the people the conspiracy
of the Templars
against the Thrones and the Tiara. It was impossible
to expose to them
the doctrines of the Chiefs of the Order. [This
would have been to initiate
the multitude into the secrets of the Masters, and
to have uplifted the veil
of Isis. Recourse was therefore had to the charge
of magic, and
denouncers and false witnesses were easily found.
When the temporal
and spiritual tyrannies unite to crush a victim
they never want for
serviceable instruments.] The Templars were gravely
accused of spitting
upon Christ and denying God at their receptions,
of gross obscenities,
conversations with female devils, and the worship
of a monstrous idol.
"The end of the drama is well known, and how Jacques
de Molai and his
fellows perished in the flames. But before his execution,
the Chief of the
doomed Order organized and instituted what afterward
came to be called
the Occult, Hermetic, or Scottish Masonry. In the
gloom of his prison, the
Grand Master created four Metropolitan Lodges, at
Naples for the East, at
Edinburg for the West, at Stockholm for the North,
and at Paris for the
South." [The initials of his name, J\ B\ M\ found
in the same order in
the first three Degrees, are but one of the many
internal and cogent proofs
that such was the origin of modern FreeMasonry.
The legend of Osiris
was revived and adopted, to symbolize the destruction
of the Order, and
the resurrection of
Khürüm, slain in the body of the Temple,
of KHÜRÜM ABAI, the Master, as
the martyr of fidelity to obligation, of Truth and
Conscience, prophesied the
restoration to life of the buried association.]
"The Pope and the King soon after perished in a
strange and sudden manner.
Squin de Florian, the chief denouncer of the Order,
died assassinated. In
breaking the sword of the Templars, they made of
it a poniard; and their
proscribed trowels thenceforward built only tombs."
[The Order disappeared at once. Its estates and
wealth were confiscated, and
it seemed to have ceased to exist. Nevertheless
it lived, under other names
and governed by unknown Chiefs, revealing itself
only to those who, in
passing through a series of Degrees, had proven
themselves worthy to be
entrusted with the dangerous Secret. The modern
Orders that style
themselves Templars have assumed a name to which
they have not the
shadow of a title.]
"The Successors of the Ancient Adepts Rose-Croix,
abandoning by degrees
the austere and hierarchial Science of their Ancestors
in initiation, became a
Mystic Sect, united with many of the Templars, the
dogmas of the two
intermingling, and believed themselves to be the
sole depositaries of the
secrets of the Gospel of St. John, seeing in its
recitals an allegorical series of
rites proper to complete the initiation.
"The Initiates, in fact, thought in the eighteenth
century that their time had
arrived, some to found a new Hierarchy, others to
overturn all authority, and
to press down all the summits of the Social Order
under the level of Equality."
The mystical meanings of the Rose as a Symbol are
to be looked for in the
Kabalistic Commentaries on the Canticles.
The Rose was for the Initiates the living and blooming
symbol of the
revelation of the harmonies of being. It was the
emblem of beauty, life, love,
and pleasure. Flamel, or the Book of the Jew Abraham,
made it the
hieroglyphical sign of the accomplishment of the
great Work. Such is the key
of the Roman de la Rose. The Conquest of the Rose
was the problem
propounded to Science by Initiation, while Religion
was laboring to prepare
and establish the universal triumph, exclusive and
definitive, of the Cross.
To unite the Rose to the Cross, was the problem
proposed by the High
Initiation and in fact the Occult philosophy being
the
Universal Synthesis, ought to explain all the phenomena
of Being.
Religion, considered solely as a physiological fact,
is the revelation and
satisfaction of a necessity of souls. Its existence
is a scientific fact; to deny
it, would be to deny humanity itself.
The Rose-Croix Adepts respected the dominant, hierarchical,
and
revealed religion. Consequently they could no more
be the enemies of the
Papacy than of legitimate Monarchy; and if they
conspired against the
Popes and Kings, it was because they considered
them personally as
apostates from duty and supreme favorers of anarchy.
What, in fact, is a despot, spiritual or temporal,
but a crowned anarchist ?
One of the magnificent pantacles that express the
esoteric and
unutterable part of Science, is a Rose of Light,
in the centre of which a
human form extends its arms in the form of a cross.
Commentaries and studies have been multiplied upon
the Divine Comedy,
the work of DANTE, and yet no one, so far as we
know, has pointed out its
especial character. The work of the great Ghihellin
is a declaration of war
against the Papacy, by bold revelations of the Mysteries.
The Epic of
Dante is Johannite and Gnostic, an audacious application,
like that of the
Apocalypse, of the figures and numbers of the Kabalah
to the Christian
dogmas, and a secret negation of every thing absolute
in these dogmas.
His journey through the supernatural worlds is accomplished
like the
initiation into the Mysteries of Eleusis and Thebes.
He escapes from that
gulf of Hell over the gate of which the sentence
of despair was written, by
reversing the positions of his head and feet, that
is to say, by accepting
the direct opposite of the Catholic dogma and then
he reascends to the
light, by using the Devil himself as a monstrous
ladder. Faust ascends to
Heaven, by stepping on the head of the vanquished
Mephistopheles. Hell
is impassable for those only who know not how to
turn back from it. We
free ourselves from its bondage by audacity.
His Hell is but a negative Purgatory. His Heaven
is composed of a series
of Kabalistic circles, divided by a cross, like
the Pantacle of Ezekiel. In the
centre of this cross blooms a rose and we see the
symbol of the Adepts of
the Rose-Croix for the first time publicly expounded
and almost
categorically explained.
For the first time, because Guillaume de Lorris,
who died in 1260, five
years before the birth of Alighieri, had not completed
his Roman de la Rose, which was continued by Chopinel,
a half century
afterward. One is astonished to discover that the
Roman de la Rose and
the Divina Commedia are two opposite forms of one
and the same work,
initiation into independence of spirit, a satire
on all contemporary
institutions, and the allegorical formula of the
great Secrets of the Society
of the Roses-Croix.
The important manifestations of Occultism coincide
with the period of the
fall of the Templars; since Jean de Meung or Chopinel,
contemporary of
the old age of Dante, flourished during the best
years of his life at the
Court of Philippe le Bel. The Roman de la Rose is
the Epic of old France.
It is a profound book, under the form of levity,
a revelation as learned as
that of Apuleius, of the Mysteries of Occultism.
The Rose of Flamel, that of
Jean de Meung, and that of Dante, grew on the same
stem.
Swedenborg's system was nothing else than the Kabalah,
minus the
principle of the Hierarchy. It is the Temple, without
the keystone and the
foundation.
Cagliostro was the Agent of the Templars, and therefore
wrote to the
Free-Masons of London that the time had come to
begin the work of rebuilding
the Temple of the Eternal. He had introduced into
Masonry a new
Rite called the Egyptian, and endeavored to resuscitate
the mysterious
worship of Isis. The three letters L\ P\D\ on his
seal, were the initials of
the words "Lilia pedibus destrue;" tread under foot
the Lilies [of France],
and a Masonic medal of the sixteenth or seventeenth
century has upon it
a sword cutting off the stalk of a lily, and the
words " talem dabit ultio
messem," such harvest revenge will give.
A Lodge inaugurated under the auspices of Rousseau,
the fanatic of
Geneva, became the centre of the revolutionary movement
in France, and
a Prince of the blood-royal went thither to swear
the destruction of the
successors of Philippe le Bel on the tomb of Jacques
de Molai. The
registers of the Order of Templars attest that the
Regent, the Duc d'
Orleans, was Grand Master of that formidable Secret
Society, and that his
successors were the Duc de Maine, the Prince of
Bourbon-Conde, and the
Duc de Cosse-Brissac.
The Templars compromitted the King; they saved him
from the rage of the
People, to exasperate that rage and bring on the
catastrophe prepared for
centuries; it was a scaffold that the vengeance
of the Templars
demanded. The secret movers of the
French Revolution had sworn to overturn the Throne
and the Altar upon
the Tomb of Jacques de Molai. When Louis XVI. was
executed, half the
work was done; and thenceforward the Army of the
Temple was to direct
all its efforts against the Pope.
Jacques de Molai and his companions were perhaps
martyrs, but their
avengers dishonored their memory. Royalty was regenerated
on the
scaffold of Louis XVI., the Church triumphed in
the captivity of Pius VI.,
carried a prisoner to Valence, and dying of fatigue
and sorrow, but the
successors of the Ancient Knights of the Temple
perished, overwhelmed
in their fatal victory.
XXXI GRAND INSPECTOR INQUISITOR
COMMANDER.
[Inspector Inquisitor.]
To hear patiently, to weigh deliberately and dispassionately,
and
to decide impartially;--these are the chief duties
of a Judge.
After the lessons you have received, I need not
further enlarge
upon them. You will be ever eloquently reminded
of them by the
furniture upon our Altar, and the decorations of
the Tribunal.
The Holy Bible will remind you of your obligation;
and that as you
judge here below, so you will be yourself judged
hereafter, by One
who has not to submit, like an earthly judge, to
the sad necessity
of inferring the motives, intentions, and purposes
of men [of which
all crime essentially consists] from the uncertain
and often unsafe
testimony of their acts and words; as men in thick
darkness grope
their way, with hands outstretched before them:
but before Whom
every thought, feeling, impulse, and intention of
every soul that
now is, or ever was, or ever will be on earth, is,
and ever will be
through the whole infinite duration of eternity,
present and
visible.
The Square and Compass, the Plumb and Level, are
well known to you
as a Mason. Upon you as a Judge, they peculiarly
inculcate
uprightness, impartiality, careful consideration
of facts and
circumstances, accuracy in judgment, and uniformity
in decision. As
a Judge, too, you are to bring up square work and
square work only.
Like a temple erected by the plumb, you are to lean
neither to one
side nor the other. Like a building well squared
and levelled, you
are to be firm and steadfast in your convictions
of right and
justice. Like the circle swept with the compasses,
you are to be
true. In the scales of justice you are to weigh
the facts and the
law alone, nor place in either scale personal friendship
or
personal dislike, neither fear nor favour: and when
reformation is
no longer to be hoped for, you are to smite relentlessly
with the
sword of justice.
The peculiar and principal symbol of this Degree
is the Tetractys
of Pythagoras, suspended in the East, where ordinarily
the sacred
word or letter glitters, like it, representing the
Deity. Its nine
external points form the triangle, the chief symbol
in Masonry,
with many of the meanings of which you are familiar.
To us, its three sides represent the three principal
attributes of
the Deity, which created, and now, as ever, support,
uphold, and
guide the Universe in its eternal movement; the
three supports of
the Masonic Temple, itself an emblem of the Universe:--Wisdom,
or
the Infinite Divine Intelligence; Strength, or Power,
the Infinite
Divine Will; and Beauty, or the Infinite Divine
Harmony, the
Eternal Law, by virtue of which the infinite myriads
of suns and
worlds flash ever onward in their ceaseless revolutions,
without
clash or conflict, in the Infinite of space, and
change and
movement are the law of all created existences.
To us, as Masonic Judges, the triangle figures forth
the Pyramids,
which, planted firmly as the everlasting hills,
and accurately
adjusted to the four cardinal points, defiant of
all assaults of
men and time, teach us to stand firm and unshaken
as they, when our
feet are planted upon the solid truth.
It includes a multitude of geometrical figures, all
having a deep
significance to Masons. The triple triangle is peculiarly
sacred,
having ever been among all nations a symbol of the
Deity.
Prolonging all the external lines of the Hexagon,
which also it
includes, we have six smaller triangles, whose bases
cut each other
in the central point of the Tetractys, itself always
the symbol of
the generative power of the Universe, the Sun, Brahma,
Osiris,
Apollo, Bel, and the Deity Himself. Thus, too, we
form twelve still
smaller triangles, three times three of which compose
the Tetractys
itself.
I refrain from enumerating all the figures that you
may trace
within it: but one may not be passed unnoticed.
The Hexagon itself
faintly images to us a cube, not visible at the
first glance, and
therefore the fit emblem of that faith in things
invisible, most
essential to salvation. The first perfect solid,
and reminding you
of the cubical stone that sweated blood, and of
that deposited by
Enoch, it teaches justice, accuracy, and consistency.
The infinite divisibility of the triangle teaches
the infinity of
the Universe, of time, of space, and of the Deity,
as do the lines
that, diverging from the common centre, ever increase
their
distance from each other as they are infinitely
prolonged. As they
may be infinite in number, so are the attributes
of Deity infinite;
and as they emanate from one-centre and are projected
into space,
so the whole Universe has emanated from God.
Remember also, my Brother, that you have other duties
to perform
than those of a judge. You are to inquire into and
scrutinize
carefully the work of the subordinate Bodies in
Masonry You are to
see that recipients of the higher Degrees are not
un necessarily
multiplied; that improper persons are carefully
excluded from
membership, and that in their life and conversation
Masons bear
testimony to the excellence of our doctrines and
the incalculable
value of the institution itself. You are to inquire
also into your
own heart and conduct, and keep careful watch over
yourself, that
you go not astray. If you harbour ill-will and jealousy,
if you are
hospitable to intolerance and bigotry, and churlish
to gentleness
and kind affections, opening wide your heart to
one and closing its
portals to the other, it is time for you to set
in order your own
temple, or else you wear in vain the name and insignia
of a Mason,
while yet uninvested with the Masonic nature.
Everywhere in the world there is a natural law, that
is, a constant
mode of action, which seems to belong to the nature
of things, to
the constitution of the Universe. This fact is universal.
In
different departments we call this mode of action
by different
names, as the law of Matter, the law of Mind, the
law of Morals,
and the like. We mean by this, a certain mode of
action which
belongs to the material, mental, or moral forces,
the mode in which
commonly they are found to act, and in which it
is their ideal to
act always. The ideal laws of matter we know only
from the fact
that they are always obeyed. To us the actual obedience
is the only
evidence of the ideal rule; for in respect to the
conduct of the
material world, the ideal and the actual are the
same.
The laws of matter we learn only by observation and
experience.
Before experience of the fact, no man could foretell
that a body,
falling toward the earth, would descend sixteen
feet the first
second, twice that the next, four times the third,
and sixteen
times the fourth. No mode of action in our consciousness
anticipates this rule of action in the outer world.
The same is
true of all the laws of matter. The ideal law is
known because it
is a fact. The law is imperative. It must be obeyed
without
hesitation. Laws of crystallization, laws of proportion
in chemical
combination,-- neither in these nor in any other
law of Nature is
there any margin left for oscillation of disobedience.
Only the
primal will of God works in the material world,
and no secondary
finite will.
There are no exceptions to the great general law
of Attraction,
which binds atom to atom in the body of a rotifier
visible only by
aid of a microscope, orb to orb, system to system;
gives unity to
the world of things, and rounds these worlds of
systems to a
Universe. At first there seem to be exceptions to
this law, as in
growth and decomposition, in the repulsions of electricity;
but at
length all these are found to be special cases of
the one great law
of attraction acting in various modes.
The variety of effect of this law at first surprises
the senses;
but in the end the unity of cause astonishes the
cultivated mind.
Looked at in reference to this globe, an earthquake
is no more than
a chink that opens in a garden-walk of a dry day
in Summer. A
sponge is porous, having small spaces between the
solid parts: the
solar system is only more porous, having larger
room between the
several orbs: the Universe yet more so, with spaces
between the
systems, as small, compared with infinite space,
as those between
the atoms that compose the bulk of the smallest
invisible
animalcule, of which millions swim in a drop of
salt-water. The
same attraction holds together the animalcule, the
sponge, the
system, and the Universe. Every particle of matter
in that Universe
is related to each and all the other particles;
and attraction is
their common bond.
In the spiritual world, the world of human consciousness,
there is
also a law, an ideal mode of action for the spiritual
forces of
man. The law of Justice is as universal an one as
the law of
Attraction; though we are very far from being able
to reconcile all
the phenomena of Nature with it. The lark has the
same right in our
view, to live, to sing, to dart at pleasure through
the ambient
atmosphere, as the hawk has to ply his strong wings
in the Summer
sunshine: and yet the hawk pounces on and devours
the harmless
lark, as it devours the worm, and as the worm devours
the
animalcule; and, so far as we know, there is nowhere,
in any future
state of animal existence, any compensation for
this apparent
injustice. Among the bees, one rules, while the
others obey --some
work, while others are idle. With the small ants,
the soldiers feed
on the proceeds of the workmen's labour. The lion
lies in wait for
and devours the antelope that has apparently as
good a right to
life as he. Among men, some govern and others serve,
capital
commands and labour obeys, and one race, superior
in intellect,
avails itself of the strong muscles of another that
is inferior;
and yet, for all this, no one impeaches the justice
of God.
No doubt all these varied phenomena are consistent
with one great
law of justice; and the only difficulty is that
we do not, and no
doubt we cannot, understand that law. It is very
easy for some
dreaming and visionary theorist to say that it is
most evidently
unjust for the lion to devour the deer, and for
the eagle to tear
and eat the wren; but the trouble is, that we know
of no other way,
according to the frame, the constitution, and the
organs which God
has given them, in which the lion and the eagle
could manage to
live at all. Our little measure of justice is not
God's measure.
His justice does not require us to relieve the hard
working
millions of all labour, to emancipate the serf or
slave, unfitted
to be free, from all control.
No doubt, underneath all the little bubbles, which
are the lives,
the wishes, the wills, and the plans of the two
thousand millions
or more of human beings on this earth (for bubbles
they are,
judging by the space and time they occupy in this
great and
age-outlasting sea of human-kind),--no doubt, underneath
them all
resides one and the same eternal force, which they
shape into this
or the other special form; and over all the same
paternal
Providence presides, keeping eternal watch over
the little and the
great, and producing variety of effect from Unity
of Force.
It is entirely true to say that justice is the constitution
or
fundamental law of the moral Universe, the law of
right, a rule of
conduct for man (as it is for every other living
creature), in all
his moral relations. No doubt all human affairs
(like all other
affairs), must be subject to that as the law paramount;
and what is
right agrees therewith and stands, while what is
wrong conflicts
with it and falls. The difficulty is that we ever
erect our notions
of what is right and just into the law of justice,
and insist that
God shall adopt that as His law; instead of striving
to learn by
observation and reflection what His law is, and
then believing that
law to be consistent with His infinite justice,
whether it
corresponds with our limited notion of justice,
or does not so
correspond. We are too wise in our own conceit,
and ever strive to
enact our own little notions into the Universal
Laws of God.
It might be difficult for man to prove, even to his
own
satisfaction, how it is right or just for him to
subjugate the
horse and ox to his service, giving them in return
only their daily
food, which God has spread out for them on all the
green meadows
and savannas of the world: or how it is just that
we should slay
and eat the harmless deer that only crops the green
herbage, the
buds, and the young leaves, and drinks the free-running
water that
God made common to all; or the gentle dove, the
innocent kid, the
many other living things that so confidently trust
to our
protection;--quite as difficult, perhaps, as to
prove it just for
one man's intellect or even his wealth to make another's
strong
arms his servants, for daily wages or for a bare
subsistence.
To find out this universal law of justice is one
thing--to
undertake to measure off something with our own
little tape-line,
and call that God's law of justice, is another.
The great general
plan and system, and the great general laws enacted
by God,
continually produce what to our limited notions
is wrong and
injustice, which hitherto men have been able to
explain to their
own satisfaction only by the hypothesis of another
existence in
which all inequalities and injustices in this life
will be remedied
and compensated for. To our ideas of justice, it
is very unjust
that the child is made miserable for life by deformity
or organic
disease, in consequence of the vices of its father;
and yet that is
part of the universal law. The ancients said that
the child was
punished for the sins of its father. We say that
this its deformity
or disease is the consequence of its father's vices;
but so far as
concerns the question of justice or injustice, that
is merely the
change of a word.
It is very easy to lay down a broad, general principle,
embodying
our own idea of what is absolute justice, and to
insist that
everything shall conform to that: to say, "all human
affairs must
be subject to that as the law paramount; what is
right agrees
therewith and stands, what is wrong conflicts and
falls. Private
cohesions of self-love, of friendship, or of patriotism,
must all
be subordinate to this universal gravitation toward
the eternal
right." The difficulty is that this Universe of
necessities
God-created, of sequences of cause and effect, and
of life evolved
from death, this interminable succession and aggregate
of
cruelties, will not conform to any such absolute
principle or
arbitrary theory, no matter in what sounding words
and glittering
phrases it may be embodied.
Impracticable rules in morals are always injurious;
for as all men
fall short of compliance with them, they turn real
virtues into
imaginary offenses against a forged law. Justice
as between man and
man and as between man and the animals below him,
is that which,
under and according to the God-created relations
existing between
them, and the whole aggregate of circumstances surrounding
them, is
fit and right and proper to be done, with a view
to the general as
well as to the individual interest. It is not a
theoretical
principle by which the very relations that God has
created and
imposed on us are to be tried, and approved or condemned.
God has made this great system of the Universe, and
enacted general
laws for its government. Those laws environ everything
that lives
with a mighty network of necessity. He chose to
create the tiger
with such organs that he cannot crop the grass,
but must eat other
flesh or starve. He has made man carnivorous also;
and some of the
smallest birds are as much so as the tiger. In every
step we take,
in every breath we draw, is involved the destruction
of a multitude
of animate existences, each, no matter how minute,
as much a living
creature as ourself. He has made necessary among
mankind a division
of labour, intellectual and moral. He has made necessary
the varied
relations of society and dependence, of obedience
and control.
What is thus made necessary cannot be unjust; for
if it be, then
God the great Lawgiver is Himself unjust. The evil
to be avoided
is, the legalization of injustice and wrong under
the false plea of
necessity. Out of all the relations of life grow
duties,--as
naturally grow and as undeniably, as the leaves
grow upon the
trees. If we have the right, created by God's law
of necessity, to
slay the lamb that we may eat and live, we have
no right to torture
it in doing so, because that is in no wise necessary.
We have the
right to live, if we fairly can, by the legitimate
exercise of our
intellect, and hire or buy the labour of the strong
arms of others,
to till our grounds, to dig in our mines, to toil
in our
manufactories; but we have no right to overwork
or underpay them.
It is not only true that we may learn the moral law
of justice, the
law of right, by experience and observation; but
that God has given
us a moral faculty, our conscience, which is able
to perceive this
law directly and immediately, by intuitive perception
of it; and it
is true that man has in his nature a rule of conduct
higher than
what he has ever yet come up to,--an ideal of nature
that shames
his actual of history: because man has ever been
prone to make
necessity, his own necessity, the necessities of
society, a plea
for injustice. But this notion must not be pushed
too far--for if
we substitute this ideality for actuality, then
it is equally true
that we have within us an ideal rule of right and
wrong, to which
God Himself in His government of the world has never
come, and
against which He (we say it reverentially) every
day offends. We
detest the tiger and the wolf for the rapacity and
love of blood
which are their nature; we revolt against the law
by which the
crooked limbs and diseased organism of the child
are the fruits of
the father's vices; we even think that a God Omnipotent
and
Omniscient ought to have permitted no pain, no poverty,
no
servitude; our ideal of justice is more lofty than
the actualities
of God. It is well, as all else is well. He has
given us that moral
sense for wise and beneficent purposes. We accept
it as a
significant proof of the inherent loftiness of human
nature, that
it can entertain an ideal so exalted; and should
strive to attain
it, as far as we can do so consistently with the
relations which He
has created, and the circum.stances which surround
us and hold us
captive.
If we faithfully use this faculty of conscience;
if, applying it to
the existing relations and circumstances, we develop
it and all its
kindred powers, and so deduce the duties that out
of these
relation.s and those circumstances, and limited
and qualified by
them, arise and become obligatory upon us, then
we learn justice,
the law of right, the divine rule of conduct for
human life. But if
we undertake to define and settle "the mode of action
that belongs
to the infinitely perfect nature of God," and so
set up any ideal
rule, beyond all human reach, we soon come to judge
and condemn His
work and the relations which it has pleased Him
in His infinite
wisdom to create.
A sense of justice belongs to human nature, and is
a part of it.
Men find a deep, permanent, and instinctive delight
in justice, not
only in the outward effects, but in the inward cause,
and by their
nature love this law of right, this reasonable rule
of conduct,
this justice, with a deep and abiding love. Justice
is the object
of the conscience, and fits it as light fits the
eye and truth the
mind.
Justice keeps just relations between men. It holds
the balance
between nation and nation, between a man and his
family, tribe,
nation, and race, so that his absolute rights and
theirs do not
interfere, nor their ultimate interests ever clash,
nor the eternal
interests of the one prove antagonistic to those
of all or of any
other one. This we must believe, if we believe that
God is just. We
must do justice to all, and demand it of all; it
is a universal
human debt, a universal human claim. But we may
err greatly in
defining what that justice is. The temporary interests,
and what to
human view are the rights, of men, do often interfere
and clash.
The life-interests of the individual often conflict
with the
permanent interests and welfare of society; and
what may seem to be
the natural rights of one class or race, with those
of another.
It is not true to say that "one man, however little,
must not be
sacrificed to another, however great, to a majority,
or to all
men." That is not only a fallacy, but a most dangerous
one. Often
one man and many men must be sacrificed, in the
ordinary sense of
the term, to the interest of the many. It is a comfortable
fallacy
to the selfish; for if they cannot, by the law of
justice, be
sacrificed for the common good, then their country
has no right to
demand of them self-sacrifice; and he is a fool
who lays down his
life, or sacrifices his estate, or even his luxuries,
to insure the
safety or prosperity of his country. According to
that doctrine,
Curtius was a fool, and Leonidas an idiot; and to
die for one's
country is no longer beautiful and glorious, but
a mere absurdity.
Then it is no longer to be asked that the common
soldier shall
receive in his bosom the sword or bayonet-thrust
which otherwise
would let out the life of the great commander on
whose fate hang
the liberties of his country, and the welfare of
millions yet
unborn.
On the contrary, it is certain that necessity rules
in all the
affairs of men, and that the interest and even the
life of one man
must often be sacrificed to the interest and welfare
of his
country. Some must ever lead the forlorn hope: the
missionary must
go among savages, bearing his life in his hand;
the physician must
expose himself to pestilence for the sake of others;
the sailor, in
the frail boat upon the wide ocean, escaped from
the foundering or
burning ship, must step calmly into the hungry waters,
if the lives
of the passengers can be saved only by the sacrifice
of his own;
the pilot must stand firm at the wheel, and let
the flames scorch
away his own life to insure the common safety of
those whom the
doomed vessel bears.
The mass of men are always looking for what is just.
All the vast
machinery which makes up a State, a world of States,
is, on the
part of the people, an attempt to organize, not
that ideal justice
which finds fault with God's ordinances, but that
practical justice
which may be attained in the actual organization
of the world. The
minute and wide-extending civil machinery which
makes up the law
and the courts, with all their officers and implements,
on the part
of mankind, is chiefly an effort to reduce to practice
the theory
of right. Constitutions are made to establish justice;
the
decisions of courts are reported to help us judge
more wisely in
time to come. The nation aims to get together the
most nearly just
men in the State, that they may incorporate into
statutes their
aggregate sense of what is right. The people wish
law to be
embodied justice, administered without passion.
Even in the wildest
ages there has been a wild popular justice, but
always mixed with
passion and administered in hate; for justice takes
a rude form
with rude men, and becomes less mixed with hate
and passion in more
civilized communities. Every progressive State revises
its statutes
and revolutionizes its constitution from time to
time, seeking to
come closer to the utmost possible practical justice
and right; and
sometimes, following theorists and dreamers in their
adoration for
the ideal, by erecting into law positive principle
of theoretical
right, works practical injustice, and then has to
retrace its
steps.
In literature men always look for practical justice,
and desire
that virtue should have its own reward, and vice
its appropriate
punishment. They are ever on the side of justice
and humanity; and
the majority of them have an ideal justice, better
than the things
about them, juster than the law: for the law is
ever imperfect, not
attaining even to the utmost practicable degree
of perfection; and
no man is as just as his own idea of possible and
practicable
justice. His passions and his necessities ever cause
him to sink
below his own ideal. The ideal justice which men
ever look up to
and strive to rise toward, is true; but it will
not be realized in
this world. Yet we must approach as near to it as
practicable, as
we should do toward that ideal democracy that "now
floats before
the eyes of earnest and religious men,--fairer than
the Republic of
Plato, or More's Utopia, or the Golden Age of fabled
memory," only
taking care that we do not, in striving to reach
and ascend to the
impossible ideal, neglect to seize upon and hold
fast to the
possible actual. To aim at the best, but be content
with the best
possible, is the only true wisdom. To insist on
the absolute right,
and throw out of the calculation the important and
all controlling
element of necessity, is the folly of a mere dreamer.
In a world inhabited by men with bodies, and necessarily
with
bodily wants and animal passions, the time will
never come when
there will be no want, no oppression, nor servitude,
no fear of man
no fear of God, but only Love. That can never be
while there are
inferior intellect, indulgence in low vice, improvidence,
indolence, awful visitations of pestilence and war
and famine,
earthquake and volcano, that must of necessity cause
men to want,
and serve, and suffer, and fear.
But still the ploughshare of justice is ever drawn
through and
through the field of the world, uprooting the savage
plants. Ever
we see a continual and progressive triumph of the
right. The
injustice of England lost her America, the fairest
jewel of her
crown. The injustice of Napoleon bore him to the
ground more than
the snows of Russia did, and exiled him to a barren
rock there to
pine away and die, his life a warning to bid mankind
be just.
We intuitively understand what justice is, better
than we can
depict it. What it is in a given case depends so
much on
circumstances, that definitions of it are wholly
deceitful. Often
it would be unjust to society to do what would,
in the absence of
that consideration, be pronounced just to the individual.
General
propositions of man's right to this or that are
ever fallacious:
and not infrequently it would be most unjust to
the individual
himself to do for him what the theorist, as a general
proposition,
would say was right and his due.
We should ever do unto others what, under the same
circumstances,
we ought to wish, and should have the right to wish
they should do
unto us. There are many cases, cases constantly
occurring, where
one man must take care of himself, in preference
to another, as
where two struggle for the possession of a plank
that will save
one, but cannot uphold both; or where, assailed,
he can save his
own life only by slaying his adversary. So one must
prefer the
safety of his country to the lives of her enemies;
and sometimes,
to insure it, to those of her own innocent citizens.
. The
retreating general may cut away a bridge behind
him, to delay
pursuit and save the main body of his army, though
he thereby
surrenders a detachment, a battalion, or even a
corps of his own
force to certain destruction.
These are not departures from justice; though, like
other instances
where the injury or death of the individual is the
safety of the
many, where the interest of one individual, class,
or race is
postponed to that of the public, or of the superior
race, they may
infringe some dreamer's ideal rule of justice. But
every departure
from real, practical justice is no doubt attended
with loss to the
unjust man, though the loss is not reported to the
public.
Injustice, public or private, like every other sin
and wrong, is
inevitably followed by its consequences. The selfish,
the grasping,
the inhuman, the fraudulently unjust, the ungenerous
employer, and
the cruel master, are detested by the great popular
heart; while
the kind master, the liberal employer, the generous,
the humane,
and the just have the good opinion of all men, and
even envy is a
tribute to their virtues. Men honour all who stand
up for truth and
right, and never shrink. The world builds monuments
to its
patriots. Four great statesmen, organizers of the
right, embalmed
in stone, look down upon the lawgivers of France
as they pass to
their hall of legislation, silent orators to tell
how nations love
the just. How we revere the marble lineaments of
those just judges,
Jay and Marshall, that look so calmly toward the
living Bench of
the Supreme Court of the United States! What a monument
Washington
has built in the heart of America and all the world,
not because he
dreamed of an impracticable ideal justice, but by
his constant
effort to be practically just !
But necessity alone, and the greatest good of the
greatest number,
can legitimately interfere with the dominion of
absolute and ideal
justice. Government should not foster the strong
at the expense of
the weak, nor protect the capitalist and tax the
labourer. The
powerful should not seek a monopoly of development
and enjoyment;
not prudence only and the expedient for to-day should
be appealed
to by statesmen, but conscience and the right: justice
should not
be forgotten in looking at interest, nor political
morality
neglected for political economy: we should not have
national
housekeeping instead of national organization on
the basis of
right.
We may well differ as to the abstract right of many
things; for
every such question has many sides, and few men
look at all of
them, many only at one. But we all readily recognize
cruelty,
unfairness, inhumanity, partiality, over-reaching,
hard-dealing, by
their ugly and familiar lineaments, and in order
to know and to
hate and despise them, we do not need to sit as
a Court of Errors
and Appeals to revise and reverse God's Providences.
There are certainly great evils of civilization at
this day, and
many questions of humanity long adjourned and put
off. The hideous
aspect of pauperism, the debasement and vice in
our cities, tell us
by their eloquent silence or in inarticulate mutterings,
that the
rich and the powerful and the intellectual do not
do their duty by
the poor, the feeble, and the ignorant; and every
wretched woman
who lives, Heaven scarce knows how, by making shirts
at sixpence
each, attests the injustice and inhumanity of man.
There are
cruelties to slaves, and worse cruelties to animals,
each
disgraceful to their perpetrators, and equally unwarranted
by the
lawful relation of control and dependence which
it has pleased God
to create.
A sentence is written against all that is unjust,
written by God in
the nature of man and in the nature of the Universe,
because it is
in the nature of the Infinite God. Fidelity to your
faculties,
trust in their convictions, that is justice to yourself;
a life in
obedience thereto, that is justice toward men. No
wrong is really
successful. The gain of injustice is a loss, its
pleasure
suffering. Iniquity often seems to prosper, but
its success is its
defeat and shame. After a long while, the day of
reckoning ever
comes, to nation as to individual. The knave deceives
himself. The
miser, starving his brother's body, starves also
his own soul, and
at death shall creep out of his great estate of
injustice, poor and
naked and miserable. Whoso escapes a duty avoids
a gain. Outward
judgment often fails, inward justice never. Let
a man try to love
the wrong and to do the wrong, it is eating stones
and not bread,
the swift feet of justice are upon him, following
with woolen
tread, and her iron hands are round his neck. No
man can escape
from this, any more than from himself. Justice is
the angel of God
that flies from East to West; and where she stoops
her broad wings,
it is to bring the counsel of God, and feed mankind
with angel's
bread.
We cannot understand the moral Universe. The arc
is a long one, and
our eyes reach but a little way; we cannot calculate
the curve and
complete the figure by the experience of sight;
but we can divine
it by conscience, and we surely know that it bends
toward justice.
Justice will not fail, though wickedness appears
strong, and has on
its side the armies and thrones of power, the riches
and the glory
of the world, and though poor men crouch down in
despair. Justice
will not fail and perish out from the world of men!
nor will what
is really wrong and contrary to God's real law of
justice
continually endure. The Power, the Wisdom, and the
Justice of God
are on the side of every just thought, and it cannot
fail, any more
than God Himself can perish.
In human affairs, the justice of God must work by
human means. Men
are the instruments of God's principles; our morality
is the
instrument of His justice, which, incomprehensible
to us, seems to
our short vision often to work injustice. but will
at some time
still the oppressor's brutal laugh. Justice is the
rule of conduct
written in the nature of mankind. We may, in our
daily life, in
house or field or shop, in the office or in the
court, help to
prepare the way for the commonwealth of justice
which is slowly,
but, we would fain hope, surely approaching. All
the justice we
mature will bless us here and hereafter, and at
our death we shall
leave it added to the common store of human-kind.
And every Mason
who, content to do that which is possible and practicable,
does and
enforces justice, may help deepen the channel of
human morality in
which God's justice runs; and so the wrecks of evil
that now check
and obstruct the stream may the sooner be swept
out and borne away
by the resistless tide of Omnipotent Right. Let
us, my Brother, in
this as in all else, endeavour always to perform
the duties of a
good Mason and a good man.
XXXII SUBLIME PRINCE OF THE ROYAL
SECRET.
[Master of Royal Secret.]
The Occult Science of the Ancient Magi was concealed
under the shadows of the Ancient Mysteries: it was
imperfectly revealed or rather disfigured by the
Gnostics: it is guessed at under the obscurities
that
cover the pretended crimes of the Templars; and
it is
found enveloped in enigmas that seem impenetrable,
in
the Rites of the Highest Masonry.
Magism was the Science of Abraham and Orpheus, of
Confucius and Zoroaster. It was the dogmas of this
Science that were engraven on the tables of stone
by
Hanoch and Trismegistus. Moses purified and re-veiled
them, for that is the meaning of the word reveal.
He
covered them with a new veil, when he made of the
Holy
Kabalah the exclusive heritage of the people of
Israel,
and the inviolable Secret of its priests. The Mysteries
of Thebes and Eleusis preserved among the nations
some
symbols of it, already altered, and the mysterious
key
whereof was lost among the instruments of an
ever-growing superstition. Jerusalem, the murderess
of
her prophets, and so often prostituted to the false
gods of the Syrians and Babylonians, had at length
in
its turn lost the Holy Word, when a Prophet announced
to the Magi by the consecrated Star of Initiation,
came
to rend asunder the worn veil of the old Temple,
in
order to give the Church a new tissue of legends
and
symbols, that still and ever conceals from the Profane,
and ever preserves to the Elect the same truths.
It was the remembrance of this scientific and religious
Absolute, of this doctrine that is summed up in
a word,
of this Word, in fine, alternately lost and found
again, that was transmitted to the Elect of all
the
Ancient Initiations: it was this same remembrance,
preserved, or perhaps profaned in the celebrated
Order
of the Templars, that became for all the secret
associations, of the Rose-Croix, of the Illuminati,
and
of the Hermetic Freemasons, the reason of their
strange
rites, of their signs more or less conventional,
and,
above all, of their mutual devotedness and of their
power.
The Gnostics caused the Gnosis to be proscribed by
the
Christians, and the official Sanctuary was closed
against the high initiation. Thus the Hierarchy
of
Knowledge was compromitted by the violences of usurping
ignorance, and the disorders of the Sanctuary are
reproduced in the State; for always, willingly or
unwillingly, the King is sustained by the Priest,
and
it is from the eternal Sanctuary of the Divine
instruction that the Powers of the Earth, to insure
themselves durability, must receive their consecration
and their force.
The Hermetic Science of the early Christian ages,
cultivated also by Geber, Alfarabius, and others
of the
Arabs, studied by the Chiefs of the Templars, and
embodied in certain symbols of the higher Degrees
of
Freemasonry, may be accurately defined as the Kabalah
in active realization,or the Magic of Works. It
has
three analogous Degrees, religious, philosophical,
and
physical realization.
Its religious realization is the durable foundation
of
the true Empire and the true Priesthood that rule
in
the realm of human intellect: its philosophical
realization is the establishment of absolute Doctrine,
known in all times as the "Holy Doctrine," and of
which
PLUTARCH, in the Treatise "de Iside et Osiride,"
speaks
at large but mysteriously; and of a Hierarchical
instruction to secure the uninterrupted succession
of
Adepts among the Initiates: its physical realization
is
the discovery and application, in the Microcosm,
or
Little World, of the creative law that incessantly
peoples the great Universe.
Measure a corner of the Creation, and multiply that
space in proportional progression, and the entire
Infinite will multiply its circles filled with
universes, which will pass in proportional segments
between the ideal and elongating branches of your
Compass. Now suppose that from any point whatever
of
the Infinite above you a hand holds another Compass
or
a Square, the lines of the Celestial triangle will
necessarily meet those of the Compass of Science,
to
form the Mysterious Star of Solomon.
All hypotheses scientifically probable are the last
gleams of the twilight of knowledge, or its last
shadows. Faith begins where Reason sinks exhausted.
Beyond the human Reason is the Divine Reason, to
our
feebleness the great Absurdity, the Infinite Absurd,
which confounds us and which we believe. For the
Master, the Compass of Faith is above the Square
of
Reason; but both rest upon the Holy Scriptures and
combine to form the Blazing Star of Truth.
All eyes do not see alike. Even the visible creation
is
not, for all who look upon it, of one form and one
color. Our brain is a book printed within and without,
and the two writings are, with all men, more or
less
confused.
The primary tradition of the single revelation has
been
preserved under the name of the "Kabalah," by the
Priesthood of Israel. The Kabalistic doctrine, which
was also the dogma of the Magi and of Hermes, is
contained in the Sepher Yetsairah, the Sohar, and
the
Talmud. According to that doctrine, the Absolute
is the
Being, in which The Word Is, the Word that is the
utterance and expression of being and life.
Magic is that which it is; it is by itself, like
the
mathematics; for it is the exact and absolute science
of Nature and its laws.
Magic is the science of the Ancient Magi: and the
Christian religion, which has imposed silence on
the
lying oracles, and put an end to the prestiges of
the
false Gods, itself reveres those Magi who came from
the
East, guided by a Star, to adore the Saviour of
the
world in His cradle.
Tradition also gives these Magi the title of "Kings;"
because initiation into Magism constitutes a genuine
royalty; and because the grand art of the Magi is
styled by all the Adepts, "The Royal Art," or the
Holy
Realm or Empire, Sanctum Regnum.
The Star which guided them is that same Blazing Star,
the image whereof we find in all initiations. To
the
Alchemists it is the sign of the Quintessence; to
the
Magists, the Grand Arcanum; to the Kabalists, the
Sacred Pentagram. The study of this Pentagram could
not
but lead the Magi to the knowledge of the New Name
which was about to raise itself above all names,
and
cause all creatures capable of adoration to bend
the
knee.
Magic unites in one and the same science, whatsoever
Philosophy can possess that is most certain, and
Religion of the Infallible and the Eternal. It
perfectly and incontestably reconciles these two
terms
that at first blush seem so opposed to each other;
faith and reason, science and creed, authority and
liberty.
It supplies the human mind with an instrument of
philosophical and religious certainty, exact as
the
mathematics, and accounting for the infallibility
of
the mathematics themselves.
Thus there is an Absolute, in the matters of the
Intelligence and of Faith. The Supreme Reason has
not
left the gleams of the human understanding to vacillate
at hazard. There is an incontestable verity, there
is
an infallible method of knowing this verity, and
by the
knowledge of it, those who accept it as a rule may
give
their will a sovereign power that will make them
the
masters of all inferior things and of all errant
spirits; that is to say, will make them the Arbiters
and Kings of the World.
Science has its nights and its dawns, because it
gives
the intellectual world a life which has its regulated
movements and its progressive phases. It is with
Truths, as with the luminous rays: nothing of what
is
concealed is lost; but also, nothing of what is
discovered is absolutely new. God has been pleased
to
give to Science, which is the reflection of His
Glory,
the Seal of His Eternity.
It is not in the books of the Philosophers, but in
the
religious symbolism of the Ancients, that we must
look
for the footprints of Science, and re-discover the
Mysteries of Knowledge. The Priests of Egypt knew,
better than we do, the laws of movement and of life.
They knew how to temper or intensify action by
reaction; and readily foresaw the realization of
these
effects, the causes of which they had determined.
The
Columns of Seth, Enoch, Solomon, and Hercules have
symbolized in the Magian traditions this universal
law
of the Equilibrium; and the Science of the Equilibrium
or balancing of Forces had led the Initiates to
that of
the universal gravitation around the centres of
Life,
Heat, and Light.
Thales and Pythagoras learned in the Sanctuaries
of
Egypt that the Earth revolved around the Sun; but
they
did not attempt to make this generally known, because
to do so it would have been necessary to reveal
one of
the great Secrets of the Temple, that double law
of
attraction and radiation or of sympathy and antipathy,
of fixedness and movement, which is the principle
of
Creation, and the perpetual cause of life. This
Truth
was ridiculed by the Christian Lactantius, as it
was
long after sought to be proven a falsehood by
persecution, by Papal Rome.
So the philosophers reasoned, while the Priests,
without replying to them or even smiling at their
errors, wrote, in those Hieroglyphics that created
all
dogmas and all poetry, the Secrets of the Truth.
When Truth comes into the world, the Star of Knowledge
advises the Magi of it, and they hasten to adore
the
Infant who creates the Future. It is by means of
the
Intelligence of the Hierarchy and the practice of
obedience, that one obtains Initiation. If the Rulers
have the Divine Right to govern, the true Initiate
will
cheerfully obey.
The orthodox traditions were carried from Chaldea
by
Abraham. They reigned in Egypt in the time of Joseph,
together with the knowledge of the True God. Moses
carried Orthodoxy out of Egypt, and in the Secret
Traditions of the Kabalah we find a Theology entire,
perfect, unique, like that which in Christianity
is
most grand and best explained by the Fathers and
the
Doctors, the whole with a consistency and a
harmoniousness which it is not as yet given to the
world to comprehend. The Sohar, which is the Key
of the
Holy Books, opens also all the depths and lights,
all
the obscurities of the Ancient Mythologies and of
the
Sciences originally concealed in the Sanctuaries.
It is
true that the Secret of this Key must be known,
to
enable one to make use of it, and that for even
the
most penetrating intellects, not initiated in this
Secret, the Sohar is absolutely incomprehensible
and
almost illegible.
The Secret of the Occult Sciences is that of Nature
itself, the Secret of the generation of the Angels
and
Worlds, that of the Omnipotence of God.
"Ye shall be like the Elohim, knowing good and evil,"
had the Serpent of Genesis said, and the Tree of
Knowledge became the Tree of Death.
For six thousand years the Martyrs of Knowledge toil
and die at the foot of this tree, that it may again
become the Tree of Life.
The Absolute sought for unsuccessfully by the insensate
and found by the Sages, is the TRUTH, the REALITY,
and
the REASON of the universal equilibrium!
Equilibrium is the Harmony that results from the
analogy of Contraries.
Until now, Humanity has been endeavoring to stand
on
one foot; sometimes on one, sometimes on the other.
Civilizations have risen and perished, either by
the
anarchical insanity of Despotism, or by the despotic
anarchy of Revolt.
To organize Anarchy, is the problem which the
revolutionists have and will eternally have to resolve.
It is the rock of Sisyphus that will always fall
back
upon them. To exist a single instant, they are and
always will be by fatality reduced to improvise
a
despotism without other reason of existence than
necessity, and which, consequently, is violent and
blind as Necessity. We escape from the harmonious
monarchy of Reason, only to fall under the irregular
dictatorship of Folly.
Sometimes superstitious enthusiasms, sometimes the
miserable calculations of the materialist instinct
have
led astray the nations, and God at last urges the
world
on toward believing Reason and reasonable Beliefs.
We have had prophets enough without philosophy, and
philosophers without religion; the blind believers
and
the sceptics resemble each other, and are as far
the
one as the other from the eternal salvation.
In the chaos of universal doubt and of the conflicts
of
Reason and Faith, the great men and Seers have been
but
infirm and morbid artists, seeking the beau-ideal
at
the risk and peril of their reason and life.
Living only in the hope to be crowned, they are the
first to do what Pythagoras in so touching a manner
prohibits in his admirable Symbols; they rend crowns,
and tread them under foot.
Light is the equilibrium of Shadow and Lucidity.
Movement is the equilibrium of Inertia and Activity.
Authority is the equilibrium of Liberty and Power.
Wisdom is equilibrium in the Thoughts, which are
the
scintillations and rays of the Intellect.
Virtue is equilibrium in the Affections: Beauty
is
harmonious proportion in Forms.
The beautiful lives are the accurate ones, and the
magnificences of Nature are an algebra of graces
and
splendors.
Everything just is beautiful; everything beautiful
ought to be just.
There is, in fact, no Nothing, no void Emptiness,
in
the Universe. From the upper or outer surface of
our
atmosphere to that of the Sun, and to those of the
Planets and remote Stars, in different directions,
Science has for hundreds of centuries imagined that
there was simple, void, empty Space. Comparing finite
knowledge with the Infinite, the Philosophers know
little more than the apes ! In all that "void" space
are the Infinite Forces of God, acting in an infinite
variety of directions, back and forth, and never
for an
instant inactive. In all of it, active through the
whole of its Infinity, is the Light that is the
Visible
Manifestation of God. The earth and every other
planet
and sphere that is not a Centre of Light, carries
its
cone of shadow with it as it flies and flashes round
in
its orbit; but the darkness has no home in the
Universe. To illuminate the sphere on one side,
is to
project a cone of darkness on the other; and Error
also
is the Shadow of the Truth with which God illuminates
the Soul.
In all that "Void," also, is the Mysterious and ever
Active Electricity, and Heat, and the Omnipresent
Ether. At the will of God the Invisible becomes
Visible. Two invisible gases, combined by the action
of
a Force of God, and compressed, become and remain
the
water that fills the great basins of the seas, flows
in
the rivers and rivulets, leaps forth from the rocks
or
springs, drops upon the earth in rains, or whitens
it
with snows, and bridges the Danubes with ice, or
gathers in vast reservoirs in the earth's bosom.
God
manifested fills all the extension that we foolishly
call Empty Space and the Void.
And everywhere in the Universe, what we call life
and
Movement results from a continual conflict of Forces
or
Impulses. Whenever that active antagonism ceases,
the
immobility and inertia, which are Death, result.
If, says the Kabalah, the Justice of God, which is
Severity or the Female, alone reigned, creation
of
imperfect beings such as man would from the beginning
have been impossible, because Sin being congenital
with
Humanity, the Infinite Justice, measuring the Sin
by
the Infinity of the God offended against, must have
annihilated Humanity at the instant of its creation;
and not only Humanity but the Angels, since these
also,
like all created by God and less than perfect, are
sinful. Nothing imperfect would have been possible.
If,
on the other hand, the Mercy or Benignity of God,
the
Male, were in no wise counteracted, Sin would go
unpunished, and the Universe fall into a chaos of
corruption.
Let God but repeal a single principle or law of
chemical attraction or sympathy, and the antagonistic
forces equilibrated in matter, released from
constraint, would instantaneously expand all that
we
term matter into impalpable and invisible gases,
such
as water or steam is, when, confined in a cylinder
and
subjected to an immense degree of that mysterious
force
of the Deity which we call "heat," it is by its
expansion released.
Incessantly the great currents and rivers of air
flow
and rush and roll from the equator to the frozen
polar
regions, and back from these to the torrid equatorial
realms. Necessarily incident to these great, immense,
equilibrated and beneficent movements, caused by
the
antagonism of equatorial heat and polar cold, are
the
typhoons, tornadoes, and cyclones that result from
conflicts between the rushing currents. These and
the
benign trade-winds result from the same great law.
God
is omnipotent; but effects without causes are
impossible, and these effects cannot but sometimes
be
evil. The fire would not warm, if it could not also
burn, the human flesh. The most virulent poisons
are
the most sovereign remedies, when given in due
proportion. The Evil is the shadow of the Good,
and
inseparable from it.
The Divine Wisdom limits by equipoise the Omnipotence
of the Divine Will or Power, and the result is Beauty
or Harmony. The arch rests not on a single column,
but
springs from one on either side. So is it also with
the
Divine Justice and Mercy, and with the Human Reason
and
Human Faith.
That purely scholastic Theology, issue of the
Categories of Aristotle and of the Sentences of
Peter
Lombard, that logic of the syllogism which argues
instead of reasoning, and finds a response to every
thing by subtilizing on terms, wholly ignored the
Kabalastic dogma and wandered off into the drear
vacuity of darkness. It was less a philosophy or
a
wisdom than a philosophical automaton, replying
by
means of springs, and uncoiling its theses like
a
wheeled movement. It was not the human verb but
the
monotonous cry of a machine, the inanimate speech
of an
Android. It was the fatal precision of mechanism,
instead of a free application of rational necessities.
ST THOMAS AQUINAS crushed with a single blow all
this
scaffolding of words built one upon the other, by
proclaiming the eternal Empire of Reason, in that
magnificent sentence, "A thing is not just because
GOD
wills it,- but GOD wills it because it is just."
The
proximate consequence of this proposition, arguing
from
the greater to the less, was this: "A thing is not
true
because ARISTOTLE has said it; but ARISTOTLE could
not
reasonably say it unless it was true. Seek then,
first
of, all, the TRUTH and JUSTICE, and the Science
of
ARISTOTLE will be given you in addition."
It is the fine dream of the greatest of the Poets,
that
Hell, become useless, is to be closed at length,
by the
aggrandizement of Heaven; that the problem of Evil
is
to receive its final solution, and Good alone,
necessary and triumphant, is to reign in Eternity.
So
the Persian dogma taught that AHRIMAN and his
subordinate ministers of Evil were at last, by means
of
a Redeemer and Mediator, to be reconciled with Deity,
and all Evil to end. But unfortunately, the philosopher
forgets all the laws of equilibrium, and seeks to
absorb the Light in a splendor without shadow, and
movement in an absolute repose that would be the
cessation of life. So long as there shall be a visible
light, there will be a shadow proportional to this
Light, and whatever is illuminated will cast its
cone
of shadow. Repose will never be happiness, if it
is not
balanced by an analogous and contrary movement.
This is
the immutable law of Nature, the Eternal Will of
the
JUSTICE which is GOD.
The same reason necessitates Evil and Sorrow in
Humanity which renders indispensable the bitterness
of
the waters of the seas. Here also, Harmony can result
only from the analogy of contraries, and what is
above
exists by reason of what is below. It is the depth
that
determines the height; and if the valleys are filled
up, the mountains disappear: so, if the shadows
are
effaced, the Light is annulled, which is only visible
by the graduated contrast of gloom and splendor,
and
universal obscurity will be produced by an immense
dazzling. Even the colors in the Light only exist
by
the presence of the shadow: it is the threefold
alliance of the day and night, the luminous image
of
the dogma, the Light made Shadow, as the Saviour
is the
Logos made man: and all this reposes on the same
law,
the primary law of creation, the single and absolute
law of Nature, that of the distinction and harmonious
ponderation of the contrary forces in the universal
equipoise.
The two great columns of the Temple that symbolizes
the
Universe are Necessity, or the omnipotent Will of
God,
which nothing can disobey, and Liberty, or the
free-will of His creatures. Apparently and to our
human
reason antagonistic, the same Reason is not incapable
of comprehending how they can be in equipoise. The
Infinite Power and Wisdom could so plan the Universe
and the Infinite Succession of things as to leave
man
free to act, and, foreseeing what each would at
every
instant think and do, to make of the free-will and
free-action of each an instrument to aid in effecting
its general purpose. For even a man, foreseeing
that
another will do a certain act, and in nowise
controlling or even influencing him may use that
action
as an instrument to effect his own purposes.
The Infinite Wisdom of God foresees what each will
do,
and uses it as an instrument, by the exertion of
His
Infinite Power, which yet does not control the Human
action so as to annihilate its freedom The result
is
Harmony, the third column that upholds the Lodge.
The
same Harmony results from the equipoise of Necessity
and Liberty. The will of God is not for an instant
defeated nor thwarted, and this is the Divine Victory;
and yet He does not tempt nor constrain men to do
Evil,
and thus His Infinite Glory is unimpaired. The result
is Stability, Cohesion, and Permanence in the Universe,
and undivided Dominion and Autocracy in the Deity.
And
these, Victory, Glory, Stability, and Dominion,
are the
last four Sephiroth of the Kabalah.
I AM, God said to Moses, that which Is, Was and Shall
forever Be. But the Very God, in His unmanifested
Essence, conceived of as not yet having created
and as
Alone, has no Name. Such was the doctrine of all
the
ancient Sages, and it is so expressly declared in
the
Kabalah. is the Name of the Deity manifested in
a
single act, that of Creation, and containing within
Himself, in idea and actuality, the whole Universe,
to
be invested with form and be materially developed
during the eternal succession of ages. As God never
WAS
NOT, so He never THOUGHT not, and the Universe has
no
more had a beginning than the Divine Thought of
which
it is the utterance,--no more than the Deity Himself.
The duration of the Universe is but a point halfway
upon the infinite line of eternity; and God was
not
inert and uncreative during the eternity that stretches
behind that point. The Archetype of the Universe
did
never not exist in the Divine Mind. The Word was
in the
BEGINNING with God, and WAS God. And the Ineffable
NAME
is that, not of the Very Essence but of the Absolute,
manifested as Being or Existence. For Existence
or
Being, said the Philosophers, is limitation; and
the
Very Deity is not limited nor defined, but is all
that
may possibly be, besides all that is, was, and shall
be.
Reversing the letters of the Ineffable Name, and
dividing it, it becomes bi-sexual, as the word Yud-He
or JAH is, and discloses the meaning of much of
the
obscure language of the Kabalah, and is The Highest
of
which the Columns Jachin and Boaz are the symbol.
"In
the image of Deity," we are told, "God created the
Man;
Male and Female created He them:" and the writer,
symbolizing the Divine by the Human, then tells
us that
the woman, at first contained in the man, was taken
from his side. So Minerva, Goddess of Wisdom, was
born,
a woman and in armor, of the brain of Jove; Isis
was
the sister before she was the wife of Osiris, and
within BRAHM, the Source of all, the Very God, without
sex or name, was developed MAYA, the Mother of all
that
is. The WORD is the First and Only-begotten of the
Father; and the awe with which the Highest Mysteries
were regarded has imposed silence in respect to
the
Nature of the Holy Spirit. The Word is Light, and
the
Life of Humanity.
It is for the Adepts to understand the meaning of
the
Symbols.
Return now, with us, to the Degrees of the Blue
Masonry, and for your last lesson, receive the
explanation of one of their Symbols.
You see upon the altar of those Degrees the SQUARE
and
the COMPASS, and you remember how they lay upon
the
altar in each Degree.
The SQUARE is an instrument adapted for plane surfaces
only, and therefore appropriate to Geometry, or
measurement of the Earth, which appears to be, and
was
by the Ancients supposed to be, a plane. The COMPASS
is
an instrument that has relation to spheres and
spherical surfaces, and is adapted to spherical
trigonometry, or that branch of mathematics which
deals
with the Heavens and the orbits of the planetary
bodies.
The SQUARE, therefore, is a natural and appropriate
Symbol of this Earth and the things that belong
to it,
are of it, or concern it. The Compass is an equally
natural and appropriate Symbol of the Heavens, and
of
all celestial things and celestial natures.
You see at the beginning of this reading, an old
Hermetic Symbol, copied from the MATERIA PRIMA of
Valentinus, printed at Frankfurt, in 1613, with
a
treatise entitled "AZOTEI." Upon it you see a Triangle
upon a Square, both of these contained in a circle;
and
above this, standing upon a dragon, a human body,
with
two arms only,but two heads,one male and the other
female. By the side of the male head is the Sun,
and by
that of the female head, the Moon, the crescent
within
the circle of the full moon. And the hand on the
male
side holds a Compass, and that on the female side,
a
Square.
The Heavens and the Earth were personified as Deities,
even among the Aryan Ancestors of the European nations
of the Hindus, Zends, Bactrians, and Persians; and
the
Rig Veda Sanhita contains hymns addressed to them
as
gods. They were deified also among the Phoenicians;
and
among the Greeks OURANOS and GEA, Heaven and Earth,
were sung as the most ancient of the Deities, by
Hesiod.
It is the great, fertile, beautiful MOTHER, Earth,
that
produces, with limitless profusion of beneficence,
everything that ministers to the needs, to the comfort,
and to the luxury of man. From her teeming and
inexhaustible bosom come the fruits, the grain,
the
flowers, in their season. From it comes all that
feeds
the animals which serve man as labourers and for
food.
She, in the fair Springtime, is green with abundant
grass, and the trees spring from her soil, and from
her
teeming vitality take their wealth of green leaves.
In
her womb are found the useful and valuable minerals;
hers are the seas the swarm with life; hers the
rivers
that furnish food and irrigation, and the mountains
that send down the streams which swell into these
rivers; hers the forests that feed the sacred fires
for
the sacrifices, and blaze upon the domestic hearths.
The EARTH, therefore, the great PRODUCER, was always
represented as a female, as the MOTHER,--Great,
Bounteous, Beneficent Mother Earth.
On the other hand, it is the light and heat of the
Sun
in the Heavens, and the rains that seem to come
from
them, that in the Springtime make fruitful this
bountifully-producing Earth, that restore life and
warmth to her veins, chilled by Winter, set running
free her streams, and beget, as it were, that greenness
and that abundance of which she is so prolific.
As the
procreative and generative agents, the Heavens and
the
Sun have always been regarded as male; as the
generators that fructify the Earth and cause it
to
produce.
The Hermaphroditic figure is the Symbol of the double
nature anciently assigned to the Deity, as Generator
and Producer, as BRAHM and MAYA among the Aryans,
Osiris and Isis among the Egyptians. As the Sun
was
male, so the Moon was female; and Isis was both
the
sister and the wife of Osiris. The Compass, therefore,
is the Hermetic Symbol of the Creative Deity, and
the
Square of the productive Earth or Universe.
From the Heavens come the spiritual and immortal
portion of man; from the Earth his material and
mortal
portion. The Hebrew Genesis says that YEHOUAH formed
man of the dust of the Earth, and breathed into
his
nostrils the breath of life. Through the seven
planetary spheres, represented by the Mystic Ladder
of
the Mithriac Initiations, and it by that which Jacob
saw in his dream (not with three, but with seven
steps), the Souls, emanating from the Deity, descended,
to be united to their human bodies; and through
those
seven spheres they must re-ascend, to return to
their
origin and home in the bosom of the Deity.
The COMPASS, therefore, as the Symbol of the Heavens,
represents the spiritual, intellectual, and moral
portion of this double nature of humanity; and the
SQUARE, as the Symbol of the Earth, its material,
sensual, and baser portion. "Truth and Intelligence,"
said one of the Ancient Indian Sects of Philosophers,
"are the Eternal attributes of God, not of the
individual Soul, which is susceptible both of knowledge
and ignorance, of pleasure and pain; therefore God
and
the individual Soul are distinct :" and this expression
of the ancient Nyaya Philosophers, in regard to
Truth,
has been handed down to us through the long succession
of ages, in the lessons of Freemasonry, wherein
we
read, that "Truth is a Divine Attribute, and the
foundation of every virtue."
"While embodied in matter," they said, "the Soul
is in
a state of imprisonment, and is under the influence
of
evil passions; but having, by intense study, arrived
at
the knowledge of the elements and principles of
Nature,
it attains unto the place of THE ETERNAL; in which
state of happiness, its individuality does not cease."
The vitality which animates the mortal frame, the
Breath of Life of the Hebrew Genesis, the Hindu
Philosophers in general held, perishes with it;
but the
Soul is divine, all emanation of the Spirit of God,
but
not a portion of that Spirit. For they compared
it to
the heat and light sent forth from the Sun, or to
a ray
of that light, which neither lessens nor divides
its
own essence.
However created, or invested with separate existence,
the Soul, which is but the creature of the Deity,
cannot know the mode of its creation, nor comprehend
its own individuality. It cannot even comprehend
how
the being which it and the body constitute, can
feel
pain, or see, or hear. It has pleased the Universal:
Creator to set bounds to the scope of our human
and
finite reason, beyond which it cannot reach; and
if we
are capable of comprehending the mode and manner
of the
creation or generation of the Universe of things,
He
has been pleased to conceal it from us by an
impenetrable veil, while the words used to express
the
act have no other definite meaning than that He
caused
that Universe to commence to exist.
It is enough for us to know, what Masonry teaches,
that
we are not all mortal; that the Soul or Spirit,
the
intellectual and reasoning portion of ourself, is
our
Very Self, is not subject to decay and dissolution,
but
is simple and immaterial, survives the death of
the
body, and is capable of immortality; that it is
also
capable of improvement and advancement, of increase
of
knowledge of the things that are divine, of becoming
wiser and better, and more and more worthy of
immortality; and that to become so, and to help
to
improve and benefit others and all our race, is
the
noblest ambition and highest glory that we can
entertain and attain unto, in this momentary and
imperfect life.
In every human being the Divine and the Human are
intermingled. In every one there are the Reason
and the
Moral sense, the passions that prompt to evil, and
the
sensual appetites. "If ye live after the flesh,
ye
shall die," said Paul, writing to the Christians
at
Rome, "but if ye through the spirit do mortify the
deeds of the body, ye shall live. For as many as
are
led by the Spirit of God, they are the sons of God."
"The flesh lusteth against the spirit, and the spirit
against the flesh," he said, writing to the Christians
of Galatia, "and these are contrary the one to the
other, so that ye cannot do the things that ye would."
"That which I do, I do not willingly do," he wrote
to
the Romans, "for what I wish to do, that I do not
do,
but that which I hate I do. It is no more I that
do it,
but sin that dwelleth in me. To will, is present
with
me; but how to perform that which is good, I find
not.
For, I do not do the good that I desire to do; and
the
evil that I do not wish to do, that I do do. I find
then a law, that when I desire to do good, evil
is
present with me; for I delight in the law of God
after
the inward man, but I see another law in my members,
warring against the law of my mind, and bringing
me
into captivity to the law of sin which is in my
members. . . So then, with the mind I myself serve
the
law of God, but with the flesh the law of sin."
Life is a battle, and to fight that battle heroically
and well is the great purpose of every man's existence,
who is worthy and fit to live at all. To stem the
strong currents of adversity, to advance in despite
of
all obstacles, to snatch victory from the jealous
grasp
of fortune, to become a chief and a leader among
men,
to rise to rank and power by eloquence, courage,
perseverance, study, energy, activity, discouraged
by
no reverses, impatient of no delays, deterred by
no
hazards; to win wealth, to subjugate men by our
intellect, the very elements by our audacity, to
succeed, to prosper, to thrive;--thus it is, according
to the general understanding, that one fights well
the
battle of life. Even to succeed in business by that
boldness which halts for no risks, that audacity
which
stakes all upon hazardous chances; by the shrewdness
of
the close dealer, the boldness of the unscrupulous
operator, ever by the knaveries of the stock-board
and
the gold-room; to crawl up into place by disreputable
means or the votes of brutal ignorance,--these also
are
deemed to be among the great successes of life.
But that which is the greatest battle, and in which
the
truest honour and most real success are to be won,
is
that which our intellect and reason and moral sense,
our spiritual natures, fight against our sensual
appetites and evil passions, our earthly and material
or animal nature. Therein only are the true glories
of
heroism to be won, there only the successes that
entitle us to triumphs.
In every human life that battle is fought; and those
who win elsewhere, often suffer ignominious defeat
and
disastrous rout, and discomfiture and shameful downfall
in this encounter.
You have heard more than one definition of Freemasonry.
The truest and the most significant you have yet
to
hear. It is taught to the entered Apprentice, the
Fellow-Craft, and the Master, and it is taught in
every
Degree through which you have advanced to this.
It is a
definition of what Freemasonry is, of what its purposes
and its very essence and spirit are; and it has
for
every one of us the force and sanctity of a divine
law,
and imposes on every one of us a solemn obligation.
It is symbolized and; taught, to the Apprentice as
well
as to you, by the COMPASS and the SQUARE; upon which,
as well as upon the Book of your Religion and the
Book
of the law of the Scottish Freemasonry, you have
taken
so many obligations. As a Knight, you have been
taught
it by the Swords, the symbols of HONOUR and DUTY,
on
which you have taken your vows: it was taught you
by
the BALANCE, the symbol of all Equilibrium, and
by the
CROSS, the symbol of devotedness and self-sacrifice;
but all that these teach and contain is taught and
contained, for Entered Apprentice, Knight, and Prince
alike, by the Compass and the Square.
For the Apprentice, the points of the Compass are
beneath the Square. For the Fellow-Craft, one is
above
and one beneath. For the Master, both are dominant,
and
have rule, control, and empire over the symbol of
the
earthly and the material.
FREEMASONRY is the subjugation of the Human that
is in
man by the Divine; the Conquest of the Appetites
and
Passions by the Moral Sense and the Reason; a continual
effort, struggle, and warfare of the Spiritual against
the Material and Sensual. That victory, when it
has
been achieved and secured, and the conqueror may
rest
upon his shield and wear the well-earned laurels,
is
the true HOLY EMPIRE.
To achieve it, the Mason must first attain a solid
conviction, founded upon reason, that he hath within
him a spiritual nature, a soul that is not to die
when
the body is dissolved, but is to continue to exist
and
to advance toward perfection through all the ages
of
eternity, and to see more and more clearly, as it
draws
nearer unto God, the Light of the Divine Presence.
This
the Philosophy of the Ancient and Accepted Rite
teaches
him; and it encourages him to persevere by helping
him
to believe that his free will is entirely consistent
with God's Omnipotence and Omniscience; that He
is not
only infinite in power, and of infinite wisdom,
but of
infinite mercy, and an infinitely tender pity and
love
for the frail and imperfect creatures that He has
made.
Every Degree of the Ancient and Accepted Scottish
Rite,
from the first to the thirty-second, teaches by
its
ceremonial as well as by its instruction, that the
noblest purpose of life and the highest duty of
a man
are to strive incessantly and vigorously to win
the
mastery of everything, of that which in him is
spiritual and divine, over that which is material
and
sensual; so that in him also, as in the Universe
which
God governs, Harmony and Beauty may be the result
of a
just equilibrium.
You have been taught this in those Degrees, conferred
in the Lodge of Perfection, which inculcate
particularly the practical morality of Freemasonry.
To
be true, under whatever temptation to be false;
to be
honest in all your dealings, even if great losses
should be the consequence; to be charitable, when
selfishness would prompt you to close your hand,
and
deprivation of luxury or comfort must follow the
charitable act; to judge justly and impartially,
even
in your own case, when baser impulses prompt you
to do
an injustice in order that you may be benefited
or
justified; to be tolerant, when passion prompts
to
intolerance and persecution; to do that which is
right,
when the wrong seems to promise larger profit; and
to
wrong no man of anything that is his, however easy
it
may seem so to enrich yourself;--in all these things
and others which you promised in those Degrees,
your
spiritual nature is taught and encouraged to assert
its
rightful dominion over your appetites and passions.
The philosophical Degrees have taught you the value
of
knowledge, the excellence of truth, the superiority
of
intellectual labour, the dignity and value of your
soul, the worth of great and noble thoughts; and
thus
endeavoured to assist you to rise above the level
of
the animal appetites and passions, the pursuits
of
greed and the miserable struggles of ambition, and
to
find purer pleasure and nobler prizes and rewards
in
the acquisition of knowledge, the enlargement of
the
intellect, the interpretation of the sacred writing
of
God upon the great pages of the Book of Nature.
And the Chivalric Degrees have led you on the same
path, by showing you the excellence of generosity,
clemency, forgiveness of injuries, magnanimity,
contempt of danger, and the paramount obligations
of
Duty and Honour. They have taught you to overcome
the
fear of death, to devote yourself to the great cause
of
civil and religious Liberty, to be the Soldier of
all
that is just right, and true; in the midst of
pestilence to deserve your title of Knight Commander
of
the Temple, and neither there nor elsewhere to desert
your post and flee dastard-like from the foe. In
all
this, you assert the superiority and right to dominion
of that in you which is spiritual and divine. No
base
fear of danger or death, no sordid ambitions or
pitiful
greeds or base considerations can tempt a true Scottish
Knight to dishonour, and so make his intellect,
his
reason, his soul, the bond-slave of his appetites,
of
his passions, of that which is material and animal,
selfish and brutish in his nature.
It is not possible to create a true and genuine
Brotherhood upon any theory of the baseness of human
nature: nor by a community of belief in abstract
propositions as to the nature of the Deity, the
number
of His persons, or other theorems of religious faith:
nor by the establishment of a system of association
simply for mutual relief, and by which, in
consideration of certain payments regularly made,
each
becomes entitled to a certain stipend in case of
sickness, to attention then, and to the ceremonies
of
burial after death.
There can be no genuine Brotherhood without mutual
regard good opinion and esteem, mutual charity,
and
mutual allowance for faults and failings. It is
those
only who learn habitually to think better of each
other, to look habitually for the good that is in
each
other, and expect, allow for, and overlook, the
evil,
who can be Brethren one of the other, in any truse
sense of the word. Those who gloat over the failings
of
one another, who think each other to be naturally
base
and low, of a nature in which the Evil predominates
and
excellence is not to be looked for, cannot be even
friends, and much less Brethren.
No one can have a right to think meanly of his race,
unless he also thinks meanly of himself. If, from
a
single fault or error, he judges of the character
of
another, and takes the single act as evidence of
the
whole nature of the man and of the whole course
of his
life, he ought to consent to be judged by the same
rule, and to admit it to be right that others should
thus uncharitably condemn himself. But such judgments
will become impossible when he incessantly reminds
himself that in every man who lives there is an
immortal Soul endeavouring to do that which is right
and just; a Ray, however small, and almost
inappreciable, from the Great Source of Light and
Intelligence, which ever struggles upward amid all
the
impediments of sense and the obstructions of the
passions; and that in every man this ray continually
wages war against his evil passions and his unruly
appetites, or, if it has succumbed, is never wholly
extinguished and annihilated. For he will then see
that
it is not victory, but the struggle that deserves
honour; since in this as in all else no man can
always
command success. Amid a cloud of errors, of failure,
and shortcomings, he will look for the struggling
Soul,
for that which is good in every one amid the evil,
and,
believing that each is better than from his acts
and
omissions he seems to be, and that God cares for
him
still, and pities him and loves him, he will feel
that
even the erring sinner is still his brother, still
entitled to his sympathy, and bound to him by the
indissoluble ties of fellowship.
If there be nothing of the divine in man, what is
he,
after all, but a more intelligent animal? He hath
no
fault nor vice which some beast hath not; and therefore
in his vices he is but a beast of a higher order;
and
he hath hardly any moral excellence, perhaps none,
which some animal hath not in as great a degree,--
even
the more excellent of these, such as generosity,
fidelity, and magnanimity.
Bardesan, the Syrian Christian, in his Book of the
Laws
of Countries, says, of men, that "in the things
belonging to their bodies, they maintain their nature
like animals, and in the things which belong to
their
minds, they do that which they wish, as being free
and
with power, and as the likeness of God"- and Meliton,
Bishop of Sardis, in his Oration to Antoninus Caesar,
says, "Let Him, the ever-living God, be always present
in thy, mind; for thy mind itself is His likeness,
for
it, too, is invisible and impalpable, and without
form.
. . As He exists forever, so thou also, when thou
shalt
have put off this which is visible and corruptible,
shalt stand before Him forever, living and endowed
with
knowledge."
As a matter far above our comprehension, and in the
Hebrew Genesis the words that are used to express
the
origin of things are of uncertain meaning, and with
equal propriety may be translated by the word
"generated," "produced," "made," or "created," we
need
not dispute nor debate whether the Soul or Spirit
of
man be a ray that has emanated or flowed forth from
the
Supreme Intelligence, or whether the Infinite Power
hath called each into existence from nothing, by
a mere
exertion of Its will, and endowed it with immortality,
and with intelligence like unto the Divine
Intelligence: for, in either case it may be said
that
in man the Divine is united to the Human. Of this
union
the equilateral Triangle inscribed within the Square
is
a Symbol.
We see the Soul, Plato said, as men see the statue
of
Glaucus, recovered from the sea wherein it had lain
many years--which viewing, it was not easy, if
possible, to discern what was its original nature,
its
limbs having been partly broken and partly worn
and by
defacement changed, by the action of the waves,
and
shells, weeds, and pebbles adhering to it, so that
it
more resembled some strange monster than that which
it
was when it left its Divine Source. Even so, he
said,
we see the Soul, deformed by innumerable things
that
have done it harm, have mutilated and defaced it.
But
the Mason who hath the ROYAL SECRET can also with
him
argue, from beholding its love of wisdom, its tendency
toward association with what is divine and immortal,
its larger aspirations, its struggles, though they
may
have ended in defeat, with the impediments and
enthralments of the senses and the passions, that
when
it shall have been rescued from the material
environments that now prove too strong for it, and
be
freed from the deforming and disfiguring accretions
that here adhere to it, it will again be seen in
its
true nature, and by degrees ascend by the mystic
ladder
of the Spheres, to its first home and place of origin.
The ROYAL SECRET, of which you are Prince, if you
are a
true Adept, if knowledge seems to you advisable,
and
Philosophy is, for you, radiant with a divine beauty,
is that which the Sohar terms The Mystery of the
BALANCE. It is the Secret of the UNIVERSAL
EQUILIBRIUM:--
--
Of that Equilibrium in the Deity, between the Infinite
Divine WISDOM and the Infinite Divine POWER, from
which
result the Stability of the Universe, the
unchangeableness of the Divine Law, and the Principles
of Truth, Justice, and Right which are a part of
it;
and the Supreme Obligation of the Divine Law upon
all
men, as superior to all other law, and forming a
part
of all the laws of men and nations.
--Of that Equilibrium also, between the Infinite
Divine
JUSTICE and the Infinite Divine MERCY, the result
of
which is the Infinite Divine EQUITY, and the Moral
Harmony or Beauty of the Universe. By it the endurance
of created and imperfect natures in the presence
of a
Perfect Deity is made possible; and for Him, also,
as
for us, to love is better than to hate, and Forgiveness
is wiser than Revenge or Punishment.
--Of that Equilibrium between NECESSITY and LIBERTY,
between the action of the DIVINE Omnipotence and
the
Free-will of man, by which vices and base actions,
and
ungenerous thoughts and words are crimes and wrongs,
justly punished by the law of cause and consequence,
though nothing in the Universe can happen or be
done
contrary to the will of God; and without which
co-existence of Liberty and Necessity, of Free-will
in
the creature and Omnipotence in the Creator, there
could be no religion, nor any law of right and wrong,
or merit and demerit, nor any justice in human
punishments or penal laws.
--Of that Equilibrium between Good and Evil, and
Light
and Darkness in the world, which assures us that
all is
the work of the Infinite Wisdom and of an Infinite
Love; and that there is no rebellious demon of Evil,
or
Principle of Darkness co-existent and in eternal
controversy with God, or the Principle of Light
and of
Good: by attaining to the knowledge of which
equilibrium we can, through Faith, see that the
existence of Evil, Sin, Suffering, and Sorrow in
the
world, is consistent with the Infinite Goodness
as well
as with the Infinite Wisdom of the Almighty.
Sympathy and Antipathy, Attraction and Repulsion,
each
a Force of nature, are contraries, in the souls
of men
and in the Universe of spheres and worlds; and from
the
action and opposition of each against the other,
result
Harmony, and that movement which is the Life of
the
Universe and the Soul alike. They are not antagonists
of each other. The force that repels a planet from
the
Sun is no more an evil force, than that which attracts
the Planet toward the central Luminary; for each
is
created and exerted by the Deity, and the result
is the
harmonious movement of the obedient Planets in their
elliptic orbits, and the mathematical accuracy and
unvarying regularity of their movements.
--Of that Equilibrium between Authority and Individual
Action which constitutes Free Government, by settling
on immutable foundations Liberty with Obedience
to Law,
Equality with Subjection to Authority, and Fraternity
with Subordination to the Wisest and the Best: and
of
that Equilibrium between the Active Energy of the
Will
of the Present, expressed by the Vote of the People,
and the Passive Stability and Permanence of the
Will of
the Past, expressed in constitutions of government,
written or unwritten, and in the laws and customs,
gray
with age and sanctified by time, as precedents and
authority; which is represented by the arch resting
on
the two columns, Jachin and Boaz, that stand at
the
portals of the Temple builded by Wisdom, on one
of
which Masonry sets the celestial Globe, symbol of
the
spiritual part of our composite nature, and on the
other the terrestrial Globe, symbol of the material
part.
--And, finally, of that Equilibrium, possible in
ourselves, and which Masonry incessantly labours
to
accomplish in its Initiates, and demands of its
Adepts
and Princes (else unworthy of their titles), between
the Spiritual and Divine and the Material and Human
in
man; between the Intellect, Reason, and Moral Sense
on
one side, and the Appetites and Passions on the
other,
from which result the Harmony and Beauty of a
well-regulated life.
Which possible Equilibrium proves to us that our
Appetites and Senses also are Forces given unto
us by
God, for purposes of good, and not the fruits of
the
malignancy of a Devil, to be detested, mortified,
and,
if possible, rendered inert and dead: that they
are
given us to be the means by which we shall be
strengthened and incited to great and good deeds,
and
are to be wisely used, and not abused; to be controlled
and kept within due bounds by the Reason and the
Moral
Sense; to be made useful instruments and servants,
and
not permitted to become the managers and masters,
using
our intellect and reason as base instrument for
their
gratification.
And this Equilibrium teaches us, above all, to
reverence ourselves as immortal souls, and to have
respect and charity for others, who are even such
as we
are, partakers with us of the Divine Nature, lighted
by
a ray of the Divine Intelligence, struggling, like
us,
toward the light; capable, like us, of progress
upward
toward perfection, and deserving to be loved and
pitied, but never to be hated nor despised; to be
aided
and encouraged in this life-struggle, and not to
be
abandoned nor left to wander in the darkness alone,
still less to be trampled upon in our own efforts
to
ascend.
From the mutual action and re-action of each of these
pairs of opposites and contraries results that which
with them forms the Triangle, to all the Ancient
Sages
the expressive symbol of the Deity; as from Osiris
and
Isis, Har-oeri, the Master of Light and Life, and
the
Creative Word. At the angles of one stand,
symbolically, the three columns that support the
Lodge,
itself a symbol of the Universe, Wisdom, Power,
and
Harmony or Beauty. One of these symbols, found on
the
Tracing-Board of the Apprentice's Degree, teaches
this
last lesson of Freemasonry. It is the right-angled
Triangle, representing man, as a union of the spiritual
and material, of the divine arid human. The base,
measured by the number 3, the number of the Triangle,
represents the Deity and the Divine; the perpendicular,
measured by the number 4, the number of the Square,
represents the Earth, the Material, and the Human;
and
the hypothenuse, measured by 5, represents that
nature
which is produced by the union of the Divine and
Human,
the Soul and the Body; the squares, 9 and 16, of
the
base and perpendicular, added together, producing
25,
the square root whereof is 5, the measure of the
hypothenuse.
And as in each Triangle of Perfection, one is three
and
three are one, so man is one, though of a double
nature; and he attains the purposes of his being
only
when the two natures that are in him are in just
equilibrium; and his life is a success only when
it too
is a harmony, and beautiful, like the great Harmonies
of God and the Universe.
Such, my Brother, is the TRUE WORD of a Master Mason;
such the true ROYAL SECRET, which makes possible,
and
shall at length make real, the HOLY EMPIRE of true
Masonic Brotherhood.
GLORIA DEI EST CELARE VERBUM. AMEN.
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